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

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CHAPTER 4. RELIGION HAS NO HISTORY, IT IS ETERNAL The idea of non-violence could only take root in a soil deeply steeped in violence. People who had lived with violence for generations were the right vehicles for non-violence, and the kshatriyas became the vehicle. Krishna could not have persuaded Mahavira to take to violence, because Mahavira did not say he would not kill his family and relatives, he was not grieving for them. In fact, he had renounced them, he had renounced the whole world of relationships. His stand was altogether different: he had totally denied violence as inhuman and meaningless. He would have said, ”Violence is irreligious.” If Krishna had argued with him that, ”It is better to die in one’s own nature,” he would simply have said, ”Not to kill is my self-nature; I would die before killing.” He would have told Krishna, ”Don’t tell me to kill. Killing is alien to me.” If the Geeta had been preached to Mahavira, he would simply have stepped out of Krishna’s chariot, said goodbye and retired to the forest. The Geeta would not have cut any ice with Mahavira. But the Geeta had appeal for Arjuna; he was impressed and changed by it. The Geeta appealed to him not because Krishna succeeded with him, it changed his mind because he was intrinsically a warrior, because fighting was in his blood and bones. And all his distractions from war and its attendant violence, and his grief and sorrow, were passing reactions caused by his deep clannish attachments. So Krishna succeeded in dispelling those patches of clouds that had temporarily covered the sky of his mind. Those clouds did not represent his real mind, they did not make up his sky. If it were his real sky, Krishna would not have tried to change it. This would be out of the question. Then the GEETA would not have been delivered at all. Krishna would have known it was Arjuna’s own sky, his own self-nature. But the sky does not come so suddenly. Arjuna’s entire life bears witness to the fact that his real sky is that of a warrior, and not of a brahmin. And his deviations are like transient clouds in the sky, which Krishna seeks to dispel. If it is his true nature there is no reason for Arjuna to move from it. This is precisely what Krishna tells him, ”It is better to die in one’s own nature than to live in any alien nature.” And had Arjuna this much to say, ”This is my true nature, that it would be better to die than to kill others. Forgive me, I am walking out on the battle. ” The story would have ended right there. Krishna does not ask him to take on an alien nature; on the contrary, he insists over and over again on his knowing his true nature and remaining steadfast in it. Krishna’s entire effort, running through the whole of the GEETA, is directed towards making Arjuna realize his self-nature. He has no wish whatsoever to impose anything alien on him. The other part of your question also deserves consideration. Of course, I said that Krishna is not a Master, that he is a friend to Arjuna, but I did not say that Arjuna is not a disciple. I did not say that. Arjuna can well be a disciple, and this will be a relationship from Arjuna’s side. He, on his side, can submit to being a disciple – which has nothing to do with Krishna who, nevertheless, remains a friend. And Arjuna is really a disciple; he wants to learn. To be a disciple means a readiness to learn. Therefore a disciple asks questions. Arjuna asks questions, inquires, because he wants to learn. Krishna: The Man and His Philosophy 78 Osho
CHAPTER 4. RELIGION HAS NO HISTORY, IT IS ETERNAL And there is a way of asking questions as a disciple; it has a discipline of its own. In order to inquire and learn, the disciple has to sit at the feet of the Master; that is a part of learning, of being a disciple. To inquire and learn, it is first necessary that the disciple be earnest enough to learn, that he has the humility to learn, to know. Not that Krishna wants him to be humble and to sit at his feet – from his side he remains a friend; he is not a Master. He answers his questions as a friend; it is a matter of friendship with him. And therefore he takes pains to explain things at great length. Had he been a Master he would easily have been angered by Arjuna’s long questioning, by his persistent doubting. He would have said, ”Enough is enough. Drop your doubts and do what I say. It is not good to question, to doubt; you have to trust and obey your Master. You have to fight without raising a question when I ask you to fight. I need not explain.” No, Krishna is always willing to answer and explain everything Arjuna would like to know. Such a lengthy debate, such an elaborate exposition that the GEETA is, is enough evidence. Arjuna raises the same questions over and over again; he does not have any new questions, but Krishna does not object ever once. Now Kriyanand is doing the same here. He has been putting the same questions over and over again. But that does not make any difference to me. When you put the same question time and time again, it only shows you have yet to understand it. So I will continue to explain it over and over again; it is not a problem for me. It is in this spirit that the GEETA was delivered at such length. This GEETA is not Krishna’s gift, it is Arjuna’s, because he goes on raising one question after another. Krishna has to respond to his persistent inquiry. Arjuna has a mind that wants to learn, to know, and that is very significant. After all is said and done on the battlefield of Kurukshetra, you tend to think Krishna imposed his will on Arjuna and almost forced him to fight. You may say that Arjuna is trying his best to escape, but Krishna, through his intelligent arguments, goads him to fight. But you are wrong to think so. The truth is, all the time Krishna is trying to liberate Arjuna, to lead him to his freedom. That is why he explains to him at length what he can be, what his potentiality is, what his intrinsic nature is. He exposes Arjuna to Arjuna; he unfolds Arjuna to Arjuna. And if, after listening to the whole of the GEETA, Arjuna had re fused to fight and escaped, Krishna was not going to tell him, ”Don’t go.” There was no one to prevent him from escaping. It is significant that Krishna, on his own part, has decided not to take part in the war of Mahabharat. One who is not going to fight is trying to persuade another to fight. He keeps himself completely aloof from the war; he is not going to take up arms. It is extraordinarily amusing that Arjuna is persuaded to fight by one who is not going to fight himself. It is certainly a matter of tremendous significance. If Krishna had to impose himself on Arjuna, he should have asked him to follow him and not to fight. And only then could Arjuna have a grievance, that Krishna was imposing himself on him. Do you know one of the many names of Krishna is Ranchordas, which literally means one who is a renegade from war? Here a renegade is inciting Arjuna to fight as a brave man should fight. If Krishna wanted to impose himself on him he should have said, ”Okay, now that you are my disciple, I ask you not to fight. Let us escape from the war together.” No, it is not at all a matter of imposition. All that Krishna tells Arjuna is this. ”I know you to be a kshatriya, and I have known you very intimately as a warrior. And I know you better than you know yourself; your innate nature is that of a warrior. And so I am just reminding you of it. I tell you who you are. Know it rightly and then do what you choose to do.” Krishna: The Man and His Philosophy 79 Osho
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CHAPTER 8. HE ALONE WINS WHO DOES N
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CHAPTER 10. SPIRITUALISM, RELIGION
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CHAPTER 11. DRAUPADI: A RARE WOMAN
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CHAPTER 13. KRISHNA GOES TO THE WES
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CHAPTER 14. ACTION, INACTION AND NO
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CHAPTER 15. LIFE AFTER DEATH AND RE
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CHAPTER 16. ATHEISM, THEISM AND REA
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CHAPTER 17. DON’T IMITATE, JUST B
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CHAPTER 20. BASE YOUR RULE ON THE R
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