water in desert
|
Imported quote 15670 The Mayavadi philosopher sometimes puts forward the argument of the snake and the rope. In the dark of evening, a curled up rope is sometimes, due to ignorance, taken for a snake. But mistaking the rope as a snake does not mean that the rope or the snake is false, and therefore this example, used by the Mayavadis to illustrate the falsity of this material world, is not valid. When a thing is taken as fact but actually has no existence at all, it is called false. But if something is mistaken for something else, that does not mean that it is false. The Vaisnava philosophers use a very appropriate example comparing this material world to an earthen pot. When we see an earthen pot, it does not at once disappear and turn into something else. It may be temporary, but the earthen pot is taken into use for bringing water, and we continue to see it as an earthen pot. Therefore, although the earthen pot is temporary and is different from the original earth, still we cannot say that it is false. We should therefore conclude that the entire earth and the earthen pot are both truths because one is the product of the other. We understand from Bhagavad-gita that after the dissolution of this cosmic manifestation, the energy enters into the Supreme Personality of Godhead. The Supreme Personality of Godhead is ever-existing with His varied energies. Because the material creation is an emanation from Him, we cannot say that this cosmic manifestation is a product of something void. Krsna is not void. Whenever we speak of Krsna, He is present with His form, quality, name, entourage and paraphernalia. Therefore, Krsna is not impersonal. The original cause of everything is neither void nor impersonal, but is the Supreme Person. Demons may say that this material creation is anisvara, without a controller or God, but such arguments ultimately cannot stand.
(More...) Imported quote 19347 So Vidyapati has sung a song, tatala saikate, vari-bindu-sama, suta-mitra-ramani-samaje. We are trying to be happy here in this material world-how? Suta-mitra-ramani-samaje. Suta means children. Mitra means friends. Society, friendship and love, wife, children... Tata... So one may say, "Unless there is no happiness, how they are struggling for this suta-mitra-ramani-samaja?" So Vidyapati says, "Yes, there is happiness. Certainly there is happiness." Otherwise why these vimūḍhan, foolish people, running after it? So he says that the value of their happiness is a proportion of a drop of water in the desert. Tatala saikate. Tatala means very hot, and saikate means sand. Those who have seen desert, they have got experience how it is intolerable during sunshine, vast, I mean to say, tract of land with sand. So naturally they require water. So if somebody says, "Yes, I'll give you water," and a drop of water. What is called? Proportionate, token. It is called token. "Yes, you want water. Take this water, drop." "What this water will do? This is desert. I want ocean of water, and you are giving me drop of water? What is the value?" So still, we are seeking water there. Therefore it is rightly said, tatala saikate, vari-bindu-sama. Vari-bindu. Suta-mitra-ramani-samaje.
(More...) Link to this page: https://prabhupadabooks.com/?qg=2544
|