ye ’nye ’ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah aruhya krcchrena param padam tatah patanty adho ’nadrta-yusmad-anghrayah [SB 10.2.32]
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The point is that simply mixing with the sea water is not final salvation. Because the same example. The water is evaporated, again turns into cloud, then again falls, the same water again falls on the ground, then again glides down. So that is not very safe position. But if you take shelter of the ocean as a fish, then there is no question of evaporation. Just try to understand this analogy.
Similarly, brahmeti paramatmeti bhagavan iti sabdyate. The Absolute Truth is realized in three different features. Brahman, impersonal Brahman, brahmeti. Localized Paramatma, the Lord is situated in everyone’s heart, localized Paramatma. And Bhagavan, the Supreme Personality of Godhead. The Mayavadi philosophy is that because God is everything, therefore there is no separate existence of God. This is Mayavadi philosophy. God is everything, that’s all right, but that does not mean God loses His existence. This is material conception. The material conception is that you take anything, suppose you take a piece of paper and you make it into small pieces and throw it, then the original paper has no existence. So the Mayavadi philosophers, they are thinking like that. If God is everything—that’s a fact, God is everything—but that does not mean that God is lost of His own existence. That is material.
Purnasya purnam adaya purnam eva avasisyate. This is the Vedic information. You take… Here we have got experience, one minus one equal to zero. But we get the Vedic information that one minus one equal to one, one plus one equal to one. Purnasya purnam adaya purnam evavasisyate. You take whole thing, but still, advaita acyuta. Acyuta. Advaita. God may expand Himself and so, eko bahu syam, He has expanded Himself as svamsa and vibhinnamsa. Svamsa means visnu-tattva, just like Krsna, Balarama, Vasudeva, Sankarsana, Aniruddha, Pradyumna, Narayana, Visnu, Maha-Visnu, Garbhodakasayi Visnu, so many. Ananta, advaita acyuta ananta- rupa. So ananta-rupam, that does not mean the original, krsnas tu bhagavan svayam, He is lost. No. He is not lost. He is there, although He has expanded Himself. We are also expansion of Krsna. We are vibhinnamsa. We are small particles, not with the full power. The Visnu expansion, They’re with full power. We, living entities, we are also expansion, eko bahu syam. That one God has become many. As visnu-tattva, as Visnu energy, as Visnu svamsa, as Visnu vibhinnamsa, so many He has expanded.
Just like the Sun, you can understand. What is this material world? It is the expansion of sun’s heat and light, that’s all. Any scientist knows. But there are so many varieties of expansion. It is due to the sunshine that the trees are growing in different foliage, different color. There are so many fruits and flowers, they’re growing, and as soon as there is no sunshine, everything becomes desert. There are seven colors in the sunshine. From material point of view, you can understand how much potency is God, Krsna. Parasya brahmanah saktis tathedam akhilam jagat. Parasya brahmanah saktis. Our philosophy is that God, everything is God. That is sakti parinamavada. He is everything by His potency. Not that He is finished. That is also explained in the Bhagavad-gita, aham sarvam idam tatam jagad avyakta-murtina. In my impersonal feature I am spread all over the universe, all over the world.
The Nectar of Devotion
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Bombay, January 9, 1973
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