So this liberation is open for everyone. Samaṁ carantam. Kṛṣṇa does not say that: "You come to Me. You become liberated." No. He's open for everyone. He says: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). He speaks to everyone. Not that He's speaking to Arjuna only. He's speaking to everyone. Bhagavad-gītā is spoken not only for Arjuna. Arjuna is the, just like the target. But it is spoken for everyone, for all human beings. So one has to take advantage. Samaṁ carantam. He's not partial that: "You become..." Just like the sunshine. The sunshine is not partial that: "Here is a poor man, here is a low-class man, here is a hog. I shall not distribute my shining there." No. Sun is equal. One has to take advantage of it. The sunshine is there open, but if you close your door, if you want to keep yourself in airtight darkness, that is your business.
Similarly Kṛṣṇa is everywhere. Kṛṣṇa is for everyone. Kṛṣṇa is ready to accept you as soon as you surrender. Samaṁ carantam. There is no restriction. Kṛṣṇa says: māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). They make distinction that this is lower class, this is higher class. So Kṛṣṇa says, "Even lower class, so-called lower class, it doesn't matter, if he takes to Me, then he's also eligible to go, come back to home, back to Godhead." Samaṁ carantam.
And He's the eternal time. Everything is going on within the time. The time... Our time calculation is past present, and future. This is relative. The other day we were discussing. This past, present, future is relative term. The, for a small insect, the past, present and future is different from my past, present and future. Relative term. Similarly Brahmā's past, present and future is different from my past, present and future. But Kṛṣṇa has no past, present and future. Therefore He's eternal. We have got past, present and future because we change this body. Now we have got this body... It has got a date. In such and such date I was born by my father and mother. Now this body will stay for some time. It will grow. It will produce some by-product. Then it will become old. Then dwindle. Then vanish, finish. No more this body. You accept another body. This body's finished. The history of this body, past, present, and future, finished. You accept another body. Again your past, present and future begins. But Kṛṣṇa has no past, present, futures because He does not change His body. That is the difference between ourself and Kṛṣṇa.
Just like Kṛṣṇa spoke to Arjuna that: "In the past, I spoke to the Sun-god about this philosophy, Bhagavad-gītā." So Arjuna could not believe it. Arjuna knew everything, but for our, our education, he put this question that: "Kṛṣṇa, we are contemporary, we are born practically in the same period. How can I believe that You spoke this philosophy to the Sun-god?" And the reply was that: "My dear Arjuna, you were also present there, but you have forgotten. I have not forgotten. That is the difference." Past, present, future, for persons who forget. But who does not forget, who remains eternally, there is no past, present, future.
Therefore, Kuntī is addressing Kṛṣṇa as eternal. Manye tvāṁ kālam. And because He is eternal, īśānam, He is full controller. Kuntī says: manye, "I think..." By the behavior of Kṛṣṇa, she could understand that Kṛṣṇa is eternal, Kṛṣṇa is the Supreme Controller. Anādi-nidhanam. Anādi-nidhana... There is no beginning, there is no end. Therefore vibhum.