You must have the qualification to call Him. If you are actually a devotee, immediately Kṛṣṇa is present. Just like Hiraṇyakaśipu challenged devotee Prahlāda, "Where is your God? Do you think . . .?" The Prahlāda was looking to the column. "Oh, do you think your God is here? All right." He immediately broke. "Ahh!" Kṛṣṇa came. Yes. That is Kṛṣṇa. Yes.
So this is explained here. This is Vedic mantra. This is the proof, Veda mantra. Why we are attached to Veda mantra? Veda mantra is the proof of everything. Whatever is said in the Vedas, that is fact. Unless you take some axiomatic truth in that way, you cannot make progress. Just like in geometry there are so many axiomatic truth, we have to accept it. "A point has no length, no breadth." "Things equal to the same thing are equal to one another." These are axiomatic truths. Similarly the Vedas, they are truth. We have to accept.
Just like I've given example in my book: The conch shell is the bone of an animal. So Vedic injunction is if you touch the bone of an animal, immediately you become impure and you have to take your bath. But here is a bone which is used in the Deity room. But you cannot argue, "Oh, you said that bone is impure. As soon as you touch it, you become impure. And you are putting into the Deity room?" No argument. You have to accept it. This is Veda. You cannot argue.
Similarly, spiritual master's order, you have to accept. There is no argument. In this way you can make progress. Sādhu śāstra guru vākya tinete kariyā aikya (Narottama dāsa Ṭhākura). If we argue . . . Na tāṁs tarkeṇa yojayet. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet (Mahābhārata, Bhīṣma parva 5.22). Things which are inconceivable by you, you cannot argue. Then it will be a failure. You have to accept that axiomatic truth. It is not dogmatic. It is not dogmatic in this sense: because our predecessor ācārya, they accepted. What you are that you are arguing?
So that is the proof. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Tarko 'pratiṣṭhaḥ śrutayo vibhinnā. If you argue, there is no conclusion. The argument will go on. You put some argument; I put some argument. That is not the process. Śrutayo vibhinnā. Scriptures, in different countries, different circumstances, different scriptures, they're also different. Then tarko 'pratiṣṭhaḥ śrutayo vibhinnā nāsau munir yasya mataṁ na bhinnam: and so far philosophical speculation is concerned, one philosopher is putting some theory, another philosopher putting some theory—there is contradiction. And unless you defy another philosopher, you cannot be a famous philosopher.