Just like when Kṛṣṇa was challenged by His mother that "Show me Your face. You say that You have not eaten the earth. Your friends complained, and You say that You have not eaten. So I want to see. Open Your mouth." So when He opened, (s)he saw all the universes within mouth. All the universe. He proved, "My dear mother, not only a little earth, but the whole universe is within My mouth." (laughter) So when Mother Yaśodā was astonished, she thought something illusory, "All right, don't do it again. That's all." (laughter) She does not know that "Here is the Supreme Personality of Godhead. To show me His mercy He has become my child." She does not know. She always thinks, He's my child. She's (He's) is under my control."
This is the relationship of the Supreme Personality of Godhead with His devotee. This is wanted. Simply to understand "God is very great," that is not sufficient knowledge. When you deal with the great, exchange your relationship with the great, that is perfection. That is perfection. Suppose your president is very great. That's all right. Everyone knows, "President is very great." But what shall I derive out of that? When I actually deal with him, I become his friend, I become his servant, I become his secretary, I become . . . some way or other, if I am related with that great personality, that is my benefit. Otherwise, what is the use knowing, "Oh, President Nixon is very great"? There are so many great . . .
What I am deriving from that great? This is Kṛṣṇa consciousness. The Māyāvādī philosophers, they simply remain silent, "Oh, God is very great," and they cannot imagine how great He is. But a devotee can understand how great He is. He can see that innumerable universes are within the mouth of God. This is the position of devotee. This is not sufficient knowledge: "God is great." God must be great. That's all right. But unless you come in dealing with that great, you cannot relish actually what is God and how great He is.
So here Kuntī says, alakṣyaṁ sarva-bhūtānām (SB 1.8.18). Sarva-bhūtānām, "All living entities . . ." alakṣyam, "You are invisible, invisible, although," antar bahir avasthitam, "You are within and without." God is within yourself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, is situated in everyone's heart. The yoga system means to see, find out, that God, Paramātmā, or meditate upon Him. Now the yoga system has come down as bodily exercise to keep the health very good, to reduce fat, this is yoga system. This is not yoga system. This is a bodily exercise. Real yoga is the God is within me, but He is invisible, alakṣyam. Antar bahiḥ: although He is within and without, still I cannot see.
So meditation means concentrating the mind to find out God, where He is within my heart. That is real perfection of yoga. So people do not know this science. Here it is nicely explained antar bahir avasthitam. The virāḍ-rūpa . . . just like Arjuna wanted to see the gigantic form of God. He showed him. So we can see the gigantic form in this universe. That is described in the Bhāgavatam. You have read that the big, big mountains, hills, they are the bones of gigantic form. So they are described.