Krishna Meri Drishti Mein ~ 08

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कृष्ण : मेरी दृष्टि में ~ 08

event type discourse
date & time 29 Sep 1970 am
location Manali (HP), meditation camp
language Hindi
audio Available, duration 1h 43min. Quality: good. Missing some fragments (under revision).
online audio
video Not available
online video
see also
online text find a PDF transcript of this event
shorttitle KRISHN08
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)."
(Translated as in Krishna: The Man and His Philosophy on CD-ROM)
Question 1
Krishna's life, particularly his childhood, is full of stories of his extraordinary heroism. He killed the tyrant kind Kansa and destroyed demons like Kirti, Agha, Baka and Ghotaka; in a duel he defeated powerful wrestlers like Chanoor and Mustika. He subdued a very venomous snake known as Kalia, and put out a whole forest fire single-handed. Do you think these are true stories or mythical ones? And what do they suggest and symbolize?
In this context I would like to recall your words, "When Krishna says that he is here to destroy the wicked, he actually means to change them, to reform them." But these stories clearly say he really destroyed them. Please explain.
Question 2
Krishna is said to have shown Yashoda, his foster mother, the whole of the universe enclosed in his mouth. He is also said to have gifted his divine eye to Arjuna to enable him to see his universal form. It is also said that Krishna took back the divine eye from Arjuna after he had seen his universal form. Please explain the significance of these episodes.
Question 3
Is divine vision really frightening? How is it Arjuna was scared by it?
Question 4
The last part of the first question remains unanswered by you. According to you, when Krishna says he is here to destroy the wicked, he really means to change them, to transform them. But the many stories of his life clearly say he actually destroyed the wicked.
Question 5
Do you think that the past conditioning of the subtle body and its mind changes with the change of the gross body?
Question 6
One of Marshal Mc Luhan's maxims says: The medium is the message. Some critic substituted "the massage" for "the message" and thus gave an altogether new meaning to the maxim. In the same way can we call Krishna's flute a being's loving call to God? Then I want to know what is the meaning of Krishna blowing his conch, Panchjanya, on the battlefield of Kurukshetra. And is it something symbolic that he carries his flute and a weapon like the Sudar Shanchakra together? There is a shloka, a stanza in the Bhagwad's chapter on maharaas, which describes Krishna's play with the gopis in these words: Yatha abhraka swapratibimba vibhramah -- as if the child is playing with his own shadow. What is the underlying meaning of this metaphor? And a mystic has said that "living being's ego is God's food" is this the reason that Krishna suddenly disappears, from the midst of the dancing gopis in maharaas?
Question 7
You often say that prayer is a state of consciousness. And you also say that prayer is a state of gratefulness. Then how is it that prayer is not non-dualistic?
Question 8
A part of the question still remains unanswered. It is about Krishna's conch, Panchjanya, and his weapon, Chakrasudarshan. And what about the Bhagwad's description of maharaas -- the great dance -- as a child's play with his shadows?
Question 9
It is said that Valmiki wrote the biography of Rama much before he happened, and Rama is also known as an incarnation of the divine. So how is it that there is a sequence, a chain-like continuity in his life?
Question 10
Do you interpret Krishna in the terms of Martin Buber?
Question 11
What does it mean when someone says, "I am God"? Does he turn into a superman?
Question 12
What is the place of memory in what you call a sequential life and in a life of spontaneity?
Question 13
Do not old memories create a problem for Krishna when he is explaining the Geeta to Arjuna?
Question 14
Does not Krishna, in his relationship with Arjuna, make use of his past memories? Is he always young and spontaneous?
Question 15
You say that if someone dies at the hands of Krishna it means that he has earned it through meritorious karmas. To hear you say it gives rise to a blissful pain in my heart. So I venture to ask if all your play-acting is without cause?
Question 16
What you have been saying about Krishna and his myriad virtues has swept us off our feet, and we seem to have turned into his devotees. Is it possible that there are no inadequacies in his life? Is it necessary that we justify his every action whether it is dancing with the gopis or his stealing their clothes or goading pious Yudhisthra to lie about the death of Ashwasthama? And can we call it a scientific approach?
Question 17
Is it possible that sometimes mind and heart, thought and feeling, meet and mingle with each other? Perhaps they do, and it is great. Please comment.

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