Krishna Meri Drishti Mein ~ 14

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कृष्ण : मेरी दृष्टि में ~ 14

event type discourse
date & time 2 Oct 1970 am
location Manali (HP), meditation camp
language Hindi
audio Available, duration 1h 53min. Quality: good (under revision).
online audio
video Not available
online video
see also
online text find a PDF transcript of this event
shorttitle KRISHN14
notes
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)."
synopsis
(Translated as in Krishna: The Man and His Philosophy on CD-ROM)
Question 1
You say that on Krishna's path self-remembering is enough; it does not leave room for any other spiritual discipline. But since you also speak about disciplining the seven bodies, can you give us a brief sketch of Krishna's discipline in the context of the seven bodies?
Question 2
We are grateful to you for your superb exposition of action, inaction and non-action. You had explained to the foreign disciples of Mahesh Yogi when they met you in Kashmir last year about the significance of inaction in achieving self-knowledge, and we have now no confusion about it. But some confusion surely arises from Krishna's exposition of inaction in the Geeta. He emphasizes the importance of inaction, but it seems to be confusing, because it has more than one meaning. He says that a yogi is one who, having acted does not think he has acted, and a sannyasin is one who does not act and yet action happens. There is yet another side to this question which seems important. Shankaracharya says in his commentaries on the Geeta, that a wise man does not need to act, because action belongs to the doer. And you say that we don't have to act, because action happens on its own. But what will happen to Arjuna's individuality if he consents to be just an instrument in the hands of existence?
Question 3
It is said that Shankara's mayic world, illusory world, really means a changing world, not a false one. What do you say?
Question 4
Is it a kind of compromise on the part of Shankara when he says that maya is inexpressible?
Question 5
Now you say that hesitation is good. Earlier you said that indecisiveness is destructive and that one must know clearly where he stands. Please explain.
Question 6
You say that Shankara's commentary on the Geeta is incomplete. There are dozens of commentaries on the Geeta. Can you say if any one of them is complete? Do you think Lokmanya Tilak's interpretation is complete? At least it does not take an escapist view of life; it is activist and moralistic. Or are you trying to synthesize Tilak's activism with Shankara's supra-moralism?
Question 7
What is it that you are saying right now?
Question 8
And what is the other thing?
Question 9
A part of my question remains unanswered. Do you think the Geeta will be complete if Shankara's supra-moralism and Tilak's activism are made into one piece? Because the supra-rationality that you speak about is echoed by Shankara, not Tilak; the latter is out and out a moralist. On the other hand Tilak, not Shankara echoes your positivism, your dynamism. Shankara is for renunciation.
Question 10
Do you become Krishna himself when you speak about him?
Question 11
Shree Arvind has written a commentary on the Geeta in which he talks about the relationship between the creation and its perception. From one point of view it is reality that is important, and from another its perception is important. In his concept of the supramental he believes that divine consciousness is going to descend on this earth, but this concept of his seems to be dualistic. What do you say? And do you think that Raman Maharshi's concept of ajatvad, of unborn reality, is closer to you and to Chaitanya's concept of achintya bhedabhedvad, or unthinkable dualistic non-dualism? And can you shed some light on the episode of Arvind seeing Krishna's visions?
Question 12
You compare Raman with Buddha who happened in the distant past. Why not compare him with Krishnamurti who is so close by?
Question 13
Please tell us something about Raman's ajatvad or the principle of no-birth.


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