This Kūrma, kamaṭha-rūpeṇa.
Now, the surāsura-gaṇa, they are standing on the ocean. If you go up to your waist in the water, you become dangerously situated. But they were standing. This proves the law of relativity. Everywhere this law of relativity is working. You do not think, because you cannot stand in the midst of the water of the ocean, therefore nobody can stand. That is nonsense.
Ant, a small ant, it is also working. The same thing is going on in the ant society. They are also struggling for existence, eating, sleeping, mating and defending. And we are also doing that. And higher than us, surāsura-gaṇa, they are also doing that. But although the quality of the work is the same, the quantity is different. Quality of the work the same—eating, sleeping, mating and defending.
Everywhere, all living entities, they are struggling. Whole day they are working according to their capacity. And the qualities, what for they are working? Eating, sleeping, mating and defending. That's all. If you just resist one ant, it is coming, if you try to stop, the ant will also resist. It will go this way, that way, this way. It will not agree, "Why you are stopping me?" But it is trying in its own capacity. Similarly, you are also trying to resist in your own capacity by discovering atomic bomb. But as you can smash millions of ants simply by rubbing your leg on the ground, similarly, there are other beings who can finish you simply by rubbing their legs.
Don't think you are all in all. The rascals, the so-called human scientists, they are thinking they are all in all. "I am the monarch of all I survey." That is not. In God's creation there is smaller than the smallest and the bigger than the biggest. Nobody can claim that, "I am everything." No. That is not possible. So they were standing on the . . . without standing, how they are churning? But the sea water is up to the knees. How they can stand? So the seven-mile sea water is up to their knees. Your . . . an ant, even seven inches is sufficient water. And for you, seven feet is sufficient water. Similarly, others, even seven miles is not sufficient. This is the order of . . .
Don't think that these are all stories. Surāsurāṇāṁ mathnatām. "How they can stand on the ocean? How they can churn? Oh, these are all stories." They are not stories. It may be story for you. Just like if you speak to an ant or, what is called, a insect . . . there are many insects, they take their birth . . . we have seen it. In India we see. In this season there are insects. They are called divāli-pokā, insect divāli. Just in the evening they are born. And they flock together before a light, bawnh, bawnh, bawnh, bawnh, like this. And throughout the whole night they will do, and at the end of the night, in the morning, you will see, they are, in a heap, they are lying dead.
So their life, the duration of life is that night. Within that night they take their birth, they grow, they beget children, family, and defend, eat, mate. Everything is complete within the night. And at the end of the night, it is finished. So similarly, if to these flies, if you say: "Oh, we are dying like this, but there is human being, this is only one night. And such . . . there is another day also of the same period. Then together, day and night, such thirty day and night makes their month. And such twelve months make their year. And such hundred years they live," so how the fly will understand?
Similarly, we cannot understand. When the duration of life, Brahmā, is described, we think it is story. Similarly, they will think also story. Nothing is story. In the Vedic literatures all informations are there: their relative life, big and small, smaller than the smallest, bigger than the biggest. Don't think that these description in the Vedas, they are stories. They are not stories. They are facts. But we cannot accommodate in our poor teeny brain. That's all. So what we shall understand about God? It is not possible.
Therefore it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). In our present senses we always think of seeing. But we forget that what seeing power we have got. It is nothing. It is simply under certain condition we can see a little portion. We cannot see perfectly, so we should not believe in our seeing power. So therefore śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136): "You cannot understand Kṛṣṇa and God by your present imperfect senses. That is not possible." Na bhaved grāhyam, "You cannot accept or you cannot receive by your blunt senses." That is not possible.
Then how it is possible? "I have . . . my only asset is these blunt senses. How can I understand God?" Yes: sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. If you engage in devotional service, then God will reveal to you, "Here I am. Here I am. I am like this." Just like Arjuna saw Kṛṣṇa. He understood God. So if we take the position of Arjuna, submissive . . . Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7), surrender, then God, by kindness, because you have surrendered, He will reveal to you. Otherwise, by your so-called calculation, you cannot understand what is the greatest and what is the smallest. But there are things smaller than the smallest and the greater than the greatest. That's all right.