Duḥkha mean pain, and nivṛtti, nivṛtti means stop. Why people go to the church? Because they feel some pain, they go to church or temple to appeal, "If there is somebody as God . . ." They think like that. "Let me appeal to the Supreme Person so that my distress may be mitigated." So aim is ātyantika-duḥkha-nivṛtti. We are also cultivating this Kṛṣṇa consciousness. Our aim is also the same: duḥkha-nivṛtti. Kṛṣṇa says, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). We keep always in view that in this material existence there are four kinds of miserable condition, primarily, and to stop this. Duḥkhālayam aśāśvatam (BG 8.15). So everyone's aim is duḥkha-nivṛtti. It may be presented in a different ways. So the Buddha philosophy is also duḥkha-nivṛtti, stop pains.
Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). We are, by nature, we want blissfulness. But we do not know how to become actually happy and blissful. That is ignorance. In the material world, they also want to enjoy, everyone. They are thinking that "This wine, woman, meat-eating, gambling, intoxication, these things will give me pleasure." So ātyantika-duḥkha-nivṛtti. The Bhāgavata says that ātyantika-duḥkha-nivṛtti, means ultimate solution of miserable condition, is in the fact that we realize God and we go back to home, back to Godhead. This is our philosophy. And persons who cannot understand what is God, what is kingdom of God, they want to adjust. The aim is the same, ātyantika-duḥkha-nivṛtti, ultimately solution of all miseries, in a different way.
So Kṛṣṇa says, putting forward the Buddha philosophy, which was formerly known as lokāyatikas and vaibhāṣikas . . . these two kinds of philosophers, they did not believe. Mostly the materialistic philosopher, they have no understanding of the soul. Therefore they have different kinds of theories, which we do not accept. Kṛṣṇa says that if you are not Sanātanist, or followers of the Vedic principle, if you think that your principle and views are different, that by combination of matter this existence coming, atha cainaṁ nitya-jātam . . . nitya means by combination of . . . just like so many things are taking place by interaction of different material elements. Similarly, if you don't believe in this existence of the soul, if you think that there is no soul, the life is the result of combination of matter, nitya-jātam, and when this combination of matter is some way or other dismantled, then there is no more soul, it is finished—it began at a point by combination of matter, and it ends in a point by disintegration of matter, if you think like that, then also tathāpi tvaṁ mahā-bāho. Kṛṣṇa is criticizing Arjuna, mahā-bāhu. Actually he is mahā-bāhu. Mahā-bāhu means mighty-armed. One who has got a very strong, mighty arm, he can fight very strongly. Then also, why should you give up your fighting spirit? Why should you lament for combination of chemicals and material elements? Suppose this house is a combination of material elements. So some way or other, if it is dismantled, who laments for it? No sane man will lament. Similarly, if you have no idea of the existence of soul, then also you do not require to lament. Tathāpi tvaṁ mahā-bāho nainaṁ śocitum arhasi.