I am seeing you, your hands and legs and head, but I am actually not seeing you. You are seeing me, you are seeing my hands and legs, but you are not seeing me. So even the particles of spirit soul, the part and parcel of God, we cannot see. How we can see God? Even a small particle, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). All living entities are part and parcel of Kṛṣṇa. Just like if even a drop of ocean water we cannot recognize, how we can recognize the ocean? Similarly, we living entities, we are simply small particle of the spirit soul, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ. So we cannot see. No medical man has ever seen what is that soul, although they are perceiving there is soul. Now medical men, cardiologists, they are accepting, "Yes, there is soul." But we cannot see.
Therefore we have to make our eyes cleansed so that we can see. Just like sometimes we cannot see the smallest particle, but when we see with, what is called? Telescope? Or Microscope. Microscope, we can see; it is magnified. So we have to make our eyes fit to see. Otherwise everything is there. Therefore the śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These blunt senses, those who are depending on the blunt senses, they can say nirākāra, because he cannot see. He has no eyes to see what is that ākāra, what is that form. Because he cannot see, therefore he says nirākāra. Nothing is nirākāra. Neither God is nirākāra, nor you are nirākāra. We have got ākāra. The ākāra is also mentioned in the śāstra. What is that? One ten-thousandth part of the tip of the hair. You know the point of the hair. If you divide into ten thousand parts, that one part is the magnitude of the soul.
- keśāgra-śata-bhāgasya
- śatadhā kalpitasya ca
- jīva-bhāgaḥ sa vijñeyaḥ
- sa cānantyāya kalpate
- (CC Madhya 19.140)
So the soul is there, but you cannot see even the topmost point of the hair. And if we divide that hair into ten thousand part, then these eyes cannot see. Therefore we say nirākāra. No nirākāra. There is ākāra, but these eyes cannot see.
Therefore we have to understand through śāstra. Just like Kṛṣṇa says: "I have got My body, but My body is not like your body; My body is different." That body is described, sarvataḥ pāṇi-pādaṁ tat (BG 13.14). He has got such a body—it is expanded—that everywhere He has got His eyes and legs and hands and all other senses. In the next verse it is confirmed, sarvendriya-guṇābhāsam. He can see. Therefore He has got the eyes, guṇābhāsa, the origin of seeing power. But sarvendriya-vivarjitam. But He has no these material senses.
When it is said sarvendriya-vivarjitam, "devoid of all senses," that means He's devoid of . . . He has nothing to do with these material senses. He has got senses—He has got eyes, He has got ears, legs, everything—but they are not material; they are spiritual. But we cannot see spiritual. Therefore we say, "God is nirākāra. The spirit soul is nirākāra."
This is our nonsense. It is not that God has no ākāra. He has got ākāra. You have to qualify yourself to see the form of the Lord. That is required. That how we can learn? That is stated in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55): "What I am actually," tattvataḥ, "in truth, if you want to know, then you have to take the path of devotional service." He never says that, "By karma or by jñāna, by yoga you can see Me." No. That is not possible.