So the Kṛṣṇa consciousness movement means, as we have read from the Bhagavad-gītā, that tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9): "My dear Arjuna, Kaunteya . . ." Arjuna's another name is Kaunteya, because he is, happens to be, the son of Kuntī. His mother was named Kuntī. So from Kuntī, he was Kaunteya. Kaunteya means "son of Kuntī." So Kṛṣṇa says to Arjuna, tyaktvā deham. Tyaktvā means quitting this body. Mind that always, that we are changing different types of body just like different types of dress. I am the spirit soul. So, so long you are not completely purified, you have to accept this kind of body, that kind of body, this body, that body, that body. That is going on.
But one who comes to the perfectional stage of purification, for him, Kṛṣṇa says, tyaktvā deham, by quitting this body, punar janma naiti . . . punar janma means rebirth, reincarnation, within this material . . . no more. Finished. Tyaktvā dehaṁ punaḥ, mām eti: "He comes to My planet, or unto Me." Who? Janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9): "The person who can understand the science of Kṛṣṇa. That person."
This is Kṛṣṇa consciousness movement. Simply by understanding what is Kṛṣṇa, how He appears on this planet, how He disappears, what does He do, what does He instruct, what is the purpose, so many things . . . they are classified in two headings, janma karma: birth and activities. Kṛṣṇa has got activities. When Kṛṣṇa was present, He was full with activities. Simply by knowing this, janma karma, one, after quitting this body, does not accept any more this material body, but he's immediately transferred to the Kṛṣṇaloka.
So our this Kṛṣṇa consciousness movement is a training system, training system how to acquire, how to be transferred to that Kṛṣṇaloka, how to attain that most purified body, where there is no more death, no more birth. There is another version in the Bhagavad-gītā. Here it is said, mām eti: "He comes to Me." So in another verse it is stated . . . if somebody inquires that, "What happens by going to Kṛṣṇa?" that is also answered: mām upetya kaunteya. This very same word is there, kaunteya: "My dear Kaunteya," mām upetya, "anyone who comes to Me . . ." Upetya. Upetya means "approaching Me." Mām upetya kaunteya duḥkhālayam aśāśvataṁ nāpnuvanti (BG 8.15): "He does not any more regain this place, this material world, which is full of misery and temporary."
The qualification of this material world are two. So long you live, it is always full of miseries. And if you try to make compromise—"All right, I shall live here. Never mind it is miserable"—that is also temporary. You cannot live also. You cannot . . . suppose you think that, "All right, I have got this American body, American country. Never mind there are some sufferings due to this body. I shall live here." Oh, you cannot live. You cannot. You'll not be allowed to live also. How long? Therefore the qualification of this material world are two: it is full of miseries and it is temporary.
But our demand is full of pleasure and eternal life. Just opposite. But the foolish persons, they do not understand. They think, "Oh, we are very much happy." Oh. How we are happy? Supposing you are feeling happy. How long you'll be happy? Any moment you'll have to give up this place. Take example, your President Kennedy. He approached to the most happiest position, president, young man, good wife, children. Within a second, everything finished. Within a second. He was going on car very nicely, protected, thinking protection, but just in a moment—finished.
So that possibility is for everyone. Even the president of America, Mr. Kennedy, he could not save himself, in spite of so much power and opulence. And what of us? We have to think, you see, very with cool head, that every arrangement here in this world, however nice you may think, however you may be free, they are all temporary, all temporary, backed up by full of misery. Unless one is not conversant with this principle of life, he cannot actually seriously take up what is Kṛṣṇa consciousness movement, athāto brahma jijñāsā.