The Bhagavad-gita says,

So these material eyes has to be purified. Then spiritual eyes begins. Therefore it is said,

So what they heard? They heard from Yamaraja, their master, that the dharma is that which is enunciated in the Vedas. That is dharma. Dharma, that does not mean that a faith. Faith, of course, we have to. Dharma, religion, is explained in English dictionary as "a kind of faith." That is the beginning. But really dharma means the constitutional position. That is dharma. Constitutional position. Just like chemicals. Chemicals, to find its purity, the books of pharmacology or other books this chemical, the water, it contains so many percentage of hydrogen, so many percentage of oxygen, and so on, so on. So there is taste. The potassium cyanide, there is no taste. But other chemicals there are taste, touching. Because nobody has tasted potassium cyanide up to date, because as soon as you touch on the tongue, you will die. So similarly, there are taste. So what is the taste? Taste is that jivera svarupa haya nitya-krsna-dasa: [Cc. Madhya 20.108-109] we are eternal servant of God. This is our dharma, or constitutional position. Just like sugar is sweet. That is the taste. If sugar is salty, although both of them looks the same, white powder, but if I give you sugar and if it is actually salt, then immediately you will say, "Oh, this is not sugar. This is not sugar." How? By taste. Similarly, everything has got his constitutional position. The sugar is sweet, and the chili is pungent. If sugar is pungent and chili is sweet, then you throw it away. It is not real. It is not real. Similarly, what is the constitutional position of human being, dharma? To serve. This is the constitutional position. Every one of us, we are serving. Without service we have no other business. So this is our constitutional position. But we are serving wrongly; therefore we are not satisfied. This is the position. Caitanya Mahaprabhu therefore begins His philosophy from this point, that jivera svarupa haya nitya-krsna-dasa: [Cc. Madhya 20.108-109] "The real constitutional position of all living entities is to serve Krsna." This is constitutional position.

But unfortunately, being misguided, instead of serving Krsna, 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 therebut the service is misplaced. Therefore we are not satisfied. Why in the material world people are not satisfied? Because his position is to serve Krsna. He is serving maya; therefore he is not happy. Plain thing. Krsna says, mamaivamso jiva-bhutah: [Bg. 15.7] "Jiva, 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 Krsna, our only duty is to serve Krsna. 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 Krsna, then you will have to serve maya. There are two things: God or Satan. So similarly, God is Krsna, and Satan is maya. So if you refuse to serve God, then you have to serve Satan. That's all. You cannot become master. This is called dharma. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. And, as it is said here, vedo narayanah saksat. Vedo narayanah saksat. Veda, the knowledge, the law or the order, that order is from God. Therefore there is no difference between the Vedas and Narayana. Because Narayana 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 narayanah saksat. In other words, that you cannot make any law. The government can make law. Similarly, you cannot manufacture any religion. Narayana saksat. Narayana, 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 Bhagavata, it is said, dharmah projjhita-kaitavah: "All these cheating type of religion is rejected, kicked out from Srimad-Bhagavatam." What is that religion there? Param satyam dhimahi: "The Supreme Truth, the Absolute Truth, we are accepting." This is religion.

So the Absolute Truth is Krsna. So Krsna is God, accepted in the Vedas. That is... Krsna also says in the Bhagavad-gita, aham sarvasya prabhavah [Bg. 10.8]. From Vedic knowledge, you get all knowledge. So if you don't accept Krsna as God, that is also your mistake. You do not know God, but here Krsna presents Himself as God, and He is accepted by authorities. So you have to accept. If you say that "I don't accept Krsna," 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 Krsna. Because you do not know. Here the authority says, "Krsna is God." So you have to accept that. You cannot deny it. So Krsna is the Supreme Personality of Godhead, and Krsna means Narayana. Therefore it is said, vedo narayanah saksat. Therefore knowledge or religion means what is ordained, what is described by the words of Krsna, Narayana.

Then the next question will be: "Then how Narayana 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, saksat svayambhuh. He does not require. That is God. All of us, we require knowledge by somebody, guru. But Krsna does not require any guru, although when He comes, He accepts guru just to teach us. Caitanya Mahaprabhu had guru, Krsna 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 Krsna, but when Krsna 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 Krsna's guru or Caitanya Mahaprabhu's guru, they take knowledge from him, but superficially Krsna accepts guru. He has no guru. Svayambhu. Therefore it is called svayambhu. Svayambhu. Svayambhur iti susruma. Krsna has no cause. Sarva-karana-karanam [Bs. 5.1]. Anadir adir govindah. Isvarah paramah krsnah sac-cid-ananda-vigrahah. Isvara [Bs. 5.1], the Supreme Lord, is Krsna, sac-cid-ananda-vigraha, anadi. He has no source of knowledge. That is called svayambhu.

In the Srimad-Bhagavatam, in the beginning also, it is described, janmady asya yatah anvayad itaratas ca arthesu abhijnah [SB 1.1.1], abhijnah. 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 Krsna or God received? Wherefrom He got this perfect knowledge? That is the difference between our knowledge and Krsna's knowledge, God's knowledge. That is called abhijna: He knows everything perfectly, without going to anyone else. Parasya saktir vividhaiva sruyate svabhaviki jnana-bala-kriya 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 parasya saktih, 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 Krsna consciousness. These rascal scientists, they do not know that. They deny God.

So therefore veda-pranihito dharmah. So how God is working, how His brush is moving, how the things are coming out so nicely, how much great brain He has got... Krsna says, mattah parataram nanyat. Krsna says, "There is no more good brain than Me." He says. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. The prakrti, nature, is instrument. Nature is not brain. Just like nowadays you have got very complicated machine, computer. The computer machine is not brain; the man who is pushing the buttons, he has got the brain. So we have to learn like that. Therefore we have to take knowledge from Krsna, and Krsna is giving knowledge directly in the Bhagavad-gita. So if you read and accept it as it is without any foolishness, then you become perfectly in knowledge.

Thank you very much. (end)