The guru's mercy, like rain upon a forest fire, extinguishes material existence through hearing and chanting of Krishna's holy names.Listen — Srila Prabhupada Uvaca
Śrīmad-Bhāgavatam 3.26.39 — January 14, 1975, Bombay 750114SB-BOMBAY [23:15 Minutes] SB-03.26.39_750114SB-BOMBAY Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [devotees repeat] [leads chanting of verse, etc.] dravyākṛtitvaṁ guṇatā vyakti-saṁsthātvam eva ca tejastvaṁ tejasaḥ sādhvi rūpa-mātrasya vṛttayaḥ [SB 3.26.39] [break] [03:14] "My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence." Prabhupāda: dravyākṛtitvaṁ guṇatā vyakti-saṁsthātvam eva ca tejastvaṁ tejasaḥ sādhvi rūpa-mātrasya vṛttayaḥ [SB 3.26.39] So little explanation is there.
This is the transformation of the elements, how from sky, the air; from air, the fire; fire, water. Everything in that proportion is explained by Sāṅkhya philosophy, how one after another, the form, taste, smell, touch are appreciated in different objects differently. Just like some eatable things—the form is appreciated by taste. The flower—the form is estimated by its smelling, aroma.
So that is being explained. [aside:] You can read the purport. Nitāi: "Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form." Prabhupāda: Just like the air.
We cannot see, but we can touch. The air passes. It touches our body. We can understand, "Now the air is passing." Then? Nitāi: "Visible forms are understood by analytical study of their constitution.
The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and the qualitative constitution are the basic principles in understanding the form of an object." Prabhupāda: So actually, everything has got form, and there is—why not?—the form of God also. He has got virāḍ-rūpa, and He has got small, also, rūpa.
We have got experience of the virāḍ-rūpa in the Bhagavad-gītā. But that is not permanent rūpa. Permanent rūpa of Kṛṣṇa: dvi-bhuja-muralīdhara. He has got two hands and playing on flute.
That is permanent rūpa. Virāḍ-rūpa, as it was shown to Arjuna, it is called naimittika, "under certain conditions." That is not eternal rūpa. Advaitam acyutam anādim ananta... Anādi, eternal. The eternal rūpa is described in the śāstra, veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs. 5.30] The eternal form is veṇuṁ kvaṇantam: Kṛṣṇa is always playing on His flute.