Kṛṣṇa says in the Bhagavad-gītā that your real trouble is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). You have to accept your birth within the womb of your mother in a packed-up condition, body developing. The germs, the worms within the urine, stool, biting very delicate skin. You cannot make any adjustment, simply moving. And if one is little pious, he can pray to God, "Please get me relief from this condition. Now I shall worship You." This is stated in the Śrīmad-Bhāgavatam, this consciousness. There is consciousness. After seven months, there is consciousness. Then, some way or other, you get out of the womb of your mother. Then there are so many troubles—crying. The child is crying, crying, almost dependent on mother's mercy. The mother sometime cannot understand what the child wants. Some ant is biting, and mother is thinking that she is hungry. But actually it is not hungry, but it cannot say that, "One ant is biting on my back," and he is crying. There are worms, there are mosquitoes and there are bugs, and lying in the stool, in urine. Cannot say.
So these things you have to pass. And again disease, again old age, and again death and again birth. This is bhayaṁ tīvram. But the . . . we have become . . . by the spell of māyā, by illusion, we are thinking, "Now we are making very much progress." What progress you have made? Have you stopped birth, death, old age and disease? These troubles are awaiting. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. You should always think that "I am waiting for the miserable condition." It is already miserable condition. Even in living time there are threefold miseries. Even you sit down peacefully, then the mosquito will bite you, bugs will bite you, and you will get some letter from some enemy. So even if you cannot sit down peacefully . . . if you think, "Now I am sitting at my home very peacefully"—so many things will disturb you one after another. That is called tīvram, bhayaṁ tīvram.
But we are so bold that we are not afraid of it. That is foolishness. If we become overbold, "I don't care for these things," that is foolishness. Mūḍha. Therefore they are called mūḍhas. There are . . . he is awaiting so many troubles in birth, death, old age and disease. Therefore, the atheist class, they want to forget this. They think that there is no life after death. Just like I have given several times the example: the rabbit, when there is some enemy—it will immediately kill him—and he closes the eyes so that there is no enemy. So similarly, we are . . . we have become so foolish about this birth, cycle of birth and death, and we do not ever think that how to get out of this birth and death and threefold misery of this material world. That means the whole subject matter of suffering is this material body. Because we are accepting this body, therefore there are so many troubles. Therefore the solution is how to stop this acceptance of material body again and again. That is intelligence. That is intelligence.