God, you know the common definition is "God is all-powerful." Mr. Marwar? God is all-powerful.
Guest: . . . (indistinct)
Prabhupāda: That all-powerful . . . now let us come to our own concept of all-powerfulness. We consider a rich man powerful, a influential man powerful. Then a strong man powerful, a man of knowledge powerful. A man that is very beautiful, he is also powerful, or a woman is beautiful, she is powerful—she attracts so many. In this way, when all the six opulences are together in fullness, he is God. Is it clear?
Mr. Pandiya: Oh, yes.
Prabhupāda: He is God. God means nobody can be richer than Him, nobody can be stronger than Him, nobody can be more beautiful than Him, nobody can be wiser than Him and nobody can be influential than Him. That is God. When you find somebody that, "Here is the richest man in the whole universe or in the whole creation. Here is the most beautiful man in the whole universe," in this way, when you compare the six opulences, then that you will find in Kṛṣṇa. When Kṛṣṇa was present He exhibited this practically. Therefore, Kṛṣṇa is the Supreme Personality of Godhead.
Guest: . . . (indistinct)
Prabhupāda: To nirguna ka artha hota hai, jo bhautik guna se . . . idhar jo guna hai, sattva, raja, tama guna . . . ye guna nahi hai Bhagavan me. (The meaning of nirguna is . . . the material qualities which are there here . . . sattva, raja and tama . . . these qualities are not present in God.) Bhagavān is transcendental, above this universe. That is stated in the Bhagavad-gītā: trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna (BG 2.45). So that nistrai-guṇya means nirguṇa. Bhagavan ka kuch guna hai hi nahi. (God does not have any qualities at all.) He has no qualities—this is nonsense. When one is powerful, all-powerful, how he can think of that He has no good qualities? Is it possible to think like that? That means He has no material qualities. When there is nirviśeṣa, when there are such description, "The Absolute Truth has no form," that means He has no material form.
As soon as there is question of form, we think of form like you have got a form, I have got a form, he has got a form. Immediately we think of form like that. When Veda says: "God is formless," that means He is not under the conception of form which you can conceive. Sac-cid-ānanda-vigraha (Bs. 5.1). So his form, His form is described in the Brahma-saṁhitā, that aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32).
He has got form, but every part of His limb has got the power of other limbs. Just like I can see with the eyes only, but Bhagavān, Kṛṣṇa, can see with His fingers. I can eat with my tongue, with my mouth, but Kṛṣṇa can see (eat) by seeing, by eyes. Therefore His form is not exactly like your form.
And that is also confirmed in the Bhagavad-gītā, avajānanti māṁ mūḍhā ma . . . (BG 9.11): "Because they see Me as a human being, they commit mistake, and they say, 'How it can be?' " Just like Arjuna inquired from Kṛṣṇa, "How can I believe that You delivered the yoga system of Bhagavad-gītā to the sun-god?" Arjuna was taking the position of ordinary man. He is therefore questioning that, "How can I believe? Kṛṣṇa said that, 'I told this Bhagavad-gītā yoga millions of years ago to the sun-god.' "
- imaṁ vivasvate yogaṁ
- proktavān aham avyayam
- (BG 4.1)
Naturally, if I say that thirty thousand years ago I was speaking with (indistinct). You see? But similarly, Kṛṣṇa was supposed that . . . Arjuna, that "How is that? Kṛṣṇa says that so many millions of years He first of all spoke this Bhagavad-gītā yoga to the sun-god?" So he becomes doubtful. So "How can I believe that?" And that answer is there that, "Both you and Me had many, many times birth. You have forgotten; I have not forgotten." So therefore His body is not like Arjuna's body. He becomes formless. He appears.