That is called Absolute. He is not dependent. He is not dependent. Just like if we have lost our sight, we become dependent, no more we can see. But Kṛṣṇa can see with His hand, with His leg. Try to understand. Therefore He is Absolute. This is the meaning of Absolute. Everything is complete. Pūrṇam adaḥ. Pūrṇa means complete. So atheist will say that "You offer foodstuff. Where Kṛṣṇa eats? The foodstuff is still there." But they do not know that simply by seeing, Kṛṣṇa can eat. And because He is complete, He eats and again keeps the thing complete. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (ISO Invocation). He can take everything complete, again it remains complete. Just like when we take food, we finish it: no more. But Kṛṣṇa can eat; at the same time, the things may remain as it is. Otherwise where is the difference between ourself and Kṛṣṇa? That is the difference.
- aṅgāni yasya sakalendriya-vṛtti-manti
- paśyanti pānti kalayanti ciraṁ jaganti
- (Bs. 5.32)
Why it is so? Ānanda-cinmaya-sad-ujjvala-vigrahasya. Vigraha. His form is not like our form. When in the Vedas it is stated "formless," that means His form is not like our form—not that He is formless. The form is of different quality.
- aṅgāni yasya sakalendriya-vṛtti-manti
- paśyanti pānti kalayanti ciraṁ jaganti
- ānanda-cinmaya-sad-ujjvala-vigrahasya
- (Bs. 5.32)
These are possible when the body is made of ānanda-cinmaya-rasa. This body is material. It is not ānanda-cinmaya-rasa. The material body is different from the spiritual body. That they do not know. So when the Vedas says nirākāra, "formless," that means He has no material form; He has got spiritual form. That spiritual form means full of bliss, ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), Vedānta-sūtra. By nature ānandamaya. There is nothing nirānanda.
That is spiritual world, always full of bliss, full of knowledge and eternity. That is spiritual. You live eternally and full of knowledge. Here so many things we do not know. It is full of ignorance, this body, and full of miseries. Moment after moment we are, due to this body, we are always in miserable condition, threefold miseries—adhyātmika, adhibhautika . . . so people do not try to understand this philosophy, but in the Vedic literature, each and every line there is philosophy. Ānanda-cinmaya-rasa-pratibhāvitā.
So this is understanding of Kṛṣṇa. When Kṛṣṇa says that janma karma me divyam (BG 4.9), "My appearance, disappearance and activities, they are all transcendental," so how it is transcendental? Because His body is different from us. The bodily limbs are different from us. The activities of the body are different from us. And because He is full with all potency, in spite of all these transcendental qualities, He can present Himself as one of us. And those who are rascals, they think that "Kṛṣṇa is like us." Because He presents Himself as one of us by His omnipotency, the fools take him as one of us. Avajānanti māṁ mūḍhā (BG 9.11). Muḍḥā means rascals, foolish people. Paraṁ bhāvam ajānantaḥ: "They do not know the transcendental nature of Me." This is transcendental nature, aṅgāni yasya sakalendriya-vṛtti.