The point is discussed, how one can get out of the bondage of material existence, vimocitam. But people do not know that "This is my business, how to get out of this entanglement." They do not know even what is that entanglement. Such foolish civilization is going on. And they are passing as scientist, philosopher, big, big politician, but do not know what is the aim of life. The aim of life is vimocitam. We are spirit soul, eternal, na hanyate hanyamāne śarīre, nityo śāśvato 'yam (BG 2.20). They do not know. At the present moment almost everyone, 99.9 percent people, they do not know what is our problem and how to get out of it. They do not know. Ignorance, stupidity, mūḍha.
- na te viduḥ svārtha-gatiṁ hi viṣṇu
- durāśayā ye bahir-artha-māninaḥ
- andhā yathāndhair upanīyamānās
- te 'pīśa-tantryām uru-dāmni baddhāḥ
- (SB 7.5.31)
Again the same thing. Īśa tantryām uru-dāmni baddhāḥ.
We are bound up, hands and legs, by the tantryām, the shackles or ropes of nature, or God. We are not free. Pīśa tantryāṁ baddhāḥ. We are not free; still, we are trying to excel the Supreme Personality of Godhead. The modern scientists, they are very much proud that they have advanced very much so that there is no need of talking about God. This is the material civilization. So many wonderful things are going on. They cannot explain even how things are going on, and still they are proud of scientific advancement and declare, "There is no God." This is foolish civilization, narādhama. Na māṁ duṣkṛtino mūḍhāḥ (BG 7.15). And they are engaged in sinful activities. To solve the population—janma, janma-mṛtyu-jarā-vyādhi (BG 13.9)—they are killing. That means increasing problem. They do not know the actual fact, that by this killing process they are increasing the problems of life. So what is due to? This is due to sneha-pāśair dṛḍhair baddham. We are bound up by the shackles of nature, and it is due to our attachment for material existence. Attachment. And we have to undo this attachment, vairāgya. Undo this attachment means vairāgya, detachment. That is the thing necessary.
So how we become detached? We are so much attached; how we can become detached? That is also given. The process is given in the Bhāgavatam: vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7). If you engage yourself in executing devotional service to Vāsudeva, vāsudeve bhagavati . . . Vāsudeva means the Supreme Personality of Godhead, most opulent, bhagavati. Bhagavān means the most opulent, full six kinds of opulence. Vāsudeve bhagavati bhakti-yogaḥ—no other means. You cannot become liberated by any other means except bhakti-yoga. That is Bhāgavatam. Bhaktyā mām abhijānāti yāvān yaś cāsmi tat . . . (BG 18.55), Kṛṣṇa says. "You can simply become liberated by the bhakti process." There are many processes. Accepting those. . . they are also different processes. But nothing is powerful except the process enunciated by God Himself, Kṛṣṇa. He says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam (SB 1.2.7). That is detachment. And bhakti-yoga means vairāgya-yoga. Vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254).
Sārvabhauma Bhaṭṭācārya explained this verse in connection with Caitanya Mahāprabhu's activities, that "Who is this personality?" So he explained. He composed one hundred verses in. . . with reference to Caitanya Mahāprabhu's activities. Some of them are available, mentioned in the Caitanya-caritāmṛta. So first of all, ascertaining Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya says that "This movement, Kṛṣṇa consciousness movement, enunciated by. . . inaugurated by Śrī Caitanya Mahāprabhu, what is this? Now, vairāgya-vidyā. This is the instructional lesson, or education, vidyā, education." It is vairāgya-vidyā, detachment education. It is not attachment education.