Krišna-bhakti: mūsų egzistencijos galutinis tikslas

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Srila Bhaktivinoda Thakura, "Vaisnava-siddhanta-mala":

Question. If Sri Krsna's pastimes are beyond matter, then how does He enact His lila in the material world at the end of the Dvapara-Yuga?
 
Answer. Sri Krsna-Lila is certainly transcendental to matter, but by the power of His inconceivable potency (acintya-sakti) He manifests His sports within the material sphere. Even though manifested there, Sri Krsna's pastimes never blend with matter or become subject to the rules of matter. These pastimes of Sri Krsna have two phases: 1) Prakata (manifest in the material world), 2) Aprakata (manifest only in the spiritual world beyond matter) and both conditions are visuddha-cinmaya, or pervaded with the purest divine consciousness. His pastimes are performed only in the most purely sacred realm of Vaikuntha, and they are centered in the forest of Sri Vrindavana. Their manifestation in the material world and in the hearts of jivas is only due to His acintya-sakti as well as His causeless mercy. Even when Krsna's lila is performed in the world of matter, the conditioned souls who partake of the material consciousness (jada-buddhi) are unfortunately cheated; their contact with matter makes them see the lila with faulty vision. Whoever becomes freed from jada-buddhi, just like the two rascals Jagai and Madhai did during the pastimes of Sri Caitanya Mahaprabhu, then they will also be able to understand these truths. Becoming relieved of faulty material vision, such fortunate souls are then attracted to the Lord's pastimes. As long as the jivas cannot understand Sri Krsna-Tattva (the truth about the Lord), then they cannot taste rasa or divine relishable mellows.

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Srila Bhaktivedanta Svami Prabhupada:

etad-yonīni bhūtāni sarvāṇīty upadhāraya
ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā

[Bhagavad-gita 7.6]

[Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution.]

So, as we have explained last morning, all these different forms, both living and not living, jaḍa cetana, animate and inanimate -- everything -- they are products of the two energies of Kṛṣṇa: aparā and parā, inferior and superior. The inanimate is inferior energy -- product of the inferior energy -- and animate is the product of superior energy. But both of them are energies, and they are combination. They are combination in this material world. In the spiritual world there is no display of inferior energy; there is only that superior energy, cetana.

The spiritual world is therefore called living world. There is no manifestation of this acetana, or inanimate. There are also varieties, as we have got here. There is water, there are trees, there is land. Not nirviśeṣa, not impersonal -- everything is there -- but they are all made of the superior energy. It is described that Yamuna River is flowing with her waves, but when Kṛṣṇa comes on the bank of the Yamuna, the waves stop to hear Kṛṣṇa's flute. These are the description. When Kṛṣṇa passes through the roads of Vṛndāvana, the fruits and flowers, they offer their obeisances, and Kṛṣṇa understands, and He takes. This is the position of the spiritual world.

From this material world we cannot conjecture or imagine what is spiritual world, but we can simply understand anubhāva, by perceiving, by realizing.

There are two energies -- that we can understand very easily.

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Srila Bhaktivinoda Thakura:

Try to understand the purport:

atalatvād apāratvād āpto 'sau durvigāhatām
spṛṣṭaiḥ paraṁ taṭasthena rasābdhir madhuro yathā

"'The pastimes of Śrī Kṛṣṇa are absolutely transcendental and therefore they are unfathomable and unlimited. They are unfathomable to the conditioned souls because it is impossible for them to penetrate through the covering of material energy and comprehend the śuddha-aprākṛta-tattva, pure unmanifest truth, that lies beyond this mundane shroud.'

"The pastimes of the Lord are unlimited because rasa, the essence of kṛṣṇa-līlā, manifests itself in an unsurpassable kaleidoscope of proliferating diversities. Even if a devotee, having attained aprākṛta-bhāva, realization of transcendence, were to describe these pastimes, the narrations would inevitably come out in a restricted form because of the inadequacies inherent in any language. Furthermore, if upon some occasion even the Supreme Lord Himself were the speaker upon the subject of transcendence, still the audience would tend to misconstrue the topics of His speech, because their consciousness is contaminated by the māyā-sakti. Under these circumstances, the unlimited ocean of rasa cannot be fully fathomed; one may simply remain upon the shore and try to relish a mere drop."

Vijaya, "Prabhu, this being so, how then may we ever truly attain aprākṛta-rasa, transcendental mellow?"

Gosvāmī, "The sweetness of the nectarean madhura-rasa is unlimited, incomparable, inaccessible and the very nature of kṛṣṇa-līlā. However, our Supreme Lord, Śrī Kṛṣṇa, in particular has two boundless qualities, sarva-śaktimān, omnipotence, and icchā-maya, independent, unimpeded wilfulness, which means He can do exactly as He pleases. Therefore, that which is immeasurable, unlimited and transcendentally inaccessible is made easily available by Him within the limited confines of this material nature. Although this material nature is insignificant and base, the merciful Lord still desires to manifest His most relishable rasa upon this material plane. For this reason, His eternal nectarean pastimes and Vraja, the absolute transcendental abode of the Lord, have appeared within this material creation at Śrī Mathurā-maṇḍala. It is not for us to question how Vraja manifests and how Vraja remains, because the activities of the acintya-śakti are incomprehensible to the stunted intellects of humans and devas alike. Thus, we have received the vraja-līlā of Kṛṣṇa in Gokula, which is the full manifestation of even His most elevated transcendental pastimes. Through meditation upon these pastimes, the path to attain rasa is now fully open to us, and so we have no cause for lamentation."

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Krišnos kūno spalva

Visi šventieji, pasiekę dvasinį tobulumą, ir dvasiškai regintys Krišną, kalba apie Jo nuostabią kūno spalvą, tamsiai melsvą, panašią į lietaus debesų spalvą, arba į lino žiedų spalvą.

Krišnos kūnas yra grynai dvasinis. Panašiai kaip cukrinis ledinukas yra visas sudarytas iš cukraus, taip Krišna yra visas sudarytas iš dvasios. Jo kūno spalva taip pat yra dvasinė. Tai nėra materiali spalva, iš tos spalvų gamos, kuri patiriama materialiame pasaulyje per mūsų fizines akis. Tai yra dvasinio pasaulio spalva, kitokios prigimties.

Tą reikia suprasti, kai matome Krišnos paveikslus šiame pasaulyje. Tamsiai melsva spalva, kuri atvaizduojama Krišnos paveiksluose, tik nurodo į transcendentinę Krišnos kūno spalvą, bet tiesiogiai nėra ta transcendentinė spalva. Kitaip sakant, šio pasaulio mėlyna spalva skiriasi nuo dvasinio pasaulio mėlynos spalvos.

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Kaip indoeuropiečiai atrado Aukščiausią Realybę

Indoeuropiečių kultūra tikriausiai yra pati galingiausia Žemėje nuo priešistorinių laikų. Indoeuropiečiai pasklidę nuo Indijos iki Europos, o galiausiai kolonizavo Šiaurės Ameriką ir Pietų Ameriką, sukūrė galingiausias valstybes ir civilizacijas. Europiečius ir amerikiečius galima būtų laikyti karinguoju ir technologizuotu indoeuropiečių kultūros sparnu, o Indijos gyventojus - dvasiniu indoeuropiečių kultūros sparnu.

Nuo priešistorinių laikų indoeuropiečių išminčiai, gyvenantys Indijoje, gilinosi į dvasinius klausimus, mezgė kontaktus su aukštesnėmis visatą valdančiomis jėgomis. Aukštesnės visatos jėgos ėmė jiems apsireikšti ir atskleisti visos realybės situaciją. Tokiu būdu jie įgavo žinių apie visas visatos sferas ir apie tai, kas yra virš laikinosios visatos, apie realybės dėsnius, kurių reikia laikytis, užsiimdavo meditacijomis, aukojimais, gaudavo naujų vizijų, naujų apreiškimų, ir visą savo patirtį bei žinias užrašydavo šventuose raštuose, tokiuose kaip Vedos, Upanišados, Vedanta, Puranos, Itihasos. Aukštesnės dieviškos asmenybės, kurios jiems apsireikšdavo, laipsniškai atskleidė vis daugiau ir daugiau tiesų apie aukštesnę realybę, kol galiausiai jiems ėmė apsireikšti pati Aukščiausioji Realybė, iš kurios kyla viskas, kuri yra visų priežasčių priežastis. Aukščiausioji Realybė atskleidė įvairius savo pavidalus, formas, tokias kaip Šiva, Višnu, Narajana, Matsja, Kurma, Varaha, Narasimha, Vamana, Rama, Krišna. Nuo priešistorinių laikų Indijoje vyksta labai galingas dvasinis vyksmas, kai Aukščiausioji Realybė įvairiomis formomis, kurių yra nesuskaičiuojamai daug, nužengia į mūsų lygmenį ir parodo Save ir Savo savybes, veiklą, galią, stebuklus.