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Krishna

THE MAN AND HIS PHILOSOPHY

Chapter 10: Spiritualism, Religion and Politics, Question 6

 

 

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

 

 

Question 6

QUESTIONER: KRISHNA PUT UP WITH NINE HUNDRED AND NINETY-NINE INVECTIVES HURLED ON HIM BY KING SHISHUPAL, BUT HE KILLED HIM WITH HIS CHAKRA -- A WHEEL-LIKE WEAPON -- WHEN THE KING FIRED HIS LAST INVECTIVE. DOES IT NOT SHOW THAT KRISHNA'S TOLERANCE IS ONLY SKIN DEEP, THAT DEEP DOWN HE WAS INTOLERANT?

It can appear so, because we all have only skin deep tolerance. If I lose my temper on the fourth foul word hurled at me, it means I had lost it with the very first one, but somehow I put up with three of them, and appeared in my true colors as soon as the fourth one came. But the contrary can also happen, and Krishna is that contrary; he is not like us. There is every possibility that he was an exception to this generality.

It is not that Krishna's tolerance could take only nine hundred ninety-nine invectives. Do you think nine hundred ninety-nine are not enough. And that one who can bear this huge number of abuses cannot bear one more? It is really hard to believe. The real question before Krishna is not that his tolerance has run out, the real question is that the man confronting him has reached his limit. Not only has he reached his limit, he has really surpassed it. And to put up with any more would not exhaust Krishna's patience, but it would certainly amount to putting a premium on evil. To tolerate any more would go toward strengthening unrighteousness. It is obvious that nine hundred ninety-nine curses are more than enough.

Someone, a disciple, asks Jesus, "What should I do if someone slaps me once?"

Jesus says to him, "Bear it."

The disciple then asks, "And what if he slaps me seven times?"

To this Jesus says, "You should bear it not only for seven times but for seventy-seven times."

The disciple does not ask again what he should do if he is slapped for the seventy-eighth time, so we don't know what Jesus would say. But I believe that if the disciple raises this question Jesus would say, "Don't take it quietly after the seventy-seventh. Enough is enough, because you have not only to take care of your forbearance, you have also to see that unrighteousness does not go beserk."

I have heard a joke:

A follower of Jesus is passing through a village when some stranger slaps him on his cheek. He re members this saying of Jesus, "If someone slaps you on the left cheek, turn your right cheek to him." And he turns his right cheek to the person, who inflicts a harsher slap on it. But the stranger has no idea of what the disciple is going to do next. There is no instruction from Jesus as to what one should do after he is slapped for the second time. The disciple thinks now he is free to decide on his won, and he smites the stranger with all his strength.

The stranger is flabbergasted! He protests, "What kind of a Jesus devotee are you? Don't you remember that he says, "If someone slaps you on the left cheek turn the right one to him?"

The disciple answers, "But I don't have a third cheek. I obeyed Jesus so far as his saying goes, and now I take leave of him, because I have already turned my two cheeks to you. Now your cheek should take a turn. That is why I slapped you."

Krishna kills Shishupal not because his patience has come to an end; his patience is unending. But we are apt to think otherwise, because our own tolerance is very brittle. Krishna does not lack tolerance, but he also knows that it is dangerous to put up with unrighteousness beyond a certain limit; it amounts to encouraging it. Tolerance is good just because intolerance is evil. There is no other reason for praising patience except that impatience is ugly. But does it mean that I should care for my own patience and let the impatience of another run riot and ruin him? This is not compassion; it is really cruelty to the other. A point comes when I have to stop evil from going too far. This is how I see it.

Looking at the whole life of Krishna, it does not seem that anything can exhaust his patience, but it is equally difficult for him to encourage evil. So he has to find a golden mean between the two extremes -- his own patience and the impatience of another.

 

Next: Chapter 10: Spiritualism, Religion and Politics, Question 7

 

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

 

 

Chapter 10

 

 

 

 
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