Krishna Meri Drishti Mein ~ 12

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कृष्ण : मेरी दृष्टि में ~ 12

event type discourse
date & time 1 Oct 1970 am
location Manali (HP), meditation camp
language Hindi
audio Available, duration 1h 30min. Quality: good (under revision).
online audio
video Not available
online video
see also
online text find a PDF of this discourse
shorttitle KRISHN12
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
We have had the rare opportunity of listening to you speak on Krishna's multi-splendored life -- his raas, his flute, his Radha and his unique weapon, the sudarshan. We would like to hear from you today something about his philosophy, the spiritual discipline and the way of worship that he taught to dispel the delusion of a single person, Arjuna. Here you have before you so many of us who are all deluded and confused. Happily for us you are the most competent authority to remove our delusion.
Question 2
In the course of the past five days you have presented Krishna, who is known as a butter-thief and performer of raas, as a perfect embodiment of the fullness of life and of yoga. If we understand you rightly we can say that Krishna's raas is the true portrayal of existence and his Geeta the quintessence of life itself. You have said that the Geeta, and not the raas, is a testimony to Krishna. You have also said that Mahavira and Buddha were incomplete because they were one-dimensional. And elsewhere you have said about Mahavira that he had transcended even the sixth and seventh bodies and attained to the fullness of yoga. In this context, we should like to know whether it was the Geeta or frivolities like the raas that made Krishna a complete incarnation. We would also like to know if, like Mahavira, all other Jaina tirthankaras were unaware of multidimensional life. And lastly explain: what is samyama (discipline of balance in life) without repression? And what would be its place in spiritual discipline?
Question 3
Please tell us something about Martin Buber.
Question 4
Sartre says, "Existence precedes essence," and you say, "Essence precedes existence." Please explain the actual relationship between the two statements. Please also say something about the confusion in which we find ourselves with regard to the distinction between devotion and discipline, because here in Manali we are participating in a camp meant for spiritual discipline.
Question 5
You often say that when "I" becomes whole it turns into "non-I" or "all". But what you said a little while ago contradicts this statement. It seems you are just shifting the emphasis from one word to another. Is there a difference between the whole "I" and the "non-I"?
Question 6
You have said that while sadhana or spiritual discipline leads to the whole "I", upasana or devotion leads to "no-I", and that they are different things. But then you have also said that devotion and discipline are one and the same thing. Please explain.
Question 7
Meditation seems to be central to the campaign of spiritual regeneration that you have been carrying on for the last seven or eight years. So please explain the difference between meditation and devotion and whether it is meditation and spiritual discipline that is central to your teaching, or devotion.
Question 8
There is yet another contradiction. You said that while Krishna was born enlightened, Mahavira attained to enlightenment through efforts. But in the course of your discourses on Mahavira in Kashmir last year, you said that Mahavira had completed all his spiritual discipline in his past lives, and in his last life as Mahavira he had nothing more to do than give expression to his experiences of enlightenment. If it is so, then Mahavira was also born enlightened. Please comment.
Question 9
Did he come to wholeness straightaway?
Question 10
One last question, if you permit. How is it that Krishna, in all his past lives, has never been ignorant and imperfect?
Question 11
It is a prayer, a request, and not a question. We have now only five days left. So I would suggest that you should devote mornings to answering our questions and evenings to your independent discourses on Krishna and his Geeta.

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