Kṛṣṇa is advising simply by increasing your attachment for Kṛṣṇa, simply always being absorbed in the thought of Kṛṣṇa, we can be eligible to understand the whole knowledge, complete knowledge, without any doubt. By our mental speculation we acquire knowledge, but there are so many doubts. So many doubts.
In the Ninth Chapter also, in the Bhagavad-gītā, it is said, pratyakṣa avagamaṁ dharmyam (BG 9.2). Pratyakṣa. Kṛṣṇa consciousness knowledge is so perfect that pratyakṣa avagamam, you can directly perceive how far you are making progress. You don't require to take certificate from others, whether you are progressing or not. You'll understand yourself.
The example is given, just like a hungry man is eating, so as he going on eating, he's getting strength, and his hunger is being satisfied. So he can understand himself. Nobody requires to certify, "Now you are satisfied," or "Now . . ." Similarly bhakti, Kṛṣṇa consciousness, is so perfect that pratyakṣa avagamam, one can understand directly. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). This is the test of bhakti-mārga.
Therefore Kṛṣṇa says asaṁśayam. The theoretical knowledge, experimental knowledge, always remains in doubt. All the scientists, they are not confident. Now there is a theory, "Theory of Uncertainty," among the scientists. Whatever knowledge they are making, they are making progress, everything is uncertain. Yes. It must be uncertain, because the basic principle is wrong. Therefore it must be uncertain.
A conditioned soul, as we are, under the condition of the material nature, three modes of material nature, how our knowledge can be perfect? It is not possible. The first defect is, because we are conditioned, we commit mistake, so many. And we become illusioned. Just like every knowledge is being based on the illusion that, "I am this body, material body," which I am not. But the whole world is going on under this conception that, "I am this body." "I am American," "I am Indian," "I am brāhmin," like that.
So the basic principle is illusion. And there are so many mistakes we commit. And the senses are imperfect. And although my senses are imperfect, I, still, I theorize, "It may be . . ." "It is like this," "It is like that." These are all imperfect things. Therefore whatever knowledge we may make progress, it is saṁśayam; it remains doubt, uncertainty.
But what Kṛṣṇa says, you can test even with your experimental knowledge. That is Vedic knowledge. Vedic knowledge, it is not dogma. The . . . the statement is there after sufficient experiment. So if we accept Vedic knowledge, we save so much time. We may go on experimenting with our limited power of senses, but that will always remain doubtful. But if we accept Vedic knowledge, apauruṣa knowledge, then it is perfect.
Asaṁśayaṁ samagram. This samagram, this word, is very significant. Samagram means "complete." To understand Kṛṣṇa means to understand the whole cosmic manifestation, God, the material nature, the time factor, the living entities, their respective relationship, everything. That is called samagram. Not that a Kṛṣṇa conscious person does not know about the creation of the material manifestation. He knows, by his reason.
That will be explained in this chapter, Seventh Chapter, how this material creation is going on. The modern scientist, they put up creation that, "There was a chunk, and it was burst into pieces. Then the planetary systems came into existence." But if we inquire, "Wherefrom this chunk comes?" that they cannot answer. Therefore the so-called scientific knowledge always remains in doubt. Darwin's theory . . . there are so many passages: "it may be," "perhaps." So these things, "perhaps," "it may be," that is not certain. Therefore they have now accepted the theory of uncertainty.
But here we . . . if we hear from Kṛṣṇa, then it is perfect knowledge. Samagram. How this material world is created, how this earth, five elements of gross elements, come into existence—everything will be explained. Asaṁśayaṁ samagraṁ mām (BG 7.1). To understand Kṛṣṇa means to understand everything. Therefore tattvam.