This verse we have been discussing last day, that avyaktaḥ akṣaraḥ. Avyakta means which is not manifested. This material world is manifested, but the spiritual world is not manifested before us. But, although not manifested, that part of this creation is eternal. Akṣara. Akṣara means "which has no annihilation." In the material world everything is born, it stays for some time, it develops, it gives some by-products, then it dwindles and then vanishes. These six forms of changes of the material form—ṣaḍ-vikāra. This is called in Sanskrit word ṣaḍ-vikāra, six kinds of changes. But the spiritual world, avyakta, which is not manifested at the present moment before us, that is akṣara. Akṣara means it is eternal. It does not annihilate.
Now, this spiritual vision at the present moment, because we are covered by the material dress, or material senses, therefore the spiritual world or anything spiritual is not conceivable due to our material senses. But we can feel that there is something spiritual. That is possible. Although we are fully in ignorance of the spiritual matter, still, we can feel. If you analyze yourself silently, "What I am? I am this finger? I am this body? I am this hair?" you'll deny, "No I am not this." So beyond this body, what is, that is spiritual. That we can feel. Similarly, as we cannot find our self within this matter, although I'm here, that we can distinguish, the distinction between dead body and living body, something minus. That something is spirit. That something is spirit. Although we have no eyes to see, but the spirit is there. That is the beginning of Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. That spiritual existence is eternal, whereas this body is not eternal.
Now, here it is said that avyaktaḥ akṣaraḥ: "That nonmanifested, spiritual atmosphere is nonmanifested." But how it can be manifested? We have little feeling of it, but how it can be manifested? Yes. It can be manifested. And that is Kṛṣṇa consciousness, which we are preaching. In the Vedic literature it is said that ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriya means the senses. We perceive or we get knowledge through the instruments of different senses—eyes, ear, or smelling, tongue, touch. These are our five sense for gathering knowledge. And there are five senses for working. So we have got ten senses. And the ten senses are being conducted by the mind. So ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ.