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

CHAPTER 2. KRISHNA IS COMPLETE AND WHOLE
only a marigold is whole as a marigold. Similarly, a marigold cannot be whole as a rose. So Buddha,
Mahavira and Jesus are whole in their own dimensions; in themselves they lack nothing.
But the wholeness of Krishna is utterly different. He is not one-dimensional, he is really multidimensional.
He enters and pervades every walk of life, every dimension of life. If he is a thief
he is a whole thief, and if he is a sage he is a whole sage. When he remembers something he
remembers it totally, and when he forgets it he forgets it totally. That is why, when he left Mathura,
he left it completely. Now the inhabitants of that place cry and wail for him and say that Krishna is
very hard-hearted, which is not true. Or if he is hard-hearted, he is totally so.
In fact, one who remembers totally also forgets totally. When a mirror mirrors you it does so fully,
and when it is empty it is fully empty. When Krishna’s mirror moves to Dwarka it now reflects Dwarka
as fully as it reflected Mathura when it was there. He is now totally at Dwarka, where he lives totally,
loves totally and even fights totally.
Krishna’s wholeness is multidimensional, which is rare indeed. It is arduous to be whole even in
one dimension it is not that easy. So it would be wrong to say that to be multidimensionally whole is
arduous, it is simply impossible. But sometimes even the impossible happens, and when it happens
it is a miracle. Krishna’s life is that miracle, an absolute miracle.
We can find a comparison for every kind of person, but not for Krishna. The lives of Buddha and
Mahavira are very similar they look like close neighbors. There is little difference between them.
Even if there is any difference, it is on the outside; their inside, their innermost beings are identical.
But it is utterly improbable to find a comparison for Krishna on this planet. As a man he symbolizes
the impossible.
It is natural that a person who is whole in every dimension will have disadvantages and advantages
both. He will not compare well with one who has achieved wholeness in a particular dimension, in so
far as that particular dimension is concerned. Mahavira has exerted all his energy in one dimension,
so in his own field he will excel Krishna, who has diversified his energy in all dimensions. Christ will
also excel him in his own field. But on the whole, Krishna is superb. Mahavira, Buddha and Christ
can not compare with him; he is utterly incomparable.
The significance of Krishna lies in his being multi-dimensional. Let us for a moment imagine a flower
which from time to time becomes a marigold, a jasmine, a rose, a lotus and a celestial flower too
– and every time we go to it we find it an altogether different flower. This flower cannot compare
well with a rose which, through and through, has been only a rose. Where the rose has, with singlemindedness,
spent all its energy being a rose, this imaginary flower has diversified its energy in
many directions. The life of this imaginary flower is so pervasive, so extensive that it cannot possibly
have the density there is in the life of a rose. Krishna is that imaginary flower: his being has vastness,
but it lacks density. His vastness is simply endless, immense.
So Krishna’s wholeness represents infinity. He is infinite. Mahavira’s wholeness means he has
achieved everything there is to achieve in his one dimension, that he has left nothing to be achieved
as far as this dimension is concerned. Now, no seeker will ever achieve anything more than Mahavira
achieved in his own field; he can never excel Mahavira. Therefore, Krishna is whole in the sense
that he is multidimensional, expansive, vast and infinite.
Krishna: The Man and His Philosophy 42 Osho