Prabhupada:

mayy asakta-manaḥ; partha
yogaṁ yuñjan mad-asrayaḥ;
asaṁsayaṁ samagraṁ maṁ
yatha jñasyasi tac chrṇu
[Bg. 7.1]

So today's subject matter is Krṣṇa-yoga. Yesterday we discussed some portion of it.

Now, Krṣṇa is all-attractive.

aisvaryasya samagrasya
viryasya yasasaḥ; sriyaḥ;
jñana-vairagyayos caiva
ṣaṇṇaṁ bhaga itiṅgana
(Viṣṇu Puraṇa 6.5.47)

Bhagavan. There is definition of Bhagavan. Not that any rascal advertises himself Bhagavan and he becomes Bhagavan. No. Parasara Muni, father of Vyasadeva, gave us what we mean by Bhagavan. Bhaga means opulence, and van means one who possesses opulence. Just like we have our practical experience. Anyone who is very rich, he's attractive. He becomes attractive. Many men go to him for some favor. One who is very influential, he becomes very attractive. One who is very famous, he becomes attractive. One who is very learned, wise, he becomes attractive. One who is very wise, he becomes attractive. And one who is in the renounced order of life Renounced order of life means one who possesses everything but renounces, does not use it for his personal benefit. Just like a person who is very charitably disposed, he gives everything to the public. He's also very attractive.

So these are six kinds of attraction. So Bhagavan means one who is in full possession of all these attractive features, He's Bhagavan. Not any rascal loitering in the street and becomes Bhagavan. No. That is misleading. We do not know what is meant by the word bhagavan; therefore we accept any rascal as Bhagavan. Aisvaryasya samagrasya. Riches. There are many rich men in Bombay city, but nobody can claim that "I am the possessor of all the riches. All the bank money or any money there is in Bombay, that is my money." Nobody can say. But Krṣṇa can say. Aisvaryasya samagrasya. Samagra riches, not paltry portion of it. Samagra. Aisvaryasya samagrasya viryasya. Strength, influence. Viryasya. Yasasaḥ;, reputation, fame. Just like Krṣṇa spoke this Bhagavad-gita five thousand years ago, but still it is adored all over the world. Not only in India, but all over the world. Bhagavad-gita is known in any country, irrespective of religion or faith. Everyone, any intelligent man, any scholar, any philosopher reads Bhagavad-gita. That means Krṣṇa is so famous. Everyone knows.

So aisvaryasya. And when He was present, He showed His riches. Narada Muni wanted to see how Krṣṇa is managing His sixteen thousand wives, 16,108 wives. So when Narada Muni came, he entered each and every palace. There were 16,108, all marble palaces, bedecked with jewels. There was no need of electricity or light at night, all the palaces were so bedecked with jewels. And the furnitures were made of ivory and gold. Opulences. The gardens were full of parijata trees. And, not only that, Narada Muni saw that Krṣṇa was present with each and every wife and He's doing..., He was doing different types of business also. Somewhere He was sitting with His wife, children. Some..., somewhere marriage ceremony was going on of His children. Somebody... So many, all. Not one kind of engagement. So this is called opulence, riches. Not that possessing a few tolas of gold, one becomes God. No. Bhoktaraṁ yajña-tapasaṁ sarva-loka-mahesvaram [Bg. 5.29], suhrdam... Krṣṇa declares that "I am the supreme enjoyer." Bhoktaraṁ yajña-tapasaṁ sarva-loka-mahesvaram. "I am the proprietor of the planets." That is richness. Power. So far strength and power is concerned, Krṣṇa, when He was three months old, on the lap of His mother, He killed so many demons.

So Bhagavan does... Is not manufactured by some process. Bhagavan is Bhagavan, always Bhagavan. Either He is representing as a child, as a boy or a youth, He never becomes old. That is another feature of Bhagavan. That is another aisvarya. We want to keep our youthhood by so many ways, but Krṣṇa is always young. Bhagavan is always young. Bhagavan never becomes old. Advaitam acyutam anadim ananta-rupam adyaṁ puraṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. He's the Puraṇa-puruṣam. Puraṇa-puruṣam means the oldest person. Be..., because He's adyam, beginning of all puruṣas. Puruṣa means the three Puruṣas, Viṣṇu—Maha-Viṣṇu, Garbhodakasayi Viṣṇu, Karaṇodakasayi Viṣṇu. They are called Puruṣa. So adyaṁ puruṣam. He's male, person. He's not imperson. Imperson is only His one bodily feature. So in spite of His being adyam, adi-puruṣam, the cause of all causes, cause of Maha-Viṣṇu, cause of Brahma, still nava-yauvanaṁ ca, He never becomes old, God never becomes old. That is His opulence. Aisvaryasya samagrasya viryasya yasasaḥ;. Yasasaḥ;, I have already explained. He's so famous still. You cannot find in the history of the world, five thousand years ago, who appeared and still famous. You don't find. There is not a single instance within the human history. But Krṣṇa, He appeared five thousand years ago, during the Battle of Kurukṣetra, before that, and still He's famous. Not only famous in India, but He's famous all over the world. In each, every language, the "Krṣṇa" word is there, dictionary. He's also stated as "Hindu God." But Krṣṇa is not Hindu god or Muslim God. He's God. God is neither Hindu nor Muslim nor Christian. God is God. So Krṣṇa is Bhagavan. Svayaṁ Bhagavan. Krṣṇas tu bhagavan svayam [SB 1.3.28]. There are... There may be many Bhagavans, but Krṣṇa is the original Bhagavan.

isvaraḥ; paramaḥ; krṣṇaḥ;
sac-cid-ananda-vigrahaḥ;
anadir adir govindaḥ;
sarva-karaṇa-karaṇam
[Bs. 5.1]

So Krṣṇa says, mayy asakta-manaḥ; partha yogaṁ yuñjan mad-asrayaḥ;. We have to increase our attachment for Krṣṇa. So how we can increase our attachment for Krṣṇa unless we know Krṣṇa, at least something about Him? Just like a girl becomes attached to a young boy when she knows about something about that boy. The more she knows, she becomes attracted. In the Caitanya Maha..., Caitanya-caritamrta, it is said:

siddhanta baliya citte na kara alasa
iha haite krṣṇe lage sudrḍha manasa
[Adi 2.117]

If you want to be attracted by somebody, we must know about him, something. Simply superficial understanding will not do. Just like we feel sometimes inconvenience in preaching about Krṣṇa because people here, they think they know everything about Krṣṇa; what they'll hear about from the Americans and Europeans? "What you can teach us?" Familiarity breeds contempt. No. Krṣṇa is not so easy to know.

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatatam api siddhanaṁ
kascin maṁ vetti tattvataḥ;
[Bg. 7.3]

We have to know Krṣṇa as He is. So "know" means to hear about Him. Because Krṣṇa... We are not directly in contact with Him, Krṣṇa, in yoga. Krṣṇa-yoga means to know Krṣṇa, and then we become attached or make connection with Him. Sambandha. This is called sambandha. We must know what is our relationship with Krṣṇa. That relationship is described by Sri Caitanya Mahaprabhu when He was inquired by Sanatana Gosvami, "So what is my position? What I am?" Sri Caitanya Mahaprabhu said that every living entity is eternal servant of Krṣṇa.

This is our relationship. We are eternal servant of Krṣṇa. Therefore Krṣṇa is asking here: mayy asakta. We are eternally related with Krṣṇa, but now, under the influence of this material energy or illusory, external energy, we have forgotten Krṣṇa. Therefore Krṣṇa says that "You have to divert your attention, attachment, to Me." Mayy asakta. Mayi. Krṣṇa says mayi. Mayy asakta. Mayy asakta-manaḥ;. Mind has to be always fixed up in Krṣṇa. This yoga has to be practiced. As Maharaja Ambariṣa did: sa vai manaḥ; krṣṇa-padaravindayoḥ; [SB 9.4.18]. He always... He was a great emperor. He had many business, political and maintenance of the kingdom. He was always busy, great emperor of the whole world, but still he fixed up his mind always on the lotus feet of Krṣṇa. That is called krṣṇa-asakti. Krṣṇa-asakti. Mayi, mayy asakta-manaḥ;. Mind has to be fixed with Krṣṇa. The process is very simple. Process is very simple. Everyone, at home, in any condition of life, he can fix up his mind in Krṣṇa. Our mind has to be fixed in something, because mind is never vacant. It is always fixed up or attached to some, something. Not for a second our mind is vacant. So this vacancy has to be filled up by the presence of Krṣṇa. That is perfect yoga.

In the last chapter... We are speaking from the Seventh Chapter. In the last chapter, Sixth Chapter, Krṣṇa said:

yoginam api sarveṣaṁ
mad-gatenantar-atmana
sraddhavan bhajate yo maṁ
sa me yuktatamo mataḥ;
[Bg. 6.47]

Yoginam. There are many yogis, many different types of yogis. But the best yogi, the foremost yogi, best of all is he... Who? Yoginam api sarveṣaṁ mad-gatena: "Simply in relationship with Me, thinking of Me." Mad-gatenantar-atmana. Within the core of heart, always thinking of Krṣṇa. Mad-gata. Yoga process means to concentrate the mind upon the Supreme Personality of Godhead, generally Lord Viṣṇu. So Lord Viṣṇu and Krṣṇa, there is no difference. They are the same. Krṣṇa is the original Viṣṇu. So the first-class yogi is he who is always concentrating his mind upon Krṣṇa. Yoginam api sarveṣaṁ mad-gatenantar-atmana, sraddhavan. Unless you have got sraddha, you cannot make any progress. Sraddha. Sraddha means faith. Just like you have all came. You have got little faith or more faith. There is faith. Without faith, how you could come here and spare some time for understanding Krṣṇa, or hearing about Krṣṇa? So this is the beginning, sraddhavan. Sraddhavan bhajate yo mam. With faith.

That faith begins... In the Bhagavad-gita, the Krṣṇa is creating that faith, personally. He's speaking about Himself to create your faith. Krṣṇa says that "You are searching after the Supreme." Krṣṇa says, ahaṁ sarvasya prabhavo mattaḥ; sarvaṁ pravartate [Bg. 10.8]. Aham adir hi devanam [Bg 10.2]. So in this way Krṣṇa... Not advertising Himself, but He is presenting Himself. Because He comes down to establish real religious system. Yada yada hi dharmasya glanir bhavati bharata [Bg. 4.7]. Dharma-saṁsthapanarthaya. He has come. He came to establish real religious principle. Real religious principle means to accept the codes of Krṣṇa. Dharmaṁ tu sakṣad bhagavat-praṇitam [SB 6.3.19]. Nobody can create religious principle. A man cannot create. That is not possible. Any religious system which is created by man, that is not religion. Religion means what is created by God. That is religion. Dharmaṁ tu sakṣat. Sakṣat mean directly. So this Bhagavad-gita is real religion, because it is directly spoken by the Supreme Personality of Godhead for the benefit of the whole human society. And Krṣṇa says also that "If you have got any other faith, religion. you give it up." Sarva-dharman parityajya mam ekam [Bg. 18.66]. Only one. God is one; religion is one. The process of religion is one, and the activity, who is in God-relationship, his activity's also one. That is oneness. There cannot be any different activities. Therefore Krṣṇa is teaching mayy asakta-manaḥ;.

So how to increase your attachment? We have got attachment in so many other things. We have got attachment for the body, we have got attachment for the family, we have got attachment for the society, country. Or... So many things. But Krṣṇa says, mayy asakta-manaḥ;. That is yoga. That is perfect yoga. And to perform that yoga, Krṣṇa says, mayy asakta-manaḥ; partha yogaṁ yuñjan mad-asrayaḥ;. One has to take shelter of Krṣṇa. You cannot practice krṣṇa-yoga by taking shelter of anything else. You have to take shelter of Krṣṇa. Just like in the Fourth Chapter, Krṣṇa says that:

imaṁ vivasvate yogaṁ
proktavan aham avyayam
vivasvan manave praha
manur ikṣvakave 'bravit
[Bg. 4.1]

evaṁ parampara-praptam
imaṁ rajarṣayo viduḥ;
[Bg. 4.2]

So the beginning is Krṣṇa. So Krṣṇa, first of all, explained this Bhagavad-gita to the sun-god. Imaṁ vivasvate yogaṁ proktavan aham avyayam [Bg. 4.1]. So their beginning is from Krṣṇa. And it was spoken first to the sun-god. The sun-god explained to his son, Manu, Viva..., vivasvate, Vaivasvata Manu.

This is, this age is Vaivasvata Manu age. There are so many things we have to learn, but we are neglecting. In one day of Brahma, there are fourteen Manus, and each Manu's age is forty-three lakhs of years multiplied by seventy-two. So now it is the age of Vaivasvata Manu. This is the, out of the fourteenth Manu, this is the seventh Manu. It is going on. So this age is called Manu. Manu, the father of the humankind. Manuṣya. There is Manu-saṁhita, to give direction to the people, how to act, how to live. That is Manu-saṁhita. So in this way, we have to learn the philosophy of Krṣṇa which is directly spoken by Krṣṇa, not interpreted by anyone. That is Krṣṇa philosophy. If it is interpreted, or misinterpreted by some so-called scholar... We cannot accept them scholar who misdirect people by misinterpretation of Bhagavad-gita. That is not very good. Otherwise why people are so much misdirected? Because the so-called scholars and philosophers, they have misdirected. They have tried to kill Krṣṇa from Bhagavad-gita and pusḥ; forward their own rascal philosophy. So that is not good. We have to learn Bhagavad-gita directly from Krṣṇa. That is mayy asakta. That is real Bhagavad... Because Krṣṇa, Krṣṇa says evaṁ parampara praptam imaṁ rajarṣayo viduḥ; [Bg. 4.2]. By the parampara system, all the great kings, rajarṣayaḥ;, they understood Bhagavad-gita. So we have to accept the Bhagavad-gita by the parampara system. Not we manufacture our own interpretation. That is not Bhagavad-gita. That is misusing the Bhagavad-gita.

So if you want to increase our attachment for Krṣṇa, then the sraddha is the basic principle, faith. "Yes. Krṣṇa is the Supreme Personality of Godhead." Even if we don't accept Him... At least everyone accepts Krṣṇa, the greatest personality. So that much faith is the beginning of asakti, attachment for Krṣṇa. That little faith. Svalpam apy asya dharmasya trayate mahato bhayat. Now you have to increase that faith. That increased faith means, as it is enunciated by Rupa Gosvami, adau sraddha. If you have got little faith, to increase the faith, just yourself associate with the devotees. Adau sraddha tataḥ; sadhu-saṅgaḥ; [Cc. Madhya 23.14-15]. Because... Just like if you want to do some business, if you, if you want to increase the volume of business, you have to associate with business..., businessmen of the same line. Just like there are different mercantile associations, sharebroker's association, grain merchant association, oil ship merchant association. So to increase the volume of business, one has to associate with the similar persons. So if you want to increase your faith in Krṣṇa, then you have to associate with Krṣṇa bhaktas. Associate. Adau sraddha tataḥ; sadhu-saṅgaḥ; [Cc. Madhya 23.14-15].

This sadhu means krṣṇa-bhakta. Without becoming krṣṇa-bhakta, according to Bhagavad-gita, nobody can become a sadhu. That is also explained in the Bhagavad-gita. Sadhur eva sa mantavyaḥ; [Bg. 9.30]. Who? Bhajate mam ananya-bhak. Api cet su-duracaro bhajate mam ananya-bhak, sadhur eva sa mantavyaḥ; [Bg. 9.30]. He's sadhu. Not that sadhu, simply like me, change the dress or having a long beard or... No. The sadhu means one who's purely devotee of the Lord. He's sadhu. Bhajate mam ananya-bhak. Without any deviation. One who has taken Krṣṇa, the Supreme Lord, as the only worshipable, he's sadhu. Sadhavaḥ; sadhu-bhuṣaṇaḥ;. Titikṣavaḥ; karuṇikaḥ; sadhavaḥ; sadhu-bhuṣaṇaḥ;. Ajata-satravaḥ; santaḥ; sadhavaḥ; sadhu-bhuṣaṇaḥ; [SB 3.25.21]. There, these are the definition of sadhu. Sadhu means titikṣava. One who has taken Krṣṇa as the Supreme Lord, Krṣṇa as the Supreme Person, he has to tolerate so many things—so many criticism, so many tribulations. Just like Prahlada Maharaja. Prahlada Maharaja had to undergo so much tribulation from the hands of his father because he became a sadhu, krṣṇa-bhakta. The only fault was that he was a krṣṇa-bhakta. Even the father, the atheistic father, became enemy. He wanted to kill him. You know Prahlada-caritra. If there is opportunity, we shall speak. It is horrible. Five-years-old boy, because he was chanting Hare Krṣṇa, Narayaṇa, the father became enemy. Titikṣava. Therefore a sadhu has to become very tolerant.

Haridasa Ṭhakura. Haridasa Ṭhakura became a sadhu, a devotee of Krṣṇa. He came from Muhammadan community. In those days, the Muhammadan Kazi, magistrate, called him, that "You are Muhammadan and why you are chanting Hare Krṣṇa, the Hindu's God's name?" So he very mildly replied: "My dear sir, there are many Hindus, they have also become Muhammadans. So suppose I have become a Hindu. So what is the fault?" Oh, he become very angry, and he was ordered to be caned in seven markets. You see. So there are so many dangers. Although the time has..., is not so much polluted. People are liberated, liberal. Just like I am preaching in the Western countries. So nobody has checked, the government has not checked, because the time is not so cruel. Although in that Western country, Lord Jesus Christ was crucified.

So there is sometimes danger to become krṣṇa-bhakta. Therefore people avoid it. At least the criticism is there. Therefore Caitanya Mahaprabhu said that

trṇad api sunicena
taror api sahiṣṇuna
amanina manadena
kirtaniyaḥ; sada hariḥ;
[Cc. Adi 17.31]

One has to become tolerant like the grass. Trṇad api sunicena. Sunicena. Just like we are trampling over the grasses. So many people are going on: no protest. Trees—we are cutting trees. We are taking their leaves, their fruits, taking shelter of the trees, when there is sunrise, is very scorching. And still we are cutting. Tolerant. So Caitanya Mahaprabhu has given these two instances: taror api sahiṣṇuna, trṇad api sunicena. And amanina manadena. For one's self, for personal self, don't claim any respect, but you give respect to all others. Amanina manadena kirtaniyaḥ; sada hariḥ; [Cc. Adi 17.31]. If you can situate yourself in this position, then you can chant Hare Krṣṇa mantra very peacefully. You'll not be disturbed. If you chant, if you begin chanting Hare Krṣṇa mantra, then your friends will criticize. It is very easy job, but for the fear of criticism from my friends, "I do not like to chant. I do not like, like to take the beads. I can carry a trans..." What is called? That? "...transistor throughout the whole road, but if I carry one bead, I'll be criticized." So one has to be tolerant. Now these European, American boys, they don't care for any criticism. They have given their so-called hats and coats and they are chanting. They are going on the street, chanting Hare Krṣṇa mantra. Not only here—in European, big, big cities, New York, London, Hamburg, Berlin, everywhere. So they don't care for this so-called criticism. They are fixed up. And people are accepting.

So this is called increasing the sraddha, faith. Adau, adau sraddha. To increase your attachment for Krṣṇa, the basic principle is sraddha, faith. Then the faith is created by reading Bhagavad-gita. You can understand what is Krṣṇa. Then you can have your faith: "Oḥ;, here is God." That much. And sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. This is the beginning of faith, that "Now I must engage myself in the devotional service of Krṣṇa." If you decide like that, then your reading of Bhagavad... [break] ...you have simply wasted your time. You may write very, so-called scholarly comment, but you have simply wasted your time. If you have not come to the conclusion that "Now I shall engage myself in the service of Krṣṇa..." Sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. If you do that, that is the beginning of sraddha. Then other things. Mayy asakta-manaḥ; partha yogaṁ yuñjan mad-asrayaḥ;.

This, this has been explained by Kaviraja Krṣṇadasa Gosvami:

sraddha-sabde visvasa kahe sudrḍha niscaya
krṣṇe bhakti kaile sarva-karma krta haya
[Cc. Madhya 22.62]

This is sraddha. Sraddha means sraddha-sabde... [break] ...word means sraddha-sabde visvasa, full faith; sudrḍha, very firm; niscaya, with conviction. That is sraddha. Sraddha-sabde visvasa kahe sudrḍha niscaya. What is that visvasa? What is that faith? Krṣṇe bhakti kaile sarva-karma krta haya. "If I devote myself in Krṣṇa consciousness, in the service of Krṣṇa, all my work will be perfect." This is called sraddha. If you have got hesitation, that "Some percentage to Krṣṇa, some percentage to my family, some percent to my country, some percent to my dog, some percentage..." In this... No. Simply sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. That faith, if you can raise yourself to that platform of faith, that is the beginning of faith. Krṣṇe bhakti kaile sarva-karma... Sarva-karma krta haya.

Krṣṇa is Supreme. So by serving the Supreme, you can serve everyone.

yatha taror mula-niṣecanena
trpyanti tat-skandha-bhujopasakhaḥ;
praṇopaharac ca yathendriyaṇaṁ
tathaiva sarvarhaṇam acyutejya
[SB 4.31.14]

This is called... Yatha taror mula-niṣecanena. If you pour water on the root of the tree, the water reaches to the branches, to the twigs, to the leaves, to the flowers, to the fruits automatically. You simply pour water on the root. That is the system. If you pour water on the every leaf, I think you'll have no time. "Oh, there are millions of leaves. How we can...?" No. Take the root and pour water and it will reach. That is the way. Similarly, if you love your society, your friends, your country, your family, yourself, your dog, everything, if you love Krṣṇa, all love will be distributed. But if you don't love Krṣṇa, if you simply love this, simply love that, simply that, it will be never be perfect. Therefore the whole world is confused. They do not know where to repose the love. That do not know. Therefore Krṣṇa is canvassing: sarva-dharman parityajya mam ekam [Bg. 18.66]. "Come here! Love Me! Increase your attachment for Me. Everything will be all right." Otherwise it is simply vague. Srama eva hi kevalam. Simply waste of time.

dharmaḥ; svanuṣṭhitaḥ; puṁsaṁ
viṣvaksena-kathasu yaḥ;
notpadayed yadi ratiṁ
srama eva hi kevalam
[SB 1.2.8]

It is simply waste of time. The whole world is trying to formulate... The United Nations. How to love the nations, one another. But there is no Krṣṇa. Therefore twenty years they are trying to unite the nations, but they are simply becoming disunited, missing the point. They do not know how to unite. If you want to unite the whole human society into one, take to this Krṣṇa consciousness. You'll be united politically, socially, religiously, culturally, philosophically, in any way. Because Krṣṇa is everything. Ahaṁ sarvasya prabhavaḥ; [Bg. 10.8]. Krṣṇa is the root. Sarva-karaṇa-karaṇam [Bs. 5.1].

isvaraḥ; paramaḥ; krṣṇaḥ;
sac-cid-ananda-vigrahaḥ;
anadir adir govindaḥ;
sarva-karaṇa-karaṇam
[Bs. 5.1]

So take the root and your business will be successful. That is the effect of studying Bhagavad-gita. Krṣṇe bhakti kaile sarva-karma krta haya. Simply by engaging yourself in the devotional service of Krṣṇa, all our other activities will be perfectly done. This is the secret of success, Krṣṇa consciousness. Try to understand this.

sraddha-sabde visvasa kahe sudrḍha niscaya
krṣṇe bhakti kaile sarva-karma krta haya
[Cc. Madhya 22.62]

This is the whole philosophy. And practical example. Just like if you pour water on the root of the tree, then the water, however that water may be small, but because it is supplied... There are many examples. Just like if you pay your taxes to the government, it is distributed throughout the whole state: to the education department, to the water department, this department, that department. You are utilizing so many things, but you put your tax one place, to the government. It is distributed.

So therefore the yajña system is recommended in the Vedic way of culture to satisfy the Supreme. Viṣṇur aradhyate pantha nanyat tat-toṣa-karaṇam. Varṇasramacaravata.

varṇasramacaravata
puruṣeṇa paraḥ; puman
viṣṇur aradhyate pantha
nanyat tat-toṣa-karaṇam
[Cc. Madhya 8.58]

Yajña, yajña means to satisfy the Supreme Personality of Godhead. To satisfy. But we do not know... Our culture is meant to... We do not know what is Supreme Personality of Godhead. We do not know what is God. Everything forgotten. If there is, we speak about God, they think that "These people have become crazy. They are, in this modern civilization, talking of God. What is this nonsense?" This is the position. But that is not the fact. God is there. God is there. God is personally canvassing here, Krṣṇa. How you can say God is not there? God is there. God must be there. Otherwise, how things are going on? Just like because you are within this body, although you cannot see yourself. We cannot see ourself, where I am in this body. But I am in this body. As soon as I go away from this body, this body's useless. Not even worth farthing. The such nice brain, such nice dress, such nice activity, as soon as I go away, I leave this body... Tatha dehantara-praptiḥ; [Bg. 2.13]. As I leave this body and accept another body, this body's useless, immediately. Similarly you are seeing the whole cosmic manifestation, the gigantic body of this material world. So there is something, soul. Just like in this body, there is soul. Similarly this gigantic body has got a soul. That is God. How you can deny it?

In sastra we say:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac chaktir asti jagad-aṇḍa-caya yad-antaḥ;
aṇḍantara-stha-paramaṇu-cayantara-sthaṁ
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.35]

Eko 'py asau racayitum. Just like this body has developed. How it has developed? Because the spirit soul is there. The spirit soul is injected by the semina of the father, and it is put within the womb of the mother. And then the two secretions develops into small body, like a pea, and that develops, gradually. When the development is complete, on the seventh month, the child moves. His sense, consciousness, comes. He's in the dreaming condition then. In the beginning, he's unconscious. Suṣupti. Then dreaming condition. He returns to his consciousness. And then he wants to come out. And then, in due course of time, at the end of ten months, the child comes out. This is the process of bodily construction, material bodily construction. Karmaṇa daiva-netreṇa jantur deha upapattaye [SB 3.31.1]. This is the beginning of body. So a dead child, coming out, does not grow because the soul is not there.

So unless the soul is there... There are so many instances. A very nice, big machine, aeroplane, 747, but if there is no pilot, who will drive it? The machine is worthless unless there is the pilot. Similarly this is also machine, this body. Yantraruḍhani mayaya [Bg. 18.61]. Isvara... [break] ...yantra... (end)

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