Ataḥ pumbhir dvija-śreṣṭhāḥ. Pumbhiḥ, by person. Everyone is engaged in some occupational duty. Formerly it was the varṇāśrama: brāhmaṇa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha, vānaprastha, sannyāsī. Everyone has got some particular duty according to his position. Now, the different occupational duties have expanded. It doesn't matter. If you are engineer, if you are medical man, if you are something else, it doesn't matter. Sva-karmaṇā tam abhyarcya (BG 18.46). But try to serve Kṛṣṇa by the result of your work. That is bhakti. That we have to learn. Our Kṛṣṇa consciousness movement does not mean that we are going to stop all activities. No, this is not our mission. You be engaged in your activities, but don't forget Kṛṣṇa. This is our mission. Be always Kṛṣṇa conscious.
Therefore Kṛṣṇa says . . . how to become Kṛṣṇa conscious? Yat karoṣi: "Whatever you do," kuruṣva tad mad-arpaṇam, "the result you give Me." Then it will be Kṛṣṇa consciousness. You always think that you are doing for Kṛṣṇa. Of course, by the order of Kṛṣṇa or by His representative, not whimsically. If you do something nonsense and if you think that, "I am doing for Kṛṣṇa," that will not be accepted. It must be verified by the acceptance of Kṛṣṇa and Kṛṣṇa's . . . or Kṛṣṇa's representative. Arjuna did not fight without Kṛṣṇa's order. Therefore we must receive the order. If we say that, "We do not find Kṛṣṇa. How shall I . . .?" then Kṛṣṇa's representative. That is sādhu. The Kṛṣṇa's representative is sādhu. Therefore Kapiladeva is advising herewith that, "You, mother, you associate with sādhus."
Ete sādhavaḥ. He has described the symptoms of sādhu. By the last three, four ślokas, He has described what is the symptom. Everything should be accepted by the symptom, characteristic. Not that anyone will come: "I am a sādhu." No. We must know by the characteristic of sādhu. That has been described. Similarly, incarnation of God, not that anyone will come and say: "I am incarnation of God." That will not be accepted. We have to see the characteristics of God as they are stated in the śāstra, then we can accept somebody as God by uncommon quality.
So apart from God, now our present problem is that we are entangled by the infection of material qualities, rajas-tamo-bhāvāḥ especially. Kāma-lobhādayaś ca ye, ceta etair anāviddhaṁ sthitaṁ sattve prasīdati (SB 1.2.19). We have to conquer over the quality, the infection of quality of rajas-tamaḥ, and then we have to situate ourself in sattva-guṇa. Then we are in the safe position. And if we do not allow to be infected again by the rajo-guṇa and tamo-guṇa—if we keep ourself purely in sattva-guṇa, that is called śuddha-sattva, simply purified sattva-guṇa—then we will be able to understand what is Kṛṣṇa, what is God. So not only we have to acquire the qualities of sattva-guṇa: satyaṁ śamaḥ śaucaḥ ārjavaṁ titikṣā, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam . . . (BG 18.42). These are the characteristic of sattva-guṇa: truthful. So much so truthful that, as they are stated by the commentators, that even an enemy asks some secret from you, you can say. Suppose a thief has come, "Now, what you have got in your box?" So if you say, "I have got so many thousands of rupees" or "hundreds," truthfulness should be like that. Even to your enemy it should be disclosed. That is called truthfulness. Satyaṁ śamaḥ damaḥ śaucaḥ, cleanliness. Then controlling the mind, controlling the senses, and simplicity, very simple in behavior, ārjava; titikṣā, tolerance; and full knowledge; vijñānam, practical application of knowledge; āstikyam, full faith in Vedic literature and in God. These are the qualification of sattva-guṇa.