So we are not interested how to get out of the cage of mṛtyu-saṁsāra-vartmani. We are again and again coming back to the cage. This is called ajñāna. This is called ajñāna. Jñāna means that I am eternal, na hanyate hanyamāne śarīre (BG 2.20). I do not . . . I am not annihilated after the killing, after the annihilation of this body. Nityaḥ śāśvatayam, na hanyate hanyamāne śarīre. Then why I am entering this body, which is annihilated? That is the problem. That is mṛtyu-saṁsāra-vartmani. If you enter again into this material body, then again mṛtyu. Again enter, again die, again mṛtyu. Bhūtvā bhūtvā pralīyate (BG 8.19).
This is the problem, mṛtyu-saṁsāra-vartmani. But nobody is interested how to get out of this problem. They do not know, they do not feel. They think that, "After death I am annihilated." But that is not the fact. The fact is that you have to enter another body, and any material body you accept, either king's body or dog's body or hog's body or tree's body, it will be finished. It will. That is called mṛtyu, mṛtyu-saṁsāra-vartmani.
So we are accepting similar bodies; 8,400,000 forms of bodies are there, and one after another we are entering and leaving and entering and leaving. This is called mṛtyu-saṁsāra-vartmani. But we have no such brain that how to get out this mṛtyu-saṁsāra-vartmani. We can get out. That is . . . that will be, that is explained, mām eva ye prapadyante māyām etāṁ taranti. This is māyā. Māyā means actually I am not under this mṛtyu-saṁsāra-vartmani. Ātma māyām ṛte rājan (SB 2.9.1). It is māyā. Just like in dream, I enter some kind of body.
At night, every night we can experience, that when you sleep we dream that, "I have taken another body. I have gone to another place. I am working in a different way, forgetting this body." This is daily experience. And when that dream is over, then again I come to this body. I remember, "Oh, I have to go there, I have to do this," another action, other activities. This is going on. I am accepting this gross dream and this subtle dream, but what is my actual position? That I do not know. This is called ignorance.
That actual position we can understand if we become Kṛṣṇa conscious. If we simply become Kṛṣṇa conscious, then we can understand our actual position. Then we can be saved, and that is stated here, aśraddadhānāḥ puruṣā dharmasyāsya parantapa (BG 9.3). Aśraddadhānāḥ. If one is not interested in Kṛṣṇa consciousness, aśraddadhānāḥ, no faith—"I have no faith"—but it is for your interest, sir. Why you say that "I have no interest"? That is the . . . Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They, the rascal, they do not know what is his interest.
He does not know. Bahir-artha-māninaḥ, durāśayā. Bahir-artha-māninaḥ. He has got this material body, and he's thinking, "Satisfaction of my senses, that is my interest," bahir-artha-māninaḥ. And andhā yathāndhair upanīyamānās. And another rascal leader who gives him impetus, "Yes, you do this, you do that, you will be very much satisfied. You do . . ." So many materialists, they engage them. That is very nice. They like to abide by such leaders. But what are those leaders? Andhā. They do not know what is the ultimate goal of life. They are themselves blind, and they are leading other blind followers. This is going on. Na te viduḥ svārtha-gatim.