We are acting, and daiva-netreṇa, by superior administration, daiva-netreṇa, we are getting different types of body, and suffering the or enjoying the consequence. This is our position. Kṛṣṇa is . . . God is . . . it is said in the Bhagavad-gītā, samo 'haṁ sarva-bhūteṣu (BG 9.29): "I am equal to everyone." Otherwise how He is God? God is not partial, that somebody should be killed and somebody should be rewarded with ten thousand dollars. No. It is our own work. We situate . . . we create such situation. That we should know. We forget. Now, somebody I kill in my last life—just like here, if I kill somebody—then I shall be killed also, by the law, nature, or law of God.
Similarly, I forget that because I kill somebody, now that somebody is killing me. So forget. But Kṛṣṇa reminds, "Now this person killed you," or "This child killed you last life. Now you can kill in the womb. Now you kill." Viceṣṭitam. He reminds. Because Kṛṣṇa is described: anumantā. Anumantā upadraṣṭā. He is witness. Now this man has killed this man. Now he gets the opportunity to kill him again. And Kṛṣṇa reminds you, "Kill him. Here is opportunity." This is the position. Don't think when it is said that īśvarasya viceṣṭitam, it is by the will, that will. Because He is equal to everyone, so everyone should get chance to retaliate. That is going on.
So God is not partial. He is impartial. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ (BG 9.29). Nobody in the material world . . . just like jail superintendent or the government. The government is not partial. Government is equal to everyone, but everyone is enjoying or suffering according to his own work. So that is reminded. That is reminded and sanction given that, "This body, this being, killed you in your last life. Now I give you sanction, you can kill him." This is called nighnanti. Mitho nighnanti. And "This man gave you protection, so you give him protection." So what is the wrong there? There is nothing wrong. It is equal justice. Because . . . don't think that because God, or Kṛṣṇa, gives sanction, viceṣṭitam, therefore He is partial. No. He is always impartial. We are suffering our own activities. karmaṇā daiva-netreṇa (SB 3.31.1). We are getting different types of bodies, suffering.
Now . . . therefore we should always try to understand the will of God. That is our duty. That will of God we can understand in the human form of life. That is an opportunity. Will of God is expressed very clearly: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is said already. Nobody can say: "What is the will of God? I do not know." No, you know. He says, God says, Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, "You give up all other business. You just become surrendered to Me." "And then how shall I pull on? Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall give you protection. I will give you protection, and I shall release you from the effects of all sinful activity." Because we suffer on account of sinful activities, and we enjoy by pious activity. That is the law.
If you become nicely educated, cultured, then you get good position in the society. But if you are a rascal, then you suffer. Similarly, we are creating our position. But that . . . that is called karma-bandhana. karma-bandhana means so long we do not know what is our duty, we create our position differently and therefore sometimes we suffer, sometimes we enjoy. Therefore we must know what is our duty. That we have forgotten. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). In this material condition of life we have forgotten what is our actually aim of life. Therefore Kṛṣṇa comes. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7). Our duty, when we forget our duty, that is called dharmasya glāniḥ. dharma is not a religious sentiment. dharma means our occupational duty, real meaning. I think I have given it in Śrīmad-Bhāgavatam. So when we forget our duty, that is called dharmasya glāniḥ. Glāniḥ means deterioration of our real occupational duty.
So our real occupational duty is to serve the Supreme. That is our real occupational duty. We are meant for serving. But when we forget serving Kṛṣṇa and we try to serve so many other things . . . that means . . . "So many other things" means our lust, our greediness, our illusion, our so many problems we serve. We have to serve. That is our position. Nobody can be free from service. That is not possible. But we do not know where to give our service. That is forgetfulness. Kāmādīnāṁ kati na katidhā na pālitā durnideśāḥ (Brs. 3.2.35, CC Madhya 22.16). Here, the human being, in ignorance they are serving the kāma, lust, greediness, moha, anger—so many things they are serving. They are serving. A man is killing another body by lust, lusty desires. Or by illusion. So many other reasons. So we are serving. There is no doubt about it. We are serving. But we are serving our kāma, krodha, lobha, moha, mātsarya—lust, desire, avarice, like that. Now we have to learn that we have been frustrated by serving so many things. Now we have to turn that service attitude to Kṛṣṇa. That is Kṛṣṇa's mission. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66): "You are serving already. You cannot be free from service. But your service is misplaced. Therefore you just turn your service unto Me. Then you become happy." That is Kṛṣṇa consciousness movement.