Krishna Meri Drishti Mein ~ 17
कृष्ण : मेरी दृष्टि में ~ 17
|date & time||3 Oct 1970 pm|
|location||Manali (HP), meditation camp|
|audio||Available, duration 1h 0min. 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
- As your discourse gathers momentum we are carried away with it, we give up resisting it, rather we try to flow with you. But our difficulty is that your energy is so powerful that we cannot keep pace with you. In the book named "The way of the white cloud" it is said, "Sometimes I take away the man, the subject, but do not take away the circumstances, that is object. Sometimes I take away the circumstances, but do not take away the man. Sometimes I take away both the man and the circumstances. And sometimes I take away neither the man nor the circumstances." You spoke about Shree Arvind this morning. I agree with you to a large extent, but I have some reservations in regard to your interpretation of Arvind seeing visions of Krishna. Then you say it is meaningless to quote scriptures like the Vedas and the Upanishads in support of what one has to say, because it reflects one's inferiority complex. But Krishna thinks differently. He says to Arjuna, "I teach you the knowledge, the wisdom that is available to me from anadikal or time infinite." Krishna asserts that the wisdom he brings to this earth belongs to infinity. But Buddha claims that his wisdom is founded on personal experience, although his concept of nirvana or ultimate freedom is the same as is formulated by the first Upanishad and the Bhagwad Geeta. And Dr. Radhakrishnan says that Buddha's teachings are nothing but extensions of Upanishadic principles. Under the circumstances, it is difficult to vouch for one's authenticity. We find ourselves in difficulty in regard to your style, the way you speak. It seems you overwhelm us with your logic, but when you come to facts things become easier for us. When I came here I had a feeling that coming in contact with Rajneesh, the ice of my ego will melt and disappear. And it is true that my ego has diminished to a large extent. Please comment.
- Question 2
- Krishna, in chapter ten of the Geeta describes himself to be the Ganges among the rivers, the spring among the seasons, the lion among the beasts, the Garuda or eagle among the birds, the Eirawat among the elephants, the Kamdhenu among the cows, Vasuki among the snakes, and so on. Does it mean that he is trying to declare himself to be the best and the greatest in all creation? Does it also mean that he refuses to represent all that is lowly and base? Why does he exclude the meanest of us all? And where does the meanest belong?
- Question 3
- There are two sides to the life of every great man. While one side is personal and private, the other is open, public. These few days that you have been talking to us about Krishna, we have been helped to understand some features of his life which are such that if we try to imitate him today we will at once be ostracized by the society. We cannot play pranks with our girlfriends in the streets; we cannot run away with their clothes while they are bathing in a swimming pool; we cannot dance with our radhas as Krishna dances with his Radha who is his girlfriend, not his wife -- even if we are deep in love with them. But another side of Krishna's life is above-board. His sayings have tremendous relevance for all times -- past, present and future. And it is in this context that we request you to shed light on his philosophy of life, on his discipline of work, knowledge and non-attachment, and his art of living, so that we can emulate him in our day to day life.
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