...śrī-bhagavān uvāca means the supreme authority. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). If you learn from the supreme authority without any deficiency, then the knowledge is perfect. Ordinary person, they have got four deficiencies: they commit mistake, they are illusioned, their senses are imperfect, and with imperfect knowledge they try to speak—that is cheating. Therefore we have to receive knowledge from the person who knows past, present, and future. So the best personality—there are so many others—Kṛṣṇa and His representative, both of them are perfect because Kṛṣṇa is perfect, there is no doubt, and one who speaks according to Kṛṣṇa, he is also perfect. A human being or a living being is not expected to become as perfect as Kṛṣṇa. That is not possible. Therefore, if a person sticks to the instruction of Kṛṣṇa, does not make any addition and alteration, he is also perfect. Unfortunately, at the present moment especially... It was done formerly also five thousand years, that they make addition and alteration on the version of Kṛṣṇa. Just like Bhagavad-gītā is misinterpreted by so-called scholars and politicians. Just like in the Bhagavad-gītā it is said, dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ (BG 1.1). Somebody interprets, "This dharma-kṣetra is this body." Why? Why one should interpret in that way? Interpretation is required when things are not very clear. Dharma-kṣetre kuru-kṣetre is still there. People go to Kurukṣetra for executing religious rituals. And in the Vedas it is stated, kuru-kṣetre dharmam ācaret. So why it should be interpreted as "body"? And where is the dictionary where dharma-kṣetra means "body"? So in this way, if we interpret Bhagavad-gītā, then we spoil the whole thing. I spoil myself and spoil others. Therefore the conclusion is we shall accept Bhagavad-gītā as it is, as it is spoken by Kṛṣṇa.
So here the bhagavān uvāca, the Supreme Personality of Godhead is speaking. So we shall take it without any interpretation. The Bhagavān says, mayy āsakta-manāḥ.
- mayy āsakta-manāḥ pārtha
- yogaṁ yuñjan mad-āśrayaḥ
- asaṁśayaṁ samagraṁ (māṁ)
- yathā jñāsyasi tac chṛṇu
- (BG 7.1)
So Bhagavān says, the Supreme Personality of Godhead, the supreme authority, says that "You require to transfer your āsakti, attachment, to Me." Everyone has got āsakti. Aśakti means attachment, this material attachment. Someone has got attachment for his family, some to society, some to nation, some in business and so many things. Aśakti is there. But to make your life perfect, you have to transfer the āsakti to Kṛṣṇa. In the Western countries, I have seen, most of them, they have got no family, no āsakti family, but because the āsakti is there, every one of them keeps a dog. So they are accustomed to place their āsakti to cats and dogs. That means āsakti cannot be finished. That is not possible. So you haven't got to learn what is āsakti. Aśakti is there. Everyone has got experience. Simply that āsakti, that tendency of attachment, should be transferred to Kṛṣṇa. That is Vṛndāvana life. In Vṛndāvana the center of āsakti is Kṛṣṇa. There is Nanda Mahārāja, Yaśodā—they have āsakti to Kṛṣṇa. The young girls, they have got āsakti to Kṛṣṇa. The cowherd boys, they have got āsakti to Kṛṣṇa. The trees, they have got āsakti to Kṛṣṇa. The fruits, flowers, they have got āsakti to Kṛṣṇa. The water, Yamunā River, the āsakti to Kṛṣṇa. So if we make our central point of āsakti, then you can create Vṛndāvana everywhere. So this is the success of life. We have to change the āsakti to Kṛṣṇa. That is the highest form of mystic yoga. Kṛṣṇa has already explained in the previous verse,
- yoginām api sarveṣāṁ
- mad-gata āntarātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo (mataḥ)
- (BG 6.47)
Aneka yogis... There are many yogis, many form of yoga practice, mystic, but the yogi who is always thinking of Kṛṣṇa, he is first-class yogi.
So our this Kṛṣṇa consciousness movement means to educate people how to become attached to Kṛṣṇa. But if one does not know what is Kṛṣṇa, there is no question of increasing his āsakti for Kṛṣṇa. So to understand Kṛṣṇa, Kṛṣṇa personally appears to draw our attention to Kṛṣṇa. When we forget our āsakti, that is material life, forget our āsakti for Kṛṣṇa, that is our material life, or we struggle for existence in the material life. That is said by Kṛṣṇa:
- yadā yadā hi dharmasya
- glānir bhavati bhārata
- tadātmānaṁ sṛjāmy aham
- (BG 4.7)
This dharmasya glāni, deviation from the occupational duty... Dharma means occupational duty. Then Kṛṣṇa, out of His causeless mercy, He appears to teach us how to divert your attention and āsakti to Kṛṣṇa. So dharmasya glāni, deviation in the path of religious system, means to forget our eternal relationship with Kṛṣṇa. Therefore Kṛṣṇa ultimately, at the end of the Bhagavad-gītā, He says, as the Supreme Person, He orders, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Therefore He did not come to establish the so-called Hindu dharma or Mussulman dharma or Christian dharma, this dharma or that. He came to establish the real dharma, that is, to surrender to Kṛṣṇa. So Śrīmad-Bhāgavatam is establishing also in the beginning, dharmaḥ projjhita-kaitavo atra: (SB 1.1.2) In the Śrīmad-Bhāgavatam the so-called cheating ways and cheating type of dharmas are kicked out, projjhita, thrown away. Śrīmad-Bhāgavatam is explaining what is real dharma as it is established by Kṛṣṇa, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So according to dharma-śāstra, material dharma-śāstra, it is said, dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90), up to mokṣa. In this connection Śrīdhara Swami, the great commentator of Śrīmad-Bhāgavatam, he says, atra mokṣa-vāñchā api nirasta: "In the Śrīmad-Bhāgavatam there is no chance or opportunity for thinking of so-called liberation." The purpose is that if one fully surrenders to Kṛṣṇa, he immediately becomes liberated. The Bilvamaṅgala Ṭhākura, he says, muktiḥ mukulitāñjali sevate asmān. Why... For a devotee, why he should be anxious for mukti, because mukti is always standing on his door to give him service, mukulitāñjali-sevā, with folded hands. So a devotee hasn't got to endeavor separately for mukti. As soon as he is engaged in devotional service, mukti is already there. Just like if a person becomes rich man, automatically his poverty is gone away. So a rich man does not require to endeavor separately to drive away poverty. So therefore the central point is, Kṛṣṇa is advising here, "Just increase your āsakti, attachment, for Me. Then everything will come."
So He recommends, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This word mad-āśrayaḥ is very important, because you cannot increase your attachment for Kṛṣṇa without being mad-āśrayaḥ. Mad-āśrayaḥ means to be directly under the direction of Kṛṣṇa or to be directly under the direction of somebody who has taken shelter of Kṛṣṇa. Therefore He recommends mad-āśrayaḥ. You cannot execute the yoga system, devotional service, bhakti-yoga, without being under the control of somebody who is under the control of Kṛṣṇa. Śrīla Śukadeva Gosvāmī has recommended therefore, yad upāśrayāśraya. One has to take shelter of a pure devotee; then he becomes purified. Yad upāśraya. Upāśraya means to take shelter of a pure devotee. And in that case,
- ābhīra-śumbhā yavanāḥ khasādayaḥ
- ye 'nye ca pāpā yad-apāśrayāśrayāḥ
- śudhyanti (tasmai) prabhaviṣṇave namaḥ
- (SB 2.4.18)
So not only those who are highly elevated brāhmaṇa, kṣatriya, vaiśya, śūdra... Śūdras... Less than śūdra, they are called kirāta, hūṇa, āndhra, pulinda, pulkaśā, ābhīra, yavanāḥ, khasādayaḥ. They also can be purified if they take shelter of a pure devotee. Kṛṣṇa also says in the Bhagavad-gītā, māṁ ca...,
- māṁ hi pārtha vyapāśritya
- ye 'pi syuḥ pāpa-yonayaḥ
- striya vaiśyās tathā śūdrās
- te 'pi yānti parāṁ gatim
- (BG 9.32)
Means that "Anyone, even if he is born in the pāpa-yoni, the pāpa-yoni, kirāta, hūṇa, if he takes shelter of Me, then he also gets the supreme perfection." Te 'pi yānti parāṁ gatim. Now it is the duty of a devotee of Kṛṣṇa to expand this progressive march toward devotional service. Otherwise, how the pāpa-yoni will learn? This is para upakāra. This is Caitanya Mahāprabhu's mission,
- bhārata-bhūmite manuṣya janma haila yāra
- janma sārthaka kari kara para-upakāra
- (CC Adi 9.41)
That every Indian who has taken birth in India as a human being, he should first of all make his life successful by understanding Kṛṣṇa, and then he must preach outside to render service to others as welfare activities.