Dehī, the living entity, simply changing the dress. It is the dress. This body is dress. Now the question is . . . just like there was some discussion that the spirit has no form. How it can be? If this is . . . this body is my dress, how I have no form? How the dress has got form? My coat or shirt has got a form because my body has got a form. I have got two hands, therefore my dress, my coat, has also two hands. My shirt has also two hands.
So if this is dress, this body, as it is described in the Bhagavad-gītā—vāsāṁsi jīrṇāni yathā vihāya (BG 2.22)—so if it is dress, then I must have a form. Otherwise, how this dress is made? It is very logical conclusion and very easy to understand. Unless I have got my own form, how the dress has got form? What is the answer? Anyone can say? How the original living entity can be without hands and legs?
If this body's my dress . . . just like you go to a tailor. He takes measurement of your hand, of your leg, of your chest; then your coat or shirt is made. Similarly, when you have got a particular type of dress, it is to be assumed that I have got my form, spiritual form. Nobody can refute this argument. And apart from our so-called argument, we have to accept the statement of Kṛṣṇa. The . . . because He's authority.
So if I think that I, I am this coat, that is my ignorance. And that is going on. The so-called service to the humanity means washing the coat. Just like if you are hungry and I wash your coat very nicely with soap, will you be satisfied? No. That is not possible. So every one of us is spiritually hungry. What these people will do by washing the coat and shirt? There cannot be any peace.
The so-called humanitarian service means they are washing this vāsāṁsi jīrṇāni. That's all. And death means . . . it is explained very nicely that when the dress, your dress, my dress, becomes too old, we change it. Similarly, birth and death means changing the dress. It is very clearly explained. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22).
Jīrṇāni, old dress, old garment, we throw it away and take another new dress, new garment. Similarly, vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti. A new, fresh dress. Similarly, I am old man. So if I am not liberated, if, if I have got so many plans to execute in this material world, then I'll have to accept another body.
But if you have no more plan, no more plan, niṣkiñcana . . . that is called niṣkiñcana. Niṣkiñcanasya bhagavad-bhajanonmukhasya. Caitanya Mahāprabhu says, niṣkiñcana. One has to be completely freedom, completely freedom about this material world. One should be disgusted. Then there is possibility of being transferred to the spiritual world. So long one has got a pinch of desire that, "If I would have become like Brahmā, or like king, like Jawaharlal Nehru," then I'll have to accept a body. This desire.
Kṛṣṇa is so liberal, so kind. Whatever we want—ye yathā māṁ prapadyante (BG 4.11)—Kṛṣṇa will give you. To take something from Kṛṣṇa . . . just like the Christians pray, "O God, give us our daily bread." So is it very difficult task for Kṛṣṇa to give our dai . . .? He's giving already. He's giving daily bread to everyone. So this is not the mode of prayer. Their mode of prayer . . . as Caitanya Mahāprabhu say, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (CC Antya 20.29, Śikṣāṣṭaka 4). This is prayer.
We haven't got to ask anything. Kṛṣṇa, God, has made ample arrangement for our maintenance. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). But it is restricted by nature when we are sinful. We become atheist. We become demons. Then the supply is restricted. Then we cry for, "Oh, there is no rain. There is no this, no . . ." That is nature's restriction. But from God's arrangement there is sufficient food for everyone. Eko bahūnāṁ vidadhāti kāmān. He supplying everyone.
So, so long we'll have a pinch of material desire to execute our plan, then we have to accept a material body, and that is called janma. Otherwise, the living entity has no birth and death. Now, this janma, and mṛtyu . . . the living entities, they are compared with the sparks, and the Supreme Lord as the big fire. So the big fire, that is the comparison. And the small spark, both of them are fire. But sometimes the sparks fall down from the big fire. That is our falldown. Falldown means we come into the material world. Why? Just to enjoy, to imitate Kṛṣṇa. Kṛṣṇa is the supreme enjoyer.
So we are servants. Sometimes—it is natural—the servant desires that, "If I could enjoy like the master . . ." So when this sentiment or proposition comes, that is called māyā. Because we cannot be enjoyer. This is false. If I think that I can become enjoyer, even in this material world, so-called . . . they're, everyone is trying to become enjoyer.
And the last snare of enjoyer means that one thinks that, "Now I shall become God." This is a last snare. First of all, I want to become manager, or proprietor, then prime minister, then this and that. And when everything is baffled, then one thinks that "Now I shall become God." That means the same propensity, to become master, to imitate Kṛṣṇa, is going on.
Therefore this desire, that I shall merge into the existence of God, I shall become . . . just like the example is given that, "I am drop of water. Now I shall merge into the big ocean. Therefore I shall become ocean." This example is generally given by the Māyāvādī philosophers. The drop of water is, when mixed up with the ocean water, they become one. That is only imagination.
Every water, molecular. There are . . . there are so many individual molecular parts. Apart from that, suppose you mix up with the water and merge into the Brahman existence, the samudra, the sea, or the ocean. Then again you'll be evaporated, because the water is evaporated from the ocean and it become cloud, again falls down on the ground, and it goes down again to the ocean. This is going on. This is called āgamana-gamana, coming and again mixing. So what is the benefit?
But the Vaiṣṇava philosophy says that we do not want to mix up with the water, we want to become a fish within the ocean. That is very nice. If you one become fish—a big fish, or small fish, it doesn't matter—if you go deep into the water, then there is no more evaporation. You remain.
Similarly, the spiritual world, the Brahman effulgence, if . . . nirbheda-brahmānusandhi. Those who are trying to merge into the Brahman existence, for them it is not very safe. That is explained in the Śrīmad-Bhāgavatam: vimukta-māninaḥ. Vimukta-māninaḥ. They're thinking that, "Now I have merged into the Brahman effulgence. Now I am safe." No, it is not safe. Because it is said, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty (SB 10.2.32). Even after great austerities and penance, one may rise, paraṁ padam, in the . . . merging into the Brahman effulgence. Still, from there, he falls down.