So there are two kinds of puruṣa: one puruṣa in the material world, as we are... We are artificially claiming to be puruṣa. Puruṣa means enjoyer. The karmīs, they are trying to enjoy this material world. They are working day and night very hard to enjoy. That is means puruṣābhimāna. Actually, we are not puruṣa. We are prakṛti, as it is described in the Bhagavad-gītā that "Above this material prakṛti—earth, water, air, fire—there is another prakṛti," Kṛṣṇa says to Arjuna, "which is parā-prakṛti." And what is that? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). Jīva-bhūta, that living entity, that is superior prakṛti. This is inferior prakṛti, matter, and jīva is superior prakṛti. But the jīva, under false ego, he is trying to enjoy this material prakṛti. Yayā, "by the superior prakṛti," yayedaṁ dhāryate jagat.
This jagat, this material world, is existing on the spiritual prakṛti. You can calculate what is your this body. This body is existing on the spiritual body. Just like your shirt. The shirt is existing on your actual hand. The shirt has got a hand because you have got hand. So matter is impersonal. But because the superior prakṛti, jīva, he is person, therefore the matter appears like a person. Because I have got hands and legs, therefore this cloth has got hands and legs. Otherwise the cloth has no hands and legs; it is impersonal. And in the Bhagavad-gītā it is said, vāsāṁsi jīrṇāni. This body is just like dress. Just like your coat has got hand, your pant has got leg, but either the pant or coat has no leg, no hand. Because you have got leg and hand, therefore the coat has got leg and hand. You can... Everyone can understand. It is very easy. So the original, the spirit soul, has got form. Therefore the cloth has been cut into form. It is very easy to understand. Otherwise how you get the form? And in this form the spirit soul is trying to enjoy this material world. But it is not puruṣa. It cannot enjoy. That is false. That is illusion. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (SB 5.5.8).
So by our desire we get a particular type of form. It may be human being, it may be demigod, it may be elephant, it may be cat, it may be dog, it may be tree—in this way, in different forms, 8,400,000 different forms, we are trying to enjoy this material world. This is called material conditional life. Because we are failing to understand ātma-darśana. Because the purpose is ātma-darśana. Jñānaṁ niḥśreyasārthāya puruṣasya ātma-darśanam. Ātmā, one should see his real identification: "What I am?" That is the inquiry of a human being. Athāto brahma jijñāsā. That when I understand that "I am not this body; I am Brahman," then we should go on inquiring about further about Brahman: "What is the form of Brahman? What is Parabrahman? What is the relationship between Parabrahman and the Brahman? Why Brahman has come to this material world and he has got this material body? This material body is finishable, temporary, and Brahman is eternal. Why this conjunction?" These are brahma-jijñāsā. This is Vedānta-sūtra, brahma-jijñāsā.
So this is jñāna. But we are wasting our time—this jñāna, that jñāna. But real jñāna, there is no. We are being educated, so-called scientific education. Just like one is studying the earth, soil expert. One is studying the water. One is, chemical—"What are the chemicals composition of water? What is the chemical composition...?" In this way we are acquiring jñāna; but that is not jñāna. That is called technology, śilpa-naipuṇya. In Sanskrit it is called śilpa-naipuṇya. That is not jñāna. Real jñāna is ātma-darśanam. That is jñāna. So... But we are wasting our time temporary, śilpa-darśanam. But ātma-darśanam we want. That is real jñāna.
So that ātma-darśanam is described here, everywhere, in all the Vedic literatures. The first ātma-darśana is anādi, anādi. There is no beginning. We have got experience, beginning. Every one of us, we have got experience that this body has a beginning. From the father and mother we got this body in a small pealike form. And the first, after the sex, the two secretion emulsified, and it forms into a pealike body. And that pealike body develops. And as first there becomes nine holes, these nine holes... That is not manifested, but first of all there are holes: the nostrils, the ear, the mouth, the rectum, genital. In this way a body is formed. So body is formed upon the spirit soul, not that automatically forms. Unless there is spirit... A seed... A seed fructifies in suitable condition into big tree because the soul takes shelter within the seed. If you fry the seed, no tree will come out. Similarly, the matter is grown up on the spirit. Therefore in the Bhagavad-gītā it says, yayedaṁ dhāryate jagat: (BG 7.5) "The jagat, the material world, is existing on the spirit soul." Similarly, this spirit soul, as our body, your body, that is also..., this body is resting in the spirit soul. Similarly, this gigantic body of this universe, that is also resting on the gigantic spirit. That is Kṛṣṇa. Not that equal. We are very small, and God is great.