AC Bhaktivedanta Swami Prabhupada
New Vrindaban, September 1, 1972
So God is not within the creation. In the Vedic literature, therefore, description of God’s body is given as sac-cid-änanda-vigrahaù. Vigraha means form. Sac-cid-änanda vigrahaù. Isvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù [Bs. 5.1]. He is not formless. He has got His form, but it is a different form. How we can understand? Because we have got experience of this material world. We cannot see anything subtle. Gross things we can see. Therefore we can understand by our thoughts what kind of form God has got. Sac-cid-änanda-vigrahaù [Bs. 5.1]. Sat means eternal, cit means knowledge, and änanda means blissful. So if we compare with our body, then we can understand what is sac-cid-änanda-vigrahaù [Bs. 5.1]. Sat means eternal. So if we compare with our body, this body is not eternal; it is destructible. It has got a history, it is produced at a certain period, it exists for a certain period, it grows, it gives some by-product, then it becomes older and older, and then vanquished, no more. That is our practical experience, we know. But God’s body is eternal. Therefore He hasn’t got a body like this. This body is not eternal. Everyone can understand. But His body is eternal. Another symptom, sat, cit. Cit means knowledge. So we have got also knowledge, but not full knowledge. That has been described in the beginning of Çrémad-Bhägavatam, what is the nature of God. Nature of God is described, janmädy asya yataù [SB 1.1.1]. Nature of God means He is the supreme source of everything. Whatever, janma… Janmädy asya [SB 1.1.1]. Janma ädi. Ädi means “beginning with janma.”
Just like I have already described my body, your body, has a history of janma, or birth, a date of birth. So janma ädi means birth and sustenance and death. We have got this body produced or born at a certain date. It keeps, sustains, for a certain period-say fifty years, sixty years, or a hundred years, utmost—and then again it is destroyed. Therefore janma ädi means birth is also coming from Him, maintained also by Him, and when it is destroyed, it goes unto Him. That is called janma ädi, means birth, maintenance, and annihilation. Janmädy asya [SB 1.1.1]. All this material world, they are undergoing the same process. Janma, sustenance, and end. Everything. This universe also is like that, everything, even the ant’s body or my body, your body, elephant’s body, or there are many demigod’s body. Just like we have learned from Bhagavad-gétä, Brahmä’s body, it keeps for millions and millions of years. One day we cannot calculate.
So there are different types of bodies within this material world. We can compare. Just like ant’s body, a fly’s body, and my body. A fly’s body may remain for few years, or, few hours. So our body may remain for few years. And similarly, there are other living entities like Brahmä, their body remains for a few decades. But every body, each body, is subjected to this law of nature: birth, death, disease, and old age. So God’s body is not like that. It is eternal. Here in this material world we can possess a body which may exist for millions of years, but that does not mean it is eternal. It is not eternal. But God’s body is eternal. Therefore, in the Vedic language, when it is said, niräkära-niräkära means “who has no form”—it does not mean that God has no form. He has got form, but His form is different from this form upon which you have got experience. Our experience is whatever form we can think of, even Brahma’s form, that is liable to be annihilated. But God’s form is not like that. So when in the Vedic language it is said, niräkära—means nir, nir means “not,” and äkära means “form”—that means “God’s form is not like ours.” It is not that He has no form. He has form, but His form is different from ours.