Kṛṣṇa is Paraṁ Brahman. That is accepted by Arjuna in the Bhagavad-gītā:
- paraṁ brahma paraṁ dhāma
- pavitraṁ paramaṁ bhavān
- (BG 10.12)
Paraṁ Brahman, the Supreme Absolute Truth.
Now, in this material world, there are different features of sense gratification—sattva-guṇa, rajo-guṇa, tamo-guṇa. So the gopīs and Kṛṣṇa, whether they are a loving affairs or pastimes of this world? That is his question. Just like here young boys and young girls meet together, they try to enjoy life. Whether Kṛṣṇa's līlā, Kṛṣṇa's pastimes with the gopīs, is the same thing? No. That is the philosophical presentation.
He gives the reason that Kṛṣṇa is Paraṁ Brahman. But here in this material world, we see that Paraṁ Brahman, to become attached to Paraṁ Brahman or to realize Paraṁ Brahman, a person, an intelligent person, gives up everything within this world. That is the philosophy of Lord, I mean to . . . Śaṅkarācārya. He says that, "This world is false. Paraṁ Brahman is . . . Brahma satyaṁ jagan mithyā. So cultivate yourself to realize Paraṁ Brahman." And his process is sannyāsa. Give up, renounce this world.
So Jīva Gosvāmī puts forward this philosophy that if for Paraṁ Brahman realization one has to give up everything material, how Paraṁ Brahman can enjoy something material? This is the question. If for realizing Paraṁ Brahman one has to give up everything material . . . and practically we are seeing that. Just like Śaṅkarācārya. Their renunciation, their austerity, is very, very severe. Śaṅkarācārya will not accept anybody as eligible for advancing in spiritual culture without having accepted the renounced order of life, sannyāsa. First accept sannyāsa, then talk of Absolute Truth. That is Śaṅkara-sampradāya.
We Vaiṣṇava-sampradāya, Caitanya Mahāprabhu's sampradāya, our process is little different. Although we have nothing to do with this material world, but Caitanya Mahāprabhu's sampradāya gives facility that we can make the best use of this material world. That is the difference between the Śaṅkara philosophy and Vaiṣṇava philosophy. Śaṅkara philosophy says that this world is false. We Vaiṣṇava philosopher, we say no, this world is not false, because it is emanation from the real, the absolute real. How it can be false? It has got its proper use. One who does not know its proper use, for them it is false. They are after something false.
But those who know the value of this world . . . Hari-sambhandhi-vastunaḥ (Brs. 1.2.256). Everything has got some connection with the Supreme Lord. Īśāvāsyam idaṁ sarvam (ISO 1). Everything is in connection or has relationship with the Supreme Lord. That is our philosophy. We don't say that this speaker, microphone, is false. Why it is false? The microphone is produced out of the energy of Kṛṣṇa.
This matter, this iron or this wood, that is a production of Kṛṣṇa's energy. If Kṛṣṇa is true, Absolute Truth, then His energy is also true. And anything produced of His energy, that is also true. But as the energy is utilized for the energetic, similarly anything produced by Kṛṣṇa's energy should be utilized for Kṛṣṇa. That is our philosophy. So we don't say that false. We say reality.
Therefore in Kṛṣṇa consciousness movement, we accept everything, but accept everything for service of Kṛṣṇa. Nothing for my sense gratification. That is Kṛṣṇa consciousness. We do not say that, "This world is false. Give up." Why? The . . . our ācāryas, Śrī Rūpa Gosvāmī, says:
- anāsaktasya viṣayān
- yathārham upayuñjataḥ
- nirbandhaḥ kṛṣṇa-sambandhe
- yuktaṁ vairāgyam ucyate
- (Bhakti-rasāmṛta-sindhu 1.2.255)
You should not be attached with Kṛṣṇa's property. The karmīs are attached to the Kṛṣṇa's property. They are trying to steal, unlawfully enjoy, Kṛṣṇa's property. That is karmī. And the jñānīs, so-called jñānīs, out of ignorance trying to renounce Kṛṣṇa's property. The jñānīs, they are very much proud that they are advanced in knowledge and renouncing, but if somebody asks, "Sir, what you are renouncing?" "This world." "All right. When this world became your property that you are renouncing? (laughter)
When this world became your property?" You renounce something which you possess, but if you do not possess something, what is the meaning of your renouncement? You came here empty-handed, you live here for some times and go away. So in the beginning, you are not proprietor, and when you go away you are not proprietor. Then what is the meaning of your renouncement? That is the defect.
So we don't renounce. We think . . . we see that everything is given by Kṛṣṇa to us. Tena tyaktena bhuñjīthā (ISO 1). Now, I . . . nothing belongs to me, everything Kṛṣṇa's. Even my body, that is also Kṛṣṇa's. My mind, that is also Kṛṣṇa's. My thoughts, my speech, whatever I create, everything belongs to Kṛṣṇa. This is Kṛṣṇa philosophy, actually, that is the fact.