ਵਿਸਤਾਰ
ਡਾਓਨਲੋਡ Docx
ਹੋਰ ਪੜੋ
Krishna’s Light “I do not know that I can answer your question about what K means by Krishna’s Light. It is certainly not what is ordinarily meant by knowledge. He may mean the Light of the Divine Consciousness or the light that comes from it or he may mean the luminous being of Krishna in which all things are in their supreme truth, the truth of knowledge, the truth of Bhakti, the truth of ecstasy and Ananda, everything is there. There is also a manifestation of Light – the Upanishads speak of Jyotirbrahma, the Light that is Brahman. Very often the sadhak feels a flow of Light upon him and around him or a flow of Light invading his centres or even his whole being and body, penetrating and illumining every cell and in that Light there grows the spiritual consciousness and one becomes open to all or many of its workings and realizations. Appositely, I have a review of the book of Ramdas entitled ‘Vision’ before me in which is described such an experience, got by the repetition of the Rama mantra, but if I understand rightly, after a long and rigorous self-discipline. ‘The mantra having stopped automatically, he beheld a small circular light before his mental vision. This yielded him thrills of delight. This experience having continued for some days, he felt a dazzling Light like lightning flashing his eyes, which ultimately permeated and absorbed him. Now an inexpressible transport of bliss filled every pore of his physical frame.’ It does not always come like that – very often it comes by stages or at long intervals, at first, working on the consciousness till it is ready. We speak here also of Krishna’s Light – Krishna’s Light in the mind, Krishna’s Light in the vital, etc. But it is a special Light – in the mind it brings clarity, freedom from obscurity, mental error and perversion; in the vital it clears out all perilous stuff and where it is, there is a pure and Divine happiness and gladness. […]If it is bhakti that one insists on, it is by the bhakti that it comes and bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end and it is when one has progressed sufficiently in that that the Divine Grace descends and the realization comes and develops till it is complete. But the moment of its advent is chosen by the wisdom of the Divine alone and one must have the strength to go on till it arrives, for when all is truly ready it cannot fail to come.”
