r Brahma-sahit, Verse 32 Excerpt

Los Angeles, August 14, 1972

Prabhupda: Man is made after God. We are imitation
of Ka. Ka 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 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
imitation of Ka's body. Ka has got two hands; we have got two
hands. Ka has got two legs; we have got two legs. But the difference
of this body and Ka's body is stated in this
verse: agni yasyasakalendriya-vtti-manti [Bs. 5.32]. Here, with our
hands, we can catch something but we cannot walk. But Ka can walk
with His hands. Or with our legs we can simply walk, but we cannot
catch something. But Ka can catch also. With our eyes we can see,
but we cannot eat. But Ka can see with His eyes and eat also and
hear also. That is the explanation of this
verse. Agniyasya sakalendriya-vtti-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 Ka can see with His hand, with His leg. Try to understand.
Therefore He is Absolute. This is the meaning of Absolute. Everything
is complete. Pram ada. Pra means complete. So atheist will say
that "You offer foodstuff. Where Ka eats? The foodstuff is still
there." But they do not know that simply by seeing, Ka can eat. And
because He is complete, He eats and again keeps the thing
complete. Prasya pram dyapram evvaiyate [Iso
Invocation]. He can take everything complete, again it remains
complete. Just like when we take food, we finish it. No more.
ButKa can eat; at the same time, the things may remain as it is.
Otherwise where is the difference between ourself and Ka? That is
the difference.
agni yasya sakalendriya-vtti-manti
payanti pnti kalayanti cira jaganti
[Bs. 5.32]

Why it is so? nanda-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 formnot that He is formless. The
form is of different quality.
agni yasya sakalendriya-vtti-manti
payanti pnti kalayanti cira jaganti
nanda-cinmaya-sad-ujjvala-vigrahasya
[Bs. 5.32]
These are possible when the body is made of nanda-cinmayarasa. This body is material. It is not nanda-cinmaya-rasa. The material
body is different from the spiritual body. That they do not know. So
when the Vedas says nirkra,"formless," that means He has no
material form; He has got spiritual form. That spiritual form means full
of
bliss, nanda.
nandamayo
'bhyst (Vedntastra 1.1.12). Vednta-stra. By
nature nandamaya. There
is
nothingnirnanda. That is spiritual world, always full of bliss, full of
knowledge, and eternity. That is spiritual. You live eternally and full of
knowledge. Here so many things we do not know. It is full of ignorance,
this body, and full of miseries. Moment after moment, we are, due to
this body, we are always in miserable condition, threefold miseriesadhytmika, adhibhautika... So people do not try to understand this
philosophy, but in the Vedic literature, each and every line, there is
philosophy. nanda-cinmaya-rasa-pratibhvit.
So this is understanding of Ka. When Ka says
that janma karma medivyam [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 "Ka is like us." Because He
presents Himself as one of us by His omnipotency, the fools take him as
one of us. Avajnanti mmh [Bg. 9.11]. Mu means rascals,
foolish people. Para bhvamajnanta: "They do not know the
transcendental nature of Me." This is transcendental
nature, agni yasya sakalendriya-vtti. This is explained
byBrahm. Brahma-sahit means... Brahm is the first living creature
appeared in this universe, and after his realization, he is offering
prayer. Realization means you should write, every one of you, what is

your realization. What for this Back to Godhead is? You write your
realization, what you have realized about Ka. That is required. It is
not passive. Always you should be active. Whenever you find time, you
write. Never mind, two lines, four lines, but you write your
realization. ravaa krtanam, writing or offering prayers, glories.
This is one of the function of the Vaiava. You are hearing, but you
have to write also. Then write means smaraam, remembering what
you have heard from your spiritual master, from the
scripture. ravaa krtana vio: [SB7.5.23] about Viu, not for
others. Don't write any nonsense thing for any nonsense man. Useless
waste of time. Viu. Write about Viu, Ka. This is cultivation
of Ka consciousness. Hear, write, remember, try to understand.
Don't be dull, dull-headed. Very intelligent. Without being very
intelligent, nobody can have full Ka consciousness. It is for the most
intelligent man. So that intelligence will come if you try to
understand Ka. We have got so many books. Always try to
understand Ka. Then you are liberated. Simply by... You cannot
understand Ka in full. He is unlimited; our knowledge is limited.
But as far as you can, try to understand Ka. These are the items.
Agni yasya sakalendriya-vtti-manti [Bs.
5.32]. Veu kvaantamaravinda-dalyatkam [Bs. 5.30]. He is
engaged in playing on flute. It is not artists' painting that Ka is
painted as a very nice, beautiful young boy and He has got a flute. No.
These are Vedic statement.
agni yasya sakalendriya-vtti-manti
payanti pnti kalayanti cira jaganti
nanda-cinmaya-sad-ujjvala-vigrahasya
govindam di-purua tam aha bhajmi
[Bs. 5.32]
Now, the rati, begin. (end)