This finger is not serving me, but it is serving some medicine from doctor, from the other, so that service is not very palatable. If any part of my body is engaged in service . . . in giving service to the physician, that is not very palatable. But in healthy condition, when the parts and parcels of the body give service to the healthy body, that is very nice. That is pleasing.
So this is very simple thing. Mamaivāṁśaḥ jīva-bhūta. They, all the living entity, they are part and parcel, sample God. They are claiming . . . last night some boy was claiming that he is God. He is God—he is sample God, not the original God. This dvaita-vāda, acintya bhedābheda, simultaneously one and different, this is the perfect philosophy. We can be, just like this finger can be said "body," "It is my body." But the real identification of this part of the body is called "finger." You can call it "body." Similarly, we may be called God, because we are part and parcel of God—not the original God, part and parcel of. This acintya bhedābheda, simultaneously one and different: we can be called God, but we are not God. This is called simultaneously one and different, acintya bhedābheda: dual and not dual. There are some philosophers who speculate that we are one, and some philosophers speculate we are different. But the actual philosophy is they are both one and different simultaneously. This is the perfect philosophy.