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Krishna

THE MAN AND HIS PHILOSOPHY

Chapter 6: Nudity and Clothing Should go Together, Question 2

 

 

Energy Enhancement           Enlightened Texts            Krishna            Krishna: The Man and His Philosophy

 

 

Question 2

QUESTIONER: YOU SAID YESTERDAY THAT KRISHNA IS MAKING A JOKE WHEN HE SAYS, "SURRENDER TO ME, ABANDONING ALL OTHER DUTIES," AND THAT "I WILL COME FOR THE ESTABLISHMENT OF RIGHTEOUSNESS AND FOR THE PROTECTION OF THE RIGHTEOUS AND FOR THE DESTRUCTION OF THE UNRIGHTEOUS."

HOWEVER, IT SEEMS TO ME THAT WHILE THE KRISHNA OF THE GEETA IS NOT GIVEN TO JOKING, PERHAPS THE KRISHNA OF THE BHAGWAD IS. BUT BECAUSE OF OUR UNCRITICAL ATTITUDE WE MIX UP THE TWO KRISHNAS AND TAKE HIM FOR ONE, AND THEN WE TEND TO THINK THAT THE KRISHNA OF THE GEETA IS JOKING TOO. WE HAVE TO BE CLEAR, WHEN WE TALK ABOUT THE KRISHNA OF THE GEETA, THAT HE HAPPENED SOME TWO THOUSAND YEARS BEFORE THE KRISHNA OF THE BHAGWAD, AND THAT THEY ARE CLEARLY TWO DIFFERENT PERSONS. AND IF WE TAKE THEM TO BE ONE AND TRY TO HARMONIZE THEM WE WILL ONLY INVOLVE OURSELVES, AT PLACES, IN OBVIOUS CONTRADICTIONS.

THE GEETA ITSELF IS SUCH THAT SHANKARA INTERPRETS IT IN ONE WAY, TILAK IN QUITE ANOTHER WAY AND YOU IN A THIRD WAY. IN THIS CONTEXT IS IT NOT NECESSARY TO CONSIDER IF THE GEETA IS AN AUTHENTIC ANTHOLOGY OF KRISHNA'S TEACHINGS?

I did say yesterday that Krishna made a joke when he said, "I will come for the protection of the righteous and the destruction of the unrighteous," and I explained why I think so. But I never said Krishna was joking even when he said, "Abandoning all other religions, come to me alone for shelter." Let us be clear about it before we go into the rest of the question.

What does Krishna mean to say, "Abandoning all religions, come to me alone for shelter"? It is necessary here to take note of the phrase "abandoning all religions". In fact, there can be only one religion in the world, because truth is one. He who thinks that there are many religions is just in illusion. So Krishna means to say that every religion with an adjective like Hindu, Christian or Mohammedan, should be abandoned, because none of them is really religion. He says that giving up the many religions one should come to the true religion, which is one and only one.

The words Krishna uses in this connection are extraordinary, unique; he says MAMEKAM SHARANAM VRAJA, which means "Take shelter in me, which is the only shelter." Krishna does not speak here as an individual, as a person; he really speaks on behalf of religion itself. He is religion incarnate. And he says, "Giving up religions, come to religion, the religion giving up the many come to the one." This is one thing.

Secondly, when he says, "Come to me, the only shelter," it has subtler meanings if you go into it. When I say "I" or "me", it is "I" or "me" for me, but for you it becomes "you"; it will cease to be "I" or "me". For you, your own "I" will be yours, not mine. If Krishna means to say that you should surrender to him, to Krishna, it will mean you have to surrender to some "you", to the other, and not to your own "I", to yourself. When Krishna says that Arjuna should take refuge, he knows that he, Krishna, is not the "I" of Arjuna; Arjuna's own "I" is his "I". So Arjuna will seek shelter in his own "I", which means he will take refuge in his own swadhanna, in his self-nature, in his own innate nature.

Krishna certainly did not say it as a joke. It is a rare statement, a statement of tremendous depth and significance. Perhaps no other statement in all the history of mankind has this depth: "Abandoning the many take refuge in the one; abandoning the 'thou' take shelter in the 'I'; abandoning religions with adjectives, traditional religions, take refuge in religion, which is one and only one."

But this statement has still deeper meanings. If Arjuna says that he will take shelter in himself, then also he fails to understand Krishna, because in order to find the shelter of religion one has to give up his ego, his "I" first. To surrender it is essential to renounce the ego. Surrender really means surrender of the "I", annihilation of the "I". If Arjuna says he will surrender to himself he has missed the whole point. Surrender is possible only after the complete cessation of the "I".

Now we are treading on a difficult and complex ground when we say, "Abandoning yourself, take shelter in yourself; renouncing religions take shelter in religion; giving up many take shelter in the one." But if you are left with one you are left with many, because we cannot think of one without many. There fore to seek shelter in the one you have to give up the one too; you have to give up numbers altogether.

That is why, eventually, a new term had to be invented when it was realized that the word "one" was likely to create confusion. The new term is adwaya, meaning non-dual, not two. We did not go for monism, because the one presupposes the existence of two, something other than one. So we opted for non-duality, which is a negative term. It means not two, one without the second; it means beware of two. It is so because one is relative to two, one can be known only in the context of two. If I know that "I am" then I know it only in the context of "you", in relation to you. Without "you" where is "I" going to begin and end? What is its limit? Whoever knows that he is, knows it in contrast with the other. One cannot be without the other. If someone says truth is one, his very emphasis on its being one says that he is aware of the other which he is denying.

Therefore this statement of Krishna's is tremendously profound.

In this context, remember firstly that Arjuna is not being asked to surrender to Krishna, but to himself; he is being asked to be self-surrendered. The second thing to bear in mind is that when Arjuna is being asked to be self-surrendered, he is being asked to surrender not to his ego but to the egolessness innate nature that he is. And thirdly, remember that he is being asked to renounce all religions without the exception of any particular religion. All religions, without exceptions like the Hindu religion, have to be given up, because so long as one clings to any particular religion he cannot attain to religion, to true religion.

How can one attain to true religion, which is not bound by any adjectives whatsoever, as long as he owes allegiance to any particular religion, Hindu, Christian or Mohammedan? Religion is that which comes into being after a seeker like Arjuna gives up the particular religion he traditionally belongs to, after he gives up all religions that bear adjectival and divisive names like Hindu, Christian and Buddhist, after he gives up all adjectives and all numbers including one, after he even gives up Krishna and his "I", his ego.

This statement is not made in jest.

The questioner also wants to know if the Krishna of the GEETA and the Krishna of the BHAGWAD are not two different persons. Since the friend who put this question joined the gathering later, he missed what I said earlier in this connection. So I am going to go over it again,

Our minds would very much like to make a distinction between the Krishna of the GEETA and the Krishna of the BHAGWAD. It is very difficult for our intellects to harmonize the two Krishnas. The two seem to be so different, not only different but contradictory to each other. While the GEETA'S Krishna Is very serious and ponderous and grave, the Krishna of the BHAGWAD is utterly non-serious. There seems to be no meeting ground between the two. And so we would like to separate them and treat them as two different persons.

Either we have to separate them or we have to take Krishna to be a split personality, a person suffering from schizophrenia. Schizophrenia is a mental disease which splits a single person into two disconnected and different personalities, behaving almost independently of each other. A schizophrenic person is a kind of madman who now says one thing and then another in utter contradiction of his own statement. He has cyclic periods of elation and depression, peace and disorder, sanity and insanity. He is one thing in the morning and quite another in the afternoon. So we may take Krishna for a schizophrenic case, a multipsychic person, insane. A Freud, a Freudian psychoanalyst, will surely declare Krishna to be a schizophrenic case, a split personality.

If you ask an historian to explain the paradox that Krishna is, the Krishna of the GEETA and that of the BHAGWAD, he will say that he cannot be the same person; there are really two different Krishnas happening in two different times. This will be the interpretation of an historian, because he cannot comprehend that one person could behave like so many people so different from each other. So he will say that the Krishna of the BHAGWAD is not the same as the Krishna of the GEETA, that they are really two persons happening in two different times. He can even go to the length of creating, out of the vast literature available, more than a dozen Krishnas, each different from the other.

But I tell you I am not going to accept the opinion of Freud and the Freudians; I cannot accept that Krishna is a schizophrenic person. I say so for the simple reason that a schizophrenic person, a person with a split, fragmented mind cannot attain to the bliss that Krishna has. A mentally sick person who is multipsychic cannot have that peace, that silence, that serenity that Krishna possesses in abundance. Nor am I going to agree with the historian, because his conclusion is based on the same reasons as the Freudian conclusion. He is not prepared to believe that a single person could play so many different roles diametrically opposed to each other. And so he concludes that quite a number of persons with the same name happened at different times, or maybe, even at the same time. What the psychoanalyst does by dividing a single mind into many minds, a multipsyche, the historian does by creating many people in the place of one.

My own view is that with all these contradictions there is only one Krishna, and that is his great ness and glory. Shorn of it he becomes meaningless, insignificant. His significance, his greatness lies in the fact that he is all things together, all things rolled into one, all contradictions living hand in hand, and there is a great harmony in all his contradictions. He can play the flute and he can dance, and with the same ease he can fight his enemy in the battlefield with his chakra, his wheel-like weapon. And there is no contradiction between the two roles. He can play pranks with the girls of his village, running away with their clothes when they are bathing in the river, and he can also make the most profound statements like in the GEETA. He can be a thief and a perfect yogi together. Krishna is one person in so many diverse roles -- and that is his grandeur, his glory. And this is the uniqueness of Krishna, his individuality. You will not find it in Rama, Buddha, Mahavira of Jesus Christ.

Krishna is a blending of contradiction, a beautiful synthesis of all contradictions. I say so for the reason that I don't find these contradictions to be really contradictory. In fact all of life's truth is a blending, a synthesis of contradictions. The whole of life is based on contradictions, and there is no discordance in those contradictions; rather, there is full accord, absolute harmony among them.

A person who is a child today will grow into an old man -- the same person, and there is no contradiction between the two stages. Can you say when you were a child and when you turned into a young man? You cannot. It would be difficult to draw a dividing line between youth and old age. In words, in language they seem to be opposites. But are they really contradictory? Can you name the date when youth comes to an end and old age begins? It would be so difficult for you to answer this question. There is no such date; every day youth is turning into old age. We can say that a young person is a would-be oldie, and that an oldie is one who has completed his youth. There is no other difference.

We think peace and disorder are two different things. But are they really different? Where does peace end and disturbance begin? In the dictionary, peace and disturbance, happiness and suffering, life and death, have opposite meanings, but in real life it is peace that turns into disturbance, happiness that turns into suffering, life that turns into death. Again, in real life, disorder turns into order, suffering into happiness and death into life. In real life light turns into darkness, morning turns into evening and day into night and vice versa. In real life plus and minus are not opposites. In real life all seeming opposites are complementaries, an interplay of one and the same energy.

If we can see through this eternal harmony of life, its supreme, sublime music, its significance, then alone can we understand Krishna. That is why we call him the complete incarnation of God. He is a complete symbolization of life; he represents life totally.

Buddha does not represent the whole of life. He represents only its sunny parts; he represents all that is good in life. He represents only the morning and the day of life. But what about the evening and the night of life? Buddha will take care of light, but what will happen to darkness? He will symbolize the nectar, but who will look after the poison? For this reason Bud& has a clear-cut image; there are no contradictions in him. No one can say that the Buddha of the Dhammapada is different from the Buddha of the tripitakas. In every book of Buddhism, Buddha remains the same. And so no one can call Buddha a schizophrenic personality, no one can say that he is fragmented and contradictory. He is integrated and one. But we invariably raise the question of contradictions in the case of Krishna.

It would be better if, instead of looking at Krishna through the screen of our concepts and categories in order to reconcile him with our conditioned minds, we look at him directly and as a whole. To do so, it will be necessary to put aside all our concepts and categories and all our prejudices. I don't say that more than one Krishna is not possible; I am not concerned about it. Maybe, historians will prove there is a distance of two thousand years between the Krishnas of the GEETA and the Bhagwad. That is not going to deter me; I will say that for me there is no distance whatsoever between the two. For me Krishna has significance only if he is one; he is utterly meaningless if he is not one.

I am not concerned with Krishna's historicity; it does not matter whether he really happened or did not. In my view, whenever someone is fulfilled, after he attains to the full flowering of life and being, he will necessarily become multidimensional, he will be many persons rolled into one. Whenever someone attains to the totality of life, there will be a consistency in his inconsistencies, there will be a harmony in his contradictions. Whenever someone achieves the peak of life, the extremes of life will meet in him with perfect cohesion and unity. We may not see that unity because of our poor vision, but it is there.

It is as if I am climbing a staircase and while I see its lower and upper flights, I do not see the middle one. In that case, can I think the bottom flight and the top flight are joined together? Only when I see the middle flight too, will I agree they are together. The bottom and top flights are parts of the same staircase; you begin the journey at the bottom and end it at the top. They are extensions of the same thing.

The middle flight of Krishna's life is not visible to you, because your own middle flight is not visible to you. The link between the extremes is invisible to you. You have seen your peacefulness and you have seen your disquiet, but have you seen the moment of gap between peace and disquiet, which is very thin and subtle? You have not seen it. You know love and you know hate, but have you also known how love turns into hate and how hate turns into love? You have made enemies of friends and friends of enemies, but have you ever observed the subtle process, the alchemy which turns friendship into enmity and vice versa?

There have been alchemists who are said to have been trying to turn baser metals into gold -- but they have been misunderstood. People thought they were really interested in turning iron into gold. All they wanted to ascertain was that there should be some link between the baser metals and the highest metal -- the gold, which is not visible to us. It is impossible that there is no connection between iron and gold, that iron and gold are not joined together. It is impossible that the whole cosmos iB not one, unified and together.

If there is a flower blooming in the garden over there, and I am sitting here, there must be some link between me and the flower. If I am happy here, the flower over there must have contributed to my happiness. Maybe we don't see the link, but it is there. Similarly, if the flower withers away and I am saddened, there is a connection between the two events which we don't see. Life is together; everything in life is together. Togetherness is life. Alchemists say that there must be some connection between the baser metals and gold, and they were striving to discover that link.

Alchemy is not just confined to metals, it says that in all of life the baser instinct must be connected with the higher, with the highest; it cannot be otherwise. Sex should be connected with God. The earth should be connected with the heavens. Similarly, life is connected with death and matter is connected with consciousness. Even a rock is associated with God in some intimate way. It cannot be otherwise.

Krishna is like a symbol of this sublime unity and harmony. And I say such a Krishna happened, really happened. Whatever arguments the historian may produce, I will throw them into the trash. Psychologists may come up with their jargon, but I will tell them, "You have gone mad; you cannot understand Krishna. You only know how to analyze and understand human mind in its fragments; you don't know how to integrate, to synthesize and Know the togetherness, the integrity of mind."

It is true that Freud has investigated the mind of man, and very few people know as much about anger as Freud does. But if somebody treads on his toes, he will immediately lose his temper. He does not know when non-anger turns into anger, in spite of all his work on anger. Hardly anyone else knows as much about mental disorders, but there are streaks of insanity in his own personality. Its potential is there; he can go insane any moment. There have been moments in his life when he himself behaves like a mental case. So I don't attach any importance to what the psychologists say about Krishna, because Krishna has transcended the mind, gone beyond mind.

Krishna has transcended the mind; he has gone beyond mind. And he has attained to that integrity which is the integrity of the soul, which is altogether capable of being in every mind, in every kind of mind. Therefore I will talk about Krishna as one person, as a single individual.

 

Next: Chapter 6: Nudity and Clothing Should go Together, Question 3

 

Energy Enhancement           Enlightened Texts            Krishna            Krishna: The Man and His Philosophy

 

 

Chapter 6

 

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 1
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 1, PLEASE EXPLAIN THE SPECIAL CIRCUMSTANCES IN WHICH KRISHNA WAS BORN. AND IS THERE SOME ANALOGY BETWEEN KRISHNA AND CHRIST IN REGARD TO THEIR BIRTHS? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 2
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 2, YOU SAID YESTERDAY THAT KRISHNA IS MAKING A JOKE WHEN HE SAYS, 'SURRENDER TO ME, ABANDONING ALL OTHER DUTIES,' AND THAT 'I WILL COME FOR THE ESTABLISHMENT OF RIGHTEOUSNESS AND FOR THE PROTECTION OF THE RIGHTEOUS AND FOR THE DESTRUCTION OF THE UNRIGHTEOUS.' HOWEVER, IT SEEMS TO ME THAT WHILE THE KRISHNA OF THE GEETA IS NOT GIVEN TO JOKING, PERHAPS THE KRISHNA OF THE BHAGWAD IS. BUT BECAUSE OF OUR UNCRITICAL ATTITUDE WE MIX UP THE TWO KRISHNAS AND TAKE HIM FOR ONE, AND THEN WE TEND TO THINK THAT THE KRISHNA OF THE GEETA IS JOKING TOO. WE HAVE TO BE CLEAR, WHEN WE TALK ABOUT THE KRISHNA OF THE GEETA, THAT HE HAPPENED SOME TWO THOUSAND YEARS BEFORE THE KRISHNA OF THE BHAGWAD, AND THAT THEY ARE CLEARLY TWO DIFFERENT PERSONS. AND IF WE TAKE THEM TO BE ONE AND TRY TO HARMONIZE THEM WE WILL ONLY INVOLVE OURSELVES, AT PLACES, IN OBVIOUS CONTRADICTIONS. THE GEETA ITSELF IS SUCH THAT SHANKARA INTERPRETS IT IN ONE WAY, TILAK IN QUITE ANOTHER WAY AND YOU IN A THIRD WAY. IN THIS CONTEXT IS IT NOT NECESSARY TO CONSIDER IF THE GEETA IS AN AUTHENTIC ANTHOLOGY OF KRISHNA'S TEACHINGS? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 3
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 3, DO YOU TAKE THE GEETA AS THE AUTHENTIC VOICE OF KRISHNA? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 4
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 4, THE BHAGWAD MENTIONS AN ANECDOTE FROM KRISHNA'S ADOLESCENT LIFE WHICH IS CLEARLY EROTIC. IT IS SAID THAT WHILE A GROUP OF YOUNG WOMEN KNOWN AS GOPIS ARE BATHING NAKED IN THE RIVER YAMUNA, KRISHNA RUNS AWAY WITH THEIR CLOTHES AND THUS FORCES THEM TO COME OUT OF THE RIVER NUDE. WHEN THE GOPIS EMERGE FROM THE WATER BASHFULLY HIDING THEIR SEXUAL ORGANS WITH THEIR HANDS, KRISHNA TELLS THEM THAT SINCE THEY HAVE OFFENDED THE WATER GOD BY BATHING NAKED, THEY SHOULD ASK FOR HIS FORGIVENESS WITH THEIR HANDS RAISED IN SALUTATION TO HIM, AND THEN THEY CAN TAKE BACK THEIR CLOTHES. IN THIS CONTEXT THE BHAGWAD SAYS THAT KRISHNA DECEITFULLY MADE THEM EXPOSE THEIR SEXUAL ORGANS TO HIM, AND THAT HE WAS VERY PLEASED TO SEE THEM IN THEIR VIRGIN STATE. AND YOU SEEM TO BE A STRONG SUPPORTER OF KRISHNA -- THE PIONEER OF NUDISM IN HUMAN SOCIETY. BUT IS THERE A DIFFERENCE BETWEEN YOUR CONCEPTION OF NUDISM AND THAT OF THE CURRENT NUDIST CLUBS IN THE WESTERN COUNTRIES? IT IS SAID THAT CLOTHES REPRESENT CIVILIZATION AND SKIN REPRESENTS CULTURE. IF WE REMOVE OUR CLOTHES WE WILL ON ONE HAND APPEAR IN OUR NATURAL STATE, BUT ON THE OTHER WE WILL ALSO LOOK LIKE BARBARIANS. WOULD IT NOT AMOUNT TO A GOING BACK TO THE PRIMITIVE WAY OF LIFE, A RETURN TO THE JUNGLE? AND WOULD YOU CALL THIS TURNING BACK OF THE HANDS OF THE CLOCK A PROGRESSIVE STEP? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 5
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 5, YOU SAID WE NEED A SOCIETY IN WHICH A MAN CAN FREELY TAKE THE HAND OF A WOMAN HE LIKES IN HIS, WITHOUT FEAR OF BEING OSTRACIZED. SINCE IT RAISES THE QUESTION OF IMMORALITY, WE WOULD LIKE TO KNOW YOUR VIEW ON IMMORALITY. WHAT IF SOMEONE, BY WAY OF TAKING A WOMAN'S HAND IN HIS, ASKS FOR MORE, ASKS TO GO TO BED WITH HER? WOULD IT NOT CREATE A CONFLICT IN THE LIVES OF MANY MEN AND WOMEN? WOULD IT NOT PUT MANY HUSBANDS IN TROUBLE? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 6
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 6, KRISHNA REPRESENTS TWO EXTREMES OF LIFE. ON THE ONE HAND HE STEALS THE CLOTHES OF THE GOPIS AND ON THE OTHER HE BRINGS CLOTHES TO DRAUPADI WHEN SHE IS BEING PUBLICLY DISROBED BY THE KAURAVAS. THIS ASPECT OF HIS LIFE IS REALLY UNIQUE, UNEARTHLY AND DIVINE. OR IS IT JUST AN EXCEPTIONAL INSTANCE? THEN THERE ARE CONFLICTING REPORTS ABOUT HIS BODILY COLOR. WHILE THE COLOR OF KRISHNA, WHO PROVIDED DRAUPADI WITH ABUNDANT CLOTHES, IS SAID TO BE DARK, THE BHAGWAD DESCRIBES HIM IN THREE SHADES: WHITE, YELLOW AND BLUE. AND POETS HAVE EULOGIZED HIS BLUE COLOR IN A FANTASTIC MANNER at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 7
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 7, YOU SAID IN THE COURSE OF A DISCUSSION OF KRISHNA AT AHMEDABAD THAT THE INTERCOURSE THAT VASUDEO HAD WITH HIS WIFE DEVAKI WAS NOT JUST SEXUAL, BUT WAS A SPIRITUAL INTERCOURSE AND THAT IS WHY A PERSON LIKE KRISHNA WAS BORN. IN VIEW OF IT ONE WONDERS WHY THE SONS OF RAMA AND KRISHNA WERE NOT AS TALENTED AND BRILLIANT AS THEIR PARENTS. CAN IT BE SAID THAT RAMA AND KRISHNA DID NOT HAVE SPIRITUAL INTERCOURSE WITH THEIR WIVES? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 8
    Krishna, Krishna: The Man and His Philosophy Chapter 6: Nudity and Clothing Should go Together, Question 8, YOU TALKED ABOUT LIBIDO, SEX ENERGY AND SPIRITUAL INTERCOURSE. IN THIS CONTEXT A DELICATE BUT CLEAR QUESTION ARISES IN REGARD TO KRISHNA'S RELATIONSHIP WITH RADHA.IT SEEMS AS IF THE FLUTE BELONGS TO KRISHNA, BUT THE MUSIC EMANATING FROM IT BELONGS TO RADHA. IF KRISHNA SINGS A SONG, ITS POETIC JUICE AND BEAUTY COME FROM RADHA AND WHEN KRISHNA DANCES, RADHA MAKES THE CLINKING SOUND AND ITS RHYTHM -- SO INEXTRICABLY ONE THEY ARE. THAT IS WHY RADHAKRISHNA HAS BECOME OUR WATCHWORD, OUR CHANT. NOBODY SAYS RUKMINI-KRISHNA, ALTHOUGH RUKMINI WAS MARRIED TO KRISHNA IF RADHA IS REMOVED FROM THE LIFE OF KRISHNA, HE WILL LOOK SO FRAGMENTARY AND PALE. BUT THE IRONY IS THAT RADHA IS NOT EVEN MENTIONED IN THE BHAGWAD, IN THE BASIC SCRIPTURE DEPICTING THE COUNTLESS EROTIC PLAYS OF KRISHNA. SINCE YOU ARE SO MUCH LIKE KRISHNA, YOU ARE THE RIGHT PERSON TO SHED LIGHT ON THIS QUESTION at energyenhancement.org

 

 

 
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