unfortunately, being misguided, instead of serving Kṛṣṇa, we are serving so many other things. Somebody is serving his family. Somebody is serving his country. Somebody is serving his dog. In this way, service is there—but the service is misplaced. Therefore we are not satisfied. Why in the material world people are not satisfied? Because his position is to serve Kṛṣṇa. He is serving māyā; therefore he is not happy. Plain thing. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "Jīva, the living entity, they are My part and parcel." So each one of us, we are part and parcel of God. So we have got some duty. Just like the part and parcel of my body has got some duty. The eyes, his duty is to see. The ear, his duty is to hear. So every part of duty, even within, without. So we, being servant, eternal servant of Kṛṣṇa, our only duty is to serve Kṛṣṇa. And because we are not doing that, therefore we are unhappy.
So that duty is called dharma. It is not a kind of faith. It is the constitutional position. You must have to serve. If you don't serve Kṛṣṇa, then you will have to serve māyā. There are two things: God or Satan. So similarly, God is Kṛṣṇa, and Satan is māyā. So if you refuse to serve God, then you have to serve Satan. That's all. You cannot become master. This is called dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). And, as it is said here, vedo nārāyaṇaḥ sākṣāt. Vedo nārāyaṇaḥ sākṣāt. Veda, the knowledge, the law or the order, that order is from God. Therefore there is no difference between the Vedas and Nārāyaṇa. Because Nārāyaṇa or God is absolute, He personally and His word, it is the same thing. And in the material experience also we see that the government and the government law is the same thing. You cannot say that the government law is different from government. This is material example. And spiritual is still more perfect. Vedo nārāyaṇaḥ sākṣāt. In other words, that you cannot make any law. The government can make law. Similarly, you cannot manufacture any religion. Nārāyaṇa sākṣāt. Nārāyaṇa, God, He can make. You cannot make at your home, "I have manufactured a type of religion." No. That you cannot do. Nowadays this is going on. Yata mata tata patha: "You can manufacture your own religion." This is going on. "You are okay, I am okay." "I manufacture my religion. You manufacture your religion. Don't fight. Let us become brother." This is going on. So how you can be brother? The dog remains a dog. How they can become brother? It is not possible. Therefore so many religious systems, they are all rascaldom. One religion: that is the order of God. That is religion. If you want one religion, then you must know who is God and you must abide by the order of God. That is religion, very simple thing. You cannot manufacture, concoction. That is not religion. Therefore Bhāgavata, it is said, dharmaḥ projjhita-kaitavaḥ: "All these cheating type of religion is rejected, kicked out from Śrīmad-Bhāgavatam." What is that religion there? Paraṁ satyaṁ dhīmahi: "The Supreme Truth, the Absolute Truth, we are accepting." This is religion.
So the Absolute Truth is Kṛṣṇa. So Kṛṣṇa is God, accepted in the Vedas. That is... Kṛṣṇa also says in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ (BG 10.8). From Vedic knowledge, you get all knowledge. So if you don't accept Kṛṣṇa as God, that is also your mistake. You do not know God, but here Kṛṣṇa presents Himself as God, and He is accepted by authorities. So you have to accept. If you say that "I don't accept Kṛṣṇa," then you have to present somebody else if you know God. And if you say that "I do not know what is God," then you have to accept Kṛṣṇa. Because you do not know. Here the authority says, "Kṛṣṇa is God." So you have to accept that. You cannot deny it. So Kṛṣṇa is the Supreme Personality of Godhead, and Kṛṣṇa means Nārāyaṇa. Therefore it is said, vedo nārāyaṇaḥ sākṣāt. Therefore knowledge or religion means what is ordained, what is described by the words of Kṛṣṇa, Nārāyaṇa.
Then the next question will be: "Then how Nārāyaṇa learned the Vedas or knowledge?" Because we have got experience. We receive knowledge from others. So this question may be raised. Therefore it is said, sākṣāt svayambhūḥ. He does not require. That is God. All of us, we require knowledge by somebody, guru. But Kṛṣṇa does not require any guru, although when He comes, He accepts guru just to teach us. Caitanya Mahāprabhu had guru, Kṛṣṇa has also guru, because when They incarnate, They play just like ordinary man. But the knowledge is self-sufficient. The example is given like this: Just like the cloud. Cloud takes water from the sea, and he pours it down, and again the water goes down to the sea. So all knowledge comes from Kṛṣṇa, but when Kṛṣṇa appears, He takes the same knowledge from through the guru. Just try to understand. The knowledge is just like the sea, full knowledge, but it distributes the water on the land. Again the water goes down. Similarly, anyone who becomes Kṛṣṇa's guru or Caitanya Mahāprabhu's guru, they take knowledge from him, but superficially Kṛṣṇa accepts guru. He has no guru. Svayambhū. Therefore it is called svayambhū. Svayambhū. Svayambhūr iti śuśruma. Kṛṣṇa has no cause. Sarva-kāraṇa-kāraṇam (Bs. 5.1). Anādir ādir govindaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Īśvara (Bs. 5.1), the Supreme Lord, is Kṛṣṇa, sac-cid-ānanda-vigraha, anādi. He has no source of knowledge. That is called svayambhū.
In the Śrīmad-Bhāgavatam, in the beginning also, it is described, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1), abhijñaḥ. Now, God created this world. Everyone knows, those who are religious, either Hindu, Muslim, Christian, that God has created. Now, creation means He must be very expert. You do not see that this cosmic manifestation, the earth, water, air, fire, so nicely arranged, and they are being mixed up and so many other things are happening. Everything is perfectly, perfectly being done. So this perfect knowledge, how Kṛṣṇa or God received? Wherefrom He got this perfect knowledge? That is the difference between our knowledge and Kṛṣṇa's knowledge, God's knowledge. That is called abhijña: He knows everything perfectly, without going to anyone else. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Cc. Madhya 13.65, purport). This is the Vedic statement, that "The Absolute Truth is so perfect, He has got so many potencies, that everything is being done so perfectly." Just like one artist. If he wants to paint one picture, one flower, he has to give his attention is so many ways. He has to move the brush in such a way and take this color, different colors. It requires so many artistic sense and so much good sense, so many things. It does not come. One who is not artist, not painter, he cannot paint. So do you think this flower which is coming out daily in your garden in different colors and different smell and flavor, they are being done without any artistic sense? This is nonsense. There is sense. There is God's potency. But parāsya śaktiḥ, His senses, His knowledge, is so perfect that it is coming automatically, and we foolish people, we think that nature is producing. No, nature is the instrument, just like the brush, but the brain is God. That is Kṛṣṇa consciousness. These rascal scientists, they do not know that. They deny God.