Pasyati. He (Krsna) can see everywhere. Therefore we have to discuss sastra. In the Brahma-samhita it is said, the anga, the different parts of the body of Krsna, has got all the qualities of other anga

Expressions researched:
"Paśyati. He can see everywhere. Therefore we have to discuss śāstra. In the Brahma-saṁhitā it is said" |"The aṅga, the different parts of the body of Kṛṣṇa, has got all the qualities of other aṅga"

Conversations and Morning Walks

1977 Conversations and Morning Walks

Mean cakṣuḥ, eyes, as soon as we think of eyes, we think of our eyes, own eyes. And therefore it is forbidden, "Not like your eyes." Paśyati. He can see everywhere. Therefore we have to discuss śāstra. In the Brahma-saṁhitā it is said, aṅgāni yasya sakalendriya-vṛttimanti paśyanti pānti kalayanti ciraṁ jaganti (BS 5.32). The aṅga, the different parts of the body of Kṛṣṇa, has got all the qualities of other aṅga. Just like we can see with eyes, but Kṛṣṇa can speak also with eyes. He can eat also with eyes. That is difference.

770515 - Conversation - Hrishikesh

Just like in the Upaniṣads it is said, paśyaty acakṣuḥ (Śvetāśvatara Upaniṣad 3.18): "He sees, but He has no eyes." So what is that? How we can think of one is seeing without eye? Aiye. There are so many. Śṛṇoty akarṇaḥ: "He has no ears . . ." So both things are there. When it is said, paśyaty acakṣuḥ . . . Mean cakṣuḥ, eyes, as soon as we think of eyes, we think of our eyes, own eyes. And therefore it is forbidden, "Not like your eyes." Paśyati. He can see everywhere. Therefore we have to discuss śāstra. In the Brahma-saṁhitā it is said, aṅgāni yasya sakalendriya-vṛttimanti paśyanti pānti kalayanti ciraṁ jaganti (BS 5.32). The aṅga, the different parts of the body of Kṛṣṇa, has got all the qualities of other aṅga. Just like we can see with eyes, but Kṛṣṇa can speak also with eyes. He can eat also with eyes. That is difference. Aṅgāni yasya sakalendriya-vṛttimanti. So paśyaty acakṣuḥ means He has different type of eyes, not like our eyes. When there is nirākāra . . . Nirākāra means He hasn't got a ākāra, a form, like ours. That is nirākāra. But He has His form. And Kṛṣṇa says . . . So dehino 'smin yathā dehe (BG 2.13): "Within this body, the owner of the body is there." But if the owner of the body has no form, how the material form has come into existence? Just like this shirt has got hand. Because I am the owner of the shirt—I have got hand—therefore the shirt has got also hand. I have got my leg; therefore the pant has got leg. If you say, "The pant has got leg, the shirt has got hand, but the owner of the shirt has no leg, no . . ." is it possible? And this external body described as dress . . . Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). Vāsa, dress. Dress cannot show any hand and leg unless the man who is dressed, he has got his hand and leg. So how He is nirākāra?