One who does not take shelter of the lotus feet of Kṛṣṇa, he may rise up very high by austerity and penance, but he cannot remain in that position. He may give up artificially this material world, jagan mithyā, but he has to come down again to this mithyā jagat and open schools and hospitals, because he cannot remain in that impersonal way.
That is the experience. All so-called brahmavādī, they say that "We have become liberated," but not liberated. That is simply concoction, vimukta-māninaḥ. They think like that. Actually they are not liberated. Aviśuddha-buddhayaḥ. Without being liberated, when one speaks that, "I have become liberated," that means aviśuddha-buddhayaḥ: the intelligence is not clear. He does not know what is liberation. Liberation means prasanna-manasa, full of joyfulness. That is liberation. Evaṁ prasanna-manasaḥ, bhagavat-tattva . . . bhagavat-tattva-vijñānam (SB 1.2.20). Tattva means truth. You have to understand Bhagavān in truth.
So that, to understand in truth, that is a science. That is not sentiment. Vijñāna. In another place Kṛṣṇa says, to advise Brahmā, catuḥ-śloki-bhāgavata (SB 2.9.33/34/35/36), jñānam . . . in the Bhagavad-gītā also, jñānaṁ sa-vijñānam. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam (SB 2.9.31). The jñānaṁ me parama-guhyam, the knowledge of the Supreme Personality of Godhead, is very, very confidential. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. It is not sentiment. It is full of scientific knowledge.
So when we understand the truth, the Absolute Truth, scientifically, that is called bhagavat-tattva-vijñānam. That bhagavat-tattva-vijñānam is understandable by a person who is liberated. One who is very busy, anxious with politics, sociology, humanitarianism, one who is very busy always in politics, how he can become interested or how he can understand bhagavat-tattva-vijñānam? That is not possible.
Therefore these are the tests to understand. A politician may pose himself that he is very advanced in spiritual life, but when we see that he is more interested in politics than in Kṛṣṇa, then we can understand what is his position. These are the test. Or politics or sociology or anything—a pure devotee is always interested how Kṛṣṇa would be satisfied. Just like Arjuna. Of course, when one is interested in that way, all other things, subordinate things, they come within.
Just like Arjuna was a great devotee of Kṛṣṇa, but at the same time he was a politician also. So . . . but the first interest is to become Kṛṣṇized, how to satisfy Kṛṣṇa, not that, "For political purpose I love Kṛṣṇa." No. You love Kṛṣṇa, and your all problems, political, social and other things, will be solved. This is Kṛṣṇa consciousness. You don't require to attempt for political reason and make Kṛṣṇa consciousness secondary.
Therefore we say that if people—not all—if some percentage of the whole population of the world become Kṛṣṇa conscious, then all the problems of the world will be solved. We don't expect that cent percent people will be Kṛṣṇa conscious, but simply a few percent, say five per cent. If the people of the whole population, they become Kṛṣṇa conscious, then the face of the world will change—īśāvāsyam idaṁ sarvam (ISO 1)—because if the leaders, they understand Kṛṣṇa consciousness and act accordingly, the others will follow. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (BG 3.21). Itaraḥ janaḥ, common men, follows the leaders.
So evaṁ prasanna-manasaḥ. How to become happy mood of life, that is described here. Bhagavat-bhakti-yogataḥ. One has to take to Kṛṣṇa consciousness. And mukta-saṅgasya, bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate (SB 1.2.20). Nobody can understand Kṛṣṇa unless he is liberated from the influence of the modes of material nature.