Our this Kṛṣṇa consciousness movement is to present the Kṛṣṇa consciousness, or the conclusion given by Kṛṣṇa, or the conclusion in the Bhagavad-gītā, in this āmnāya Sāṅkhya philosophy, disciple after disciple. Not that, "I know little more A-B-C-D. I am, therefore, a big scholar. I can interpret Bhagavad-gītā in my own way." This is useless. This is useless. You cannot make your own comment. But . . . that is not also good. So many commentaries which have been made without this āmnāya, Sāṅkhya process, they are useless. There is no effect. This is very essential. Therefore Bhagavān Kṛṣṇa says in the Fourth Chapter, evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ (BG 4.2). That is required, paramparā, āmnāya, disciplic succession. Otherwise it will be useless. This is the secret of success. You have to accept the same philosophy as it was contemplated by Brahmā, by Nārada, by Brahmācārya . . . er, Madhvācārya, by Mādhavendra Purī, by Īśvara Purī, by . . . you cannot make any new thing beyond the scope of the āmnāya, Sāṅkhya philosophy system. That is called āmnāya. Because we are imperfect. We must first of all know that we are all imperfect. However great scholar I may be, because my senses are imperfect, therefore, whatever conclusion I make by my so-called scholarship, that is imperfect. Therefore all these scientists, philosophers, they use this word "perhaps," "it may be," because there is no right conclusion. There is no right conclusion. He is simply speculating.
So speculative knowledge cannot be perfect. Just like we are sitting here. If there is some sound on the roof . . . now we are, say, one hundred persons sitting here. We can speculate that, "This sound may be for this reason." That, all of them, may be imperfect, and if somebody says from the roof that, "This sound was caused for this reason," that is perfect. That is perfect, because he has got direct experience. That I was speaking in the evening, that you have to accept Bhagavad-gītā by this āmnāya-prathā. Tattva āmnāyam. Kṛṣṇa says to Arjuna that this bhagavad-bhakti-yoga or Bhagavad-gītā yoga . . . that is a yoga. Yoga means which connects, and viyoga means which disconnect. So we are now disconnected with the Supreme Personality of Godhead. Now we have to connect again our relationship. That is called yoga. That yoga is described in the Bhagavad-gītā as karma-yoga, jñāna-yoga and aṣṭāṅga-yoga, and at last bhakti-yoga.