If we bring everything to our conception, that becomes cintya, conceivable. But that is not the fact. Therefore here it is stated, acintya-jñāna-gocarāḥ. We have to receive this knowledge from sources which can inform us about all these things inconceivable by us. It is not possible to bring the inconceivable within our conceivable limit. That is not possible. That is foolishness. Mūḍha. Mūḍha will not believe. We are finding out, try to . . . This is knowledge. Athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1), to find out the source of everything, the Absolute Truth. And when the Absolute Truth comes down to inform us, Kṛṣṇa, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8), we don't believe it. First of all we cannot understand it, and if the Supreme Personality of Godhead comes personally to speak about Himself, we do not believe it. This is our position. First of all we shall challenge, "Can you show me God?" And if God comes Himself we don't believe, then what is our position? You want to see God. All right, God has come here. See, here is God. "No, this is idol worship." In the Bengali there is a word, ei gule nipamsa pechlo belo gelo(?). So this is our position. This position will not help us. We must admit our position that in the God's creation everything is inconceivable by us. We cannot calculate within our limitation. That is not possible.
Therefore śāstra says, acintya khalu ye bhava (CC Adi 17.308, Mahābhārata, Bhīṣma parva 5.22). The same word in another way: na tas tarkyena yojayet (CC Adi 17.308, Mahābhārata, Bhīṣma parva 5.22). Things which are beyond your conception, don't try to understand it by your so-called logic and argument. But one logic, one argument, if we are sincere, then we can accept even by logic and argument, that . . . That is also stated in śāstra, Bhagavad-gītā, that Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā.