Keśāgra, your hair. I have no long hair, you have got. Now, you can see the point of the hair, keśa-agra. Agra means the point of the hair. Keśāgra-śata-bhāgasya. Now, the point of the hair, you divide into hundred. That is imaginable . . . that is not imaginable by you, how the point of the hair can be divided into hundred. Keśāgra-śata-bhāgasya. Now, you take one part of that division and again divide into hundred. This is beyond your experience, beyond your power.
The, by arithmetic calculation the mathematicians say that "The point has no length and breadth." Oh, this is . . . this is, this is a disappointment. Because he cannot measure the length and breadth of the point, therefore he says like that. But point has length and breadth. Aṇor aṇīyān mahato mahīyān (Kaṭha Upaniṣad 1.2.20).
Therefore a certain class of philosophers, they are astonished simply by seeing the great magnitude of the Lord. But there is smaller, smallest, aṇor aṇīyān. These are much smaller than the atom magnitude. But that is beyond our experience. Therefore we say nirākāra.
Nirākāra means we cannot calculate the ākāra, the actual form. Nirākāra does not mean that it has no form. It has form. Just see. That they say, that the point has no length and breadth. Similarly, the soul has everything, length and . . . within that point it has got his head, leg, everything, consciousness, everything there. And because it is beyond the calculation of our human knowledge, therefore they are disappointed: "Nirākāra, nirākāra, nirākāra." Not nirākāra. It has ākāra. But we are so . . . our senses are so blunt that we cannot calculate.
Now, now this, in these days of scientific advancement, you take a dead man. You sit down. Now, we shall see how the soul transmigrates from this body to another. You cannot see. You cannot see. Our eyes are not qualified to see it. Therefore the all the senses, they should be spiritualized. If we want to see the spirit whole . . . the Lord is spirit whole. We cannot see even the spirit part. Our, our . . . we are very much proud of our senses, but our senses are so imperfect that . . . now I see with my eyes, but I cannot see my eyelid. You see? The eyelid is always attached with my eye, but I cannot see.
So our power of using the senses, that is very limited. So we should not depend only on the senses. Pratyakṣa. It is called pratyakṣa-anumāna. There are three kinds of evidences—pratyakṣa, anumāna and aitihya. Pratyakṣa means that you can directly perceive. That is called pratyakṣa. And anumāna, anumāna means you can conjecture, make an . . . "It may be like this. It may be like this. Perhaps it is like this." This is called anumāna. And the other evidence is aitihya. Aitihya means to take evidences from the authority.
So according . . . out of these three evidences, this aitihya evidence, just like we are taking instruction of Bhagavad-gītā, sound, sound vibrated by the greatest personality, Śrī Kṛṣṇa. That sort of pramāṇa is acceptable. That is the best. This is the best way of acquiring knowledge. Because so far direct evidence is concerned, it is impossible. Because our senses are so imperfect, we cannot have anything. We can . . . we can have some direct experience of certain things, but not for all, especially for these spiritual things, which is beyond our experience.