Our Real Life
25
Generally, the people are just like animals. They simply do not know anything beyond the necessities of the body: how to eat, how to sleep, how to mate and how to defend. And the  Bhagavad-gītā  says, out of many thousands, someone may develop this reasoning power: “Why am I suffering?” He asks this question: “Why am I suffering?” We do not want to suffer, but suffering is forced upon us. We do not want too much cold, but too much cold and too much heat are forced upon us.
When there is some impetus to awaken this reasoning power, it is called  brahma-jijñāsā . This is found in the  Vedānta-sūtra . The first verse says that now, this human form of life is meant for asking the question of how to solve the problem of suffering.
So Kṛṣṇa says that this special prerogative of the human being is not awakened very easily, except by some good association. Just as we have this Kṛṣṇa conscious association. If we attain such association, where nice things are discussed, then that awakening of reason, that special prerogative of the human being, will come. As long as this question does not arise in one’s mind, he should understand that whatever activities he is doing will lead to his defeat. He is simply leading an animal life. But, not when these questions arise: Why am I suffering? What am I? Am I meant for suffering? Am I meant for troubles?
I am undergoing troubles by nature’s laws, and by the state’s laws. So the question of freedom is how to become free from all these troubles. The  Vedānta-sūtra  also says that the soul, my actual self, is by nature joyful. Yet, I am suffering. Lord Kṛṣṇa further says that when these questions arise, gradually one comes to God. Those who have awakened to these questions are said to be on the path of perfection. And, when the question of God and our relationship with God comes, that is our final perfection of life.
Now, Kṛṣṇa says that out of many thousands of people, one may try to make perfection of this life; and out of many