So human life is not to be carried away by the so-called natural instinct. Natural instinct, material life . . . there are two kinds of natural instinct. So long we are in the bodily concept of life, there are different natural instincts, and when we come to the platform of spiritual understanding, that natural instinct is different. That is real natural instinct. So that natural instinct, spiritual natural instinct, can be attained by tapasya. Tapo divyam. That is the instruction of Ṛṣabhadeva. Now, people may say that, "Why we should undergo this tapasya, austerities? If we want to enjoy life, why we shall voluntarily give up this and undergo austerities?" No, there is reason. Tapo divyaṁ yena śuddhyet sattvaṁ yasmād brahma-saukhyaṁ tv anantam. It is very reasonable. You have to undergo tapasya, voluntarily restraint. That is called tapasya. So why? Now, yato śuddhyet sattvam. Your existence will be purified. "What is the wrong in my existence?" But that we cannot understand; that is called illusion. There are so many wrong things. Always we are in miserable condition. The summary miserable condition is, as described in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). That is intelligence that, "I am now put under . . . although I have solved all my problems . . ." But Kṛṣṇa says in the Bhagavad-gītā, "You have solved all your problems by your so-called scientific advancement; that is all right. But where is your solution of janma-mṛtyu-jarā-vyādhi, repetition of birth, death, old age and disease? Where is your solution?" This is very intelligent question.
Kṛṣṇa says therefore that, "You have solved all the problems of miserable condition of life. That is all right. But you should always keep in front these problems, prominently: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu . . ." Janma, the tribulations of janma, to live within the womb of the mother, everyone we have suffered, but we have forgotten. Similarly, we are awaiting another suffering at the time of death. That is also suffering, janma-mṛtyu. Then, when we take birth, we get old. That is also suffering. And we suffer from diseases. But as we are spirit soul . . . that is described in the Bhagavad-gītā: na hanyate hanyamāne śarīre (BG 2.20). The spirit soul does not die after the annihilation of this body. That is our position. We are accepting different types of bodies, but we are eternal, part and parcel of the Supreme. Not only eternal; full of knowledge and blissful. This is our position. But at the present moment, because we have got this body, it is not very pleasurable condition. It is miserable condition. There are adhyātmika, adhibhautika, adhidaivika miseries, and always we are under. That we cannot understand. We are thinking that "Things go on like this. Don't bother about these things. Go on. Eat, drink, be merry and enjoy." That means we are living very foolishly. Although the problems are there . . . I do not wish to die; the death is there. I do not wish to be within the womb of my mother, but I am forced to take a body within the womb of my mother. Then when I get the body, I come out, I am subjected to so many tribulation on account of this body—old age, disease and so many.