this morning we were talking with our scientist friend whether the ultimate source of everything . . . first of all, the conclusion is that everything is . . . are relatively situated here. Just like some gentleman, he is son of another gentleman, relative. Then his father is also son of another gentleman. So our this world is relative, depending one thing upon another. Nobody is self-independent. This is going on. Then . . . so find out the original source of everything, that original source, whether it is senscient or insenscient.
The conclusion is original source must be senscient. Because in this, our experience, experimental knowledge, we see something matter and something living. I am seeing here is a small ant and here is a big stone. The big stone is insenscient, it cannot move. For millions of years you wait, whether the stone will move—you cannot see. No, it will not move, because it is insenscient, whereas a small ant, it is going. You just check its marching, it will struggle. It will struggle—this way, this way, this way. And ultimately you have to give way. This is senscient. Therefore senscient is superior.
There are two things within our experience: one, matter, not senscient; and another senscient. So this . . . now, I am seer. Or sometimes I control both these things. But I am not supreme controller. But I can observe that there are two things, senscient and insenscient, and I am observing. So for the time being, I am superior of both the senscient and nonsenscient. So the conclusion is the ultimate source of everything, ultimate knower, ultimate analyzer, must be a senscient. It cannot be insenscient. That is experimental knowledge.
So in this way, this, our Kṛṣṇa consciousness movement, bhāgavata-dharma, it is not sentiment. We can explain how God created. Sometimes it is, in Bible, it is said: "God said, 'Let there be creation,' and there was creation." But they cannot explain. Therefore in the modern age, scientifically advanced, they do not take it. But we can explain. Our bhāgavata-dharma can explain how, simply by desiring, there is creation.
So here it is said, chidyante sarva-saṁśayāḥ. Chidyante. Chidyante sarva-saṁśayāḥ. One, by this, following this bhāgavata-dharma, studying from Bhāgavata, the ultimate knowledge of everything, one can become completely doubtless that God is a person, He is senscient, He is the supreme director, He's the supreme knower, He's the supreme physist, the supreme chemist—everything, supreme.
Just like Kṛṣṇa lifted the mountain, giri-bara-dhārī. Jaya rādhā-mādhava kuñja-bihārī gopī-jana-vallabha giri-bara-dhārī. When there was torrents of rain, Vṛndāvana was being overflooded, and all the inhabitants became so much disturbed. They were seeing to . . . looking to Kṛṣṇa, because they did not know anything beyond Kṛṣṇa. Kṛṣṇa said, "Yes, I am lifting this mountain. Let it become a big umbrella of the whole state, or whole village."
The atheist will say these are all stories. No. They're not stories. Because God is supreme, He is supreme physist, He knows how to make this mountain weightless. He knows the art. Just like so many gigantic planets are floating in the sky. That is a fact. Now who is floating? You cannot float even a small thing in the air, but such gigantic . . . not only one, millions and trillions, they are floating. Who has made it possible, floating? So, God can do that. Therefore He is called all-powerful, the great.
So if Kṛṣṇa is God, then floating, or make this mountain weightless, is it very difficult task for Him? No. He entered the ocean. Unless He knows the physical laws how to enter the ocean . . . it is technique only. Modern scientists, they are also entering, by machine. They're floating by machine. That is also physical science. So if you know the physical science still more perfectly, you can float in the air without machine, you can enter within the water without machine, you can lift the mountain without machine. It is a question of perfect knowledge. (knocking sound) What is that knock, sound? (indistinct explanation by devotee)
So here it is said that when you are actually advanced in spiritual knowledge, in devotional service, then chidyante sarva-saṁśayaḥ. Saṁśaya means doubtfulness. Sometimes . . . yes. Generally, "Oh, these are stories. Kṛṣṇa lifted a mountain." Because atheists say and we say: "Yes, maybe." But no. You must be firmly convinced, yourself, if you are Kṛṣṇa conscious, that "Yes, Kṛṣṇa did it." It is possible, because He knew the physical science very perfectly. He knows and He, He can know, He can do it, one thing into another. Just like electrician, he can turn cooler into heater, heater into cooler, because he knows the science. You cannot do.
So don't study Kṛṣṇa thinking yourself as Kṛṣṇa that, "I am also as skilled as Kṛṣṇa." No. That is the defect. Everyone thinks that frog philosophy. Frog philosophy, he has got experience of three-feet well, and he has been informed that there is Atlantic Ocean. He's simply imagining, "How it is possible? How it is possible?" He is thinking maybe little more—four feet, five feet, six feet, ten feet—and as soon as ten feet he's burst. Because he has no more knowledge. But how the three-feet well can be compared with the Atlantic Ocean? That he does not know.
So we are think . . . we have got limited energy, creative energy, so-called scientific knowledge, so-called other knowledge. Limited. Because our senses are limited. And we are thinking that God may be a little bigger than me, Kṛṣṇa? But as soon as it comes to the point that He . . . He can lift the mountain and the world, the planet, then they doubt.
That is saṁśaya. But actually, if you are advanced in Kṛṣṇa consciousness, you must be free from all doubts. You must know perfectly well what is Kṛṣṇa. So that is also possible by devotional service. Just like Kṛṣṇa says in the Bhagavad-gītā, bhaktyā mām abhijānāti (BG 18.55): "If one wants to understand Me perfectly . . ." Kṛṣṇa cannot be understood perfectly, but still, just to drive away our doubts . . . because we have got so many doubts. So that doubts can be also dissipated bhaktyā, by bhakti.