The whole Kṛṣṇa consciousness movement means vairāgya-vidyā, the education of vairāgya, detachment. Vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254). Caitanya Mahāprabhu is Kṛṣṇa, and He wanted to teach the people this vairāgya-vidyā-nija-bhakti-yogam. As Kṛṣṇa He commanded, "Just give up all this nonsense engagement." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66): "Just surrender unto Me. That is good for you. I shall save you from the reaction of your sinful activities." Material life means simply sinful activities. Simply. Even though there is some covering of pious activities, that is also sinful. Here in this world . . . It is said in the Caitanya-caritāmṛta, dvaite bhadrābhadra sakali saṅgām. Dvaite means "in this world of duality," bhadra and abhadra. We have manufactured so many things. We say, "This is very good" and "This is bad." Bhadra abhadra. Bhadra means good, and abhadra means bad. But Caitanya-caritāmṛta-kav, Kṛṣṇa dāsa Kavirāja Goswami, he says that this good and bad—concocted. They are neither good nor bad. They are the same thing—material quality. Dvaite bhadrābhadra sakali saṅg . . . Then how things are going on, "This is good; this is bad"? Ei bhāla ei manda saba manodharma (CC Antya 4.176). This is mental concoction.
In the material world there cannot be anything good. It is bad. If there is real goodness, that is spiritual world, śuddha-sattva. Sattva-guṇa. In the material world there are three guṇas. Of these, sattva-guṇa is accepted as very good—the modes of goodness. But above this mode of goodness there is śuddha-sattva, pure goodness. "Goodness is goodness"—no. This goodness is polluted with ignorance and passion. Therefore we see in the material world a person very good . . . But yesterday morning we were discussing about Brahmā: very good, but sometimes he is also polluted. Therefore it is not pure goodness, this material world. Even there is goodness, it is not pure. There is always chance of becoming polluted by the other base qualities—ignorance and passion.
Therefore here cannot be pure goodness. Pure goodness is Kṛṣṇa consciousness platform, devotional service. If you keep yourself rigidly on the platform of devotional service, then you are pure goodness. And as soon as you are slack, immediately the other two base qualities will attack you. Therefore it is very difficult to keep pure goodness. Take for example: goodness is brāhmaṇa. How at the present moment the brāhmaṇa, the hereditary brāhmaṇa by birth, how they have fallen on account of attack of these base qualities. But they're trying to keep their brahminical platform in spite of being polluted by the other two base qualities. Therefore the Caitanya-caritāmṛta author's statement that ei bhāla, ei manda, saba bhrama: even if you are raised to the brāhmaṇa quality, there is always chance of falling down. So therefore you have to keep always in the transcendental platform, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati . . . (BG 18.54). Even from brahma-bhūtaḥ platform one falls down. One who is already mixed, or merged into the Brahman, they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Why? Anādṛta yusmad aṅghrayaḥ. Unless one is very rigid devotee, even he has approached the other feature—namely the Brahman feature: Brahman, Paramātmā and Bhagavān—so he falls down, very, very . . . And why? That is this attachment—sneha-pāśair dṛḍhair baddham. Dṛḍhair baddham.