KRISHNA CAN EAT AND HEAR WITH HIS EYES – THAT IS CALLED ABSOLUTE

By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Man is made after God. We are imitation of Krishna. Krishna is not imitation of us. The atheist class, they think that “They have painted a form of God according to one’s own feature of the body.” What is it called? Anthropomorphism. But that is not the fact. Here in this material world we are getting different types of forms of body, 8,400,000’s. When we get this human form of body, it is just an imitation of Krishna’s body. Krishna has got two hands; we have got two hands. Krishna has got two legs; we have got two legs. But the difference of this body and Krishna’s body is stated in this verse: angāni yasya sakalendriya-vrtti-manti [Brahma Samhita 5.32].

Here, with our hands, we can catch something but we cannot walk. But Krishna can walk with His hands. Or with our legs we can simply walk, but we cannot catch something. But Krishna can catch also. With our eyes we can see, but we cannot eat. But Krishna can see with His eyes and eat also and hear also. That is the explanation of this verse. Angāni yasya sakalendriya-vrtti-manti: [Bs. 5.32] “Each and every limb has got the function of the other limbs.” That is called Absolute. He is not dependent. He is not dependent. Just like if we have lost our sight, we become dependent; no more we can see. But Krishna can see with His hand, with His leg. Try to understand. Therefore He is Absolute. This is the meaning of Absolute. Everything is complete. Pūrṇam adaḥ. Pūrṇa means complete.

So atheist will say that “You offer foodstuff. Where Krishna eats? The foodstuff is still there.” But they do not know that simply by seeing, Krishna can eat. And because He is complete, He eats and again keeps the thing complete. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]. He can take everything complete, again it remains complete. Just like when we take food, we finish it. But Krishna can eat; at the same time, the things may remain as it is. Otherwise where is the difference between ourself and Krishna? That is the difference.

Why it is so? Ānanda-cinmaya-sad-ujjvala-vigrahasya: Vigraha, His form is not like our form. When in the Vedas it is stated, “formless,” that means His form is not like our form—not that He is formless. The form is of different quality. These are possible when the body is made of ānanda-cinmaya-rasa. This body is material. It is not ānanda-cinmaya-rasa. The material body is different from the spiritual body. That they do not know. So when the Vedas says nirākāra, “formless,” that means He has no material form; He has got spiritual form. That spiritual form means full of bliss, ānanda. Ānandamayo ‘bhyāsāt (Vedānta-sūtra 1.1.12). By nature ānandamaya. There is nothing nirānanda. That is spiritual world, always full of bliss, full of knowledge, and eternity. That is spiritual. You live eternally and full of knowledge.

Here (in this material world) we do not know so many things. It is full of ignorance and full of miseries. Moment after moment, we are, due to this body, we are always in miserable condition, threefold miseries – adhyātmika, adhibhautika… So people do not try to understand this philosophy. But in the Vedic literature, each and every line, there is philosophy. Ānanda-cinmaya-rasa-pratibhāvitā.

So this is understanding of Krishna. When Krishna says that janma karma me divyam [Bg. 4.9], “My appearance, disappearance, and activities, they are all transcendental.” So how it is transcendental? Because His body is different from us. The bodily limbs are different from us. The activities of the body are different from us. And because He is full with all potency. In spite of all these transcendental qualities, He can present Himself as one of us. And those who are rascals, they think that “Krishna is like us.” Because He presents Himself as one of us by His omnipotency, the fools take him as one of us. Avajānanti māṁ mūḍhā [Bg. 9.11]. Muḍḥā means rascals, foolish people. Paraṁ bhāvam ajānantaḥ: “They do not know the transcendental nature of Me.” This is transcendental nature, angāni yasya sakalendriya-vrtti. This is explained by Brahmā. Brahma-saṁhitā means… Brahmā is the first living creature appeared in this universe, and after his realization, he is offering prayer.

[An excerpt from a lecture delivered on the Brahma Samhita, Verse 32, Los Angeles, Aug 14, 1972]

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