One class is called karmī. They are thinking that by working hard and trying to find out my own way of happiness, they will be happy. This is called karmī. Without any knowledge, they are simply working. They are actually like the animals. The animals, the dog, is jumping, a few miles he is jumping. He is thinking that "By jumping I shall be happy." Or for the time being he may happy by jumping, and sometimes thinking otherwise. So karmīs, they do not know what is the actual aim of life. Out of many millions of persons, mostly they are karmīs. They do not know what is the actual aim of life. But they are devising different plans, that "I shall be happy in this way." This is called karmī. He does not take the standard way of happiness.
Then the next elevated person is jñānī. He thinks, ponders, that "I have worked so hard, but ." The jñānī. He searches out philosophically. Then next class, yogī. Yogī concentrates the mind to think over, "What is my problem? Why I am not happy?" How he can become happy, he is trying to, very soberly, to understand. Yoga means controlling the senses, and the master of the senses is the mind. So he, trying to make the mind concentrated on the fact, he is yogī. And then the next stage is . . . if he is yogī, then there are different types of yoga system. But when he comes to the point that "I am not master. There is one master, controller. So master, whatever master orders, I have to execute that. That is my real happiness," bhakta. So karmī, jñānī, yogī and bhakta.
So out of these four classes of men, the three classes—means karmī, jñānī and yogī—they are restless, because they actually did not find out what is the solution. One after another, there are different classes, there are classification. One is better than the other. That is another thing. But none of them . . . they are still misled. A karmī, he is thinking that "I am poor man. If I become rich man, I will be happy." He is thinking in that way. Jñānī is thinking that, "Poor and rich doesn't matter. I am Brahman. I am spirit soul. If I merge into the Supreme Brahman I will be happy." Yogī is thinking that "The Absolute is present everywhere in His personal feature. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So if I become one with Him, I will be happy." But still there is a demand, "If I become like this." So, so long he is not self-realized, he will try to become something, and so long he'll try to become something, then there will be restlessness. There cannot be happiness. And when he comes to the realization point that, "Why I am trying to become something? I am this, and this, that is my position," then he becomes happy. That is bhakti. Everyone is trying to become something. And bhakta knows, "I am this." There is no question of becoming. And this is my position. Very nice. Therefore Kṛṣṇa ultimately said that "This is the most confidential knowledge, Arjuna. I am teaching you so many things. There is no need of understanding so many things. The real thing is that I am the master; you are My servant. You surrender unto Me, that's all. Then you'll be happy."
Indian man: Very bold step.
Prabhupāda: So there is no second answer. The answer is one, "Kṛṣṇa is master, I am servant." That's all. What is the duty? Just like here is a servant. Whatever you are ordering, he is doing.
Indian man: The same answer is given to jñānī, yogī?
Prabhupāda: Yes.
Indian man: They can understand the same way? They have to come up to bhakta.
Prabhupāda: No, not same way. Because he is dull, still wanting to become something. He is dull. There is no question of becoming. Just like they say that ahaṁ brahmāsmi. You are already Brahman. But on account of your dullness of brain, you are thinking that, "I am becoming Brahman." You are already Brahman. You are already Brahman. Because, if he is part and parcel of Kṛṣṇa, Kṛṣṇa is Paraṁbrahma. So Paraṁbrahma part and parcel must be Brahman. How it can be otherwise? It is a question of, so long one does not understand that he is Brahman, he is trying to become Brahman.