Prabhupada: This verse is particularly important because it describes the significance of sac-cid-ananda-vigrahah [Bs. 5.1]. The Lord's body is sac-cid-ananda. His body is not like ours. Our body is acit and..., asat, acit and nirananda, just the opposite. Asat means it will not exist, and acit means it is full of ignorance and nirananda... Nirananda means full of miseries. These three qualification of our body, whereas the Lord's body is sac-cid-ananda, it is eternal and full of knowledge and full of bliss. Our body and our self... My body and my self are different. But Lord and Lord's body is Absolute. What is Lord, Lord's body is also the same. So that description is given here. Angani yasya sakalendriya-vrtti-manti [Bs. 5.32]. The Lord is not impersonal. He has got his form. And what sort of form? We should not consider that whenever there is a question of form, the form must be just like one of us. This is foolishness. Now, His form is completely different, just like we have explained. His form is sac-cid-ananda-vigraha [Bs. 5.1], and our, this present material body is asat, acit and nirananda. Just completely different. So His form, His different parts of the body, described in the Vedas, apani-pado javano grahita pasyati... "He has no hands and legs; still, He accepts all that you offer to Him.'' In the Bhagavad-gita also we'll find that
patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
"My devotees..." God is not... The Lord is not in need of our offering, but still, He is so kind, if we offer Him something... Patram puspam phalam toyam. Not that we have to offer him very luxurious things, very high valuable things. He says that even a piece of leaf, patram, a piece of flower, patram puspam, a piece of fruit and little water... That means these four things can be secured by any poor man in any part of the world. There is no botheration for securing a piece of leaf, a piece of flower or a little water or a piece of fruit. Any poor man, any rich man, can secure. And the Lord says, patram puspam phalam toyam yo me bhaktya prayacchati: [Bg. 9.26] "Anyone who offers Me these four things with devotion, with love, I accept them. I accept them." Why? Now, tad aham bhaktya upahrtam asnami. "Because that is secured with sincere love for Me." The Lord accepts our love. Now, the Lord is... You cannot see Him. He is far, far away, and still, He is within us. Therefore His hands is not like our hands. The Vedas... When the Vedas describes, "The Lord has no hands," that means He has no hand like ours, not that a two-feet hands which we have got, or two or three-feet hands, not this hand. His hand is so large that He can extend His hand in any part of His creation, millions and billions miles away, and everywhere. That is the specific significance of His body. So this is described here.
angani yasya sakalendriya-vrtti-manti
pasyanti panti kalayanti ciram jaganti
govindam adi-purusam tam aham bhajami
And another special significance of the parts of His body, limbs or hands or legs, eyes, ears... What is that significance? Now, each part of His body has got all the potencies of other parts of the body. Just like with our eyes we can simply see. But the Lord, He can not only see by His eyes, transcendental eyes, but He can also hear, He can also eat. All the... All the functions of all other parts of the body, He function by any part of His body, not that a particular part of the body can function only for a particular purpose, no. Just like simply by glancing... In the Vedic literature it is said, sa aiksata sa asrjata: "Simply by seeing, simply by seeing, He impregnated all the energies for creating, simply by seeing." Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Simply by His glance. Simply by His glance He impregnates the material energy for functioning. It is going on. So He has got all the potencies in all the parts of His body. Angani yasya sakalendriya-vrtti-manti pasyanti panti kalayanti [Bs. 5.32]. That is the difference between His body and our body. So when there is description in the Vedas that "He has no leg, no hand, no eyes, "that does not mean He has no eyes. He has got eyes, but not these eyes just like we have got conception. So here it is explained that angani yasya sakalendriya-vrtti-manti [Bs. 5.32]. His parts of the body are invested with all the potencies of other parts of the body. With any part of His body He can function any work.
(Sings Brahma-samhita, verses 32-35, 37, 38, 29) Premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti [Bs. 5.38]. Now, people say that "Whether God can be seen? If anyone has seen God?" Yes, God can be seen. There is no doubt about it. But it requires some qualifications. Not some, but only one qualification. God is so kind that He does not require any material qualification. He does not require that you should be very learned man, very beautiful, or very rich man, or a king or emperor or minister or president, no, nothing of the sort. You can be anything. But only one qualification required. Then you can see God. What is that qualification? (Sings:) Premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti [Bs. 5.38]. That qualification is unalloyed love. That's all. One who has achieved that unalloyed, unalloyed love for God... Unalloyed love means without any tinge of philosophical speculation or fruitive activity. That's another subject. It requires great explanation. But unalloyed love means without any tinge of material color. (indistinct) That is called unalloyed. Even philosophical speculation or fruitive activities, if it is offered to the Supreme Lord, that is not love. Love is above this. So if one can achieve that unalloyed love for God, with that, I mean to say, magic wand, the eye becomes eligible for seeing God. Premanjana-cchurita-bhakti-vilocanena [Bs. 5.38]. And that, that eye, is called devotional eye, devotional. We have to... Not only eyes, but every part of our body, we have to spiritualize by the contact. By the contact of spiritual service in devotion of the Lord, we can gradually spiritualize our whole act of senses. Just like a iron rod put into the fire. Gradually the temperature rises. It becomes warm, warmer, warmest, very hot, then red hot. When it is red hot, then it is no longer iron; it is fire. Similarly, by our contact in devotional service of the Lord we can change the whole position of our material existence. And we have... If we have developed to that state of unalloyed love for God, then God can be seen twenty-four hours, not that once seen and again not seen. No. This is described here, that santah, the great devotees, unalloyed devotees, who are liberated souls, have no connection with material activities or philosophical speculation, such unalloyed devotees, because their eyes are smeared with the ointment of love only, therefore they can see the Lord sadaiva, always, twenty-four hours. (Sings Brahma-samhita, verses 38, 39, 29, 40, 41.) (end)
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