Bhāga, bhāga means fortune, one who is opulent with six kinds of fortunes. We can understand it very well. Just like in our, in this material world, if one man is very rich, he's attractive. Everybody speaks about him. Even he is a nonsense number one, if he has got money, everyone will speak about him. At least in this age it is going on. Nobody considers of anything, but if somehow or other one becomes very rich, he becomes a popular figure.
So God must be richest. Here, within this material world, we can claim, "I am richer than that," but somebody is richer than me. I cannot claim that "Nobody is richer than me." That is not possible. We shall find out less rich than me and we can find out more rich than ourselves. Two things we can. But when you come to God, you will find nobody is richer than Him. Therefore God is called great, "God is great."
Similarly, not only in riches, aiśvarya, sa samagrasya, vīryasya, in power also. Aiśvaryasya samagrasya vīryasya yaśasaḥ, in reputation also, in fame. Just like everyone, it may be you belong to some religion, I belong to..., but everyone knows that God is great. That is reputation. Aiśvaryasya samagrasya vīryasya yaśasaḥ, and śrī, śrī means beauty. God is the most beautiful. Just like, see Kṛṣṇa here, you have got Kṛṣṇa's figure here, how beautiful He is. God must be.
He is young, always. An old man cannot become beautiful. That is stated in the Brahmā-saṁhitā, advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). That is the description of... Ādyaṁ purāṇa, He is the original person, the oldest of all, but He is nava-yauvanam, just like a beautiful boy, say sixteen or twenty years old.
So that is beautiful, the most beautiful. And the most wise, jñāna. Nobody can be wiser than God. These are the description given by Parasara Muni, father of Vyāsadeva. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ, jñāna-vairāgya (Viṣṇu Purāṇa 6.5.47), and at the same time renounced. Now God has created this universe, God has created the cosmic manifestation, innumerable universes, but He is not interested in it. He is interested because He has created. He has given us facility to live here, but He is not coming here to enjoy this. He has got better... Or He doesn't care for all these opulences. That is another qualification of God.
So this human form of life is meant for understanding God, and scientifically, with full knowledge. That is described in the Śrīmad-Bhāgavatam. Therefore we are preaching this Bhāgavata discourse. In the beginning of Śrīmad-Bhāgavatam, what is the nature of God? That has been described, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). God, God is cognizant.
He knows everything. He is a senscient being. Not that a dead stone. If God is not senscient being, if God is not a person, how so many powerful persons, senscient persons, coming from Him? If the father is not intelligent, how the sons and daughters can become intelligent? A dog cannot give birth to an intelligent person. A person who is intelligent, he can give birth to intelligent children. This our practical experience.
Therefore this description of God, aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ, we should try to understand what is God. If you can find out a person who is superior in everything, in wealth—in strength, in beauty, in fame, in knowledge, in renouncement, He is God. Don't capture any fourth-class God. If you are intelligent, try to understand what is the meaning of God and try to understand.
So here in the Śrīmad-Bhāgavatam, it is said that that is first-class religion—what is that?—which gives opportunity to the followers how to love God. Why should we not? If God is great, if our father is so great, why should we not love? We flatter somebody here, having a, say, a few millions of dollars, we flatter, and who is the richest of all, we should not love Him? Why? What is the reason?
And actually He is supplying everything, eko bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). He is supplying all necessities of life to all living entities, beginning from the ant to the elephant. So why not to us? We have dedicated our whole life for the service of God, so God is giving food to the ant, to the elephant, why not to us? So don't think that you will starve in God consciousness. You will never starve. You go on with your duty, loving God and preaching love of God, you will always be opulent, be sure. A ordinary man, if you work for him, he gives you salary, good salary. And we are working for God, we don't all get salary? How is that? (laughter) We must get. If you are really lover of God, worker for God, don't think of your economic condition. It will be supported.
In the Bhagavad-gītā it is said, yoga-kṣemaṁ vahāmy aham (BG 9.22). He personally supplies whatever necessities are there. Just like a father, small child who is completely dependent on the parents, the parents look after the comfort. The child does not ask the parent, because he cannot speak also. So he is simply depending on God, simply depending on parent. Simply, if you simply depend on God, there is no question of your economic problem. Be sure. This is common sense.
So there is scarcity of devotees of God at the present moment. People have rejected God. Somebody is saying, "God is dead." Somebody is accepting a rascal as God. Somebody is declaring himself as God. No. Try to understand God scientifically and become a devotee, a lover of God, your life will be successful. That is Kṛṣṇa consciousness movement. It is not that "my God," "your God," "this religion," "that religion." God is one and religion is one. What is that religion? Love of God. That's all. There is no other, second religion. This is the religion.
Therefore God comes and says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is religion. Don't be after so-called religion. You become a lover of God, you are first-class religionist. That's all. That is taught by God, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ... This is religion. And if you don't love God, if you simply love dog, and how you can be religious?
So that is taught, sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje. Adhokṣaje, this very word is used because God cannot be seen at the present moment with our material eyes. God cannot be touched with our material hand. Therefore His name is Adhokṣaja. Adhaḥ kṛta akṣaja jñānaṁ yatra: with our material eyes, material hands, material senses, we cannot understand what is God. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136).
(aside:) Don't make sound.
Ataḥ śrī-kṛṣṇa-nāmādi, God's name, God's form, God's quality, God's pastime, God's paraphernalia and so many things, na bhaved grāhyam indriyaiḥ. Indriya means senses.
Our present senses are blunt, imperfect. They are defective with so many faults. Everyone can understand that I am very much proud of my eyes. I want to see God, but I cannot see my eyelid. When I block my eyes, I cannot see what is this little fragment of the skin, and still I am proud, I want to see God. Just see. You have to qualify yourself, then you can see God. Just like Caitanya Mahāprabhu, when entered the Jagannātha Temple, He immediately fainted, "Oh, here is My Lord." And other person says, "What is this nonsense? A wooden, not even very beautiful form, and He is..." So because he hasn't got eyes.
One who has got eyes to see God, he does not see anything except God. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). You have to anoint your eyes with love of God, then you will see that God is present everywhere. God is present in the tree, God is present in the animal, God is present in you, God is re..., present in your family, in your... You cannot say. Actually that is the fact.
So religion means how to get that eyes, how to get that hand, how to get that leg so that I can appreciate God. That should be the process of human civilization. Not that how I can compete with tiger, how I can compete with cats and dogs. That is not religion. Religion means how you have developed your love of God, how we are seeing God in every state, everywhere. God is everywhere, that's a fact. Aṇḍāntara-stha-paramāṇu cayāntara-stham, God is within atom also. These are the description in the Vedic literature.