Krishna Meri Drishti Mein ~ 13
कृष्ण : मेरी दृष्टि में ~ 13
|date & time||1 Oct 1970 pm|
|location||Manali (HP), meditation camp|
|audio||Available, duration 1h 25min. Quality: good (under revision).|
|online text||find a PDF transcript of this event|
- 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
- You have said one can encounter Krishna' soul any time, because it is everlasting, nothing in existence dies. If so, what should one do to make it possible? And tell us if one can attain to full devotion through concentration on Krishna's icon and chanting his name and hymns of his praise.
- Question 2
- Do you think Chaitanya's singing and dancing was nothing more than a way of intoxication?
- Question 3
- To Chaitanya Mahaprabhu the world and God were both separate and together; it is called achintya bhedabhedavad, i.e. the principle of unthinkable difference and unity together. Does this principle fit with your principle of the axle and the wheel?
- Question 4
- Today a movement by the name of Krishna consciousness is getting popular in America, England and other countries of the West where things like kirtan are becoming fashionable. Is it a new variety of entertainment or a fad? Or do you think that the ground is being prepared for Krishna's birth in the West?
- Question 5
- At the moment the leadership of the Krishna Consciousness movement in the West has passed into the hands of that irrationalist poet Allen Ginsberg; so far the intelligentsia does not seem to have been impressed by it. You said that the society in which Krishna was born was prosperous, but the Geeta and the Bhagwad mention Krishna's friend, Sudama, who was the very picture of poverty. Krishna says in the Geeta that among sacrifices he represents japa or chanting and that chanting will be the path for the kali-yuga, the dark age, in which we are living. Please comment.
- Question 6
- You explained to us Chaitanya and his principle of the unthinkable togetherness and separateness. You spoke about Ginsberg and his irrationality. Earlier you dealt with the significance of words becoming mantras and also with the changing of names. You have also said that words give rise to dualism. But Krishna says with authority that one who utters "Aum" and meditates on God with awareness at the time of his death attains to moksha, the highest state of being. It means that there is a word -- "Aum" -- that can lead to non-dualism. How do you look at "Aum"? Is it rational or irrational? And what difficulties came in your way of giving "Aum" a place in your Dynamic meditation?
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