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Śrī Caitanya-caritāmṛta
its followers permanent relief from the threefold miseries. The  Bhāgavatam  describes the highest religious form—reinstatement of the living entity in his original position of transcendental loving service to the Supreme Lord, which is free from the infections of desires for sense gratification, fruitive work, and the culture of knowledge with the aim of merging in the Absolute to become one with the Supreme Lord.
Any process of religiosity based on sense gratification, gross or subtle, must be considered a pretentious religion because it is unable to give perpetual protection to its followers. The word  projjhita  is significant.  Pra  means complete, and  ujjhita  indicates rejection. Religiosity in the shape of fruitive work is directly a method of gross sense gratification, whereas the process of culturing spiritual knowledge with a view to becoming one with the Absolute is a method of subtle sense gratification. All such pretentious religiosity based on gross or subtle sense gratification is completely rejected in the process of  bhāgavata-dharma , or the transcendental religion that is an eternal function for the living being.
Bhāgavata-dharma , or the religious principle described in  Śrīmad-Bhāgavatam , of which  Bhagavad-gītā  is a preliminary study, is meant for liberated persons of the highest order who attribute very little value to the sense gratification of pretentious religiosity. The first and foremost concern of fruitive workers, elevationists, empiric philosophers and salvationists is to raise their material position. But devotees of Godhead have no such selfish desires. They serve the Supreme Lord only for His satisfaction.  Śrī  Arjuna, wanting to satisfy his senses by becoming a so-called non-violent and pious man, at first decided not to fight. But when he was fully situated in the principles of  bhāgavata-dharma , culminating in complete surrender unto the will of the Supreme Lord, he changed his decision and agreed to fight for the satisfaction of the Lord. He then said:
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta sthito 'smi gata-sandehaḥ kariṣye vacanaṁ tava
“My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.” (Bg. 18.73) It is the constitutional position of a living entity to be situated in this pure consciousness. Any so-called religious process that interferes with this unadulterated spiritual position of the living being must therefore be considered a pretentious process of religiosity.
The real form of religion is spontaneous loving service to Godhead. This relationship of the living being with the Absolute Personality of Godhead in service is eternal. The Personality of Godhead is described as  vastu , or the Substance, and the living entities are described as  vāstavas , or the innumerable samples of the Substance in relative existence. The relationship of these substantive portions with the Supreme Substance can never be annihilated, for it is an eternal quality inherent in the living being.