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Philosophy of Diuine Loue

understanding. Only one who possesses the required


detachment, specified in the scriptures, attains deservedness
for the path of jiianayoga. Such a deserving person is rare,
one among millions. Sarilkaracarya specified the following
The Mystery of Descension condition for attaining deservedness.

suddhayati hi nantaratma
Although people accept the possibility of the Impersonal kr~':Iapadambhojabhaktimrte
assuming a Personal form, some question the necessity of (Sarhkaracarya)
a descension. They argue that if God is Almighty, why can
He not perform all the necessary actions from His Own Abode? It is impossible to attain purification of the heart without
There are innumerable reasons for the descensions of God. devotion to Lord Krsna
No one can limit them. Let us understand the secret behind ... , and no one can attain deservedness
without this purification. Further, of those who do manage
the descension of God.
to attain deservedness, very few manage to attain liberation.
Therefore, being causelessly merciful, God descended on earth
hari avatara hetu jehi hoi to help the suffering souls in their devotion. It was through
idamitthariJ kahi jata na soi these descensions that the innumerable names, attributes,
(Ramayana) qualities and pastimes of the Personal form were revealed
to us, taking the support of which, innumerable souls have
To point to any specific cause as the reason for a crossed the ocean of material bondage and attained eternal
descension of God, is making an unauthorized attempt. The Divine bliss. We have the striking example of a great sinner
actual truth can be understood only by an incarnation of the like Valmiki, who was unable even to utter the word 'Rama'!
Supreme. Nevertheless, different reasons have been suggested. He too became a great Saint through the power of the Divine
In my opinion, the most important reason for the descension name. It ·is ..in this context that Veda Vyasa wrote-
of God can only be causeless mercy. One who is free of
all selfish feelings of love and nate and is eternally self- bhave'smin klisyamananariJ avidyakamakarmabhi~
contented, has no personal self-interest in any action. His sravanasmaranarhani
. . . karisyanniti
. kecana
every action is for the benefit of others. God is well-known
(Bhagauatam)
to be unconditionally merciful. It is due to this nature of
causeless grace that He descends on earth.
Constant contact with this world of form and qualities
Now the question is, in what way has God causelessly has made it the nature of liVing entities, that their interest
graced the individual souls through His descensions? The is aroused only in an entity with form arid qualities. Hence,
answer to this is very simple, but nevertheless requires God descended on earth to provide this opportunity for

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individual souls. Meditating on His Divine forms and qualities, acts of grace upon individual souls during His descensions,
innumerable souls have been blessed eternally. hearing which, other souls are inspired to surrender to Him.
Thus they progress speedily towards God with undivided faith.
Another compelling reason is-
The next important fact about descension is that all the
tatha paramahariJsanariJ muninam amalatmanariJ descensions of God are Divine.
bhaktiyogavidhanarthariJ kathariJ pasyemahi striyah
(Bhiigavatam) janma karma ca me divyam
(Gitii)
God descended on earth with a form and attributes in
order to immerse the paramaharilsas who worshipped the According to this statement in the Gita, both the birth
Formless, in the bliss of Divine Love. We have ample evidence and actions of God are Divine. It is a matter apart, that
of great paramharilsas such as Sanakadikas, Janaka, Sukadeva, to material souls who are unworthy, both His form and actions
etc., who had attained the bliss of the Abstract Brahman, appear to be material. All the descensions of God are Divine,
but were still irresistably drawn to the ecstasy of Divine Love perfect.
bliss. In spite of this evidence people deny the necessity of
God descending in Personal form. Had there been no None of the descensions are big or small, or partial.
descension, then the followers of the Formless Absolute would You cannot make fractions of God. He is always perfect and
have loudly proclaimed that God can never be 'Sakara' uniform in every situation. Veda Vyasa clearly states-
(endowed with form). Although there is no difference between
the Impersonal and Personal, yet God descended with form sarve piirlJa/:a sasvatasca dehastasya paratmana/:a
in order to bless the devotees of the Impersonal with the (Veda Vyiisa)
special nectar of Divine Love. He also proved that both His
Impersonal and Personal forms are one and the same. If they Generally those who worship God have a kind of disease
are not the same, then why were these paramaharilsas that their respective Deity is superior, and the rest are all
forcefully attracted to the Personal form? inferior. This is one of the greatest transgressions against God.
We should not commit this mistake even unconsciously. If
barabasa brahma sukhahiriJ mana tyaga God could be made into fractions, then He would surely not
(Riimiiyal)a) be God.

Besides these, there are other prominent reasons for Most followers of Hinduism are generally followers of
descension, such as establishing righteousness, destruction of either of two descensions, Lord Rama or Lord Kr~l:la. This
demons and protection of the Saints. The main point to does not mean that these descensions are superior to others.
remember is that God gives practical examples through His The question of big and small is totally wrong. The main

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reason is that the Divine pastimes in these descensions are that He has not laid down any strict rules, or made any
far more than in others. These pastimes help devotees to restrictions that could be a problem for any individual soul.
easily become attached to God. It is only from the point This is the reason why God has been referred to as the
of view of engrossing the mind in God that these descensions One who has countless names and forms. It is our ignorance,
have been given special importance. In reality there is no if we bind in limits He, who has countless powers. We have
deficiency or difference in any descension. You may have been given the freedom to decide everything, the name, form
seen sweets made of sugar. On certain festival occasions, etc., as we choose.
sweets in the shape of toys, such as horses, elephants, dogs,
deer etc., are made specially for children. Being innocent at There is no limitation in the choice of a name. Wherever
heart, children always quarrel among themselves. One says, you live or whatever language you speak, you are free to
"I want the horse." and the other says, "I want the dog." chant whatever name you like. God has no objection,
etc. But their parents know that, whether one eats the horse, whatsoever. BeSides, no name is great or small. To differentiate
the dog, or the doll, the sweetness is the same. The difference between them is an unpardonable offence. Observe, Lord
lies merely in the form. In the same way, each descension K,~na's playmates used to call him 'Kanhaiya', Mother Yasoda
possesses innumerable attributes and powers. There is no referred to Krsna and Balarama as 'Kanua' and 'Balua' or
difference in their Divinity at all, whichever descension we 'Lilla'. The g~pis went to the extent of calling Him a flirt
love.
and thief. Instead of being offended by these insulting names,
Lord Kr~na would long to hear them. In Dvarika the name
'Ranachora' is very popular. It means, one who runs away
If someone says that the Bhagavatam mentions only
fro~ the battlefield. Lord Kr~I!a had run to Dvarika in fear
twenty-four descensions, what do I do if I like a twenty-fifth of His enemy Jarasandha. Hence His devotees have
form. Well, you are free to accept any form that pleases affectionately given Him the name 'RaI!acora'. Both the
you, because innumerable descensions have taken place, and devotees and God derive great pleasure from these names,
are still going on in innumerable solar systems. Veda Vyasa proVided there is an intimate loving relationship. Without love,
clearly stated this in the Bhagavatam itself- all the names and forms are virtually of no use. Thus, there
should not be any doubt about the different names of God
avatara hyasariJkhyeya hareh sattvanidher dvija1;J No name is inferior or superior, nor will one name take
(Bhiigauatam1 us to God more quickly than the others. Actually, a devotee
.does not love the awe-inspiring names, forms or actions of
There have been innumerable descensions. Suppose you the Lord. Arjuna saw the gigantic cosmic form of Lord Kr~I!a
desire to worship a descension which has not been referred and requested the Lord to return to His loving form as a
to in the scriptures. You are free do do so. God will have friend. The names that reveal human-like qualities are dear
to assume the form of your choice. God can effortlessly assume to the devotees, because they have an opportunity to realize
any form. Thus you can also worship Him in the age, how kind and affectionate the Lord is towards His loved
complexion, dress etc., of your choice. God is so merciful ones. Although the illiterate rustic maidens of Braja rebuked

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the Lord by calling Him a thief and flirt, He was enraptured are at the same time endless. You can take support of whatever
by their Love. In short, there is no dispute concerning names. quality you like in your devotion. There are no hard and
fast rules concerning the qualities you are expected to
We can take the same thing for granted in the case concentrate upon. Each person has different inclinations, owing
of the Divine lilas (pastimes) of Lord Rama, Lord Krsna etc. to his or her past sarhskaras, hence a particular quality appeals
The pastimes that have been referred to in the s~riptures, to one person and another to another person, and so on.
do ~ot equal even a drop in the ocean, because the pastimes One should not differentiate between these various qualities.
of Sri Rama and Kr~Da have been continuing since eternal You are free to meditate upon whichever quality you find
times, and ever-new pastimes will continue in the future. To most appealing.
suppose there is a limit to the number of pastimes, is foolish.
In the same way, all the Divine abodes are one and
hari ananta hari kathii anantii the same. You can accept whichever abode you like. In fact
(Ramayol}o)
God can even meet you in hell, if you so desire. There
is no place which is not an abode of God.
"There are countless descensions, and also countless
lilas. " We should be careful to maintain feelings of divinity
towards all the abodes of God. The RamayaDa declares-
riimiiya':1a satako~i apiirii
(Ramayol}o)
prabhu vyiipaka sarvatra samiinii
prema te pragata hohiriJ bhagaviinii
(Ramayol}a)
This line too means the same. If someone says that
he would like Lord Rama and Lord Kr~Da to perform certain
"The Lord pervades everything equally... " Hence there
new lilas which have never been performed before, he is
is no place that is not His abode. Nevertheless, we have
naIve. There is no new lila which a material intellect can
imagine, that has not taken place since beginningless time. been given the freedom to choose whichever abode we love
Nevertheless you can meditate on whatever pastime you the most.
choose. The gist of all this is that God can do everything
under the control of your devotion. However, if you apply The same is to be understood with regard to His Saints.
merely an empty imagination without loving feelings, then All of them are equal. We can accept the Saint by whom
there is no question of His performing any kind of lila at we are specially benefited. There should be no ill-feelings
all. towards others.

God is also the abode of all attributes and qualities, which The main point we have to remember is that the

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innumerable names, forms, attributes, pastimes, abodes and powers, and different names have been given accordingly. This
Saints of God are all mutually one. Each one is inclusive question of the manifestation of powers can be understood
of all other names. Hence, if we take support of anyone, through a simple example. A university professor, teaching
we can attain our Supreme goal. Any kind of differentiation his little son the alphabet, has to come down to the level
between them is a grave offence. However, we can devote of intelligence of the child. However, this does not mean
ourselves to whatever name, form, or Saint that appeals to that the capability of this professor is limited to the level
us, without any hesitation. he is using to teach that child. He uses different levels of
communication with his child, his wife and his servant. And
Often in the world, worshippers of a certain name, form when he delivers a lecture in the University, he reveals his
and quality of God condemn those who worship other names, full ability. Similarly there is a difference in the manifestation
forms, and qualities. This is the greatest offence one can of powers in the various descensions of God.
commit. The apparent contradiction we find in the scriptures
is merely a pretence in order to emphasize special devotion Philosophically, all the descensions are eternal, Divine and
to one's own Deity. It is not actual criticism. The scriptures perfect. Now the question is, which descension is the most
declare - appropriate for the meditation of a spiritual aspirant. It is
our experience that the mind not only desires a form, but
na hi nindii nindyariJ ninditum at the same time desires a beautiful and attractive form. Hence,
reflecting upon the subject from this point of view, it is easiest
Whatever criticism we find is only to praise one's own of all to mediate upon two forms only, Rama and Kr~na.
style of devotion. Once the Saint Suradasa sarcastically said If a person tries to meditate upon the descension of Varaha
to Tulasidasa in the language of Saints, "Your Deity Rama, (Boar), then he may only think of a material pig, which is
is a descension who possesses only twelve Divine perfections, not very pleasing to the mind.
whereas my Lord Kr~na is endowed with sixteen; why then
do you worship Lord Rama?" Tulasidasa could have given Again, when we reflect upon the two descensions, Rama
a right answer, but he merely said, "So far I regarded and and Krsna we will come to the conclusion that the descension
loved Rama as a mere prince, but now that you have told of Lo~d· K~sna is sweeter. The number of pastimes performed
me that He is a descension who possesses twelve perfections, during thi~· descension is also greater. In. the beginning, the
my devotion to Him will multiply." This is the unusual language devotee's mind cannot attain stability through mere meditation
of Saints in which there is intimate union within, but pretended upon a form. It has to take the support of Divine pastimes
disparity outside. in order to engross the mind in the spiritual realm. The
pastimes of Kr~na are so irresistably charming, that the
Our scriptures refer to different kinds of descensions, such devotee's mind is forcibly attracted to them. Hence, meditation
as Arhsavatara, Kalavatara, AVeSavatara, Purt:\avatara and so upon the pastimes beco~es easy for him. We ha~e pastimes
on. The difference in these lies only in the manifestation of of all the five bhavas (santa, Dasya, Sakhya, Vatsalya and

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Madhurya) during the descension of Lord Kr~':la. The devotee iitmii tu riidhikii tasya
can contemplate upon any pastime that pleases him and he (Veda Vyasa)
can even change them whenever he desires to. In this way,
devotional practice is quite easy.
"Radha is the soul of Kr~':la." Even the Upanisad refers
to Radha as the Svamini (Divine mistress) of Lord' Kr~':la -
The second point is, although Rama and Kr~':la are one
and the same, the most lovable expression of the bliss of harel;t sarvesvari
Divine pastimes was manifested during the descension of kr~f)apriif)iidhidevi
Lord Kr~':la. This is why the realized Saints, of Lord Rama's
descension, returned as gopis during the descension of
To summarize, the spiritual aspirant can meditate upon
Lord Kr~':la in order to experience the sweet nectar of Divine
both Sri Radha and Sri Kr~':la together, or either of them
Love.
according to his own desire.

Therefore, from the point of view of experiencing the


highest and sweetest nectar of Divine Love, and ease in the
practice of devotion, meditation upon Lord Kr~':la is the most
suitable, as He is the infinitely beautiful and charming ocean
of nectar, the stealer of hearts, and crown of the rasika Saints.

He, the most perfect, transcendental Brahman, Sri Kr~na,


becomes Radha-Kr~':la in the field of Divine pastimes. The
Upani~ad states-

yeyariJ riidhii yas ca krsno


.. . rasiibdhir.
dehenaikal;t kri<:faniirthariJ dvidhii'bhiit
(Radhatapani Upani$ad)

"Both Radha and Kr~':la are one and the same. But they
have assumed two forms for the performance of lilas."

These lilas or pastimes are eternal, hence the forms of


Radha and Kr~':la are eternal. Veda Vyasa declares-
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