Site Map
Sri Krishna  ❀ D
  3 › 5 › 3 Set Section Search Previous Next


Reservations Collection  

Let Teachings Work for You

Better be affluent and lucky than bragging unsoundly.

Krishna playing the flute and herding the cattle is taken to signify sides of spiritual awakening. In art, he is often depicted as a young herdsman in a characteristically relaxed pose, playing the flute. In this form, he usually stands with one leg bent in front of the other with the flute raised to his lips, in a certain posture and accompanied by cows. The flute or flute sounds are given other meanings than the concrete ones - that is how allegories are.

The alluring sounds draws "girls and women" (read: prana currents) to dance in the woods (go inwards, as in sleep) and be near to the Supreme Drawing One, Krishna.

Krishna's Flute and Celestial Inner Sound

told by Sri Shankaracharya

"When one's essential nature is contemplated upon for a moment . . ., then the (subtle) sound called Anahata is heard."

Anahata [the sound of the celestial realm] descends in the mind and body in the form of several pranas (energy). When such subtle energy (see Kundalini below) is activated, this subtle inner sound can be heard. The subtle sound is told to promote success in Yogic practice. When the system is charged, the sound manifest within.

"Subtle sound . . . like that of the flute, heard."

Various sub-sounds are said to emanate from the chakras in one's body. It is advised to stay with the sound, to "keep it going" and not turn it off, for subtle sound for a long time is a seat of bliss, as yogis repeately confirm.

Shankaracharya considers that dhyana (meditation) on subtle sound (above the sub-sounds within) is superior and pleasing.

"The mind naturally alights on what is pleasant, and, in the course of the practice, subtler and subtler sounds are experienced until the mind is . . . in the Great Silence [where] Pure Awareness shines."

Bliss can be had in such ways.

[Culled from Krishna's Flute]

Snake-bitten. Spiritual awakening is suggested in other ways too. One of them is by "being bitten by a snake". The art of meditation is to get "bitten" fitly and get glad for it. Other snake bites may work for our harm. Therefore one may say that proper snake-handing is thought to be a must for inner development.

If an explanation is called for, much of the above refers to Kundalini Yoga, a tantric art. There is a body of literature about Kundalini and Kundalini Yoga. It is a whole system. And handling Kundalini all right leads to rise in consciousness, more or less so, we are told. It had better be fit and safe handling. One may say, "Through riding a snake home, you get enlightened." One may ride it a little or go all the way. The latter is equalled to full enlightenment. [Kuo; Spo]

Kundalini, in yogic theory, is a primal energy, or shakti . . . Different spiritual traditions teach methods of "awakening" kundalini for the purpose of reaching spiritual enlightenment. Kundalini awakening is said to result in deep meditation, enlightenment and bliss. Many systems of yoga focus on the awakening of Kundalini through meditation, pranayama, body postures and the use of mantras. [See WP, "Kundalini"]

The snake of Vishnu, Ananta. The snake of Vishnu: Vishnu sleeps at times on the primeval ocean, reclining on a couch made of a thousand­headed cobra, Ananta, that is curled beneath him. At the same time Vishnu is regarded as Ananta himself and very often represented with a hood of cobra heads. However, when in bodily form as Krishna, he destroys a bad serpent­king, Kaliya. In depictions of it he seen with one foot on its upraised head, holding its tail in one hand. [Ids 46]

Ananta is a Sanskrit term which means 'endless' or 'limitless', and also means 'eternal' or 'infinite' . . . Ananta is the Shesha-naga, the celestial snake. In the Vedanta School, the term Ananta refers to the non-dual reality that manifests in space. [WP, "Ananta (infinite)"]

Allegoric talk. Allegories and subtle hints may not help you to elevate your mind, but very practical yogi methods can bring it about; there is much agreement about that.

Some old texts may seem terse and not telling a lot well. It may be so because they are sutras (compressed hints or something), or texts wearing masks. There could be other reasons too. One of them is that delicate methods were not public, and some are not public to this day. The masks are metaphoric or allegoric ways of presenting things. A long row of interpretations and comments may change that impression . . . So long as we are not taken in by fancy, this could work to our benefit.

Professional and straight handling should help many.

Chosen. The Krishna tales and other ancient tales that survive today, were once chosen among others, or survived by lucky turns of events, or both.

One may perhaps be taken down from okay self-management and self-assertiveness by tendentious and crazy boss garbage. It depends on the boss and who is in charge in many cases, and on not getting all confused by demoniac natures and their tales.

In a tradition. Krishna counts, but in a tradition. Aage Marcus retells a Zen story about how a teacher was about to sermonise when a bird suddenly started to sing in front of the people who were there. When the bird finished, the Zen teacher said: "The sermon is over." [Ded 93]

Thereby it is shown that chirp-chirp counts in a tradition too. But don't say it unless you mean it.

The Revenge

At a gathering a king tried in vain to strip naked an attractive woman who had five husbands. Krishna was at the gathering and helped her. He also swore to revenge her. As a result, the warrior caste was wiped out in a horrible war.

He did not act on the spot, but let thousands upon thousands kill one another instead, as his claimed revenge of the stripping-insult to Draupadi, the woman with five husbands. One of them was Arjuna, who besides his share-wife had three wives of his own, Subhadra, Citrangada and Ulupi, and many concubines. [cf. Wikipedia, "Ulupi"]

In the Mahabharata, after the terrible war an old woman accused Krishna of being behind it, since he did not stop it! Stop a while at this. Was the old woman right? Throughout life we have to interpret and judge plausible options. Here is an example: "Maybe a good mention in advance can save the ability to see for oneself." We should go for that.

The time for learning something is good at nearly all times if your heart is in it. On the brink of war, standing between two ranked armies, we are told that Krishna taught the Bhagavad Gita in verse to the bowman Arjuna to encourage him to fight. After the war, Krishna welcomed the idea that his own dynasty was wiped out, and before he himself was shot dead by a hunter who mistook him for an animal, he deemed the time good for letting his look-alike Uddhava learn another teaching poem, the the Uddhava Gita.

The purpose of Transcendental Meditation, TM, is to bring about deep happiness of the heart. There are also amplifying TM programs to supplement education, improve communities, generate satisfying conditions. I think it could be needed all over the world, and the sooner the better. [Sb 210-16]


Sri Krishna, Krsna, Bhagavan Krishna, Hare Krishna, Sri Krisna, Literature  

Bvg: Sivananda, Swami, tr. The Bhagavad Gita. Shivanandanagar: The Divine Life Trust Society, 2003. [[Online work].

Clh: Dimmitt, Cornelia, ed., and J. A. B. van Buitenen, tr. Classical Hindu Mythology. Philadelphia: Temple University, 1978.

Ded: Marcus, Aage. Den blå dragen (The Blue Dragon). Oslo: Gyldendal, 1965.

Dp: Fergusson, Rosalind. The Penguin Dictionary of Proverbs. Harmondsworth: Penguin, 1983.

EB: Encyclopaedia Britannica. Encyclopaedia Britannica 2014 Ultimate Reference Suite DVD. London: Encyclopaedia Britannica, 2013.

Kuo: Pandit, M. Kundalini Yoga. 5th ed. Madras: Ganesh, 1972.

Pa: Yogananda, Paramahansa. Autobiography of a Yogi. 11th ed. Los Angeles: Self-Realization Fellowship (SRF), 1971.

Prz: Chang, Garma C. The Practice of Zen. New York: Perennial/Harper, 1970.

Rap: Gupta, Mahendranath. The Gospel of Sri Ramakrishna. Tr. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942. Online.

Sb: Mahesh Yogi, Maharishi. The Science of Being and Art of Living. New ed. London: Plume/Penguin, 2001.

Sf: Klostermaier, Klaus K. A Survey of Hinduism. 3rd ed. Albany, N.Y: State University of New York Press, 2007.

Spo: Avalon, Arthur (Sir John Woodroffe). The Serpent Power: The Secrets of Tantric and Shaktic Yoga. 7th ed. New York: Dover, 1974.

Sri Krishna, Krsna, Bhagavan Krishna, Hare Krishna, Sri Krisna, To top Set Archive section Next

Sri Krishna, Krsna, Bhagavan Krishna, Hare Krishna, Sri Krisna USER'S GUIDE: [Link]
© 1996–2015, Tormod Kinnes, MPhil. [Email]  ᴥ  Disclaimer: [Link]