If you are forgetful about rendering your service to Shri Krishna you will be denied the entire benefit and you will be compelled to walk the stage of this conditioned life. So the true duty of the mind is to associate itself with the Divine through the senses. We are now involved in our passionate senses and these senses are flying in different directions and are not concentrated on One. So there is deviation from the Absolute. By that deviation, we find hundreds of things appearing before us. They tempt us and we engage ourselves in rendering our services to them. When we are assured that the only duty of the soul is to render service to the Over-Soul and that the other incorporations are but temporal, we then decide that we should emerge clearly from out of these different engagements of the world that are placed before us. We come to understand that we are part and parcel of the Fountainhead, the Over-Soul, and though we are not the Substance itself we are fractional parts of one of the potencies. We are given to understand that in the transcendental region no foreign thing should be included and in this world we do not find the unalloyed position of transcendence. We get a mistaken idea when we consider ourselves to be part and parcel of this universe just adjuncts of this phenomenon in which we are now experiencing our conditioned life. We are now, rather enwrapped by the two wrappers; and these two wrappers are made up of matter and obstructing subtlety. So we run the risk of subscribing to the view of identifying ourselves with material phenomena, or, if we are more keen we find that we have got an astral body. We can be drawn to the Absolute from the limited concrete world and we can build up on these purified ideas of matter. So our duty should not be confined to the foreign wrappers associated with the foreign things only - I mean the material body which has got sense and these other equipments - and consider these equipments as meant to move towards abstract ideas from the concrete. But these ideas vary according to our fitness in empirical activity. These changes in phenomena apply to the external and internal bodies but not to the soul.

(On the other hand,) the positive results of a society populated mostly by people who are serious about cultivating wisdom and spiritual understanding should be clear. If the citizens are peaceful, satisfied, respectful of others, compassionate, selfless, and so on, then society will be progressive both materially and spiritually.
Jagad Guru Speaks

But we have got our own position in the intermediate land, that is, the land between 'Chit' and 'Achit'; and we call that plane 'Tatastha.' Some human souls are conditioned and some are liberated. Liberation is nothing but going back to the original position, that is offering our services to the Eternal Being, as we are eternal objects. If we want that we should come under the temporal clutch we may do so by enjoying this world which gives us happiness; but the normal condition of this world is full of miseries as all experienced men have observed. That very thing itself is puzzling. Why have we come to this place? It is so because we have exercised our free will to play on a particular level and we have been abusing our free will to turn 'Kartas.' In other words, we have taken an initiative to enjoy this world and we have thereby submitted to the trap, or rather to the laws, of Karma. We should think that we have had everything at our own risk, and only when we come to know from good counsel that the external body is misused by the association of this world and our internal body is misused by mental speculation or by meddling with these external phenomena, do we realise that our own entity is lying in a dormant condition inside that, and that if the interest of the soul is once generated in us, we will find that service of the Absolute is the eternal function of the soul and the only duty.