Because the Supreme is sitting within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). And He is sitting as anumantā and upadraṣṭā. He is simply seeing what you are doing, and He is giving sanction also. Even a thief who is going to act something criminally, without the sanction of the Supersoul, who is sitting within everyone's heart, he cannot do that. That you have got experience. Suppose you are doing . . . going to do something which is not very good. The conscience is beating, "No, no, you should not do this. You should not do this." But because without the sanction of the Supreme I cannot do anything, so if we persist to do something, then the sanction is given, "At your risk." That is going on. God does not give you sanction for doing anything criminal. But if we persist to do something criminal, then God gives sanction, "All right, do. Do it at your risk." That is going on. Karmaṇā daiva-netreṇa (SB 3.31.1).
Now, when we act something on account of my persistence by the sanction of the Lord, then I become subjected to the fruits of such resultant action, and we get a different type of body. That is going on. In the śāstra it is said, karmaṇā daiva-netreṇa jantur dehopapattaye (SB 3.31.1). Jantuḥ, of the living entity . . . we are getting different types of bodies. Just like we are sitting, so many people, ladies and gentlemen. Everyone's bodily feature is different from the other. So why there are different features? We are all human being. Why we have got different types of bodies? Not only in human society; the animal society, the bird society . . . Iit is all karmaṇā, by our personal fruitive action. Karmaṇā daiva-netreṇa. This law we do not know. We work irresponsibly, without knowing the result of our work. Therefore we are getting different types of bodies, different types of situation, different type of occupation, so many things.
Therefore people should be trained, as Kṛṣṇa said in the beginning, that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). The four classes of men, according to quality, they should be engaged in different types of occupation, guṇa-karma. First of all, guṇa. Guṇa means quality. In the material world also, practically we see, if we want to work in a certain type of occupation, first of all it is examined whether I have got the quality. Suppose if I want to work as an engineer, so I must possess the quality first of all, whether I can act as an engineer. Similarly, if I want to work as a lawyer, then I must have the quality, qualification. Similarly, different type of quality, different type of qualification, and then different type of work. Guṇa-karma-vibhāgaśaḥ.
So that requires guidance. And who is the guide? The father is the guide, the king, the government is the guide, the elderly guru is the guide. There must be guide. Gurur na sa syāt pitā na sa syāj jananī na sā syāt (SB 5.5.18). In this way . . . sva-jano na sa syāt na mocayed yaḥ samupeta-mṛtyum. These laws are unknown at the present moment in this age. There are so many gurus, so many fathers, so many relatives, so many husbands. There are so many guides, but they do not know what is the aim of life. Therefore śāstra says that, "If you do not know what is the aim of life, you should not become a guru, you should not become a father, you should not become a mother." Jananī na sā syāt.
So what is the aim of life? The aim of life . . . na mocayed yaḥ samupeta-mṛtyum. Samupeta-mṛtyum. We have got this disease, mṛtyu: we have to die. We are making so many plans for our happiness, but where is the plan for stopping your death? That is the ultimate goal of life, but they do not know it. Na mocayed yaḥ samupeta-mṛtyum. Kṛṣṇa says . . . everything is explained in the Bhagavad-gītā. Therefore we are repeatedly asking everyone to study Bhagavad-gītā as it is. Don't become a learned scholar and interpret foolishly or differently from Bhagavad-gītā. That is not meaning. As it is, as Kṛṣṇa says, try to understand Bhagavad-gītā. Everything is there.