This is Kṛṣṇa consciousness philosophy. This material world is called world of death. Every living being, beginning from the Brahmā . . . it is not that . . . Brahmā has got very long duration of life. We cannot even calculate Brahmā's one daytime. Forty-three lakhs of years multiplied by one thousand, that is twelve hours of Brahmā. So he will also die. Beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the microbial germs, who live for a few seconds only, he's struggling for existence. Therefore this life is a sort of fight with material nature, which imposes death upon all. This is struggle. Everyone wants to live, but . . . he may live for some time—for few seconds, for few minutes, or for few years, or for few millions of years—but death will come. And our struggle is how to overcome death.
In the human form of life a living being is competent enough to come to an understanding of this great struggle for existence, but being too attracted to the family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of the diseased predecessors, he does not see that the countrymen are all fallible in the great struggle. One should examine the fact that the father or his father's father has already died, and therefore he himself is also sure to die. And similarly his children, who are the would-be fathers of their children, will also die in due course. No one will survive in the struggle with material nature. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14).
So our real problem is how to revive our original, eternal life. That is struggle. The modern people, scientists, philosophers, they even do not know what is our original constitutional position, and . . . na hanyate hanyamāne śarīre (BG 2.20). I do not die, even after the destruction of this body. These things are unknown. And still, they are posing themselves as leader of the society. Therefore the śāstra says, andhā yathāndhair upanīyamānāḥ (SB 7.5.31): "One blind man is leading several other blind men." Te 'pīśa-tantryām uru-dāmni baddhāḥ: they do not know that they are bound up by the laws of nature very tight, hands and legs. There is no question of freedom.