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NITAAI-Veda.nyf > Soul Science God Philosophy > Pushpanjali Impersonalism > 01 Krishna Dasa and Nirvishesha > The Banyan Tree

The Banyan Tree

39)   Do you really think that the shapeless can create shape? Does the non-moving generate motion? Can nothing create something? You say that to become nothing is to become ev­erything, but these two conflicting terms cannot find a harmo­nious meeting place in the infinitesimal living particle or spirit soul. The only void that exists anywhere is the void found in the empty heads of those who try to live without Krishna con­sciousness. What to speak of becoming everything, they con­demn themselves to selfish obscurity and sinful degradation. The living entity may never become nothing, but the mayavadi may indeed become as good as nothing!

40)   The Biblical saying, "Man was made in the image of God," is an eternal truth. As a glove possesses a five-fingered form to fit the hand, so the body has a head, two arms, two legs and so forth because in its original spiritual identity, the soul also has this shape. And Krishna's lovely form, though human-like, is the reservoir of spiritual bliss for all His devotees.

41)    This is confirmed in the first verse of Shri Brahma Samhita, wherein Lord Brahma says, "Krishna is the Supreme Personality of Godhead. He has a transcendental body of eter­nity, knowledge, and bliss." Ishwarah paramah knshna. Sat-chit-ananda vigrahah.

42)    You have given the wonderful example of a mirror. Does not everything reflected within a mirror have its real ex­istence outside the mirror? If it did not exist outside the mir­ror, it could not exist as a reflection within the mirror. Simi­larly the existence of form and shape in the material world

only serve to prove the existence of form and shape in the Spiri­tual Sky. Form, as we see it here in this material world, is a perverted reflection of the spiritual forms of unconditioned and liberated entities who dwell in the ever-blissful abode of the Supreme Lord. The only difference is that forms here are mate­rial and temporary, whereas forms in the spiritual sky—whether people, trees or animals—are anti-material and eternal.

43)    In the fifteenth chapter, first verse of Bhagavad Gita, the example of a banyan tree is given. Now, a banyan tree on the bank of a lake is also seen reflected in the water. The actual tree top marks the lowest point as seen in the reflection. Simi­larly, he who artificially attempts at imitating the topmost ex­pression of feeling in the Spiritual Sky, devotees' love for Krishna, only achieves the depths of degradation. Love affairs of this world are but lusty affairs. True love is not known here. Real love is found only in serving the lotus feet of Lord Shri Hari and His votaries.

44)    Mayavadis are fond of saying brahma satyam jagat mithya: "truth is found in spirit, whereas the material world is false." We Vaishnavas do not hold with this theory. The actual truth is that this world is not false, but temporary. The ele­ments of this world, though material—or composed of the Lord's inferior energy—have real meaning when used in the service of Shri Krishna. Was not this world also created by God? If the creator is real, then the creation must also be real. There­fore, active service unto Bhagavan Shri Krishna, bhakti-yoga, may also be performed while in this body and in this world. Shrila Prabhupada says, "Spiritual plurality is understood by those who are devotees of the Lord."

B ecause mayavadis deny material as wcil as spiritual reality, they are in essence saying that everything is false ex­cept their nonsense theories. Speculate as much as you like, O Nirvishesh, but you can never prove your "void" to be a reality