Now, there are many speculators. After some philosophical speculation, they think, "Now I have realized that 'I am the same. I am same God. I am God.' " So this process is called jñāna system. So Lord Caitanya says that these jñānīs, they artificially think that "Now I have realized myself," but actually that is not self-realization. Self-realization is when you actually engage yourself in the service of the Lord. That is your self-realization. Because you are part and parcel, your duty is to serve the whole. If you think yourself, "I am whole," that is wrong conception. That is wrong conception. You are not whole. How you can be whole? So there are so many examples that think ourself that "I am the Supreme. I am the whole." Just the other day I was speaking to you: it is the last snare. We are not whole. We are part and parcel. Just..., just the hand in healthy condition, as part and parcel of the body, is very nice. When the hand is working in his position, that position is very nice. But when it is not working—it is in diseased condition—do you think it is very nice? No. Paralyzed hand, simply in the name it is hand, but it has no function. So that sort of understanding, without actually reinstated in the healthy state of our spiritual life, simply thinking that "I am now spiritually realized; I am the Supreme," this is not pure. So Lord Caitanya says, vastutaḥ buddhi 'śuddha' nahe: "That sort of conception is not purified intelligence. That is still contaminated intelligence."
Then He is giving an evidence again from Śrīmad-Bhāgavatam:
- ye 'nye 'ravindākṣa vimukta-māninas
- tvayy asta-bhāvād aviśuddha-buddhayaḥ
- āruhya kṛcchreṇa paraṁ padaṁ tataḥ
- patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
- (SB 10.2.32)
This is prayer to the Lord by Brahmā, who says that ye 'ravindākṣa... Kṛṣṇa is sometimes addressed as the lotus-eyed because His eye... He's very beautiful. So anyone who has got his eyes just like petals of the lotus flower, it is considered very beautiful. So He, He's addressed, aravindākṣa, "O the lotus-eyed..." Vimukta-māninaḥ. "Those who are thinking falsely that 'I am now liberated. I have realized myself that I am the same. I am God,' " vimukta-māninaḥ tvayy asta-bhāvāt, "but he has no information of Kṛṣṇa... He's thinking artificially that he is liberated, but he has no information of Kṛṣṇa." Tvayy asta-bhāvād aviśuddha-buddhayaḥ: "Therefore, although he has advanced in, to some extent in the spiritual realization path, but because he has not reached up to You, Kṛṣṇa, therefore his intelligence is not yet fully purified. He's still contaminated." In the Bhagavad-gītā also the same thing said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After many, many births, one who is actually intelligent, actually in..., wise, in knowledge, he surrenders unto Him. So those who are thinking that "I am now liberated simply by some volumes of philosophical speculation," so Bhāgavata says, "No, your intelligence is not yet purified because you have not yet approached Kṛṣṇa."
So what is the result for such persons? Āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). They might come to the highest position, because Brahman realization is also very high position. It is not ordinary thing, that "I am not this body. I am Brahman." This realization is not ordinary realization. It is also realized after purification of the mind. But that is also not sufficient. So āruhya kṛcchreṇa, after undergoing severe penances and philosophical research, even though he has risen up to the point of perfection, to the point of perfection, still, patanty adhaḥ, he has the chance of falling down. And that we have seen in many instances. Many sannyāsīns, they were very educated, and they have undergone severe penances, but without Kṛṣṇa realization they fall down. How they fall down? Sometimes they fall down, becomes a victim of a woman. Sometimes they fall down for this philanthropic work. Sometimes they fall down in the matter of opening hospitals. Generally they fall down by becoming a victim, victim of woman, and others, they also become victim of this material nature, become attracted by this social work. So a sannyāsī is supposed to be renounced order. He has nothing to do with this material world. Then why should he come to the social order or philanthropic order? That is his falldown. That is his falldown. He should be situated completely in spiritual order. He has nothing to do. He should simply be engaged in spiritual service, in Kṛṣṇa consciousness. That is the perfection of renouncement.