Śrutayo vibhinnā nāsāv ṛṣir ya . . . because in the mundane philosophers, mundane scholars, they want to give his own interpretation of everything. That is their habit. They don't accept the interpretation of the higher authorities. They want . . . each and every one of them want to become the higher authorities.
So our this principle, this devotional principle, is not like that. We don't pose ourselves as the higher authority. We just try to follow the higher authority. We don't pose ourself. We never . . . we'll never say that, "In my opinion, it should be like this." Oh, what opinion I have got? What value I have got of my opinion? What is my value? I am a blunt man. I cannot acquire any knowledge perfectly. And what is the use of my opinion?
So this is the line. Kṛṣṇa consciousness is, er, they do not accept anything which is not authorized by the higher personality. But in the material world you'll find one philosopher is putting one doctrine, another philosopher is putting another doctrine, and they're differing with one another.
So you cannot conclude what is real thing. Nāsāv ṛṣir yasya mataṁ na bhinnam, dharmasya tattvaṁ nihitaṁ guhāyām (Mahābhārata, Vana-parva 313.117): "Therefore the truth, real truth, is lying in the very confidential part of your body." Then what is to be done? Now, best thing is mahājano yena gataḥ sa panthāḥ: "You just try to follow the higher authorities."
So Kṛṣṇa is the higher authority. Kṛṣṇa is the higher authority. If we accept Him and follow this instruction, and if we believe Him, then we get perfection. There is no doubt about it. Of course, these philosophical questions are difficult. It may not be very interesting. But it is . . . they are to be understood. Actually, if we want to get out of ignorance, these books are meant for driving our ignorance. And as we become out of the ignorance, so we become free from this material entanglement.
But at the present age, people are not so intelligent that they can follow. Therefore this saṅkīrtana movement is the best. Everyone can take part. And when Hare Kṛṣṇa is chantings there, undoubtedly . . . we discuss this Bhagavad-gītā only for understanding that we are not blindly following a principle. It is a science. It is based on philosophy and science. But we have made the process easy, that's all, by following great, stalwart personalities. But it is not that it is a blind following. It is based on philosophy and science, this Kṛṣṇa consciousness.
So if anyone wants to understand on the basis of philosophy and science, oh, we have got ample philosophy and science on this point. But if you accept it, then it is the same thing. The acceptance is required—if you directly accept it. Suppose the fire, the fire, you accept it at once or you accept fire by scientific study, "What is fire? What is the quality? What is the . . .?" Go on.
You can understand scientifically fire. But either you understand it scientifically or philosophically or you touch it directly, the action is the same. The action is the same. A child, without knowing the science of fire, physical constitution of fire, if he touches the fire, the fire will act. And, I mean to say, a great scientist who has physical knowledge of this fire, if he touches also fire, he'll get . . . he is also burnt.