This human form of life is meant for this inquiry, athāto brahma-jijñāsā. "If I am Brahman, then what is . . .? Brahman means eternal. So why I am busy with these bodily affairs?" This is called brahma-jijñāsā. And if you become very learned scholar in Vedānta and busy with these bodily affairs, that is another foolishness. If you actually Vedāntist, then you should be inquiring that "I am eternal. Why I am put into this temporary body, and on account of this body, I am subjected to so many miserable condition of material life? Why I should remain in this condition? How I can get released from this condition?" That is human life. That is human life. And tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). If you actually very much eager to inquire about it, then you require a guru. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21): "One who is inquisitive about spiritual life, about spiritual identity," tasmāt, "therefore," guruṁ prapadyeta, "you must seek out a bona fide guru."
So who can be better guru than Kṛṣṇa? He is the original guru. Here it is stated, guruḥ. In the previous verse, yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ. Guruḥ. So you don't accept anyone guru, but accept guru, Kṛṣṇa. And Kṛṣṇa is instructing Bhagavad-gītā as guru. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Arjuna says: "My dear Kṛṣṇa, I am accepting as my guru. I am Your śiṣya." So everyone should become like that, accept Kṛṣṇa as guru. Or Kṛṣṇa's representative. You can say, "Where is Kṛṣṇa? I don't find." But Kṛṣṇa's representative is there.