Varieties of life and varieties of position, you cannot change them. That is not possible. So the theory is humanitarianism, daridra-nārāyaṇa-seva . . . Seva . . . It is not seva. A poor man, you can have mercy, dayā. That is allowed. Just like we distribute prasādam. That is bāliśeṣu. Īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca, prema-maitrī-kṛpa upekṣā (SB 11.2.46). Kṛpā. Those who are suffering, innocent, they do not know how to get release from the suffering, they are called bāliśa. Just like a child. A child is suffering, he does not know how to get relief; so one should take care. They should be given shelter, they should be given cloth, food. It is the duty of the parents. That is natural. So for the bāliśa, innocent, it is our duty to show them mercy, give them food, give them shelter, give them instruction of Kṛṣṇa consciousness so that he may understand why he is here in this material world, why he is suffering. Ke āmi kene amaya jāre tāpa-traya (CC Madhya 20.102). Everyone is suffering threefold miserable condition of life: adhyātmika, adhibhautika, adhidaivika.
So the Kṛṣṇa consciousness movement is meant for showing mercy to the innocent who are suffering in this material world. That is wanted. It is not daridra-nārāyaṇa seva, that "I am very rich man. I am rich Nārāyaṇa, and therefore I can serve the daridra-nārāyaṇa." There is no question of serving. That is not. No. The fact is everyone is suffering. There is nobody . . . Because asad-grahāt. Sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Anyone within this material world, he is suffering, full of anxieties. Even the birds and beasts, you'll find, they are full of anxiety. Why? Asad-grahāt. Because he accepted this material body, which is asat, which is temporary. Asato mā sad gamaḥ. Therefore Vedic injunction is, "Don't stay in this material existence. Come to the spiritual existence, sat." Oṁ tat sat. This is the civilization—not to keep the people in ignorance and flatter them that "You are making very good advance." There is no advance unless one is interested in spiritual life. There is no . . . Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). In this way we are wandering within this universe in different forms of life, in different planets, in different social positions, in so many varieties.