So na caiva na bhaviṣyāmaḥ (BG 2.12): "In the future we also shall exist." Now we should consider what is the problem now: I was present in the past, I am now present in the present, and I shall exist in the future. Then what is my problem? The problem is why I am changing this position of eternity. I am sanātana. I am eternal. Ahaṁ brahmāsmi. That is the real existence, that I am Brahman. Brahman means eternal. But Kṛṣṇa is Para-brahman. Param means the supreme, the chief. Therefore there are two terms in the Vedic language: ātmā, paramātmā; brahman, parabrahman; īśvara, parameśvara. There are two terms. We are not parameśvara, not paramātmā, not parabrahman. We are ātmā, īśvara . . . we can say: "I am īśvara." What does it mean, īśvara? Īśvara means controller. So, although we are servant, at the same time we are controller.
That we can experience. I am now working in office. I am servant of the establishment, but I'm given some power to control over certain departments. So simultaneously, I am servant and controller. As controller, I can be called īśvara, īśvara, god, as controller. But I am not controller Supreme Controller. That I cannot say. Nobody can say that, "I am the Supreme Controller." That you cannot say. You can control, say, a dozen of men. Another can control a hundred men. Another can control a thousand, or millions. But nobody can say that, "I am the controller of the whole universe." That is not possible. That controller is Kṛṣṇa.