Krishna is ATTACHED! (Verse 3 of Caturślokī Bhāgavatam)

Continuing from verse two – here is the third of the the essential, four-śloka core of Śrīmad Bhāgavatam – recorded in the Second Canto, Chapter Nine, Text Thirty-Five. (Large text is direct, literal translation, small text incorporates the Gaudiya Sampradaya commentaries.)

yathā mahānti bhūtāni
bhūteṣūccāvaceṣv anu
praviṣṭāny apraviṣṭāni
tathā teṣu na teṣv aham

Brahmā: How do you interact with the realities that your magic generates?

Hari: I am within them, yet outside them, too.

Brahmā: Can you give an example to help me comprehend this apparent contradiction?

Hari: The primordial elements of the universe are beyond everything within the universe. Yet they are also within everything in the universe, great and small, because everything has evolved from them. Similarly I am beyond yet within all perceptions of reality.

Brahmā: I know that your phrase “I am within them, yet outside them, too.” must have many meanings.

Hari: Yes, listen:

“I am within everything, but beyond everything.” One important meaning is this: the fact that I am spread throughout all of reality does not mean that I cannot also localize myself and display my individual name, form, qualities, and activities. I can be within all things, but also have my own transcendent individuality distinct from them.

You can also take the phrase as, “I am within some  things, but beyond other things.” This reveals another important meaning: Although factually I am everywhere, my presence is not tangibly obvious within the illusory reality of māyā. My presence is tangibly direct within the reality revealed by yoga-māyā. So I am within the spiritual reality of yoga-māyā, but beyond the material “reality” of māyā.

You can also take the phrase as, “I invest myself into some things, but remain univested from others.” I am everywhere in all realities, but I am very detached from the affairs within the so-called realities of māyā. I merely facilitate everyone’s dreams of independence and self-importance, and I do so in an utterly neutral and dispassionate manner. I “do not invest myself” in those “realities.” Yet I thoroughly and absolutely invest myself in the realities revealed by yoga-māyā. I am extremely attached and passionate to serve the perceptions of the spiritual individuals existing therein. I give myself to them, wholeheartedly and emotionally. I offer my divine beauty simply to serve their divine vision, decorating myself and dancing for them. I offer the divine sound of my flute and my voice to their divine hearing, playing music that delights them, and playfully conversing with them day and night. Thus I enter into their vision and hearing, saturating their eyes and ears. So too do I passionately long to drift into their noses as my intoxicating fragrance, to enwrap their skin with my velvet-silk embrace, and to fill their mouths with the nectar flavor of my kisses. So, my heart is detached from the affairs of māyā, yet passionately attached to the affairs of yoga-māyā.

rasalila painting 1

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