God is also a living entity. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's the supreme living entity. Just like we have got leader—in every society, in every country. Just like in our country we have got the president, the chief Indian. Or in America, Mr. Nixon, the chief Indian, uh, chief American. Similarly, there must be one chief, leader of the whole creation, and that is Kṛṣṇa. There must be. By logical conclusion, there must be a leader. That is . . . that indication we get from Bhagavad-, yes, Vedic, Kaṭhopaniṣad: nityo nityānām. Who is God? God means the chief of all living entities.
It is not very difficult to understand. Just like in order to manage the whole government, we require a chief man. In order to manage a big establishment, we require a chief man. So why not this cosmic manifestation, the whole cosmic, cosmology, why not a chief person? That we do not know. Still, we are passing on as advancement of education. That we do not know, who is the chief. But we can understand from Bhagavad-gītā:
- mayādhyakṣeṇa prakṛtiḥ
- sūyate sa-carācaram
- hetunānena kaunteya
- jagad viparivartate
- (BG 9.10)
We are, big, big scientists, philosophers, we are trying to understand the activities of the material nature. We cannot go beyond that.
That is also very imperfect. Our understanding of this material nature, how it is working, how things are happening in a systematic way, how the sun is rising exactly in due course, due time, how it is setting—there are so many things we do not know. Just like we are trying to go the moon planet, but why we are becoming failure, at least, up to date? They say that there is no living entity in the moon planet, but here we find in the Bhagavad-gītā, nityaḥ sarva-gataḥ: the living entity is everywhere. At least, we find on this planet, even in deserted place, there are a certain type of vegetable that is living entity. Sometimes some microbes. Sometimes insect.
So the statement of Bhagavad-gītā is sarva-gataḥ: "Living entities everywhere." We practically see in our experience. We find living entities, the aquatics, in the water. We find living entities within the earth. There are so many insects. We find living entities in the air. We find living entities on the land, in the sky and so many places. So this is confirmed: sarva-gataḥ. Nityaḥ. The living entity is eternal and he is everywhere. Sarva-gataḥ. Sthāṇur acalo 'yaṁ sanātanaḥ (BG 2.24). Sanātanaḥ. Concluding sanātanaḥ.
So the sanātana-dharma means that to find out the eternal engagement of the living entity. At the present moment, the living entity is changing the position. As we change our position even during this life—sometimes I am working in this office, sometimes working in that office, sometimes this way, sometimes that way—similarly, we are changing eternally. We are creating our desires within the mind, thinking, feeling and willing, and according to the thinking, feeling and willing, we are getting a certain type of body, one after another. This is the process.
Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntaraṁ prāptir (BG 2.13). Just like in this span of life, I was a child. Everyone was. Everyone remembers. Then I became a boy. I was playing. I can remember what I was doing in my childhood, boyhood. Then I became a young man. That also I remember. But those things have passed as dream. Now I am a different condition of life as old man. But I, the spirit soul, I remember that I was a child, I was a baby, I was a boy, I was a young man. Now I am old man. So the conclusion should be that although I have changed my bodies, I remember all these things.
So the body and the remembering capacity, mean the subtle body, thinking, feeling and willing . . . that is called subtle body. We are now encaged in two types of body. Just like you are encaged with shirt and coat, similarly, I or you, living entity, is encaged in two types of body. The subtle body is mind, intelligence and ego, and the gross body is made of five elements: fire . . . earth, water, air, fire and ether. These are very nicely explained in the Bhagavad-gītā.
So actually my position is that I can go everywhere. Just like we are trying. Because I have got the desire to go the moon planet, to the Venus planet, or any other planet, and they are trying with our . . . scientific knowledge. But because it is called gross material, we are not yet successful. But the point is that I have got the desire to go this planet, to that planet. Just like we make tour, even on this planet. We want to go this place, that place, that place. So this is natural.
Therefore here in the Bhagavad-gītā it is said sarva-gataḥ. You can go anywhere, everywhere. There are innumerable universes, and there are innumerable planets of different nature. And you can go. Sarva-gataḥ, sthāṇur acalo 'yam. So according to the different features, we get . . . just like the aquatics: they have got a different type of body.