The real dharma . . . the real dharma is stated by God Himself: dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). You haven't got to learn from anywhere else but from God Himself. So that is explained very nicely in the Bhagavad-gītā, sarva-dharmān parityajya mām . . . (BG 18.66). To surrender to the Supreme Personality of Godhead, that is religion. Not only surrender, but to act as He desires, or you become a lover of God. This is first-class religion. We have several times explained, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That type of religion is first class which teaches you how to become a lover of God. If you become lover, then your life is successful. Then you'll do everything for God. Otherwise, you'll simply question, "Why shall I do that? Why shall I do that? Why shall I . . .?" That means there is no love. That is training. Just like a novice is being trained up, and he has no love, so he'll question that, "Why shall I do it? Why shall I do it? Why shall I do? What benefit I shall get?" So many questions will be there. But when there is love, there is no question. So therefore in the Bhagavad-gītā, after teaching so many things, yoga, jñāna, karma and so many other things, at last Kṛṣṇa says, sarva-guhyatamam: "Now I am speaking to you the most confidential instruction." What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is the most confidential.
So generally, a human being accepts four principles, namely dharma, artha, kāma, mokṣa (SB 4.8.41, CC Adi 1.90). Dharma, artha, kāma . . . dharma means religious principle; artha means economic principle, how to develop economic principle; dharma, kāma, how to satisfy our senses; and mokṣa, and ultimately, salvation. But this is material principles. We have to surpass this material principle, then come to the spiritual platform. That is sarva-dharmān parityajya mām ekaṁ śaraṇam . . . sarva-dharmān (BG 18.66). This is also dharma. So just like people are engaged formally. Their temple, church, is sometimes simply formality. Real . . . their real business is how to satisfy their senses. "If for satisfying my senses I'll have to pose myself as a religious person, so let me do that." That is their religion. But that is not religion. Real religion is no sense satisfaction; simply to satisfy the Supreme Lord. That is real religion. Therefore (s)he says, bhavān hi veda tat sarvam.
So as somebody, anything, they require four legs . . . just like this platform, it has got four legs. Animal stands on four legs. Anything, it requires four pillars. So to remain steadily on the platform of dharma, these four legs required: dharma, artha, kāma . . . if I simply remain engaged in religious principle and nobody is engaged where to get food . . . because food also is required. So therefore not only religious principle, there must be economic development attempt also. But not one-man show. We should divide our society in such a way that somebody, some group of men, is engaged in studying the dharma principle and spreading it. Just like we have taken the principle, generally, to spread what is meant by real dharma. That is the business of the Brāhmiṇ. And similarly, some group of men should be kṣatriya for ruling over. Unless there is discipline, ruling, everything will be chaos. The government must be there. The principle of directors must be there. So dharma, artha, kāma. And we must live peacefully. Our senses should not disturb us. Because we have got senses, they want satisfaction. So we must give food them also, senses. Dharma, artha, kāma and mokṣa. But ultimate goal is how to get out of this material existence. This is four principle: dharma, artha, kāma, mokṣa. And mokṣa, by the impersonalist, their mokṣa and real mokṣa . . . real mokṣa . . . mokṣa means liberation. Liberation means to get out of this material existence.