Śrī Caitanya Mahāprabhu has explained this. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). We are surrendering, but we are not surrendering to Kṛṣṇa. This is the disease. This is the disease. And Kṛṣṇa consciousness movement means to cure this disease. Cure this disease. Kṛṣṇa comes also. He says, yadā yadā hi dharmasya (BG 4.7). The dharmasya glāniḥ, discrepancies in the matter of execution religion, when there is discrepancies, Kṛṣṇa says, tadātmānaṁ sṛjāmy aham. And abhyutthānam adharmasya. Two things are there. When people does not surrender to Kṛṣṇa, they manufacture so many Kṛṣṇas. So many rascals to surrender there. That is adharmasya. Dharma means to surrender to Kṛṣṇa, but instead of surrendering to Kṛṣṇa, they want to surrender to cats, dogs, this, that, so many things. That is adharma.
Kṛṣṇa did not come to establish the so-called Hindu religion or Muslim religion or Christian religion. No. He came to establish real religion. Real religion means we have to submit, surrender to the real person. That is real religion. We are surrendering. Everyone has got some idea. He has surrendered there. Either political, social, economical, religious, anything. Everyone has got some idea. And the leader of that ideal is also there. So our business is to surrender. That is a fact. But we do not know where to surrender. That is the difficulty. And because the surrender is mistaken or misplaced, therefore the whole world is chaotic condition.
We are changing this surrender to that surrender. No more Congress Party. Now Communist Party." Again, "No more Communist Party. This... This party, that party." What is the use of changing party? Because this party or that party, they are not surrendered to Kṛṣṇa. So unless you come to the point of surrendering to Kṛṣṇa, there cannot be any peace. That is the point. Simply by changing from frying pan to the fire will not save you. Therefore Kṛṣṇa's last instruction is
- sarva-dharmān parityajya
- mām ekaṁ śaraṇaṁ vraja
- ahaṁ tvāṁ sarva-pāpebhyo
- mokṣayiṣyāmi...
- (BG 18.66)
So the discrepancy of religion means... This is also stated in the Śrīmad-Bhāgavatam. Sa vai puṁsāṁ paro dharmaḥ. First class or superior dharma. Paraḥ means superior, transcendental. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). When we surrender to the Adhokṣaja... Adhokṣaja means the supreme transcendence, or Kṛṣṇa. Kṛṣṇa's another name is Adhokṣaja. Ahaituky apratihatā. Ahaitukī means without any cause. Without any cause. Not that "Kṛṣṇa is such and such, therefore I surrender." No. Without any cause. Ahaituky apratihatā. And it cannot be checked. Nobody can check. If you want to surrender to Kṛṣṇa, there is no checking, there is no hindrance. You can do it in any position. You can do it. Ahaituky apratihatā yayātmā suprasīdati. Then you will, ātmā, your ātmā, your soul, your mind, your body, will be satisfied. This is the process.
When this thing is discrepancies... One... There is one verse by a learned scholar that here we are surrendering to somebody... I am not surrendering to somebody for his satisfaction, but for my satisfaction. I join some political party because I am finding out the opportunity how I can become a minister or how I can capture some power by going through this political party. This is my real aim. I do not go to serve the country. Maybe one or two. But my real purpose is how to get some opportunity, some position. Therefore I am not serving that party but I am serving my ambition.
Therefore service means, at the present moment, service means kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Our so-called service is to serve my lust. Kāmādīnām. Kāma, krodha, lobha, moha, mātsarya. We have got all these things. So somebody is serving lust, somebody is serving his anger, somebody his greediness. In this way we are serving the senses. Not the particular person. When you go to the office, we serve. But you do not serve the office, but we serve the money. Because he is paying me, as soon as he says, "Now tomorrow I cannot pay, " then, "namaskāra." Therefore he is serving the money. And why money? "Because money will help me in satisfying my senses. Therefore I am serving my senses." Nobody is serving anyone. Everyone is serving his senses. This is the position. This is dharmasya glānir bhavati. As soon as we are engaged in serving our senses, that is dharmasya glāniḥ. And as soon as we agree to serve the senses of Kṛṣṇa, that is dharma.
That is the instruction of Bhagavad-gītā. When Arjuna was talking with Kṛṣṇa, in the beginning he was trying to serve his senses. "My dear Kṛṣṇa, if I kill my relatives I'll be entangled in this way of sinful activities. I'll go to hell. If I kill my grandfather, the other side, Droṇācārya, the other side... No, no." In this way he concluded, "No, no. I shall not fight." This kind of service is to satisfy Arjuna's own senses. He thought, "By killing the other party, I'll not be satisfied. I'll be very much sorry." That means serving my own, senses. Kṛṣṇa, also was giving him instruction that "You are a kṣatriya. It is your duty. There is no consideration of your relatives or your grandfather or your ācārya. When there is opponent you must fight." That... In this way they were talking. The talking was that Kṛṣṇa wanted to satisfy His senses and Arjuna wanted to satisfy his senses. This was going on. Talking. But Kṛṣṇa is the Supreme Lord, He is īśvara. His senses should be satisfied. Then it is service. That is the whole subject matter of Bhagavad-gītā.