Gagana-sadṛśa, that is limited within the purview of our knowledge because we cannot think that anything can be greater than this big sky. No, He is mahato mahīyān, bigger than the biggest, aṇor aṇīyān, smaller than the smallest. Just like we can imagine atom, the smallest. But atom we can see by some way or other, atom. Six atoms, trasareṇu. Six atoms, when it is combined, we can see through the windows with the sunshine so many trasareṇu. Those small particles which we see through the window with sunshine, they are combination of six atom. They are not original atom. But the atomic constitution of the living entity is a thousand times smaller than the atom.
Therefore, aṇor aṇīyān mahato mahīyān: "He is greater than the greatest and smaller than the smallest." The smaller than the smallest, we are. We are also part and parcel. Just like the sun and the sunshine. The sunshine is combination of small atomic molecular parts, shining parts. They are also different. They are not combined together. That is scientific. Similarly, we are also sparks of the Supreme Personality of Godhead. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). You are reading Bhagavad-gītā. You know. That aṁśa, that is described already—one ten-thousandth part of the point. Mamaivāṁśo jīva bhūtaḥ. In another place, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). This material world is important because it is being manipulated by that small spiritual spark, jīva-bhūtāṁ mahā-bāho.
So we are small particles, part and parcel of the Supreme, and they are distributed all over His creation, brahma-jyotir. That is nirākāra. But this brahma-jyotir is not the ultimate truth. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The first realization . . . just like light in the morning. When you see light, you see the light of the sun. But that is not very important thing, sunlight. Of course, we have no other means to understand beyond the sunlight, but we take it sunlight is very important. Actually very important, because through sunlight the whole universe is maintained. It is sunlight. As soon as there is shortage of sunlight, the place becomes immediately condemned. As soon as there is sunlight, we feel pleasure, "Oh, today is very sunny day, nice."
So sunlight is always there, but it is being covered. The sunlight is not covered, sun is not covered, but our eyes are covered. Suppose there is cloud. A cloud may expand, say, a hundred miles. But do you think the sunlight is a hundred miles? You cannot estimate—millions and millions of miles. So what hundred miles cloud can cover the sun? The hundred miles, “One cloud can cover my eyes”. And we say: "Today sun is covered by the cloud." That is our ignorance.
Similarly, the Supreme Brahman, who is spreading the effulgence of light, He cannot be covered. We are covered. We, the small particles, we are covered. Mohita. Tribhir guṇamayair bhāvair mohitam. Mām eva nābhijānāti (BG 7.13). In the Bhagavad-gītā this is. They are bewildered by this external energy. Their eyes have been covered. Their eyes . . . our, because we are very small, so our senses, the capacity of the senses, they are also limited. Although we have got all the qualities, because fire and a spark of fire qualitatively the same, but qualitatively (quantitatively) different. Similarly, we are Brahman, and Kṛṣṇa is Para-brahman, Supreme Brahman. Nityo nityānām, the chief of the all eternals. Cetanaś cetanānām. He is the supreme living entity of all living entities. He is also living entity. So if I am a living entity, I have got a form, so why the supreme living entity will not have a form?
This is poor fund of knowledge. He is not nirākāra. But we cannot estimate His ākāra. That is nirākāra. Nirākāra means to estimate. We cannot estimate how big He is. That means nirā . . . Nirākāra does not mean formless. When there is in the śāstra nirākāra, this word is used, nirākāra means He has no prakṛta-ākāra, material form. That is nirākāra, not that He has no form. That is poor fund of knowledge. He is sac-cid-ānanda-vigraha (Bs. 5.1). Therefore Kṛṣṇa says in the Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11): "My original form is like human being." And the Bible also it is said, "Man is made after the form of the God."
So God has a form just like a human being, two hands, two legs, and He Himself comes to show Him. That is Kṛṣṇa. He is not nirākāra. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha. Vigraha means form. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). That is stated in the Bhagavad-gītā. You know. Avyaktaṁ vyaktim āpannam: "The original is impersonal Brahman. Now He has taken form." This conclusion, who makes? Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ: "Those who are less intelligent, whose intelligence is very poor, they consider that ultimately I am nirākāra. I have taken the form." Sākāra-nirākāra.
No. Kṛṣṇa says, sambhavāmy ātma-māyayā (BG 4.6): "I come out of My good will." Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7): "At that time I appear." Therefore Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). We have to understand Him in truth, not by imagination, not by malinterpretation, but by fact. The fact is being explained by Kṛṣṇa Himself. Why we should go to understand Kṛṣṇa by the commentary of some less intelligent, some poor fund of knowledge? Why we should?
So this Kṛṣṇa consciousness movement means we are presenting the Bhagavad-gītā as it is. That's all. We have no difficulty. We have no difficulty because Kṛṣṇa is accepted as authority, the Supreme Personality of Godhead, by all the ācāryas; not only formerly, like Vyāsadeva, Nārada, Asita, Devala, many, many big, big stalwart . . . Vyāsadeva everyone knows. Vyāsadeva is the original writer of Vedic knowledge, Vedavyāsa. He accepts Kṛṣṇa as the Supreme Personality of Godhead. His disciple Nārada accepts, the Supreme Personality of . . . Vyāsadeva's guru, Nārada. Nārada's guru, Brahmā, he accepts, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.