Sambodhi 1977 Vol 06

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 56

50
R. K. Shringy
regeneration in his system. So according to him, there is nothing enduring, nothing that is permanent; everything is in a perpetual flux so to say. So much so, that at times, he describes reality as ever--becoming. As a matter of fact he distinguishes between continuity in time and the eternity of timelessness, and lie identifies permanence with continuity in time. Thus if there is nothing permanent, it only means 'nothing continues,' not that 'nothing survives'. In fact he firinly believes in immortality. But that immortality does not imply the continuity of the Jivat man, the personality in the infnity of time: it means the psychological death of it every moment and a psychological rebirth consequent upon it from moment to moment. Eternity is 110t the infinity of tiine but the timelessness of awareness. Nothing of the external world changes for the so called liberated or the free indi. vidual, what is transformed is the order of manifestation, the relationship in which existence is held. Thus the 'unconditioned being' of Krishnamurti co-exists with the phenomenal existence, which distinguishes it from the cognate concepts of the Indian Philosophy.
This peculiar view of reality and existence inspires the search for reality not in order to escape the suffering involved in existence, but to relieve existence of its suffering. In other words it is suffering and not existence that is sought to be extinguished. The only critical question that can significantly be asked of Krishnamurti, and is actually asked by many, is whether it is possible to live in this world and yet be not of this world, to exist in the midst of the play of opposites and yet not to be conditioned by choice. He says, 'yes,' and suggests that whoever wants to know the truth about it may better experiment with it rather than argue endlessly. The proof of the pudding, as it is said, lies in eating it.
It may now be concluded in view of the above deliberation that, the teaching of Krislinamurti are generally in consonance with the spirit ol Indian philosophy and in respect of very important concepts record a marked divergence from the traditionally established view.points which may be interpreted as an advance upon the past, though such an interpretation requires to be supported by a detailed study,