View source for How the point of the hair can be divided into hundred. Kesagra-sata-bhagasya. Now, you take one part of that division and again divide into hundred. This is beyond your experience, beyond your power

<div id="compilation">
<div id="facts">
{{terms|"how the point of the hair can be divided into hundred. Keśāgra-śata-bhāgasya. Now, you take one part of that division and again divide into hundred. This is beyond your experience, beyond your power"}}
{{notes|}}
{{compiler|Nabakumar}}
{{complete|ALL}}
{{first|2022-10-12T09:07:26Z}}
{{last|2022-10-12T09:07:26Z}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=1|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Point]]
[[Category:Hair]]
[[Category:Can Be Divided]]
[[Category:Hundred]]
[[Category:Take]]
[[Category:One]]
[[Category:Part]]
[[Category:Divisions]]
[[Category:Again]]
[[Category:This Is]]
[[Category:Beyond Our Experience]]
[[Category:Power]]
[[Category:Pages Needing Audio - NABAKUMAR]]
</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
Keśāgra, your hair. I have no long hair, you have got. Now, you can see the point of the hair, keśa-agra. Agra means the point of the hair. Keśāgra-śata-bhāgasya. Now, the point of the hair, you divide into hundred. That is imaginable . . . that is not imaginable by you, how the point of the hair can be divided into hundred. Keśāgra-śata-bhāgasya. Now, you take one part of that division and again divide into hundred. This is beyond your experience, beyond your power.
</div>

<div class="quote_link">
[[Vanisource:660311 - Lecture BG 02.13 - New York|660311 - Lecture BG 02.13 - New York]]
</div>
<div class="text">
A soul, the individual soul, is different from the very beginning. Nitya. Nityaḥ śāśvato 'yam. In later verses we will come to understand. The Lord says that "These individual souls, they are My parts and parcels." Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]): "Jīva-bhūtaḥ, or these living entities, they are My parts and parcels." How it is that? I can give you a very good example: Just like the sun, sun and the sun ray. What is the sun ray? Sun ray, if you analyze physically, you'll find small molecules of raysing atoms, shining atoms. This is material. You see? The sun ray is nothing but combination of, I mean to say, shining atoms. It is not a homogeneous thing.

Anything you take. Anything you take. You are artist. You take a point, any color, and you photograph. If you analyze it with a microscope or magnifying glass, you'll find so many spots. Is it not? You are also artist. So in God's nature, there is no . . . nothing homogeneous. There is nothing homogeneous. All molecules, atoms, particles, even in the matter.

So similarly, we, we living entities, we are also spiritual atoms. We are spiritual atoms. And our magnitude also has been assessed in the śāstras. That magnitude is stated in the Purāṇas that keśāgra-śata-bhāgasya śatadhā kalpitasya ca (Śvetāśvatara Upaniṣad 5.9).

Keśāgra, your hair. I have no long hair, you have got. Now, you can see the point of the hair, keśa-agra. Agra means the point of the hair. Keśāgra-śata-bhāgasya. Now, the point of the hair, you divide into hundred. That is imaginable . . . that is not imaginable by you, how the point of the hair can be divided into hundred. Keśāgra-śata-bhāgasya. Now, you take one part of that division and again divide into hundred. This is beyond your experience, beyond your power.

The, by arithmetic calculation the mathematicians say that "The point has no length and breadth." Oh, this is . . . this is, this is a disappointment. Because he cannot measure the length and breadth of the point, therefore he says like that. But point has length and breadth. Aṇor aṇīyān mahato mahīyān (Kaṭha Upaniṣad 1.2.20).

Therefore a certain class of philosophers, they are astonished simply by seeing the great magnitude of the Lord. But there is smaller, smallest, aṇor aṇīyān. These are much smaller than the atom magnitude. But that is beyond our experience. Therefore we say nirākāra.

Nirākāra means we cannot calculate the ākāra, the actual form. Nirākāra does not mean that it has no form. It has form. Just see. That they say, that the point has no length and breadth. Similarly, the soul has everything, length and . . . within that point it has got his head, leg, everything, consciousness, everything there. And because it is beyond the calculation of our human knowledge, therefore they are disappointed: "Nirākāra, nirākāra, nirākāra." Not nirākāra. It has ākāra. But we are so . . . our senses are so blunt that we cannot calculate.
</div>
</div>
</div>