Ātmavit, self-realized person, transcendentalist, they are not interested with these material affairs. Ātmavit.
So there are three kinds of ātmavit or tattvavit. Some of them are brahmavit, some of them are paramātmavit and some of them are bhagavadvit. The . . . those who are trying to understand the Absolute Truth through knowledge, by dint of their own knowledge, that is called brahmavit. They can approach up to the impersonal Brahman. And those who are yogīs, trying to understand the Absolute Truth by meditation—dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1)—they are paramātmavit. And those who are devotees, they are bhagavadvit, or bhāgavata. They are called bhāgavata.
So there are three classes of transcen . . . vit, but everyone accepts this. Ātmavit-sammataḥ. We should accept something which is agreed by the ātmavit, not ordinary person. Now it has become a fashion that you manufacture any way of thinking of self-realization, that is accepted. No. Whether it is accepted by ātmavit. Whether it is accepted by the Vedic culture. Then it is true.
Otherwise you cannot manufacture. Therefore all over the world there are so many religious principles, because they have been manufactured by some men. Actually, religion cannot be manufactured. Religion is, according to Vedic culture, dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma, it should be given by the Supreme Personality of Godhead, just like law is given by the state, government. You cannot manufacture law. That is not possible. If you manufacture some law that, "I have manufactured this law," that "I will follow this law, my law," that will not help you. You must follow the law given by the government. Similarly, religion means the religion which is given by the Supreme Personality of Godhead. And the ātmavit, those who are actually self-realized, they accept that religion, not any manufactured religion.
Therefore from the Bhāgavatam we can understand that dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2): cheating type of religious system is kicked out from Śrīmad-Bhāgavatam. Projjhita, swept off. We don't find that. Paramo nirmatsarāṇāṁ satāṁ vāstavaṁ vastu vedyam atra. This Bhāgavata system is meant for the paramo nirmatsarāṇām. Matsaratā. Matsaratā. It is explained by Śrīdhara Svāmī, para utkarṣa asahanam. When a man cannot tolerate his friend or other man is rising more than him, he becomes envious. This is the material world. Even my brother becomes greater than me, I becomes envious. Either in richness or any way—competition.
So . . . but this Bhāgavata-dharma is different thing. Paramo nirmatsarāṇām. A devotee is never envious of another devotee. If one's friend or Godbrother or brother increases in devotion, the other devotee, he is not envious. He simply thanks him, "Oh, my brother," "my sister," or "my father," like that, "he has advanced in so much devotion. I could not do. So how I can follow him?" This is Vaikuṇṭha conclusion. Just like in the material world, everyone is envious. If I become richer than you, then you become envious, that "Oh, how this man has become richer? We are in the same business." So this is material. There is no appreciation.
But in the Vaikuṇṭha world there is comparative devotional service. Just like Rādhārāṇī and the gopīs, they are on the same status, but the gopīs know that, "Rādhārāṇī is the better worshiper than us." Therefore their only business is how to take Rādhārāṇī and join with Kṛṣṇa. This is Vaikuṇṭha understanding. They are not envious, that "Kṛṣṇa loves Rādhārāṇī so much," and they are envious. No, no. Not at all. They want it that "Kṛṣṇa loves Rādhārāṇī so much, and Rādhārāṇī loves . . ." They simply try to join Them. And they are happy, "Oh, Kṛṣṇa and Rādhārāṇī is now joined together." That is their happiness. This is Vaikuṇṭha appreciation. Here in the material world, suppose there are competition: "Oh, this girl has got such a nice lover. Then let us break it." This is material. But Vaikuṇṭha, there is everything. Everything, varieties. But that variety is concentrated on Kṛṣṇa. That is called ātma-sammataḥ. Ātmavit-sammataḥ. Ātmavit, self-realized, those who are actually on the transcendental, spiritual platform. That must be approved.
So the Kṛṣṇa consciousness movement is approved. It is not a manufactured thing, whimsical thing. It is approved. Just like Arjuna said to Kṛṣṇa that paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvataṁ ādyam . . . (BG 10.12): "Kṛṣṇa, You are the Para-brahman." Para-brahman. Not that Kṛṣṇa may say . . . or anyone can say: "Oh, Kṛṣṇa and Arjuna are friends. Therefore Arjuna has eulogized his friend, 'Para-brahman.' " No. Kṛṣṇa . . . Arjuna said that, "It is not that simply because I am appreciating You. You are appreciated, you are approved by Devala, Asita, Vyāsa and Nārada." That is called ātmavit-sammataḥ. Ātmavit. Vyāsadeva, Nārada, Devala, Asita, all the great sages, they accept. Similarly, at the present moment we have got four ācāryas—even take five ācārya—Śaṅkarācārya, Rāmānujācārya, Madhvācārya, they all approve, kṛṣṇas tu bhagavān svayam (SB 1.3.28). Even Śaṅkarācārya, he is this impersonalist, still, he has commented on his Bhagavad-gītā, sa bhagavān svayaṁ kṛṣṇaḥ: "Kṛṣṇa is the Supreme Personality of Godhead."
So Kṛṣṇa is approved. And because Parīkṣit Mahārāja wanted to talk about Kṛṣṇa, the whole Bhāgavatam is full of kṛṣṇa-kathā. That is the beginning. Therefore Śukadeva Gosvāmī said, ātmavit-sammataḥ.