The knowledge, perfect knowledge, is coming from Kṛṣṇa, or the Supreme Personality of Godhead, and if we receive that knowledge in cool head and assimilate, then our knowledge is perfect. Just like we are preaching this Kṛṣṇa consciousness movement. This is perfect knowledge. If you inquire whether I am perfect or my disciples who are preaching this Kṛṣṇa conscious movement, they are perfect, we may be imperfect. We are imperfect. We accept we are imperfect. But we are distributing the perfect knowledge. Kindly try to understand. We may be imperfect, but perfection means one who assimilates the perfect knowledge, he is perfect.
I shall give you one example. Just like a post peon delivers you one hundred dollars. The post peon is not rich man. He cannot deliver you the hundred dollars. But he . . . The money is sent by some, your friend. He is honestly carrying that money and delivering you. That is the post peon's business. Similarly, our duty to receive perfect knowledge from Kṛṣṇa and distribute it. Then it is perfect. This knowledge, what we are distributing, it is not that we have created this knowledge by research work or by so many other ways, by inductive process. No. Our knowledge is from the deductive process. Kṛṣṇa said, "This is this." We accept. That is our movement, Kṛṣṇa consciousness. We may be imperfect, but Kṛṣṇa is perfect. Therefore, whatever Kṛṣṇa says, if we accept it and if we . . . Not accept blindly, but you can employ your logic and argument and try to understand, then your knowledge is perfect.
So here Kṛṣṇa said, when He saw Arjuna that he was not willing to fight, then Kṛṣṇa said,
- śrī bhagavān uvāca
- aśocyān anvaśocas tvaṁ
- prajñā-vādāṁś ca bhāṣase
- gatāsūn agatāsūṁś ca
- nānuśocanti paṇḍitāḥ
(BG 2.11)
(The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.)
He immediate . . . Because Kṛṣṇa was accepted as the spiritual master of Arjuna, He said in a very gentle way, "My dear Arjuna," aśocyān anvaśocas tvam, "you are lamenting for something which is not the subject matter of lamentation." Because Arjuna was hesitating to fight in bodily relationship. He was thinking that he is this body; his other side, the relatives, brothers or nephews or grandfather, the other side, they are also the bodies. Because bodily concept of life, we hesitate. Because every one of us in bodily concept. That is animal life. And so long we are in the bodily relationship . . . Dog, he does not know anything else. He simply knows that he is this body. But a human being, by cultivation of knowledge, by logic, by argument, he can understand that "I am not this body."
Therefore a human being says, as soon as you inquire . . . Even a child. You ask child, you show him the finger, "What is this?" The child will reply, "It is my finger." The child will never say "I finger." He will say "my." So everything is "mine." "My body," "my head," "my leg." Everything is "mine," but where is the "I"? That should be the inquiry, that "Everything, I am speaking 'mine.' Where is that 'I'?" As soon as we come to this point, "Where is that 'I'?" then our human sense is developed. Otherwise we are in the animal sense of life.