The Supreme Lord is sac-cid-ānanda-vigraha, and I am qualitatively one with Him. I am also, although I am small . . . just like a particle of the seawater, that is also salty. That is also salty. The taste of a small drop of seawater is the same as the taste of the big, vast, big ocean of the . . . Atlantic Ocean. So the quality is the same. Similarly, I may be small. I may be a spiritual atom. My position is that I am spiritual atom, and the Supreme Spirit is all, the greatest, but that does not mean I am different from the quality. I am of the same quality. So I am not void. Na hanyate hanyamāne śarīre (BG 2.20).
If by frustration one commits suicide, oh, that is not the end of his miseries. He creates another misery. He creates another misery by committing suicide. Just like here, in the state law, if somebody attempts suicide and takes some poison, and if by treatment of the physician he's all right, he's again under the law, to be punished. Perhaps you know it. After curing him from that poisonous effect, he is under criminal code of the state: "Why you have attempted suicide?" Similarly, in the laws of nature if you commit suicide, that is another criminal act. So suicidal policy, to end this misery of life, is not all. We must have, I mean to say, greater life.
In the Bhagavad-gītā you have read—already we have discussed—paraṁ dṛṣṭvā nivartate. Paraṁ dṛṣṭvā nivartate (BG 2.59): "One has to end this miserable life after finding out a life of bliss and knowledge and eternity." That should be our . . . we should not be trying only to end these miseries of life, expecting something void. No. Therefore Lord Kṛṣṇa . . . this cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13).
These divisions of human society, is created by the Lord, because to elevate ourself from the clutches of this deluding māyā, or illusion. So just like one has to be educated from the lower class to the postgraduate class, similarly, this division of labor is there just to elevate one from the lowest stage of consciousness to the highest stage of Kṛṣṇa consciousness. So that is a cooperation. That is a cooperation.
Just like my body. My body, there are different parts of my body. The head is the most important part of my body. The next important part is my arms. The next important part is my belly. And the next important part is my legs. But although the head is the most important part of my body, there is no question of neglecting the lowest part of my body, the legs.
Similarly, although there are divisions in the human society, four divisions, according to the different modes of nature . . . the highest class is called the brahmin, or the most intellectual class. And the next class is called the kṣatriya, just the administrative class. And the next is the vaiśya, or the mercantile, productive class. And the next is the śūdras, or the laborer class. So all of them, they are required. But if they cooperate for Kṛṣṇa consciousness, so there is no strife between these higher and lower classes.
We find in the present social, I mean to say, status of our life we are actually existing in four divisions, but there is no cooperation. Practically, everyone is dissatisfied. Take for example the strife between the capitalist class and the laborer class. They, they are trying in different way. There is no compromise. There is always friction. And especially in a country like India, oh, there is always friction, and other countries also.
So they are not satisfied. Recently also, in your country also, there was strike by the bus drivers and the subway drivers and administration. So there is always strike. Why? This is due to lack of Kṛṣṇa consciousness. This is due to lack of Kṛṣṇa consciousness. There cannot be any cooperation unless there is Kṛṣṇa consciousness. So Kṛṣṇa consciousness is an essential fact for harmonizing even the present material society. That is required. Kṛṣṇa consciousness is so important thing, that cooperation . . .
The same example can be said here also, that the leg, the hand and the belly and the mouth—what they are? They are cooperating. Cooperating for what? Cooperating for maintaining this body. This is the common interest. And how it is cooperated? To supply everything to the stomach.
The brain is working, earning some money; the hand is fetching something and cooking; and the mouth is chewing; and the leg is going; but the whole function is targeted to fulfill the demands of the stomach. If these parts of the body non-cooperate with the stomach, they'll become feeble and weak and there will be no capacity to work.
Similarly, Kṛṣṇa consciousness means that in whatever division I may be . . . I may be the brahmin, I may be the kṣatriya, I may be the vaiśya or the śūdra—that doesn't matter. But if we cooperate for Kṛṣṇa consciousness, there will be perfect peace in the world. This is a fact.