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Прочитано: 53% |
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I worship Govinda, the primeval Lord, only the lip of the toe of whose lotus feet is approached by the yogis who aspire after the transcendental and be take themselves to pranayama by drilling the respiration; or by the jnanis who try to find out the non differentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.
The attainment of the lotus feet of Govinda consists in the realization of unalloyed devotion. The kaivalya (realized non alternative state) which is attained by the astanga-yogis by practicing trance for thousands of millions of years and the state of merging into the non differentiated impersonality of Godhead beyond the range of limitation attained by non dualists after a similar period passed in distinguishing between the spirituals and nonspiritual and eliminating things of the limited sphere one after another by the formula "not this, not that," are simply the outs its of the lotus feet of Krsna and not the lotus feet themselves. The long and short of the matter is this, kaivalya or merging into the Brahman constitutes the line of demarcation between the world of limitation and the transcendental world. For, unless we step beyond them, we can have no taste of the variegatedness of the transcendental sphere. These conditions are the simple absence of misery arising from mundane affinity but are not real happiness or felicity. If the absence of misery be called a bit of pleasure then also that bit is very small and of no consequence. It is not sufficient to destroy the condition of materiality; but the real gain to the jiva is his eternal existence in his self-realized state. This can be attained only by the grace of unalloyed devotion which is essentially cut or transcendental in character. For this end abstract and uninteresting mental speculation is of no avail.
eko 'py asau racayitum jagad-anda-kotim
yac-chaktir asti jagad-anda-caya yad-antah
andantara-stha-paramanu-cayantara-stham
govindam adi-purusam tam aham bhajami
ekah--one; api--although; asau--He; racayitum--to create; jagat-anda--of universes; kotim--millions; yat--whose; saktih--potency; asti--there is; jagat-anda-cayah--all the universes; yat-antah--within whom; anda-antara-stha--which are scattered throughout the universe; paramu-anu-caya--the atoms; antara-stham--situated within; govindam--Govinda; adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the tame time. Such is the primeval Lord whom I adore.
Krsna is the highest of all entities. In Him is an entity which is termed cit (spiritual) which is distinct from the principle of limitation. By His inconceivable power, He can at will create numberless universes. All the mundane universes owe their origin to the transformation of His external potency. Again His abode is beyond human conception; since all worlds, limited and spiritual (cit) exist in Him and He resides simultaneously in His fullness and entirety in all the atoms in all the worlds. All-pervasiveness is only a localized aspect of the majesty of Krsna, the Lord of all. Though He is all-pervasive yet in His existence everywhere in a medium shape consists His spiritual Lordship beyond human conception. This argument favors the doctrine of simultaneous inconceivable distinction and non distinction, and knocks down the contaminating Mayavada and other allied doctrines.
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