As stated in Bhagavad-gita (2.14): matra-sparsas tu kaunteya sitoshna-sukha-duhkha-dah agamapayino nityas tams titikshasva bharata O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. In the conditioned state of life, the body is used as our dress, and as one needs different dresses during the summer and winter, we conditioned souls are changing bodies according to our desires. However, because the body of the Supreme Lord is full of knowledge, it needs no covering. The idea that Krishnas body is like ours -- in other words, that His body and soul are different -- is a misunderstanding. There are no such differences for Krishna, because His body is full of knowledge. Here we receive material bodies because of a lack of knowledge, but because Krishna, Vasudeva, is full of knowledge, there is no difference between His body and His soul. Krishna remembers what He said forty million years ago to the sun-god, but an ordinary being cannot remember what he said the day before yesterday. This is the difference between Krishnas body and our body. Therefore the Lord is addressed as vijnana-matraya paramananda-murtaye. Because the Lords body is full of knowledge, He always enjoys transcendental bliss. Indeed, His very form is paramananda. This is confirmed in the Vedanta-sutra: anandamayobhyasat. By nature the Lord is anandamaya. Whenever we see Krishna, He is always full of ananda in all circumstances. No one can make Him morose. Atmaramaya: He does not need to search for external enjoyment, because He is self-sufficient. Santaya: He has no anxiety. One who has to seek pleasure from other sources is always full of anxiety. Karmis, jnanis and yogis are full of anxiety because they want something, but a devotee does not want anything; he is simply satisfied in the service of the Lord, who is fully blissful. Nivritta-dvaita-drishtaye: in our conditioned life our bodies have different parts, but although Krishna apparently has different bodily parts, no part of His body is different from any other part. Krishna can see with His eyes, and Krishna can see without His eyes. Therefore in the Svetasvatara Upanishad it is said, pasyaty acakshuh. He can see with His hands and legs. He does not need a particular bodily part to perform a particular action. Angani yasya sakalendriya-vrittimanti: He can do anything He desires with any part of His body, and therefore He is called almighty. vedabase.net/sb/6/16/18-19/en1
Posted on: Fri, 29 Nov 2013 11:03:00 +0000
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