Hypothesis, just as I was explaining just the other day: the man is dying; so you can conjecture that this man is going to have such-and-such body by the direction of the śāstras. By the direction of the śāstra. Just like Kṛṣṇa says, yānti deva . . . yānti deva-vratā devān (BG 9.25). If you worship these demigods . . . that is the statement in the śāstra, Vedic literature, that if you want such-and-such material benefit, then you have to worship such-and-such god.
They are not . . . (indistinct) . . . they are . . . (indistinct) . . . but now they are claiming that, "I can worship any demigod, the result will be the same. I can do anything and everything; it has nothing to do with religion," and these things are being preached by big, big svāmīs. You see? Big, big svāmīs.
So here it is stated . . . it is stated that yathā iha deva-pravarāḥ. The Viṣṇudūtas are addressed in a very respectful way, deva-pravarāḥ, "the best of the demigods." Because their bodily features were just like Nārāyaṇa, so they are addressed as devatā. Trai-vidhyam upalabhyate. Trai-vidhyam. Trai-vidhyam means the three, how you say, modes of material nature. Everyone is under the material nature.
Just like animal. Animal is under the modes of ignorance. They do not know that, "I am standing on the road. The motorcars, they come and drive me with very . . ." I mean to say, without any anxiety it is standing there. That is animal. The danger . . . just like in the slaughterhouse, one animal is being killed, and the other animal, he is engaged in eating grass. I've seen it, not in the slaughterhouse but in the temple . . . Goddess Kālī temple. There were two goats standing, one was being killed and another goat was eating grass. This is animal, that next danger immediately, but he does not know. This is animal life.
So why this trai-vidhyam? Because he is under the modes of material nature, as acknowledged. Those who are in the modes of passion, they are a little . . . (indistinct) . . . and those who are in the modes of goodness, they can see what is going on—what is going on in my this life; what I am going to have next life . . . (indistinct) . . . everything is illusion. Trai-vidhya. Trai-vidhya means three classes of men, and next first class, three, the men in goodness, men in passion, men in ignorance and men in mixed.
So these things are going on. Here it is said that trai-vidhyam upalabhyate bhūteṣu guṇa-vaicitryāt. There are varieties of the modes of material nature, guṇa-vaicitryāt. And we are claiming that "Everyone is God. Everyone is the same. Why this man should be like that, this man . . ."
But they . . . they do not know that every one of us is under the control of the material nature, daivī hy eṣā (BG 7.14), prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi (BG 3.27). Guṇaiḥ, the guṇa, if you associate with the good . . . modes of goodness, then you can change the guṇa. That is also possible. Otherwise, what is the use of this sat-saṅga? If one is serious about changing his position, then he has to change his present quality to the higher quality.
Just like these boys. Their quality, previous, before, was different; now their quality is different. That can be done. That I have explained already, that . . . (indistinct) . . . just like a diseased man can be cured, provided he undergoes the discipline system prescribed by the physician. He can be cured. It is not that he cannot . . . it is uncurable. Curable. Everything is there. The śāstra is there, the treatment is there, then everything is there; it can be done.
This Kṛṣṇa consciousness movement is so nice that it can cure all kinds of . . . (indistinct) . . . all kinds of diseases. That is a special . . . kīrtanād eva kṛṣṇasya. That is also stated in the śāstra: simply by chanting Kṛṣṇa's name, mukta-saṅga, he becomes freed from all the three qualities of this material nature.