Prabhupāda: So asatyam apratiṣṭham. And the so-called sannyāsī, because they are atheist, they say that asatyam, "This material world is māyā. It has no truth. What you are seeing, it is illusion." Asatyam. But we do not say like that. We say, as we learn from Bhagavad-gītā, we say that Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca bhinnā me prakṛtir aṣṭadhā (BG 7.4). Kṛṣṇa says: "They are My prakṛti, My energy." Bhūmir āpaḥ analaḥ.
So because it is Kṛṣṇa's prakṛti . . . just like I am a person. I can create something very good, and I can create something not very good. But I can create something not very good . . . just like another practical example, I cook something, and some of the preparation, people say: "Oh, it is very good," and some of the preparation, they say: "It is not so good, but it is nice." But you cannot say any of the things as mithyā. That you cannot say. You are practically eating, and somebody has prepared it, so how you can say it is mithyā, it is false? No. That is not our version. You can say . . . that is also according to taste. You like some sour things, another likes some sweet things. So the person who likes sour things, he says: "Oh, it is very nice," and one who likes sweet things, he may say: "No, it is not so good. This is very nice, the sweet." But either the sour or the sweet thing is prepared by the same cook. You cannot say it is false. It is the energy of the same cook, so you cannot say it is false.
So it is a false . . . when the Māyāvādī sannyāsīs say that jagad mithyā, jagad āhur anīśvaram (BG 16.8), "There is no God . . ." The Buddha philosophers, they say that, "This jagat, this world, has come into existence by combination of matter." The modern scientists also say. They say that, "Chemical evolution, by combination of chemicals, everything has come out, but there is no creator." They will deny this. This is the symptom of the asura. So from this instruction you can understand who is a rascal and asura. As soon as they say that "There is no God. The world is created by chance. By chance . . ." Aparaspara-bhūtam. Aparaspara: "One thing mixed with another thing . . ." How the example? The example is kim anyat kāma-haitukam. Just like a man and woman, by chance they become lusty and have sex, and the woman becomes pregnant, and the child is coming, just like this is a creation, accidentally, accident. The man or woman becomes lusty accidentally, and there is sex and therefore the creation of the child. This is their theory. Not that "This child is a living entity, and he is coming from his last birth, and he's taking particular type of body according to his last birth." No conclusion like that. "God is the judge what kind of body he should get." Daiva-netreṇa. Karmaṇā daiva-netreṇa (SB 3.31.1).
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.