Bhakta means anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). The bhakta has nothing to do with this jñāna and karma. Jñāna means to understand. So you understand simply that "I am part and parcel of Kṛṣṇa, and Kṛṣṇa is the Supreme Personality of Godhead." Then your jñāna is full. Your knowledge is full. These two words, that "Kṛṣṇa is the Supreme Personality of Godhead, and I am Kṛṣṇa's part and parcel," if we realize these things only, then our jñāna, our knowledge, is perfect. And then, as soon as knowledge is perfect, then next is vairāgya. Jñāna-vairāgya-yuktayā (SB 1.2.12). Two things required. But if you remain in the jñāna platform, do not come to the actual spiritual platform, then śrama eva hi kevalam (SB 1.2.8). It is simply waste of... Jñāna means to have knowledge. What knowledge? This knowledge, that "Kṛṣṇa is the Supreme Person, bhoktā, puruṣa, and we are just part and parcel of Kṛṣṇa to fulfill the desire of Kṛṣṇa." This is jñāna. Just like the hand is part and parcel of my body, so what is the duty of this hand? The duty is to fulfill the desire of the person. Similarly, we are part and parcel of God, or Kṛṣṇa. Or only business is to fulfill the desire of Kṛṣṇa, not to fulfill our desire. That is... That is not bhakti. That is jñāna or karma. But fulfill the desire of Kṛṣṇa, that is bhakti. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttama (CC Madhya 19.167). This is first-class bhakti.
So this philosophy is spoken by the Yamadūta that one has become conditioned on this false conception of life, that "I am puruṣa," but this misconception can be vanquished. It is not very easy to vanquish, but it can be. How? Īśa-saṅga. Associate with Kṛṣṇa consciousness movement and you will be able to give up this false misconception of life. The whole world, material world, is going on. You can see any city, any big town you go, or even in the village in these countries. Everyone, from the morning to night, they are simply trying how to enjoy the material world: "How to enjoy? How to enjoy?" This is called karma-jñāna. When they are fed up, then "the grapes are sour." They give up: brahma satyaṁ jagan mithyā. But that will not stay. If you... Even if you give up for the time being, that jagat mithyā—"We have no business with the jagat"—it may be sentimentally enduring for some time, but because you are not purified, therefore Bhāgavata says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32). Simply to understand that "I am not this material body, so I have nothing to do with this body, and I am spirit soul," simply this much knowledge is not perfect.
Therefore, sometimes the Māyāvādīs, they think, "Now we have understood that I am not this body. I have nothing to do with the material world. Ahaṁ brahmāsmi: I am Brahman," but they do not understand the Supreme Brahman, Parabrahman, Kṛṣṇa. They do not understand. Therefore śāstra says, ye 'nye 'ravindākṣa vimukta-māninaḥ. Because they have understood what is the difference between spirit and matter, that knowledge is not perfect. He aravindākṣa. Anye. They are thinking, "Now we have understood what is spirit and what... Therefore we are liberated. We are the... Aham. So 'ham: I have become the same." So for them the śāstra says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād (SB 10.2.32). Tvayy means "unto You, Kṛṣṇa." They have not understood yet what is Kṛṣṇa, the Puruṣa, the Supreme Puruṣa. Tvayy asta-bhāvād aviśuddha-buddhayaḥ. Therefore their intelligence is not yet clear. Simply understanding that "I am not this material body; I am spirit soul," is not sufficient because unless you come to the point to understand Kṛṣṇa, this will not stand.
Therefore many sannyāsīs, they give up the brahma satyaṁ jagan mithyā. I mean to... Māyāvādī sannyāsī. Again they fall down in this mithyā jagat. They come for political work, they come for social work, daridra-nārāyaṇa-seva and this and that. That's all. Because they are not pure. If jagat is mithyā, why you again so much anxious for serving the jagat? This misconception is going on. Everyone asks us that, "Kṛṣṇa consciousness movement, why not serve the suffering humanity?" They say always. And what you can do? You are... Simply like a madman you are thinking that you can serve the humanity. You cannot serve the humanity. You have no such power. What you can do? The example was... I was giving that if you want to give help a suffering in disease man, and bring some nice doctor, medical man to help him and bring some nice medicine, that is good work, but does it mean that it is guaranteed that he will be cured? No. Therefore you cannot do anything. You may think like that. Or you may act like that. But unless the Supreme Person sanctions, you cannot do anything. One is sure to suffer the material pangs of life. Nobody can stop it. So therefore we should not try. It will be automatically tried.
Just like we are distributing prasādam. Not that because he is poor man and we are giving prasāda, no. This is not our idea. To our eyes, the so-called poor man and rich man, they are all suffering, not that the simply poor man suffering and the rich man is not suffering. Therefore we give them prasādam or īśa-saṅga. That prasādam is also Īśa. The prasādam accepted by Kṛṣṇa, offered to Kṛṣṇa, is also Kṛṣṇa. So if we give prasādam, then he is getting the opportunity of associating with Kṛṣṇa. This is our idea. But people very much appreciate poor-feeding. So that, you can take it, that. But everyone is poor. Who is rich? Unless one has got knowledge of Kṛṣṇa, he is poor. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So-called knowledge has no value. Therefore a jñānavān, a man of knowledge, after many, many births he comes to Kṛṣṇa consciousness. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). So this is the process. Īśa-saṅgāt. So this prasāda distribution means giving chance to the people, those who are poor in knowledge, to awaken their Kṛṣṇa consciousness. This is our policy. Otherwise we cannot do any good to any others.
Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sar... (BG 3.27). Everyone is going on under the stringent laws of material nature. We cannot help. The same example: If a man is diseased, you can try to bring to him nice physician, nice medicine, but that is not guarantee that he will be cured. That depends on Kṛṣṇa. Therefore Kṛṣṇa is the ultimate, I mean to say, beneficiary, or benevolent. Kṛṣṇa is the ultimate bene... If He likes, He can. So take Kṛṣṇa's shelter, and whatever He likes, accept that. This is full surrender. Just like Bhaktivinoda Ṭhākura—
- mānasa deha geha, yo kichu mora,
- arpilūn tuwā pade nanda-kiśora
"Nanda-kiśora, what I have got? I have got this body, and I have got some mental speculation, and maybe I have got some house and family. So everything I surrender unto You." This is called full surrender.
- mānasa deha geha, yo kichu mora,
- arpilūn tuwā pade nanda-kiśora
That is wanted. If we can do that, then we shall be happy. Otherwise there is no question of happiness. Viparyayaḥ: always reverse condition, miserable condition. Thank you very much. (end)