Brij Mohan Sharma
The history of India, if read consientiously, will reveal that our country has been frequently blessed with the gracious presence of great men who appeared on its soil in the form of avatars, sages and saints, more especially at times when its national life was its lowest ebb or its culture threatened by inhuman and evil forces.
Lord Krishna was one such avatar who sanctified our land by his divine presence about 5000 years ago. Being the eighth incarnation (avatar) of Lord Vishnu, Sri Krishna is worshipped as the supreme personality of Godhead.
Sri Krishna has Himself revealed in the holy Gita : “Whenever there is a decline of righteouslness and rise of unrighteousness, I incarnate as an avatar. For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I come into being from age to age”. (B.G IV-7 & 8)
Sri Krishna is a post-vedic character and his philosophy came into being long before there were any religions in the world such as Hinduism, Islam or Buddhism. These distinctions did not exist then. History reveals tha the Indians preached and practiced ‘Sanatan Dharma’, which was based on the Vedantic philosophy, the passion of the highest Truth with a deep interest in human happiness and welfare. It needs no clarification that Vedas is the oldest literature not only for Hindus but for the entire world.
Sri Krishna’s philosophy and teaching as enshrined in the holy Gita also draw their main inspiration from those remarkable scriptures with a slight difference here and there according to the needs of time. This is the reason that India has an unbroken continuity in its culture, which helped it to survive many a vicissitude.
Krishna’s philosophy is, therefore, for humanity, in general, and not for community or that community. The division of humanity into various religions and sects is only a later story.
Lord Krishna was born at Mathura in the prison cell of his maternal uncle Kansa, who had imprisoned Krishna’s father Vasudeva and mother Devaki under the influence and fear of a miraculous prophetic voice from heavens that he would be killed by the eighth son of his sister Devaki. By Divine grace, however, Krishna the eighth son of Devaki, when born in prison, was taken away by his father to Gokul across Yamuna river and handed him over to Nandaji Maharaj, the leader of the cowherds, and his better half Yashoda. His elder brother Balarama was already there.
As a result, Sri Krishna’s childhood and early boyhood were spent in the sylvan surroundings of his rural home Gokul-Vrindavan, in the company of cowherd friends, tending cattle and playing on his flute and engaging himself in fun and frolic and adventure. He grew with them into a personality, warm-hearted and thoroughly human. Krishna even as a child exhibited the qualities of vivacity and recocity, valour and composure. He killed demoness Putana as also the other powerful demons like Trinuvrata and Aghasura. Popular tales describe Krishna as Leeladhara and a lovely playful naughty child, who was everyone’s darling. Since he was of black complexion, residents of Gokul called him Kanha. The eternal Leela of Radha and Krishna is known for its purity and emotion. In brief, his life under the loving care of his foster parents and amidst the simple cowherds was a saga of sweetness and tenderness revealing the unity of man with nature.
Even though a child, he was well aware of the mission for which he was born and the work he had to accomplish on earth. This mission very soon made him to bid good bye to the beautiful surroundings and his beloved hearts.
He spent the rest of his life in a vortex of struggle, first at Mathura where he killed Kansa and freed his parents, and later at the newly-built city of Dwaraka on the Gujarat coast. While there, the impuse of his life’s mission also brought him to Delhi then known as Indraprastha, and its sister city Hastinapur where he developed a close friendship with the royal family members of Pandavas and their allies Kauravas.
Woefully, there arose a conflict between Pandavas and Kauravas which resulted in the war on the battlefield of Kurukshetra.The conflict arose on account of dynastic succession struggle between the two groups of cousins, Kaurava and Pandavas, for the throne of Hastinapur. History reveals that Kauravas had unlawfully usurped the throne of Pandavas and were in no mood to give back even an inch of kingdom to the Pandavas who were the rightful claimants.
As pre-destine, Krishna was also drawn into the national politicas of the day by espousing the righteous cause of the Pandavas.
The main antagonist in this war of Mahabharata was Duryodhana who was eldest of the Kauravas, the hundred sons of Dhritrashtra.
On behalf of Pandavas the main hero was Arjuna. He chose Krishna when asked to make a choice between Him and His army. Krishna simply agreed to act as Arjuna’s chrioteer during the war.
However, when both the armies arrayed in the battlefield, there arose a piquant situation. Seeing his own kith and kin, elders and younger relations facing him, Arjuna overcame with grief. His nerves failed, and he laid down his mighty bow, Gandiva, with the resolve not to fight against his own people. A sort of revulsion engulfed him which clearly demonstrated his state of emotional asthenia.
Indeed, it was a conflict of emotions and ideals, love and duty. Krishna was surprised at this development. He, however, thought it fit that his first task should be to bring steadiness and confidence into the wavering mind of Arjuna. In verses two and three of the second chapter of Gita, Krishna says :
“Whence has come to thee his stain (this dejection) of spirit in the hour of crises? It is unknown to men of noble mind (not cherished by Aryans); it does not lead to heaven ; On earth it caused disgrace, O Arjuna”. (B.G II-2)
“Yield not to this unkanliness, O Partha (Arjuna) for it does not become thee. Cast off this petty fainthertedness and arise, O, Oppressor of the foes’. (B.G II-3).
Interestingly, Swami Vivekanandaji has rightly said that the spirit of the whole teachings of Gita can be derived from these two verses.
“If one reads this one shloka (BG II-3), he gets all the merits of reading the entire Gita; for in this one shloka lies imbedded the whole meaning of the Gita,” says Swamiji.
Meanwhile, Arjuna admits his confusion and prays: “With my very being tainted by the vice of faint-heartedness and my mind puzzled with regard to duty, I am asking you, Krishna, to tell me that which is decidedly good; I am your disciple, pray instruct me, who have sought refuge in you.”
Now, Krishna as Guru and Counsellor of Arjuna advises him “not to grieve over those who should not be grieved for. Wise men do not sorrow over the dead or living. The person to whom pain and
pleasure are alike, and who is not tormented by these contacts, becomes eligible for immorality. All human beings pertain to the imperishable, indefinable and eternal soul which neigher kills, nor is killed. The death of him who is born is certain; and the rebirth of him who is dead is inevitable. It does not therefore behove you to grieve over the inevitable event”.
Krishna apprised Arjuna with the two principal ways of attaining perfection (God)-1) Sankhyayoga (yoga of knowledge), and 2) Karma Yoga (Yoga of self,ess action). While Sankhaya yogi knows the reality of things, it is the senses that are acting on sense-objects. The Karamayogi who has fully conquered his mind and subdues his senses, and who has identified his self with the self of all beings remains unaffected, even though performing action.
The Yoga of knowledge and the Yoga of Action both lead to Supreme bliss. Of these two, however, the yoga of Action (beingeasier to practice) is sperior to the Yoga of Knowledge.
Considering war as his duty, Krishna advises Arjuna to fight for there is nothing more welcome for a man of the warrior class than a righrteous war. It is only the lucky among the Kashtriyas who get such an unsolicited opportunity for war. Surrendering all duties to Me, seek refuge in Me alone. I shall absolve you of all sins; grieve not.
After listening to all the teachings of Gita, as also being lucky to see the Vishwarupa of God, Arjuna most humbly expressed “Krishna, my delusion is destroyed and I have gained knowledge through your grace. I stand free from doubts; I shall therefore carry out your bidding.”
So, Arjuna fought, won the war and got back the throne of Hastinapur for Pandavas.
Had Krishna not imparted the teachings of Gita to Arjuna, he could not have gathered the strength to win the war. Gita ever seeks to impart to man a sense of purpose and direction, and inspire him with a spirit of active tolerance and fellowship, gently pointing out that the goal is one, though the paths are many.
The Gita is one of the few religious books in the world which have not lost their appeal to the modern mind. As a friend, philsopher, and guide of humanity, Sri Krishna gave his message of a lofty metaphysica and practical ethics which has sustained and will continue to sustain humanity through ages. It is heartening that the Gita has been establishing an ever-widening empire in the hearts of men and women both in the East and the West.
Krishna stayed on earth for 125 years. Although He played like a human beings, He always maintained His identity as the Supreme Soul at every step from childhood to boyhood and from boyhood to young manhood. His activities and teachings are, indeed unparalled and divine.
(The writer is former Additional Secretary to Government)
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