In fact, the word Kṛṣṇa is derived from the root kṛṣ, meaning "that which attracts." Thus, there cannot be any other name of the Absolute Truth than Kṛṣṇa—"the all-attractive." Learned sages have made extensive research in this connection, and they have firmly concluded that Kṛṣṇa is the Supreme Godhead. The sages of Naimiṣāraṇya (at present, Nimsar, in Sitapur District, U.P.), who assembled under the presidency of Sūta Gosvāmī, discussed in detail all the various incarnations of the Absolute Truth. They came to the conclusion that Kṛṣṇa is the Supreme Personality of Godhead, and that all other incarnations are either His plenary portions or else portions of plenary portions. The Supreme Personality of Godhead is Śrī Kṛṣṇa; that is the verdict of the Bhāgavata school, or the transcendentalists. Also, the Brahma-saṁhitā—which is described to be compiled by Brahmā, the creator of this universe—confirms, "Śrī Kṛṣṇa is the Supreme Personality of Godhead, with an eternal, all-blissful, transcendental form. He is the original person, known as Govinda. He is without any cause, and He is the cause of all other causes." Therefore, if and only if we can establish our relationships with one another upon the central attraction of Śrī Kṛṣṇa, the prime cause of all causes, will we really turn the concepts of fraternity and equality into workable means of lasting peace.
To understand a little better the principles involved, we can look at the mundane relationships around us. For example, the husband of our sister, who may have been unknown to us before he married her, nonetheless becomes our brother-in-law—simply by virtue of the shared central relationship with her. And thanks to that shared central relationship, this previously unknown man's sons and daughters become our nephews and nieces. Again, all these loving relationships center upon our sister. In this case, our sister has become the center of attraction.
If, for example, we make our country the center of attraction, we designate ourselves with some limiting and divisive national label, such as "Bengali," "Punjabi," or "English." Or when we profess a particular faith or religion and make this the center of attraction, again we designate ourselves with some sectarian label, such as "Hindu," "Muslim," or "Christian." Thus we have chosen a center of attraction that many others cannot share with us—because for them, our center of attraction is not all-attractive.
Our relationships with one another can be perfected only when we make our center of attraction Kṛṣṇa, the all-attractive Personality of Godhead. Constitutionally, we are all eternally related to Kṛṣṇa, who is the original living being and thus the center of all attraction. So what we need to do is to revive this relationship which has merged into oblivion because the covering and detaching process of the illusory energy, called māyā, has fostered temporary forgetfulness. And to proceed in this direction of rehabilitation of our eternal relationship is to adopt karma-yoga, the first step to such transcendental realization. It is stated in the Caitanya-caritāmṛta that the living entity, the spirit soul, is encaged by māyā, or the illusory energy, in a process of forgetfulness of his eternal relationship with Kṛṣṇa.
The karma-yogī can help revive this transcendental relationship of the living spirit with Kṛṣṇa as His eternal servitor. And the karma-yogī renders this immense benefit to the ordinary living entities-who are entirely addicted to mundane activities—without disturbing them in their ordinary engagements. In fact, the Bhagavad-gītā advises that in the interest of the mundane workers, they should not be restrained from their ordinary engagements; on the contrary, they may be encouraged to stay engaged in that way, within the process of karma-yoga, or work with transcendental results.
Ordinarily, these mundaners cannot easily understand their eternal relationship with Kṛṣṇa. Instead, they themselves have posed as Kṛṣṇa, under the false inducement of the illusory energy. This false position of supreme enjoyer gives them much trouble as they search for lordship over the powers of nature, but still these mundaners cannot give up the spirit of lording it over. And when they pretend to give up the enjoying spirit, under the pressure of disappointment and frustration, they usually take shelter of pseudo renunciation, with an even greater spirit of enjoyment. The mundane workers, who are always desirous of enjoying the fruits of their mundane activities, suffer greatly under the pressing disadvantages of such activities, just like poor oxen tightly tethered to the grinding mill. But under a false pretense of "enjoyer" dictated by the illusory energy, they think themselves to be really enjoying. Therefore, the learned karma-yogīs tactfully engage such foolish mundaners in the respective works for which they have special attachments—but in relation with Kṛṣṇa—without disturbing them in their general activities. For this purpose only, the learned and liberated souls who are eternal servitors of Kṛṣṇa sometimes remain in the midst of ordinary activities, just to attract the foolish mundaners to the process of karma-yoga.