So this Brahma-samhita, the point is, in this Brahma-samhita Krsna's name is there. In the Atharva Veda there is Krsna's name. So our process of knowledge, if there is Vedic evidence, that is perfect. You don't require to experiment. Experimental knowledge is never perfect. The same example as we have given several times: that which is unknowable, inconceivable, that knowledge you cannot get by experiment. That is not possible. You have to receive the knowledge from authority. Just like you cannot understand who is your father by experiment, laboratory. Bring every man and analyze him whether he is your father. Is it possible? No. How many men you will bring in the laboratory? That is not possible. But if you approach to the authority, the mother, immediately you get the knowledge. Ask your mother, "Who is my father?" She'll say, "Here is your father." That means you receive the knowledge from the authority, not by experimental knowledge. Which is inconceivable, beyond your perception, beyond your imagination, that knowledge you cannot get by experiment. They are trying to make experi... [break] ...soul. The so-called scientists, they say, "We are trying." You can try on, but it is beyond your experience, beyond your knowledge. Your senses are all imperfect. You can... You cannot understand soul by experimental knowledge. You have to hear from the authority. Just like Krsna says,

So here, the original cause is being explained by Vyasadeva. Janmady asya yatah [SB 1.1.1]. Now, what type of that supreme cause is that? Is it a stone or sentient? No. Vyasadeva informs, no. The original cause, how it can be a stone? Original cause cannot be. It must be sentient. Creator must be sentient. Without brain, without creative power, how there can be creation? Where is your argument? No, that is not. These are false arguments. Therefore Vyasadeva gives you information that He is sentient, in full knowledge. In full knowledge. What kind of knowledge? Anvaya-vyatirekabhyam, directly and indirectly. That is full knowledge. Just like I say "my head" or "my hair," but if I ask you or you ask that "How many hairs are there?" oh, I am ignorant. I do not know. Similarly, we are so imperfect that we may have little knowledge even of our own body. We are eating, but how the eatables are being transformed into secretion, how they are becoming blood, how they are being passed through the heart, and it becomes red, and again diffuse all over the veins, and in this way the body is maintained, we know something, but how the work is going on, how this factory is going on, how the factory, machine, is working, we have very little knowledge. So indirectly we know that "This is my body." "Indirectly" means we have heard, but we have no direct knowledge. But Krsna, the Supreme, the original of everything, He knows everything. Anvaya-vyatirekabhyam, indirectly and directly. Krsna knows. I do not know how my body is working, but Krsna knows. That is explained in the Bhagavad-gita: ksetra-jnam capi mam viddhi sarva-ksetresu bharata [Bg. 13.3]. Ksetra-jna... He is real, Supersoul. There is a Supersoul who is in knowledge of everything. That is explained in the Bhagavad-gita: sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca [Bg. 15.15]. Mattah smrtir jnanam apohanam. Full knowledge. I have no full knowledge of my body, but He has got full knowledge. I forget. What I did in the morning, early in the morning at four o'clock, if you ask me, I'll have to remember, "Yes, what I was doing?" We are so forgetful. Similarly, how we can remember of our past life? We are so forgetful. But Krsna... (end)