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The small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point

Expressions researched:
"the small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point"

Lectures

Bhagavad-gita As It Is Lectures

The small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point. Therefore those who are mathematicians, they say: "Point has no length, no breadth." But actually that is not a fact.

Our beloved student Śrīmān Hanumān Gosvāmī has already given some introduction about our movement. Lord Caitanya, five hundred years ago, ordered it. Lord Caitanya is accepted as Kṛṣṇa Himself in the form of a devotee. Kṛṣṇa, when He was personally present, He stressed that He is the Supreme Personality of Godhead. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). I understand that you are reading in this hall Bhagavad-gītā regularly. You know all these verses. Mattaḥ parataraṁ nānyat asti kiñcit. Kṛṣṇa says, mattaḥ: "beyond Me." Just like if I say, "Beyond me, this person," similarly, Kṛṣṇa says: mattaḥ parataraṁ nānyat.

So your prayer, nirākāra, or gagana-sadṛśa, that is one feature of Kṛṣṇa. Kṛṣṇa is person. The nirākāra, Brahman feature, is His effulgence of the body. That is expressed in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā. The Absolute Truth is realized in three angles of vision according to the capacity of the devotee. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Tattva-vit. Tattva-vit means one who has realized the Supreme Truth. He is called tattva-vit. Tattva means Supreme Truth, and vit means one who knows.

So vadanti tat tattva-vidas tattvam. Those who know what is Absolute Truth, they say that is the Absolute Truth which is advaya-jñāna. Advaya-jñāna means without any duality. Just like here in this material world it is called dual world, duality. Everything cannot be understood absolutely. If I say . . . it is a, rather in ordinary language, relative world. Here everything is relative. Just like if I say: "father," "father" has no meaning if there is no son. Duality. If I say: "good," so unless I have got idea of bad, I cannot understand good. If I say "light," unless I have got conception of darkness, I cannot understand light.

So here everything is duality, relative knowledge, relative world, but in the absolute world everything is one, spirit. Here . . . because here we have got experience two energies, spiritual energy and material energy, working. The material energies are the physical elements, bhūmir āpo 'nalo vāyuḥ (BG 7.4): earth, water, fire, air, sky and, in subtle form, mind, intelligence, ego. They are all material. Mind is also material, intelligence is also material, but they are subtle forms. And spiritual existence is the living entity, as we are. These things are very nicely explained in the Bhagavad-gītā. Apareyam itas tu viddhi me prakṛtiṁ parām. The material, physical elements, they are inferior quality of . . . inferior quality, energy, of Kṛṣṇa. But the superior quality of energy we are, living entities. Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5).

Therefore here in this material world there are two energies working. In the spiritual world there is only spiritual energy working. But in the material world, two energies are working: material and spiritual. Material energy is dependent on spiritual energy. Spiritual energy is prominent everywhere, in this material world and the spiritual world. Here also, the matter is developing upon spirit, not that spirit is manifesting under certain conditional stage of matter. That is a wrong theory.

For example, the small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point. Therefore those who are mathematicians, they say: "Point has no length, no breadth." But actually that is not a fact. You have no eyes to see the length and breadth of the point. You are so blunt, your senses are so limited, imperfect, that you cannot imagine that a point can have length and breadth. But we get information from Vedic literature, not only the point, but one ten-thousandth part of the point is measured. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīvo bhāgaḥ sa vijñeyaḥ (Śvetāśvatara Upaniṣad 5.9).

Because we have no imagination, we have no instrument, neither we have sufficient knowledge what is the length and breadth of the form of the living entity. Therefore Vedic literature gives you an idea that you just try to imagine one ten-thousandth part of the point, and that is the measurement.

Page Title:The small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point
Compiler:SharmisthaK
Created:2022-09-30, 05:06:11
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=1, Con=0, Let=0
No. of Quotes:1