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Krishna

THE MAN AND HIS PHILOSOPHY

Chapter 10: Spiritualism, Religion and Politics, Question 13

 

 

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

 

 

Question 13

QUESTIONER: KRISHNA COULD ALSO SAY THAT SINCE BOTH OF THEM ARE HIS FRIENDS HE IS NOT GOING TO FIGHT ON ANY SIDE.

He could not say so, because the war of the Mahabharat is going to be such a great and decisive event that Krishna's participation in it is essential. Perhaps the Mahabharat would not be possible without Krishna. Secondly, it would be dishonest of him to tell friends that he would be neutral in the way India is currently neutral, non-aligned in international affairs.

Neutrality has no place in life; it may be an inner feeling, but in day-to-day life neutrality is meaningless. One has to take sides -- either this side or that. Of course, one can pretend to be neutral, but pretension is pretension. Krishna could pretend to be neutral, but it would be meaningless. Friends have come to ask for his help, not his neutrality. And Krishna has to say yes or no to their request; neutrality is not an answer. If he says he is neutral, it only means that he is not their friend, that he has nothing to do with them. Neutrality means indifference, neutrality means that one is not concerned with the fate of the war.

Krishna cannot say that he is not concerned with the war; he is really concerned. Although he is a friend to both, he clearly wants the Pandavas to win, because he knows the Pandavas are fighting for righteousness and the Kauravas are against it. But he is friendly to both of them; even the Kauravas look to him as their friend, they have no enmity with him. They respect him, they love him.

By and large, these people are very simple, and their behavior is frank and open. Even their differences and divisions are clear-cut; they don't hide their likes and dislikes. In a domestic war, they divide themselves clearly between the two camps. Issues are well-defined, so they don't take long to decide.

Krishna is not indifferent, apathetic. He is aware that great issues are at stake; he cannot be neutral. He is also aware that both sides look to him as their friend, and he is prepared to give each its share. But he does not treat them equally, because he knows who is just and who is not. And he also knows that the way he will divide his help and cooperation between the two warring camps is going to be a decisive factor in the impending conflict.

So the way he divides himself is extraordinary; it is of immense significance. He tells them that they have two options: he and his army; they can choose either him or his whole army. This division makes things still clearer as far as which side stands for righteousness. It is obvious that no one anxious for victory would choose Krishna without his army. Only he who cares for values and not for victory, who trusts the spiritual force much more than the material one, will choose Krishna alone.

The way the choice is made is also significant. Representatives of the two sides arrive at Krishna's place at the same time to ask for his help in the war. Krishna is Lying on his bed. The representative of the Pandavas comes first and takes his place at the foot of his bed. Next comes the representative of the Kauravas, who sits at the head of his bed. Krishna is asleep, but he wakes up with their arrival. The way the two emissaries take their seats is meaningful. Only a man of humility can sit at the feet of the sleeping Krishna; an arrogant person will sit near his head. Even such small things speak for themselves. Our every act, even a twitch of the nose, reveals us. Actually we do that which we are. It is not accidental that the Kaurava representative sits near his head, and the Pandava sits near his feet. And when Krishna awakens, his eyes fall first on the Pandava and not on his rival. Of course he gives the Pandavas first choice.

This is how humility wins. Jesus has said, "Blessed are the meek, for they shall inherit the earth."

The Pandavas have the first choice. This makes the Kaurava representative anxious, lest his rival get away with the best prize. The army, and not Krishna, is the best prize in the eyes of the Kaurava who believes in physical force. He knows Krishna's army is vast and thinks that whoever has it is going to win the war. Krishna alone will be of no use in a matter like war. But he is immensely pleased when the Pandava representative opts for Krishna and leaves his whole army to be taken by the Kauravas. He thinks the Pandavas' envoy has acted foolishly and their defeat in the war is guaranteed.

Really this choice decides the fate of the war. The Pandavas' choice of Krishna says clearly that they stand for righteousness and religion. Krishna's personal support of the Pandavas becomes the decisive factor in the war of Mahabharat.

As I said, the sitting of the Pandava at Krishna's feet makes the whole difference. I am reminded of a small anecdote in the life of Vivekananda.

Vivekananda is leaving India for America. He goes to Mother Sharada, the wife of his Master, Ramakrishna, for her blessing. Ramakrishna had died, leaving Sharada behind him. So Vivekananda goes to her and says, "I am leaving for America, and I seek your blessing."

Sharada queries, "What are you going to do in America?"

Vivekananda says, "I will spread the message of dharma in that country."

Sharada, who is in her kitchen, directs the young monk to pass her a knife meant for cutting vegetables. Vivekananda hands the knife to her. Then Sharada says, "You have my blessings." But Vivekananda wants to know if there was any connection between her asking for the knife and her blessings to him. Sharada says, "I wanted to know the way you handle the knife while passing it to me."

Ordinarily, anyone would do it indifferently, without awareness. He will hold the handle of the knife in his hand and pass it with the blade directed toward the one who asks for it. But Vivekananda has the blade of the knife in his hand and its handle is directed toward his master's wife. Sharada says to Vivekananda, "Now I think you are worthy of carrying the message of dharma to America."

If you were in Vivekananda's place, you would have taken the handle in your hand, because that is the usual way. Ordinarily, no one would do it any differently, but Vivekananda does it very differently. And it is not accidental. Vivekananda is not expected to be prepared for it. It is not written in any book that, "When Vivekananda will go to Sharada for her blessings she will ask him to pass her a knife." No scripture can say it, and a person like Sharada is unpredictable. Who could know that she was going to test Vivekananda's awareness in this way? Is this a way of knowing a person's religiousness? But Sharada says, "I bless you, Vivekananda, because you have a religious mind."

In the same way the Pandavas, by sitting at the feet of Krishna, proclaim that righteousness is on their side. They have the courage to sit at Krishna's feet. And by choosing Krishna they further proclaim that they would rather risk defeat than give up righteousness, they would prefer defeat to victory rather than go with unrighteousness. And he alone can go with righteousness who has the courage to risk defeat.

As I said earlier, only one who is ready to go through pain and suffering can go with God. Similarly one who is ready to go down fighting is worthy of religion. One who wants victory at any cost is bound to land in irreligion. Irreligion is forever in search of the easy way, the shortcut, while the road to religion is long and hard. Unrighteous ways bring easy success; this is the reason most people adopt them. The ways of righteousness are long and arduous. Going with righteousness can lead to defeat; walking with religion can even lead to disaster.

It is significant that one who is prepared to go with religion even at the cost of defeat and disaster, can never be defeated. But the readiness for defeat is necessary. The road to irreligion is tempting, because it gives you an assurance of cheap success. Its attraction lies in its promises, and because of it people take up corrupt ways. Evil is a cunning persuader; it says, "If you want success, never take the path of righteousness; it is an impossible path. My path guarantees effortless, easy success. You begin and you win." But the irony is that nobody ever wins through evil, evil ultimately leads to utter ruin. On the contrary, righteousness is a challenge; you have to be prepared for defeat. But its glory is that if you choose it with this awareness, you will never be defeated.

This is the paradox of life. It is truth that wins -- satyameva jayate.

 

Next: Chapter 10: Spiritualism, Religion and Politics, Question 14

 

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

 

 

Chapter 10

 

 

 

 
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