There are so many things behind this child's birth. Why this child is coming to a poor father or rich father if it is accident? Why one child is suffering, one is not, is very comfortable position? So there is behind so many things, but they do not know. Because they are asura, they think, "It is accident" or "There is no life. Kill it. If you feel botheration, then kill it. Finish this business." These are the asuric conclusion. Jagad āhur . . . asatyam apratiṣṭham. This is false. They say that jagan mithyā, "So we have nothing to do." Brahma satyam and . . . Brahman is satya, that's fact, but we say, we Vaiṣṇavas say that, "The jagat is created by Brahman. How it is false? How the satya can create asatya?" This logic they cannot understand. If the man who has created . . . who has cooked so many nice things, so if he is a fact, then the cooking is also a fact. How you can say the cooking is false? That is not knowledge.
Therefore sometimes we find that although they say it is mithyā, jagad mithyā, and take sannyāsa, and for some days they remain meditation or aloof from any worldly affairs, but later on, when they do not find Brahman, they come again to this māyā to open hospitals, schools, as sannyāsī. Just like in our country there are many. The beginning we see that . . . Vivekananda Swami, he took sannyāsa and meditation. And later on, after his touring in the Western countries, he came to India to open hospitals, schools, like that. But if the world is false, then why you are coming to open school and hospitals? Because they could not get . . . and some other sannyāsī also, he is now taking part in politics. If jagat is mithyā, why you are taking part in politics? These question are there.
Actually they do not know what is what, what is the adjustment. But our philosophy, Vaiṣṇava philosophy, we don't say that, "There is no God" or "This world is created by accident or combination of matter." We don't say. We say that God is the creator. Not we say, but the Vedānta says. The essence of Vedic knowledge, Vedānta philosophy, Vyāsadeva, he says that janmādy asya yataḥ (SB 1.1.1): "The source of janma, or creation, the maintenance and annihilation, the source . . ." Where it is? Yato vā imāni bhūtāni jāyante (Taittirīya Upaniṣad 3.1). This is Vedic information. That is Brahman, wherefrom everything is coming. The same thing is said in the Vedānta-sūtra: Janmādy asya yataḥ. Athāto brahma jijñāsā.
So janmādy asya yataḥ, that is explained in the Śrīmad-Bhāgavatam. What is that janmādy asya yataḥ, the original source of everything? What is that? It is a matter or a living being? But the two things, we have got experience. We see that everything is coming . . . suppose this microphone, it has come from matter and . . . actually it has not come from matter; it has come from the living being who has manufactured it. But we foolishly concluding that it is a combination of matter. Who has combined this matter to make it usable? So this is less knowledge, that this is combination of several parts of material things and it is working. But who has manufactured those different parts of the electronics and other things? That is not . . . it has not come out all of a sudden from the sky. It has been manufactured by some living entity. So this is knowledge.