Why krishna is not visible for us???

[Guest guest]

Interesting question - is it?

 

It is like asking, closing my eyes - how come I do not

see the light - better yet wearing think dark glasses

and asking why it is very dark here.

 

To see Krishna is to recognize Krishna in what I see,

or his presence, not looking for Krishna. It is seeing

Krishna present everywhere and in everything, starting

from himself.

 

We get carried away with forms and names and forget

the substantive Krishna that is there in all names and

forms.

 

Recognition of Krishna involves understanding what

Krishna stands for, and understanding Krishna involves

understanding oneself. It involves, Seeing beyond what

one sees, since He is the eye of the eye, ear of the

ear, mind of the mind, that which can not be pointed

but that because of which one can point, that because

of which what one is without it one can not be -

Krishna is visible everywhere, wherever one looks -

but to see him his real form one has to see Him who is

beyond the forms and names, the essence of live

principle that parvades everything and every being.

That is Krishna.

 

How can I not see Krishna? Where can I not see

Krishna?

 

 

Hari Om!

Sadananda

[Guest guest]

Shri Sadanandaji has smmarized in the following words the essence of

Kenopanishad:

 

 

 

" since He (Krishna) is the eye of the eye, ear of the ear, mind of

the mind, that which can not be pointed but that because of which one

can point, that because of which what one is without it one can not be -

Krishna is visible everywhere, wherever one looks - but to see him his

real form one has to see Him who is beyond the forms and names, the

essence of live principle that pervades everything and every being. That

is Krishna. "

 

 

 

The following extract from Swami Chinmayananda's Kenopanishad would

be of help to us in comprehending the full import of Shri. Sadanandji's

summary:

 

 

 

" Often the Master repeats at the end of the discourse that what was

discussed was only the `conditioned; remove the conditioning and

realize the Self'. Chinmaya was compelled to ask his Guru one day:

" Swamiji, why not then remove the conditioning and explain the Pure

Brahman? Why say that It is the `Eye of Eye' without the eye

conditioning? " There was no direct reply. The Satsanga was in full

progress. Even Chinmaya was slowly forgetting the doubt, as the lesson

proceeded. All of a sudden Sri Guru Dev said: " Chinmaya get me some

water to drink " . Surprised at such unusual thirst in such a cold

climate as Gangothri and at such an early hour, the disciple brought a

clean Lota (cup) of water. He placed it in front of the Guru.

 

" What is this?' asked the Guru, in an assured air of anger.

" Swamiji, this is the water you wanted " murmured the over-awed

disciple.

 

" But did I ask you for a Lota? " roared the Master " or water?

Take the Lota away and bring me the water. "

 

" But Swamiji, how…Lota…without Lota…water…how

water… Lota…. " , murmured the agitated, confused and

confounded disciple.

 

" Never mind, " said the Master, in a soft, encouraging tone,

" nobody can convey water without a vessel. So too in conveying the

knowledge of Truth. Absolute truth can not be explained in words. Just

as you cannot bring water without a vessel, so too we cannot express

truth except through the medium of some one or other of its

conditionings. Hence it is that srutis as well as gurus explain only the

Conditioned truth, instead of the Absolute truth. " (End of extract-

Page 89, Chapter II).

 

The confusion in our mind arises from mixing up the attributes of the

Infinitude (Nitya) with that of the finitude (Anitya) in objects

(vatsu). When I taste a drop the ocean, I can say that I have tasted the

entire ocean, because the saltiness of the water pervades throughout the

ocean water( Nitya). Yet when I hold the same water in my hand, I can

not say that I hold the ocean in my cupped hand, because I can see the

entire ocean in front me as I say it. (Anitya). Both the attributes of

finitude and infinitude co-exist in every object at the same time. As

long as I relate to the idea that there are two orders of Reality (The

Imperishable (Akshara) versus the Perishable (kshara)), I am able to

avoid the confusion.

 

For an elaboration of the distinction between Akshara and kshara please

read the " Who is the Doer.doc by profvkji under the file Advaita for

the Novice – 2007.

 

Swami Parmarthananda says " When you are the wave, you are jiva; when you

are the ocean, as the prapancha thrayam, you are Ishwara and when you

are the water you are Atma. The wave arises, frolics and resolves in

the ocean; but water, whether it be the river, the lake, the rain or

waterfalls or ocean always remains as water. Tat Tvam Asi. You are

that. "

 

As Swami Chinmayananda used to say, " When you have this revelation,

you can sport as His Child on the lap of Jagadheeshwara. "

 

With pranams to all Gurus

 

Jan Nagraj

 

 

 

 

[Guest guest]

sir,

 

There are two aspects of god, one with form and the other without

form (sakara and nirakara). The formless god is beyond the reach of

the ignorant, those who have not progressed sufficiently in spiritual

knowledge. It is to meet the needs of such people, that Hinduism has

in its pantheon thirty-three crores of gods who are all with form.

If, with implicit faith, such people worship any of the aspects of

god with form, believing them to be real, the god without form who is

immanent in the core of everyone's being, will awaken their higher

conciousness (the sixth sense), and he will be experienced as supreme

knowledge. There are attributes to describe god without form. He is

ever-existent, unchanging, indestructible and devoid of special

qualities. He is supreme Brahman, who could be worshipped both as god

with form and without form. Idols of gods are installed in Hindu

temples so that the fickle mind can fasten itself for support on the

god seen as idol and conceive of god in the particular form of the

visible idol. By constant meditation on the form of the idol, the

mind becomes steady. The nama (name) of the particular deity should

be continiously recited in the mind. If this discipline is persisted

in, there will come a time when god without form will get

transformed, and will be realized in the heart as the supreme

witness, god without form.

 

pranams

 

vaidyanathan

[Guest guest]

Pranams Sadaji,

" How can I not see Krishna? Where can I not see

Krishna? " How wonderful!!!!!

 

Adding a thought to this

If I cannot hear Krishna's Manjula nAda in the melodies of Shri Hariprasad

Chaurasia's bhasuri vAdan, where else can I hear Krishna's nAda? What more can I

be blessed with in this janma if I am able to cognise this? How else can Krishna

prove his presence, if I perceive Krishna to be other than myself and this

jagat?

 

om namo narayanaya

lakshmi Muthuswamy

 

 

 

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[Guest guest]

advaitin , bhaskar.yr wrote:

 

Now, take our case (or my case) Are (am) we (I)

> mentally more malicious than those characters?? I dare to say, I dont

> think so :-)) but why we are not getting the darshana of his neela

mEgha

> shyamala varna parama pavitra dEha?? why we are not able to listen

maNjuLa

> nAda of his muraLi?? why he is not accessible (atleast few seconds)

to us

> despite somewhat sincere effort amidst our other responsibilites ?? :-))

> If lord is thinking, this fellow may get heart attack after seeing

my age

> old rUpa, Okay, I am ready to get heart attck due to fright & ready to

> die after seeing his rUpa...but let him give his darshana first, as

> described in bhAtavataM :-)) am I asking something extra-ordinary??

again

> I dont think so, because, *the form* of Krishna, which I am demanding to

> see, was quite ordinary & easily visible for all in just passed

dvApara

> age..is it not??

 

hare krishna, namaskarams

 

dear bhaskerji i stand along with you for that darshan if one could

get it.i don't know whether we can demand it but pray for it.whether

we will get it or when are answers only lord krishna can say.it is his

grace that many saw him in different ways as written in the book Maha

Bhaktha Vijayam of various saints.whenever i stand before the lord in

temples and other places where namasankeerthanams and pravachanams are

done i ask the same question to the lord directly. but i am yet to be

blessed with his darshan. along with you i seek the grace of the lord.

may lord krishna bless us all.

 

baskaran

[Guest guest]

Namaste, All

Every person, nay everything, that is visible to us is Krishna only but

Krishna Plus something or Krishna Minus something. Once we are able to negate

these Pluses and Minuses, what is visible to us is Krishna only.

The Upanishads through the grace of our Gurus, teach us how to negate these

Pluses and Minuses.

With warm regards

 

 

 

 

 

 

 

 

 

 

R. S. Mani

 

 

 

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