What sadhana can you do with Krishna

“What sadhana can you do with Krishna?  What does sadhna means?   Spritual practice. ....

One can dance with him, you can sing with him, you can celebrate with him, and you can merge with him.

Like many threre are exoectations frim us.  Even myself.......

Now does the lord Krishna have expectations frim us? 

What do you think will make a parent proud of the child.  Or spouse or family.  

If you go to a Guru and say I have some problem  he will give you some method, he will tell you to first give up this and give up that and then the problem will be taken care of.

But if you go to Krishna with the same question, he will not prescribe any methods, if we arw spritual inclined he will say the ego has to go in the first instance, that you have to begin with its cessation.

Krishna will say that methods and techniques are ways of postponement.

Krishna is not going to oblige you. He will say parting with money won't do, because your disease will continue to afflict you even if you give up all your wealth.

If a man suffering from cancer says he cannot give up his cancer, but he can get his head shaved, what will you say?

Shaving his head will make no difference whatsoever to his disease, the cancer will continue to torment him. There is no connection between cancer and shaving; cancer will continue to be a problem even if you shave your head a hundred times.

If the seeker says to begin with, he is prepared to give up his clothes, Krishna will say clothes have nothing to do with cancer.

A Guru may say this. "Okay, begin with shaving your head. Then we will see."

Krishna deals straight away with the ultimate question; he does not like any dilly-dallyings.

He says if someone is prepared for the ultimate matter, then he alone will have entry into his house. It is for this reason that his house remains nearly empty.

Entry into his house is not easy. And so Krishna could not create any order of disciples and followers.

Many Gurus like  Mahavira had over fifty thousand disciples; it is simply natural.

With Krishna it is nearly impossible. Where can you find fifty thousand egoless people right at the beginning?

If we say it rightly, Buddha and Mahavira stand for gradual enlightenment, for gradual growth towards enlightenment.

And we understand the language of gradualism. We can understand that a dollar ee can grow into two dollars and two dollars  into three, and so on and so forth.

But that a poor person can become rich at once is something we don't understand.

What Krishna stands for is sudden enlightenment. He says, "Why go through a long and needless process? You are poor if you have one dollar, and you remain poor even if you own ten dollars; now you will be called ten - dollar- poor.

You will remain poor even if you possess a million dollars because there are people who own billions.

So be rid of this poor man's arithmetic. I am going to make you a king all at once."

What Krishna means to say is that it is not a matter of becoming a king, it is just a matter of remembering that you are a king.

You are already a king, but you have forgotten.

Just remembering is the way of Krishna. Just remember, recall who you are, and the journey is complete in a single sweep.

Just remembering is enough; it is Krishna's keyword.

I will tell you a story.

I have heard that a king expelled his son from his kingdom. He was angry with his son, a spoiled son, and so in a moment of rage he threw him out.

The son did not have any skills or vocation.

What can a king's son know? He was not even educated, so he could do nothing to make a decent living. How ever he had, by way of a hobby, learned a little singing and dancing in his childhood.

So he took to singing and dancing on the streets of a town belonging to a hot and arid neighboring country where he found refuge.

For ten years the king's son lived the life of a homeless beggar in tattered and dirty clothes. So he completely forgot that he was ever a prince. And curiously enough, in these ten years, he was increasingly maturing towards kingship, since he was the only son of a king who was growing older and older. But, at present, he was a faceless person moving from door to door with a begging bowl in his hands.

When the king became very old he grew worried about the future of his throne.

Who was going to succeed him and manage his kingdom after his death?

So he asked his prime minister to search for his only son, whom he had expelled years ago, and bring him back so he could take over the reins of his kingdom from him.

Even if he was stupid he had to be recalled, the king thought. There was no other alternative. The prime minister went out in search of his king's son. After a great deal of inquiry and effort he reached the town where his future master was living as a nobody.

His chariot halted in front of a hotel, where he found him under a scorching midday sun, a young man begging a little money from the hotel manager to buy himself a pair of sandals. He was pointing to his bare and bleeding feet, lacerated with wounds.

The prime minister stepped down from the chariot and approached the young beggar. He took no time to recognize him - he was the king's son - although he was in rags, his body emaciated, his face shriveled and sunburned. He bowed to him and said,

"The king has pardoned you and asks you to return to your kingdom." In a second, a split-second, the young man's face was transformed and he threw away his beggar's bowl.

In no time at all he ceased to be a beggar and became a king. And he told the prime minister, "Go to the market and bring me a pair of good shoes and good clothes, and in the meantime make arrangements for my bath."

And with the stride of a prince he walked to the chariot and stepped aboard. In and around the hotel, everybody, who a little while ago had given him alms or denied them, came rushing, crowding around his chariot. And they found he was a different man altogether, he was not even looking at them now. They asked him, "How is it you forget us in a moment?"

The prince said, "I remembered you as long as I had forgotten who I was. Just now I have remembered who I am, so forget I am a beggar.

" When the crowd reminded him of what he had been only a moment ago, he said, "Now I remember. Now I know I am a king. I have always been a king."

See Krishna's way is just to remind man who he is. This is not something to practice, this is just a remembering. And within a moment of this remembering everything is transformed; the beggar's bowl is thrown away.

In one moment one ceases to be a beggar and becomes a king. But this becoming a king is a sudden event. And remember, it is only suddenly that someone be comes a king.

Someone can be a beggar gradually, step by step, but not a king.

It is wrong to think there are steps leading to kingship.

Are there steps to being a beggar. If you climb those steps and stand at the top, you will become at best a better beggar, a moneyed beggar, and nothing else. It will make no significant difference.

If you still want to be a king you will have to leap from the top you have reached step by step.

Krishna will tell you, "First take a jump, and then we will take care of the next thing." And after you have taken a jump this "next thing" is not necessary at all.

Throughout the GEETA, Krishna does nothing but remind Arjuna who he is. He does not give a sermon, he only hits him on the head again and again so that he remembers who he is. He is not there to teach, but to awaken him.

He shakes Arjuna to wake up and know his self-nature, his innate nature. He tells him, "You are engrossed in very petty matters like people will die at your hands if you fight.

Wake up and see for yourself if anyone has ever been dead. You are eternally alive." But Arjuna is asleep, he is dreaming, and so every now and then he asks why he should kill his own kinsmen.

Bhajan.......

Uttamauja Jaaga Musaphir. ........

Krishna does not explain anything, he gives him shock treatment so he wakes up and sees the reality for himself. It is an illusion to think that one is related with one and not related with another, the truth is he is either related with all or with none.

Similarly, either everybody dies or no body dies. Ultimately it is the truth that counts. Remembering is the essence of Krishna's philosophy of life. Therefore it is not any kind of spiritual discipline, it is a direct leap into awakening, into enlightenment.

But we don't have the courage to take such a leap and so we say it is not our cup of tea. We want to move cautiously and slowly, step by step. But remember, if you move in this manner, you will save your ego at every step. It is really to save your ego that you refuse to take a jump.

A jump is certainly dangerous for the ego; your ego cannot survive after a jump. You go slow just to save yourself, but what is being saved at every step will remain safe even at the last step of the journey. And then your ego will tell you to somehow enter moksha or liberation keeping yourself intact. But it is simply impossible to save yourself and enter moksha. It has never happened.

Entry into moksha is possible only after the ego has been completely annihilated. The death of the ego is the price of freedom.”