One has to become above the three guṇas—sattva-guṇa, rajo-guṇa, tamo-guṇa. In the material existence, the sattva-guṇa is considered to be first class, the rajo-guṇa is considered to be second class, and the tamo-guṇa is considered to be third class. But even if we remain in the sattva-guṇa, that is also not transcendental platform.
Sattva-guṇa means brahminical qualification: satya śama dama titikṣa ārjava jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). These, these are the symptoms of sattva-guṇa. But rajo-guṇa—tejo īśvara bhāvaś ca yuddhe cāpy apalāyanam. Just like kṣatriyas: they're very powerful; they want to control; they are not afraid of fighting. These are kṣatriya qualifications. Rajo-guṇa. Creative power. They want to expand their kingdom, ruling over the people, taxing the people. These are the qualification of the rajo-guṇa. And tamo-guṇa means śūdra: ignorance and lazy. That is tamo-guṇa. These are the symptoms. They have no activity. They cannot become independent, because they are very lazy.
brāhmin, kṣatriya, vaiśya, they have their independent life, but the śūdras, they are dependent. Therefore śūdra . . . just like a dog. A dog, if he has no master, it is street dog; it has no value. It must be chained by a very big master. That is his life. And he very voluntarily agrees: "Come here," "Yes." So paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam (BG 18.44). Paricaryā, to satisfy the master.
So our this bhakti process is also the same. Sometimes we are criticized: "slave mentality." Yes, we want voluntarily to become slave—of Kṛṣṇa. We are, at the present moment, we are slave of the senses. Kāma krodha lobha moho mātsarya. Kāmādi. Kāmādi means kāma, desire to enjoy. And if our enjoyment, if our desire is not fulfilled, then we become krodhi, angry; lobhi, moha mātsarya. The material existence means we are servant of so many sense gratificatory processes. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). We are now engaged to act sinfully. Any kind of sinful activity we can accept. Why? Yad indriya prītaya āpṛnoti. Simply for sense gratification. That's all. We are prepared to take any risk only for sense gratification.
But we do not know that we are taking great risk, great risk. Because there is another life. After death, there is life. The modern people, they do not understand it. Therefore śāstra says, na sādhu manye: "These kind of activities are not very good." Na sādhu. It is not honest. This is not good. Yato ātmano ayam asann api kleśada āsa dehaḥ (SB 5.5.4). We have got this body. That is kleśada. Just like we are feeling warm, therefore we want this fan, because the . . . on account of this body, we are feeling warm, or sometimes chilly. So if I feel chilly, then I have to stop this fan. I'll have to cover this body. So all our pains and pleasure are due to this material body. That we do not understand. Śāstra says, asann api. Although this body's temporary, but it is kleśada, it is full of miserable condition: ādhyātmika, ādhibhautika, ādhidaivika.
So for our past karma, we have created this body and we are suffering. Therefore our mission should be not to create another body. And finish all sufferings in this body and do not create another material body. That is actually our duty. But we have no education. We have no information. Our leaders are blind, foolish. They are leading us to misuse this valuable life of human form. This is our position. They are misleading us.
Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). They are impressing in us that "You are this body. You are born in this country. So your country, your nation is worshipable. Why you are after Kṛṣṇa? This is all bogus." This is our position. "Don't be after Kṛṣṇa. Just try to satisfy the senses of your body to the best capacity. Eat, drink, be merry and enjoy life. And next life? Oh, next life . . . that . . . don't care." The atheist philosopher, Cārvāka Muni, says, bhasmī-bhūtasya dehasya kuto punar āgamano bhavet: "Don't care for next life." This is going on now: atheism. Big, big professors, educationists, they're also in this opinion. I have traveled all over the world. One Russian professor said: "Swāmījī, after this life, there is no . . . everything is finished." But that's not the fact. That is the defect of modern education. There is life. There is life. Otherwise why there are so many varieties of life? We should consider that.