Those who are actually reading Bhagavad-gītā and Śrīmad-Bhāgavatam for the satisfaction of Bhagavān, bhagavata, they are sat. So once associating with these sat people, he cannot make anymore association asat. Here is a vivid example: Hṛṣīkeśa. He left our company. He associated with some asat. Asat means nondevotees. Asat, generally, we understand rogues and thieves. But those who are devotees, they're less than rogues and thieves. Those who are not devotees, they're less than rogues and thieves. So he could not associate. It was struggle. At last, he had to leave.
So sat-saṅgān mukta-duḥsaṅgaḥ. Once you are associated sincerely with devotees, he cannot mix with nondevotees. This is the test. This is the test. Svalpam apy asya dharmasya trāyate mahato bhayāt. If once only . . . Sakṛt. Here it is said, kīrtyamānaṁ yaśo yasya sakṛd ākarṇya rocanam. If once . . . satāṁ prasaṅgāt, sat-saṅga is so powerful, if one submissively hears from sat-saṅga about the name and fame of the Supreme Lord, immediately it becomes palatable. Sakṛd ākarṇya rocanam.
The same thing is repeated in another place: satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). If one hears from real devotee, immediately he becomes pregnant. Vīryamāna. Just like if one boy is vīryamāna, as soon as he has sex, the girl must be pregnant. Similarly, those who are vīryamāna, really devotee, by hearing him, one becomes pregnant. Pregnant means he becomes interested in Kṛṣṇa consciousness. This is called satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ. Hṛt.
We like from the heart. We like from the ear, very nice to hear. Hṛt-karṇa-rasāyanāḥ. Rasāyana means pleasing. As soon as one will hear from satām, then his ear and heart will be pleased: "Oh, it is very nice." Hṛt-karṇa-rasāyanāḥ kathāḥ. Taj-joṣaṇāt. And if he again cultivate, if he thinks over, taj-joṣaṇāt, āśu . . . āśu means immediately; apavarga-vartmani, on the path of liberation. Śraddhā bhaktir ratir anukramiṣyati. This is the process. Therefore, sat-saṅga is required.
Now we have opened such a big hall, inviting people to come to take part in the sat-saṅga, but nobody's interested. So therefore if anyone becomes interested, he's very intelligent. He's intelligent because he wants to stop this repetition of birth and death. This is the problem. This problem, the so-called scientists, philosophers, educationists, politician, they have set aside this question. The real problem is to solve the question of birth and death. They do not touch it. They are making plan for economic development and other things. Economic development . . . suppose you become rich man for twenty years or fifty years, utmost, at the present moment. Then you become a cat and dog in next life. Then what is your economic development?
But they do not know that there is life after death. We have to prepare for the next life. karmaṇā daiva-netreṇa (SB 3.31.1). Then according to my karma, by superior inspection, I'll get next birth. And in the Bhagavad-gītā it is plainly spoken: janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). Kṛṣṇa says: "Simply try to understand My janma. I take birth." Ajo 'pi sann avyayātmā. He's aja. Every one of us, aja. Na jāyate na mriyate. We don't take birth, don't die, because we are part and parcel of Kṛṣṇa. So Kṛṣṇa must be aja.
So Kṛṣṇa takes birth. There is Janmāṣṭamī. So if anyone tries to understand why the Aja, the Unborn, takes birth, janma karma . . . And God, Kṛṣṇa, who has nothing to do . . . that is the Vedic information. Na tasya kāryaṁ karaṇaṁ ca vidyate (Śvetāśvatara Upaniṣad 6.8). Why He has to do? Actually He hasn't got to do anything. He has to enjoy only. Just like we see the Deity Kṛṣṇa is not working in the factory as a factory manager. He's enjoying the company of Rādhārāṇī. We have to work. If we enjoy with our so-called Rādhārāṇī, then we'll starve to death. We have to work. But God is not like that. Na tasya kāryaṁ karaṇaṁ ca vidyate. Na tat-samaś cābhyadhikaś ca dṛśyate. These are the informations from Vedas, Upaniṣad, that He has nothing to do. Yes. That is real God. If God has to work, God has to do something, then what kind of God He is?
Here, the so-called imitation God . . . even a rich man, he does not do anything. And why God will work? Therefore God comes. He's aja, unborn. He comes, janma, karma, He works also. Just like Kṛṣṇa, He worked ordinary cowherd's boy. He worked as ordinary politician. He worked as ordinary philosopher, left the instruction of Bhagavad-gītā and so many other instruction, sublime instruction.
So one has to understand that why the Unborn takes birth. One who hasn't got to do anything, why He comes as a human being and works? Janma karma me divyam. These are all transcendental subject matter. These are not ordinary things. Kṛṣṇa's coming, Kṛṣṇa's working, Kṛṣṇa's fighting, Kṛṣṇa's loving, they're all transcendental subject matter. Aprākṛta. So janma karma me divyaṁ yo jānāti tattvataḥ. If anyone simply understands this subject matter, why Kṛṣṇa takes birth, why Kṛṣṇa works as ordinary man—these are all transcendental subject matter—then he becomes free. Tyaktvā dehaṁ punar janma naiti (BG 4.9). Simply by understanding Kṛṣṇa, about His work, about His birth.
Simply if we can understand. The Bhagavad-gītā is there. You can read, and try to understand Bhagavad-gītā as it is. The result will be, tyaktvā dehaṁ punar janma naiti (BG 4.9): then after giving up this body, he never takes birth in this material world. Punar janma. Punar janma means within this material world. In the spiritual world there is no janma, there is no death. Punar janma naiti. Then where . . .? He's finished? No. Mām eti: "He comes to Me, back to home, back to Godhead." This is perfection.
So anyone who is interested in this highest perfection of life, punar janma naiti mām eti, not to take birth again in this material world, but to go back home, back to Godhead, such person . . . Caitanya Mahāprabhu speaks for such person: niṣkiñcanasya jigamiṣor bhava-sāgarasya, pāraṁ paraṁ jigamiṣor bhava-sāgarasya (CC Madhya 11.8). Pāraṁ paraṁ jigamiṣoḥ. Just like we are on this side of the sea; we want to go the other side of the sea. Similarly this bhava-samudra, we are on this part of the sea, material world. If we want to go to the other side, spiritual world, so we have to become niṣkiñcana. Niṣkiñcana means no more possessing anything material. That is called niṣkiñcana.