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Krishna

THE MAN AND HIS PHILOSOPHY

Chapter 22: Sannyas is of the Highest

Question 4

 

 

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

 

 

Question 4

QUESTIONER: YOU SAID THAT SANNYAS IS A BLISSFUL PHENOMENON; IT IS NOT RENUNCIATION. IN MY VIEW, THE FIRST SHANKARACHARYA WAS A SANNYASIN OF BLISS, AND IN THAT SENSE HE CAN BE TAKEN FOR YOUR SANNYASIN. PLEASE EXPLAIN. ALSO EXPLAIN WHY YOU LAY SO MUCH STRESS ON PLAY-ACTING. AND CAN A BUSINESSMAN, WHO TAKES TO YOUR SANNYAS, PLAY-ACT AS A BLACK MARKETEER? AND LASTLY, WHY DON'T YOU USE THE OCHRE COLOR FOR YOUR CLOTHES WHEN YOU PRESCRIBE IT FOR YOUR SANNYASINS?

You ask, "It is okay if a sannyasin play-acts as a businessman, but can he play-act in the same way as a black marketeer?

If he does, it would not be that harmful. He would have indulged in black marketing if he were not a sannyasin, so it would not be that harmful if he also play-acts as a black marketeer. But I think that a person who has the courage to take sannyas, and who is going to make a great experiment in his life, and who is ready to play act as a businessman, will not play-act as a black marketeer. Because to indulge in black marketing one will have to be a doer; play-acting is not enough. The more evil you want to indulge in, the more of a doer you have to be, because evil is painful. To go into it, you will need to be involved in it, to be deeply committed to it. You cannot play act stabbing a man with a knife, because another man's life will be at stake, and play-acting at real stabbing is meaningless.

If you understand the idea of play-acting you will know that even if a sannyasin indulges in black marketing he will not be harming anybody, because if he remains a black marketeer as a sannyasin, it means that he has been a black marketeer and would have remained one if he had not taken sannyas. Therefore you need not be unnecessarily concerned about it. The greater possibility is that one who is inspired with the thought of sannyas will not play-act as a black marketeer; he cannot. The wisdom of sannyas, its awareness, will guide him and his actions. He will play-act only at that which is worth doing, which is his responsibility and which he cannot shirk without putting those he is responsible for in great difficulty. He will not do more than that. Play-acting will be confined to that which is utterly necessary and which he must do. Unnecessary things will drop by themselves.

You also want to know why I don't wear ochre clothes. I don't use ochre knowingly. Firstly, it is so because in my case sannyas happened long before I knew the ochre robe was necessary for sannyas to happen. And it became meaningless after sannyas had already happened; there was no reason for me to use ochre clothes then. Secondly, if I wear ochre clothes and then I ask you to do so, that would mean I am anxious to impose my kind of clothes on you. I have, however, no wish to impose myself on anybody in any manner. I don't want you to imitate the way I live, the way I function. If I wear ochre clothes and then commend them to you, it would perhaps mean I am attached to them and therefore I admire them. But because I don't use them, it is obvious that I don't have any attachment to them and commend them purely for objective and scientific reasons. Since I don't use them I can be objective and impartial about them.

You say that it was out of bliss that Shankaracharya took sannyas. I don't accept this suggestion. Shankaracharya is very negative towards the world. His negativity is so deep that he is always trying to prove that the world is mere illusion. To assert over and over again that the world is false, that it is illusory, that it is not, evidently means he is in great difficulty with this world. It offends him so much he cannot do without denying it, without calling it dream stuff. Shankar's negativity is much too deep.

Of course, Shankar talks of bliss, but there is a fundamental difference between my bliss and his. He talks of a bliss which is attained after renouncing this world, which comes after shedding the illusion and attaining the supreme. But I talk of a bliss which is attained through the acceptance of all, of the whole, of this world and God together. I am for total acceptance of all that is. And there is no place for negativity in my vision; I am absolutely against renunciation. Shankar's bliss lies in the renunciation of the world; his bliss is limited. For me bliss is so immense, so infinite, that it includes the world and God and everything else in it. For me bliss never negates anything.

The last thing. When I said, "my sannyasin" it was not a slip of the tongue. My tongue is strange, it rarely slips. The first time one friend referred to someone as my sannyasin I asked him not to. But I said it for a reason: that a sannyasin cannot be mine or anybody else's. But when I use the term ''my sannyasin" the second time, it was certainly not a slip of my tongue. No sannyasin belongs to me, but I can belong to all sannyasins whose witness I have consented to be. And I have a special relationship with the sannyasins of bliss I have been talking about. I don't expect them to be attached to me; I have no expectation from them that they should relate with me in any manner. But I do have a relationship with them, because I see in them the future of sannyas. It is only through the kind of sannyasin they are that there is hope for sannyas in the future.

 

Next: Chapter 22: Sannyas is of the Highest, Question 5

 

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

 

 

Chapter 22

 

 

 

 
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