Krishna: The Man and His Philosophy - Osho - Oshorajneesh.com

CHAPTER 9. THE COSMOS IS A DANCE OF OPPOSITES
it is an insult to womanhood. Shaw not only turned down a woman’s love, he did it in a very indecent
manner.
Kubja has waited long for Krishna; she has waited for him for many lives. Krishna cannot say no to
her, because no has no place in his life. Even if Kubja asks for love on the physical level, Krishna will
not refuse her, because he is not opposed to the body. The body is as muck accepted as anything
else; it has its own place in life The body is not everything, but it has its significance; it has its own
juices and joys. The body has its own existence.
Krishna does not deny it He accepts both body and soul; he embraces both matter and God. He
cannot insult womanhood by refusing sex on the physical level; he can go to any length to respect
womanhood. He is prepared to fulfill every wish of Kubja’s, and he will not have to persuade himself,
strain himself in the matter. He will not have to make any effort to oblige Kubja; he will naturally and
happily accept that which is.
For us it is difficult to think that Krishna would go in for physical sex; it seems outrageous. It is so
because we are divided, we are dualists; we believe that the body and soul are separate, and while
the soul is great the body is something lowly. But I don’t view – nor does Krishna – the body and
soul, sex and superconsciousness, matter and God as separate entities. They are all one and the
same. The body is that part of the soul which is within the grasp of our senses – like our eyes and
hands – and the soul is that part of the body which is beyond the grasp of our senses and intellect.
The body is the visible soul and the soul is the invisible body. They are united and one; nowhere
do they separate from each other or contradict each other. What is sexual joy at the physical level
becomes ecstasy at the level of the soul. To Krishna’s mind there is no conflict between sex and
ecstasy. The joy of sex is nothing but a faint reflection, a faint trace of ecstasy, and therefore sex can
become a door to ecstasy, to samadhi.
I cannot say what there is in the mind of Kubja, but I can speak very well for Krishna. I don’t think
Kubja has any readiness to use sex as a door to samadhi. That is not even relevant here. What is
re levant is that whatever Kubja desires, Krishna is ready to fulfill it. He does not care if her desires
are petty; he does not tell her to ask for something great because he has it and he can give it. Kubja
approaches him with a request for physical gratification; she does not know what it is to be fulfilled
spiritually. And Krishna is not going to turn her down because of it. He meets Kubja on Kubja’s
ground, and that is how a physical union between the two could be possible.
Question 3
QUESTIONER: IN THE MORNING YOU COMPARED RAMA WITH KRISHNA AND MEERA WITH
HANUMANA. IN OUR TRADITION ALL OF THEM – RAMA, KRISHNA, MEERA AND HANUMANA
– HAVE EQUAL STATUS; NO ONE IS SUPERIOR OR INFERIOR. PERHAPS EACH ONE OF
THEM IS LIVING HIS OWN INDIVIDUAL DESTINY. AND IT IS POSSIBLE THAT SOME OF US
FIND OURSELVES IN ACCORD WITH RAMA AND HANUMANA. IN THAT CASE WOULD IT NOT
BE TRANSGRESSING ONE’S SELF-NATURE OR SWADHARMA IF ONE FOLLOWS KRISHNA
AND MEERA BECAUSE THEY ARE SUPERIOR?
I did not say that they were either superior or inferior. All I sail was that they were distinctly
different from each other. I am not concerned with their status; I am only interested in the distinctive
Krishna: The Man and His Philosophy 168 Osho