So when he could not be convinced, then Kṛṣṇa had to speak the whole Bhagavad-gītā. Then after hearing Bhagavad-gītā, Kṛṣṇa inquired from Arjuna, "What is your decision now? Are you going to fight or not?" Arjuna said, "Yes, my illusion is over." Naṣṭo mohaḥ smṛtir labdhā tvat-prasādān madhusūdana. So kariṣye vacanaṁ tava (BG 18.73): "Yes, I shall fight." So this is favorable to Kṛṣṇa. So we have to see what is favorable to Kṛṣṇa, not sense gratification, not favorable to me, or to my country or to my society. No self-interest. Only Kṛṣṇa's interest. That is bhakti.
So by fighting, Arjuna became a great devotee. Bhakto 'si priyo 'si me (BG 4.3). Kṛṣṇa certified that, "You are My greatest devotee. You are My very confidential friend." But what did he do? He did not read Vedānta philosophy. He was a gṛhastha, a king, engaged in fighting. He knew how to fight only. He did not know what is Vedānta philosophy. But still, he became a great devotee of Kṛṣṇa. Bhakto 'si. So what is the criterion? The criterion is that he fought favorably. He did favorably to Kṛṣṇa consciousness.
That is described in the Caitanya-caritāmṛta, what is the difference between kāma and—kāma means lust—and love. Kāma and prema. Prema is love, and kāma is lust. It appears similar. In the material world, lust is going on in the name of love. A boy loves a girl, a girl loves a boy, but actually the boy also wants sense gratification and the girls also want sense gratification. That is not love. As soon as there is any difficulty in sense gratification, immediately there is divorce. So there is no love. There is only lust. In the material world there is no love.
Therefore Caitanya-caritāmṛta kar, the author of Caitanya-caritāmṛta, he has distinguished between love and lust. He says, ātmendriya-prīti-vāñchā tāre nāma kāma (CC Adi 4.165). When you want to satisfy your senses, that is called lust. Kṛṣṇendriya-prīti vāñchā dhare prema nāma. When you want to satisfy the senses of Kṛṣṇa, that is love.
Just like Arjuna. In the beginning, he wanted to satisfy his own senses, "I shall not fight because if the other party, my brothers and grandfathers, they live, I shall be happy." So that is kāma. That is not prema. But when he agreed to fight because Kṛṣṇa wanted it . . . nimitta-mātraṁ bhava savya-sācin (BG 11.33). So that is prema. So kṛṣṇa-prema can be executed in so many ways. Simply Kṛṣṇa should be satisfied. That is prema. That is Kṛṣṇa consciousness.
So at the present moment Kṛṣṇa, in the Bhagavad-gītā, wanted: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Kṛṣṇa wanted Arjuna—Arjuna means everyone—that they should surrender to Kṛṣṇa and be engaged in the service of Kṛṣṇa. So people . . . Kṛṣṇa, when we speak of Kṛṣṇa, means God, the Supreme Personality of Godhead.
So this Kṛṣṇa consciousness movement is propagating that to serve Kṛṣṇa. When Kṛṣṇa was present, He demanded that, "You surrender unto Me," and we are preaching, "You surrender unto Kṛṣṇa." What is the difference? There is no difference. So the same thing, what was spoken five thousand years ago by Kṛṣṇa personally, we, Kṛṣṇa cons . . . we Kṛṣṇa conscious men . . . because we are known in the world as Hare Krishna People. They write in the newspaper, "The Hare Krishna People." So our preaching is the same. We don't change. We present, therefore, Bhagavad-gītā As It Is.
Kṛṣṇa says that everyone should surrender unto Him. We are preaching the same philosophy that, "You surrender to Kṛṣṇa." Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). We say the same thing. We ask everyone that "You become a devotee of Kṛṣṇa. You think of Kṛṣṇa constantly. You worship Kṛṣṇa. You offer your obeisances unto Kṛṣṇa." So this is favorable. If we preach what Kṛṣṇa said five thousand years ago, that is favorable. That is Kṛṣṇa consciousness. To act in favor of Kṛṣṇa means Kṛṣṇa consciousness movement.