Brahman understanding is not samagra, not asaṁśayam. Here it is said, asaṁśayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñāna. Just like the example is just like we are experiencing daily this sunshine. But understanding of the sunshine is not complete understanding of the sun. Very nice example. Because you are experiencing, I am experiencing daily sunshine, that does not mean we know everything of the sun planet or who are living there, how they are living. Rather, we are contemplating there cannot be any life because so much heat, temperature. So we do not know. We do not know samagram, complete. So this is a material thing. We cannot understand even one, one of the creation of Bhagavān. And how to know Bhagavān?
So we have to understand Bhagavān from Bhagavān. Then we understand Him asaṁśayaṁ samagram. Paramātma-jñāna, brahma-jñāna, they are partial. Bhagavān is sac-cid-ānanda. Sac-cid-ānanda. So brahma-jñāna means the knowledge of eternity; paramātma-jñāna means the knowledge of all-pervasive Godhead, everywhere present. That is Paramātmā. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (BS 5.35). When one can understand that God is within this universe, aṇḍāntara-stha-paramāṇu-cayāntara-stham, He is within the atom, this is paramātma-jñāna. But that is also not complete. But when you come to the understanding of Bhagavān, aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), that understanding is complete. Śrī Bhagavān is the possessor of all kinds of opulences. Then what is difficulty for Him to remain within the atom? Aiśvaryasya samagrasya. He can remain within the atom, He can remain within the universe in His gigantic virāṭ form, as He showed to Arjuna, virāt-rūpa. Aṇor aṇīyān mahato mahīyān (Kaṭha Upaniṣad 1.2.20): He's smaller than the smallest and greater than the greatest. In this way, Kṛṣṇa will explain Himself.
So . . . The process is . . . What is that process? Kṛṣṇa says, mayy āsakta-manāḥ: "Unto Me become attached." Āsakta, attached. So how this attachment will increase? Mayy āsakta-manāḥ yogaṁ yuñjan, this is a yoga, to become attached to Kṛṣṇa. This is the beginning. If you come to the temple daily and you see the transcendental form, sac-cid-ānanda-vigraha (BS 5.1) of Bhagavān . . . This Bhagavān which you see, it is non-different from the original Bhagavān. Don't differentiate, that "This is a stone statue of Bhagavān." No. He is Bhagavān. He is Bhagavān, arcā-mūrti, arcā-vigraha. Because we cannot see Bhagavān with our present eyes—ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). With the present blunt senses we cannot see Bhagavān. Therefore Bhagavān, out of His causeless mercy, has appeared in a form which you can see. Not that He's different. He's not different. Because Bhagavān is everything. That will be explained. So He can appear in any form. So He has appeared in a form which you can see. That is Bhagavān's mercy. Not that He is statue. Arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir nārakī-buddhiḥ (Padma Purāṇa). If we consider that "Here is a stone statue," arcye viṣṇau śilā-dhīḥ. No śilā. No, it is not. Bhagavān is everything. By the advancement of knowledge, we'll understand Bhagavān, "Here is Bhagavān."
So if you daily come . . . Temple is situated. Temples are constructed to give you the facility how to become attached to Bhagavān. So you should take advantage of it. This temple is very centrally situated. I am very glad that the inhabitants of Hyderabad, they are so nice devotees, from the very beginning they are coming. It is very good. So continue this habit. Daily come, see Bhagavān. Offer little obeisances. Bhagavān does not want anything from you. He is self-sufficient. Bhagavān. Aiśvaryasya samagrasya. But if you give something to Bhagavān, it is love. Dadāti pratigṛhṇāti (Upadeśāmṛta 4). You are taking so many things from Bhagavān. And if you give something, what is the wrong? It is exchange of love. And Bhagavān does not want your whole estate. Bhagavān says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Little leaf, patram; little flower, a little fruit, a little water. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā. Bhagavān wants your bhakti. If you bring little leaf, little flower, little fruit and little water, "Bhagavān, I am very poor man. I have nothing to give You. But I have secured from others' garden a little leaf, little flower and little fruit, and water is available. So kindly accept it," Bhagavān says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Toya . . . bhaktyā, what is that verse?
Devotee: Aśnāmi bhakty-upahṛtam.
Prabhupāda: Ah. Aśnāmi bhakty-upahṛtam. Because one is giving out of devotion, love—aśnāmi, "I eat." If Bhagavān eats from your hand, then you become perfect. That is wanted, bhakti. Bhaktyā. Tad aham aśnāmi bhakty-upahṛtam. If you bring . . . That attachment should be increased. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan . . . (BG 7.1). This is the yoga. This is real yoga, how to become attached to the service of the Lord. That is first-class yogī. You'll find in the last paragraph of Sixth Chapter, yoginām api sarveṣām. There are many yogīs, different kinds of yogīs. So yoginām api . . . Karma-yogī, jñāna-yogī, dhyāna-yogī, haṭha-yogī and so many yogīs. So yoginām api sarveṣām: "Of all the yogīs," yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47), "one who is always thinking of Kṛṣṇa . . ." Naturally, if you practice to come here and see daily, at least once, you'll be able to think of Kṛṣṇa. Mad-gatenāntar-ātmanā. If you continue that thinking, Kṛṣṇa, how He's standing, how He is playing on flute, how Rādhārāṇī is there, here—man-manāḥ—in this way, if you think, then you become the greatest yogī.