Kṛṣṇa says, "After many, many births' endeavor . . ." Because everyone is trying to be happy. That is the struggle for existence. Why this struggle? To become happy. So sometimes they are karmīs, sometimes they are jñānīs, sometimes they are yogīs, sometimes . . . as soon as they become bhakta, that is success. But so long he is not bhakta but otherwise, karmīs, jñānīs . . . generally they are divided: karmīs, jñānīs, yogīs. Therefore Rūpa Gosvāmī has said:
- bhukti-mukti-siddhi
- piśācī yāvat hṛdi vartate
- tāvad bhakti-sukhasyātra
- katham abhyudayo bhavet
- (Brs. 1.2.22, CC Madhya 19.176)
"So long in one's heart there is a piśācī . . ." Piśācī means, what is called, a witch? Yes. The witch is there, piśācī. What is that piśācī? Bhukti-mukti-siddhi. Bhukti means karmī, to . . . one who wants to enjoy this material world by working. That is called bhukti. Bhoktā: "I want to enjoy." Everyone is trying that. Struggle for existence. Everyone is trying to . . . "I want to enjoy this material world to the fullest extent." So their struggle going on, competition. That is called bhukti. And another? Mukti. Mukti means those who are disappointed. Disappointed must be, because nobody can be happy here with this karmī plan. That is not possible. So he will be disappointed. But disappointed when? After many, many births' struggle for existence, he'll be disappointed. That's a fact.
Therefore Kṛṣṇa says, bahūnāṁ janmanām ante (BG 7.19). He continues to be, become karmī and sometimes jñānī, sometimes yogī, to become happy, but he'll be confused. He'll be defeated. Nature is so strong. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante: "After many, many births of this struggle"—sometimes karmī, sometimes jñānī, sometimes yogī, sometimes something else—"when one comes to be really wise," jñānavān māṁ prapadyate, "he surrenders unto Me." How he surrenders? Blindly? No. Vāsudevaḥ sarvam iti (BG 7.19). He at that time understands that "Kṛṣṇa is everything." Therefore . . . that is a big mahātmā. Sa mahātmā sudurlabhaḥ: "It is very difficult to find out such a great person." Therefore intelligent person, if he sees . . . dekhe śekhara. If I understand that, "This person has surrendered to Kṛṣṇa from many, many births. If that is the ultimate goal, why not myself surrender immediately?" that is buddhi-yoga. "If one has to come to this point for perfection of life, why not my life be perfected in this life? Why I shall wait for many, many births?" And that is buddhi-yoga, intelligent. Kṛṣṇa yei bhaje, sei baḍa catura. Unless one is exceptionally intelligent, he cannot take to Kṛṣṇa consciousness. This is buddhi-yoga.
Therefore Kṛṣṇa has described in sāṅkhya-yoga that "This is your duty. You are kṣatriya. You have . . . why you are rejecting fighting?" In this way, in so many ways . . . "The soul is immortal, the body is perishable, so your grandfather or your kinsmen, they'll not die." So this is analytical study from the material bod . . . eh, point of view. And as soon as one comes to the point of serving Kṛṣṇa with love, without any understanding . . . just like fire. Fire, you accept it. Without studying fire, analytical, if you touch fire, it will act. It will act. It doesn't require to study fire, how, what is the composition of fire. This is knowledge, of course. But if you . . .
Just like gopīs in Vṛndāvana. They did not study what is Kṛṣṇa. They did not care even to study. But they wanted to love Kṛṣṇa. That is their only qualification. They were ordinary village girls. Similarly, the cowherds boy. They were tending cows. They had no Vedānta knowledge or any higher education, not very nicely cultured gentlemen, village cowherds boy, cowherds girl, but they did not know any other business than to love Kṛṣṇa. That is perfection.