So to know God, "God is very good, God is great," that is another thing. The science of God... Just like Bhagavad-gita, by studying Bhagavad-gita, we know not only "God is great," but we see what kind of God He is, what is His form. Sac-cid-ananda-vigrahah. We have heard in the sastras that

So living entity, living being, is energy of the Supreme Lord. Energy. Just like the sun and the sunshine. Sunshine is the energy of the sun globe. Similarly, we living entities, we are also energies of the Supreme Lord. What is this sunshine? It is a combination of a very small shining particles, molecular. That is sunshine. It looks like one homogeneous thing, but they are small particles. That is scientific understanding. Similarly, we are also a small particle of the Supreme Lord. Mamaivamso jiva-bhutah [Bg. 15.7]. We are a small particle. How much small? What is the magnitude? That is also described in the sastra. Kesagra-sata-bhagasya satadha kalpitasya ca, jiva-bhago sa vijneyah sa anantyaya kalpate [Cc. Madhya 19.140]. There is dimension of the living entityone ten-thousandth part of the tip of the hair. So it is very difficult with our, these material eyes. We are very much proud of our eyes. But here is the indication from the sastra, the length and breadth of the living soul. Now, you find out, with your eyes, your microscope. That is not possible. Because they cannot find out, they say, nirakara. Nirakara. In one sense, it can be supported that we cannot ascertain the forms of the soul. And what, how we can ascertain the form of the Lord? Anor aniyan mahato mahiyan.

So spiritual education means, spiritual enlightenment means, first of all, we must try to understand the jiva. Because jiva is the small particle of the Lord. So that we can understand the quality of the Lord. Just like if you test a small particle of gold, then you can understand the composition of gold. If you test a little drop of water from the ocean, you can analyze the chemical composition of the sea. Similarly, if you can analyze the characteristics of the living entity, then you can at least understand what is God, what is the characteristics of God. Therefore the beginning of spiritual education is to understand one's self, this self-realization. How to realize self? We have to take knowledge from others. Knowledge means..., to acquire knowledge, to learn from the teacher. So here is the supreme teacher, Krsna. Krsna is accepted as the supreme teacher by everyone, by all the great sages formerly, like Vyasadeva, Narada, Devala, Asita. All other great sages. And recently, in the modern age, by our acaryas, Sri Ramanujacarya, Madhvacarya, Ramanuja, yes, Sankaracarya, Visnu Svami. All these great sages, great acaryas, they came from your South India. So you are fortunate in that sense. So we have to follow the acaryas. All these acaryas accept Krsna, the Supreme Lord. All these acaryas. And later, lately, Sri Caitanya Mahaprabhu, five hundred years ago, He also accepted that Krsna, the Supreme Personality of Godhead. Krsnas tu bhagavan svayam [SB 1.3.28]. That is the acceptance in the Srimad-Bhagavatam. Similarly, Lord Brahma also accepted Krsna:

So our Krsna consciousness movement is to preach all over the world that krsnas tu bhagavan svayam [SB 1.3.28]. You are searching after God. You are taxing your brain so much. But in spite of taxing your brain, you say sometimes that "There is no God," or "God is dead," or "Everyone is God," and so on, so on. But our proposition is that why you are taxing your brain? Here is God. Here is God, Krsna. By authorities, by Vedic version, by His activities. If we read life of Krsna, we can see that He's Krsna, God, from the very beginning of His birth. God is not manufactured by some mystic power. God is God, and dog is dog. A dog cannot become God; God cannot become dog. That is the difference.

So Krsna was God from the very beginning. As soon as Krsna took birth, He appeared in four-handed Visnu-murti. But when He was prayed by His mother to become an ordinary child, He became an ordinary child with two hands. So that is God, from the very beginning. Not that, by attaining some mystic power, one can become God. You can have some power, godly... You have already power. Because we are, every one of us is a part and parcel of God. Therefore godly qualities are there. But you cannot become cent percent God. That is not possible. That is not possible. There, they..., they have been analyzed. All the demigods and living entities, they have been analyzed by great stalwart people, and it has been found that Krsna is cent percent God. Krsnas tu bhagavan svayam. Ete camsa-kalah pumsah krsnas tu bhagavan svayam [SB 1.3.28]. All others... There are many other gods. Then gods means not the Supreme God. Isvarah paramah krsnah [Bs. 5.1]. We are speaking of the paramah isvarah, or Paramesvara. There are two words: isvara, paramesvara; atma, paramatma. That param is God. We are Brahman; Parabrahman. So Parabrahman, Paramatma, Paramesvara, all these are applicable to Krsna. Just like Arjuna, after hearing Bhagavad-gita, he admitted, param brahma param dhama pavitram paramam bhavan, purusam sasvatam adyam [Bg. 10.12]. That is the position of Krsna. Adi-purusam. Govindam adi-purusam. Krsna also says, in the Bhagavad-gita, aham adir hi devanam [Bg 10.2]. Devanam, Brahma, Visnu, Mahesvara... Then, after Brahma, Visnu, Mahesvara, there are other demigods, Indra, Candra, Varuna, so many. So Krsna says, aham adir hi devanam. Aham sarvasya prabhavah. He's the origin of everything. Aham sarvasya prabhavo mattah sarvam pravartate [Bg. 10.8]. "Everything emanates from Me." In the Vedanta-sutra also the Absolute Truth is described as janmady asya yatah [SB 1.1.1]. The Absolute Truth is that from whom everything emanates.

So here is Krsna. From sastric evidences, by His opulences, by His power... Because Bhagavan means full of six opulences. Aisvaryasya samagrasya viryasya yasasah sriyah (Visnu Purana 6.5.47). He must be the richest. He must be the strongest. He must be the most famous. He must be the most beautiful. He must be the great renouncer. In this way, that is the definition of God. So that definition is confirmed by Lord Brahma: isvarah paramah krsnah [Bs. 5.1]. Isvara means controller. Unless one is powerful, how he can control? So every one of us is little, a small controller. Somebody controls in his office. Somebody controls in his family life. Somebody controls a few factories. There are controllers. But nobody can say that "I am the supreme controller." That is not possible. The supreme controller is Krsna.

So this Krsna consciousness movement means we are trying link up our connection with the supreme controller. We do not wish to become the controller. We want to be controlledbut by the supreme controller, not by others. That is our proposition. Just like generally, one who is in service, he hankers after government service. Because it is natural conclusion that "If I have to serve somebody, why a petty merchant? Why not take government service?" So that is our proposition, that we have to serve. We cannot do but serve. Any one of us. That is our constitutional position. Any one of us, we are sitting here, we are servant. Every one of us is servant. So our proposition is that you are servant in any case. Why not become servant of God? That is our proposition. That is Krsna consciousness movement.

So kamadinam kati na katidha palita durnidesah. We are servant of our senses, kama-krodha-moha-matsarya, all these. By, dictated by our lusty desires, we do anything which is abominable. Tesam kati na katidha palita durnidesah. So we are servant, everyone. Therefore, Caitanya Mahaprabhu says, jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. Our real constitutional position is that we are eternal servant of God, Krsna. That is our position. But in this material condition of life, every one of us is trying to become the master. That is the struggle for existence. Everyone is trying: "I shall become the master. I shall become the Supreme." But our position is servant. So this is called illusion. I am not master. I am servant. But I am trying to become master artificially. That is struggle for existence. And mukti means, liberation means, when you give up this wrong idea that "I am master," and try to become the servant of the Supreme. That is called liberation. Liberation does not mean that after liberation we'll have a big, gigantic form or so many hands, so many legs. Liberation means to become liberated from the wrong consciousness. That is liberation. The wrong consciousness is that "I am master." So we have to change this consciousness. That is Krsna consciousness movement. One has to understand thoroughly that he's not master. He's servant. He's completely dependent on the supreme will. If we do not surrender unto the supreme will, then we have to surrender unto the will of maya. We have to remain a servant. If we don't..., reject service, or servitude of the Supreme Lord, then we have to become the servant of the senses. That is maya. Actually, that is going on. The whole world is serving different types of senses. Senses are one, the same, but they have got different desires. So they are servant of different desires.

Now the Krsna consciousness movement is... It is not manufactured by us. We get it from Bhagavad-gita: sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Krsna says that "You give up all these nonsense desires. You surrender unto Me." That is the whole purpose of Bhagavad-gita. We are dictated by different types of desires, which is dictated by maya, and we want to become master falsely. This is called illusion. This is called maya. Actually, you are not master. How we can become master? Because we may be very scientifically advanced. We may manufacture very wonderful machine and weapon, but after all, we are subjected to the rules of maya: janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [Bg. 13.9]. You cannot get out of these four principles of maya's machinery janma-mrtyu-jara-vyadhi. Therefore the sane man, who is actually learned, he surrenders to Krsna. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. Actually when one becomes wise, he surrenders to Krsna. Jnanavan mam prapadyate. Otherwise, who is Krsna? "I am as good as Krsna. I am God." That is maya. That is not actually knowledge. In the Srimad-Bhagavatam it is said, ye 'nye 'ravindaksa vimukta-maninah. They are thinking that they have become liberated, become Narayana, or God. Maninah, they are thinking like that. Actually, they are not, because they're subjected to the rules of the material nature. They cannot get out of these clutches. Who can get out of these clutches? Mam eva ye prapadyante. Krsna says, "Anyone who surrenders unto Me..."