View source for To understand the form of the Lord, that is not very easy thing. It requires much intelligence. Intelligence, that is also a kind of tapasya

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{{terms|"to understand the form of the Lord, that is not very easy thing. It requires much intelligence. Intelligence, that is also a kind of tapasya"}}
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[[Category:Difficult to Understand]]
[[Category:God's Form]]
[[Category:That Is Not]]
[[Category:Not Very Easy]]
[[Category:Thing]]
[[Category:Require]]
[[Category:Much Intelligence]]
[[Category:That Is Also Tapasya]]
[[Category:Pages Needing Audio - POOJA]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Of course, to understand the form of the Lord, that is not very easy thing. It requires much intelligence. Intelligence, that is also a kind of tapasya. Without tapasya, nobody can understand the form of the Lord, sac-cid-ānanda-vigraha (Bs. 5.1).
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[[Vanisource:720309 - Lecture BG 09.04 - Calcutta|720309 - Lecture BG 09.04 - Calcutta]]
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:mayā tatam idaṁ sarvaṁ
:jagad avyakta-mūrtinā
:mat-sthāni sarva-bhūtāni
:na cāhaṁ teṣv avasthitaḥ 
:([[Vanisource:BG 9.4 (1972)|BG 9.4]])
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This verse, we have been discussing last night, this is distinct explanation of impersonalism and personalism. Actually, there cannot be any impersonal idea. Here Kṛṣṇa says, avyakta-mūrtinā. Even avyakta, nonmanifested, it has also a mūrti, a form. Generally, we conceive impersonalism, voidism, voidism, compared with the sky. Sky is called zero, void, but sky has also a form. We see daily, a big, round form. So there cannot be anything without form. That is not possible.

Therefore Kṛṣṇa particularly says avyakta-mūrtinā. Although it is nonmanifested, but it has got a form. But one who does not take to the real form and takes to the imaginary form, that has been explained in the Bhagavad-gītā, kleśo 'dhikataras teṣām avyaktāsakta-cetasām ([[Vanisource:BG 12.5 (1972)|BG 12.5]]). Those who are attached to the impersonal form, they unnecessarily take some trouble always, kleśaḥ adhika-taraḥ.

Of course, to understand the form of the Lord, that is not very easy thing. It requires much intelligence. Intelligence, that is also a kind of tapasya. Without tapasya, nobody can understand the form of the Lord, sac-cid-ānanda-vigraha (Bs. 5.1). Because generally we take it for granted "form" means a form like me. Kṛṣṇa says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi ([[Vanisource:BG 9.26 (1972)|BG 9.26]]). Now, we offer eatables to the Lord. Kṛṣṇa says tad aham aśnāmi, "I eat." But the atheists cannot see. They cannot see that how Kṛṣṇa is eating. They say that "You offered something to Kṛṣṇa, but He has not eaten. It is lying there; you are eating." But no, Kṛṣṇa has eaten. They do not know how they eat . . . how Kṛṣṇa eats. That is their fault. Poor fund of knowledge.

One has to learn how Kṛṣṇa can eat. Kṛṣṇa can eat simply by seeing. Simply, Kṛṣṇa's all parts, all the indriyas, different parts of the body, limbs, they're as good as Kṛṣṇa. Kṛṣṇa can eat, just like we eat through our mouth, but Kṛṣṇa can eat with His eyes. That is absolute. We have, because we are not absolute, we have got distinction between my our eyes and our hands, our mouth. There are distinction, which is called sagata viveḥ.

We have got difference of body between yourself and myself, and in the body also there are differences. My eyes are different from my hands, my hands are different from my legs. But Kṛṣṇa, being Absolute, He has no such distinction. That they do not understand. Therefore they cannot imagine how God, Kṛṣṇa, can have a form. "If He has a form, then the form is like this, our," the Māyāvādīs, they say. They believe that when Brahman comes, He accepts a material body.

That is defied by Kṛṣṇa: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ([[Vanisource:BG 9.11 (1972)|BG 9.11]]), "Because I come as a human being, these rascals take Me as one of the human being." This is the beginning. Mūḍhā, this word is used, very word. Mūḍhā means rascal. Because Kṛṣṇa comes as this child of Yaśodā-mā or as the son of Vāsudeva, therefore these Māyāvādīs, they mistake that Kṛṣṇa or Brahman has taken the form, accepting the body from māyā. But that's not the fact. Kṛṣṇa is not under māyā. Kṛṣṇa says, sambhavāmy ātma-māyayā: not accepting this material energy. He's ordering, sambhavāmi yuge yuge, sambhavāmy ātma-māyayā ([[Vanisource:BG 4.6 (1972)|BG 4.6]]).

So the so-called rascal scholars, they think Kṛṣṇa and Kṛṣṇa's body are different. As we, we spirit soul, we are different from this body, similarly these Māyāvādīs, they also think that Kṛṣṇa is different from His body. We have several times discussed, a big scholar, when Kṛṣṇa says in this Ninth Chapter man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]), he translates nice, but comments that "It is not to Kṛṣṇa, the person. It is unto the Supreme Brahman who is within Kṛṣṇa." He does not know Kṛṣṇa, that Kṛṣṇa has no such difference. He is Para-brahman. He has no difference as between the soul and the body. He is complete spiritual body, sac-cid-ānanda-vigraha (Bs. 5.1). Kṛṣṇa is sac-cid-ānanda-vigraha, sac-cid-ānanda. So there cannot be any difference between Kṛṣṇa and His soul. There is no such thing.
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