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

CHAPTER 17. DON’T IMITATE, JUST BE YOURSELF
it was really corrupt and rotten. To say a word in favor of these old scriptures was tantamount
to providing support to a decadent and rotting tradition. Knowing well that the Vedas and the
UPANISHADS contained the same truth, Buddha could not take their support. Because it was
with their support that a monster of falsehoods, superstitions and crass hypocrisy was stalking the
land, mercilessly exploiting and oppressing the people. That is why he kept quiet about them.
It is not that Buddha is not aware that the Vedas and UPANISHADS contain the truth. But it
often happens in history that when a new Buddha comes he has to fight and uproot many old
truths, because being old they get so badly mixed up with falsehoods that to support them would
automatically strengthen those lies.
Krishna did not have to face such a situation. In his time the tradition of the Vedas and the
UPANISHADS was very much alive. It was really at the height of its glory, absolutely unpolluted
and pure. For this very reason we say Krishna’s Geeta is the quintessence of the Vedas and the
UPANISHADS. In fact, we can say Krishna himself is the embodiment of the great culture which had
come out of these scriptures. Krishna reflects all that is essential and basic to that culture; he comes
at a time when the Vedic civilization was at its zenith. Buddha comes when it had touched its nadir.
It was the same culture, but Buddha had to witness its utter decadence and degradation, when the
brahmins had ceased to be knowers of truth and instead were busy exploiting people in the name
of God and religion. Every conceivable filth and ugliness, corruption and depravity had entered this
culture, which now had nothing to do with religion.
Krishna represents the summit of UPANISHADIC teachings. In his times the UPANISHADS have
touched the pinnacle of attainment and splendor. The light of knowledge emanating from them is
spreading in all directions, and their perfume is everywhere in the air. The UPANISHADS are not a
dead thing, they are fully alive and youthful and their music can be heard even in the bushes and
shrubs of the land. So when Krishna talks about them, he is not talking about something old and
dead; he is talking about something which is in the prime of its youth.
But by the time Buddha comes, twenty-five hundred years after Krishna, the whole tradition is dying
and rotting, only its corpse is Lying before him. Clearly, Buddha cannot invoke their support. It is not
out of any arrogance that he declares his truth on his own.
At the same time there is nothing egoistic about Krishna when he seeks the support of the old seers
and their sayings.
Question 2
QUESTIONER: KRISHNA, IN CHAPTER TEN OF THE GEETA DESCRIBES HIMSELF TO BE THE
GANGES AMONG THE RIVERS, THE SPRING AMONG THE SEASONS, THE LION AMONG
THE BEASTS, THE GARUDA OR EAGLE AMONG THE BIRDS, THE EIRAWAT AMONG THE
ELEPHANTS, THE KAMDHENU AMONG THE COWS, VASUKI AMONG THE SNAKES, AND SO
ON. DOES IT MEAN THAT HE IS TRYING TO DECLARE HIMSELF TO BE THE BEST AND THE
GREATEST IN ALL CREATION? DOES IT ALSO MEAN THAT HE REFUSES TO REPRESENT
ALL THAT IS LOWLY AND BASE? WHY DOES HE EXCLUDE THE MEANEST OF US ALL? AND
WHERE DOES THE MEANEST BELONG?
It is a significant question. And there are two beautiful aspects to it.
Krishna: The Man and His Philosophy 327 Osho