The absolute truth

From the moment of birth,
death starts; destruction of homes
in its literal and metaphorical sense
commences with its inception.

I die because of my breath
yet, when I die I cannot breathe
life is destroyed because it eats,
it also perishes when it stops to eat.

All definitions collapse with
Vishwadarshan, Krishna becomes
Radha, he leaves, but never ever
abandons the Vrindavan.

When Arjuna beholds Krishna,
not the one we are condemned
to imagine, like the one playing
with the Gopis, or as the shepherd
with a peacock's feather on his head,
a flute in his hand,
but the Krishna who absorbs destruction,
creation, and operation, in whom duality
of opposites ceases and continues to confuse,
yet coexist, the Krishna who is beyond time
and space, where the part and the whole are
seen at once, where Krishna, in the majestic
scene becomes the stage, the director,
the audience and the performer.

Where all differences become one,
where no rule can be established,
although its existence can be experienced,
Arjuna dared to define the indefinable
in the clumsy lines that overruled all the
rules of meters.

That whose beauty and vivacity cannot be
contained in measured lines, whose existence
cannot be lied in words or description, which
is intertwined like birth and death, whose
vision may be denied to some, but can never
be defined, that which is within us at ease
all the time, but beyond any dogma or proof,
that is the state of the absolute truth.