Krishna Meri Drishti Mein ~ 04
कृष्ण : मेरी दृष्टि में ~ 04
|date & time||27 Sep 1970 am|
|location||Manali (HP), meditation camp|
|audio||Available, duration 1h 32min. Quality: good (under revision).|
|online text||find a PDF of this discourse|
- CD-ROM on this book: "Talks given at a meditation camp at Kulu/Manali, India, (Sep 26-Oct5) except first chapter, given at CCI chambers, Bombay (July 20)."
- Question 1
- What is the time of Krishna's birth? What investigations have been made up to now? And what is your own view on this matter? Do you think an enlightened person cannot rightly answer such a question?
- Question 2
- If a record of Christ's life could be maintained, we know he was born nineteen hundred and seventy years ago. How is it that a similar record of Krishna is not available?
- Question 3
- It is true that the inner most spirit of men like Krishna and Christ is eternal, but their temporal bodies also come and go, and we here are interested in the time-sequence of their temporal bodies. Gross events like Krishna-leela and Mahabharat are worth knowing and we want to be enlightened about them.
- Question 4
- We fully agree with you that we need not concern ourselves with the records of Krishna's gross life, like the dates of his birth and death. But we should certainly want to know the way Krishna lived his life, the message he had for us, the significance of his life's story. You said a little while ago that religion cannot have a history because it is eternal. But what does Krishna mean by dharma or religion when he says in the Geeta that one's own dharma, even if it is qualitatively inferior, is preferable to an alien dharma, that it is better to die in one's own dharma than to live with an alien dharma? He says that every alien dharma is perilous, and should be shunned at all costs. If dharma is one and eternal, why should Krishna think it necessary to divide it into good and bad, into personal and alien?
- Question 5
- It seems that Krishna is trying to suppress Arjuna when he says, "It is better to die in one's own nature than to live in an alien one." Perhaps Arjuna is trying to transcend his warrior's nature and become a brahmin. When he is overwhelmed with grief and compassion, he is just trying to achieve his self-nature, his true nature, but Krishna pulls him back.
- Secondly, you say that Krishna does not dominate Arjuna; on the contrary, he frees him. But as the Geeta begins Arjuna tells Krishna, "I am your disciple and I surrender to you," and when it ends Arjuna says again, "I will do your bidding." Does it not suggest that Krishna has been trying to impose himself on Arjuna as his master?
- Question 6
- You said that Krishna happens to be Arjuna's friend, not his master, and therefore he bears with him so patiently and clears his numerous doubts. But in the same Geeta Krishna says, "Sanshayatma vinashyati -- a doubting mind perishes." He says so looking at the doubting mind of Arjuna himself. But the irony is that Arjuna does not perish, the Kauravas perish instead. Please explain.
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