So Kṛṣṇa comes. Kṛṣṇa, when He says, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge, this is real dharma. Dharma means dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means the . . . what is enjoined by the Lord, God. What God says, that is dharma. God says: "Do this." That is dharma. Not that you manufacture your dharma. God says, Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65).
Sarva-dharmān parityajya mām ekaṁ śaraṇam . . . (BG 18.66). This is dharma. Anything beyond this, all nonsense. They are not dharmas. Dharmaḥ kaitavaḥ: cheating, simply cheating. Therefore Bhāgavata says, dharmaḥ projjhitaḥ atra kaitavaḥ: "All rascaldom dharma is thrown away, kicked out." This is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). This is dharma.
Therefore here it is same thing is confirmed. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). You are religious. That's all right. But the purpose of religion is to satisfy the Supreme Lord. That is perfection. It doesn't matter. Because it is said, varṇāśrama-vibhāgaśaḥ. A brāhmin, brāhmin-varṇa, he can satisfy Kṛṣṇa by his tapasya, by his truthfulness, by his knowledge of the śāstras. He can preach the knowledge of the śāstra to the world. He can eat on behalf of God.
Therefore according to Vedic civilization, there is brāhmin-bhojana. Brāhmin-bhojana means whatever a brāhmin eats, it means God is . . . Kṛṣṇa eats through the brāhmin. Therefore brāh . . . brāhmin . . . in Vedic civilization there is no daridra-bhojana. There is no such word. Now they have manufactured: refugee-bhojana, daridra-bhojana. But the, the real is brāhmin-vaiṣṇava-bhojana. Because through the mouth of the brāhmin and Vaiṣṇavas, those who are real brāhmin . . . so this is the saṁsiddhir hari-toṣaṇam (SB 1.2.13). You may remain a brāhmin. That's all right.
Just like Arjuna. Arjuna was a kṣatriya. He was not a brāhmin; he was kṣatriya. He was not a sannyāsī; he was a gṛhastha, king. His business, he knew how to kill. So by killing he satisfied Kṛṣṇa. Saṁsiddhir hari-toṣaṇam. This is the whole purpose of Bhagavad-gītā. He was unwilling to kill, and Kṛṣṇa was inducing him, "You must kill." And when he agreed to kill, then Kṛṣṇa became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Kṛṣṇa. When he was denying to fight, that was his own satisfaction that, "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?"