Any bone, animal bone, if you touch, you have to take bath. You become impure. But this conchshell which you are sounding, vibrating in the Deity room, that is also bone. But you cannot argue that, "You say bone is impure. Why you are taking one bone in the Deity room?" That you cannot say. This is acceptance of Vedas, without any argument. And if you want to know why one is accepted pure and one is accepted impure, if you make, I mean to say, research, you will find that the Vedic injunction is right.
Take for . . . this cow dung. Perhaps, you doctor, know that one Dr. Lalman Ghosh in Calcutta, he analyzed this cow dung, and—he was a professor in the medical college—he has declared that cow dung is full of antiseptic properties. So Vedic injunction is . . . that is right. But sometimes it appears to be contradictory. But we cannot judge how it is so contradictory. We have to accept like that. That is the following of Vedic rules.
Similarly, in the Bhagavad-gītā you will find Kṛṣṇa has explained so many ways, karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga, so many other things, but ultimately He says bhakti-yoga is the supreme. Sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Mām ekaṁ śaraṇaṁ vraja means this is bhakti-yoga. One has to simply obey or surrender unto Kṛṣṇa, giving up all other types of religious principles.
So one can say that Lord Kṛṣṇa said in some places of the Bhagavad-gītā that this yoga, karma-yoga, is nice, jñāna-yoga is nice. No. The last word what He says, that is to be accepted. You cannot argue that Kṛṣṇa said, "Karma-yoga is also good." You cannot argue that "I shall take to karma-yoga." That is . . . karma-yoga, different stages of evolution. One who is fit for simply karma-yoga, that process is recommended for him. But if one ultimately wants the supreme benefit, then this is the injunction of Bhagavad-gītā, that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66).
So we have to follow the Vedic principles. That is dharma. And why Vedic principles are to be accepted as supreme? That is also explained here: veda-praṇihito dharmo hy adharmas tad viparyayaḥ vedo nārāyaṇaḥ sākṣāt (SB 6.1.40). Veda means Nārāyaṇa, the Supreme Personality of Godhead, directly. Just like law book is directly government, similarly, veda nārāyaṇaḥ sākṣāt svayambhūr iti śuśruma. Again he says susruma, "I have heard it. I have heard it."
When I say: "I have heard it," that means I have heard it from a superior authority. Śuśruma. No followers of Vedic principle will say: "It is my opinion." Your opinion is nonsense. What you are? This is the way of understanding Vedas. Śuśruma. Therefore Veda is known as śruti—śruti and smṛti. There is no such thing that, "In my opinion," "I comment like this," "I take the meaning like this." No. You have to understand it by the śuśruma process, or śrota-panthā, by hearing from the authorities.
Just like in the Bhagavad-gītā it is said, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), that "First of all I said this principle of bhagavad-bhakti-yoga, or Bhagavad-gītā yoga, to the sun-god." Imaṁ vivasvate yogaṁ proktavān aham: "I spoke." Proktavān. Vivasvān manave prahuḥ: "And the sun-god said to his son, Manu." Manur ikṣvākave bravīt. Just see. That means the principles of Bhagavad-gītā is being accepted by the process of hearing from authority. That is the process. You cannot comment in your own way. That is not authorized. You have to hear from the authority.