It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.
The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces - all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.
In the Bhagavad-gītā also it is confirmed, anumantā, upadraṣṭā. Upadraṣṭā means witness. Suppose you are doing something. I have nothing to do with your activities, but I can see, I am seeing what you are doing. So He is upadraṣṭā. And anumantā. Anumantā means the individual soul cannot do anything without the sanction of the Supersoul. Either you may do something good or bad, but it has to be taken sanction from the Supersoul. Just like there is a English version, that "Not a grass moves without the sanction of God." So without sanction of God, we cannot do anything.
You may say that when we do something bad, why God gives us sanction? God does not give us sanction, but we force Him to give us sanction. Therefore He gives us sanction. Otherwise, He does not give sanction. But because we want to do it persistently, so God gives us sanction: "All right. You can do it. And you have to enjoy or suffer the result." Therefore in the Bhagavad-gītā, the last instruction is that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]:
"Don't try to do according to your whims. You just surrender unto Me, abide by Me. Then I shall give you all protection. But if you want to do according to your own whims, and if you do not hear Me, what can I do? You do that and enjoy the result."
In the Bible also it is said, "God said, 'Let there be creation,' and there was creation." That means God is the origin of creation.
The real thing is that God has got body, but not material body. And it is confirmed in the Brahma-saṁhitā that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1].
His body is eternal, full of bliss and full of knowledge. Just opposite. You have got this body which is neither eternal, nor full of bliss, nor full of knowledge. This body is full of ignorance and full of miseries and temporary. Therefore God hasn't got a body like this.
Bg. 9.26 पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: ॥ २६ ॥
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ
it is said, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation].
[The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.]
Pūrṇam means full. If you take full from the full, still, the balance is full. That is the spiritual calculation. Here, one minus one equal to zero, and in the spiritual world, one minus one equal to one. Here one plus one equal to two, and in the spiritual world, one plus one equal to one.
only with patience and perseverance can we realize the transcendental subject matter regarding the Absolute Truth and His different forms
Our present senses are to be rectified by the process of devotional service, and then the Lord Himself becomes revealed to us.
Śrī brahma-saṁhitā 5.38
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
The Śyāmasundara form of Kṛṣṇa is His inconceivable simultaneous personal and impersonal self-contradictory form. True devotees see that form in their purified hearts under the influence of devotional trance. The form Śyāma is not the blue color visible in the mundane world but is the transcendental variegated color affording eternal bliss, and is not visible to the mortal eye.
The form of Kṛṣṇa is visible to that eye in proportion to its purification by the practice of devotion.
the form of Kṛṣṇa, who is Śyāmasundara, Naṭavara (Best Dancer), Muralīdhara (Holder of the Flute) and Tribhaṅga (Triple-bending), is not a mental concoction but is transcendental, and is visible with the eye of the soul of the devotee under trance.
ŚB 1.7.4 भक्तियोगेन मनसि सम्यक् प्रणिहितेऽमले ।
अपश्यत्पुरुषं पूर्णं मायां च तदपाश्रयम् ॥ ४ ॥
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