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When dharma, its influence, declines abysmally and adharma rises alarmingly, precipitating a calamitous situation, which ordinary individuals or even groups will not be able to redress, then neither Nature nor Providence allows the situation to continue and cause havoc. The Supreme Presence manifests itself with the requisite potential and strength. Krishna’s life itself is one such.

Dear and blessed souls:

Harih Om Tat Sat.

Manifestation of the Divine

Does God ever descend on the earth? In the next verse (4.7) Krishna describes the occasion and circumstances when the Supreme Presence he identifies himself with, will be forced to manifest itself specially to fulfil the task of ‘preservation’ of the world. When dharma, its influence, declines abysmally and adharma rises alarmingly, precipitating a calamitous situation, which ordinary individuals or even groups will not be able to redress, then neither Nature nor Providence allows the situation to continue and cause havoc. The Supreme Presence manifests itself with the requisite potential and strength. Krishna’s life itself is one such.

What indeed was the scenario, which necessitated Krishna’s advent? Kamsa was driving his sister and her husband, after their marriage, to Vasudeva’s palace. On the way intercepted an ethereal voice warning Kamsa “the child to be born as the eighth to your sister will slay you!”

Though born in a royal family, Krishna was not a king. He did not want to be one. Yet he did infinitely more than what a powerful king would have done. Crores of people resorting to adharma were liquidated by him – a feat impossible for one with mere human dimensions.

What for did he do so? It was for, says he (4.8), protecting the good, the noble, and destroying the wicked, the vicious. For, only then dharma, ethical conduct, righteousness of the society, will be established and people enabled to live and move with safety and freedom.

Out of ignorance, many assume this to be a personal assurance from Krishna. But, it is not so. Krishna only describes the subtle and intricate processes transpiring in Nature, especially in the mento-intelligential planes. Like physical, chemical, biophysical, biochemical and biological laws, the laws operating in the subjective, inner domain are inexorable; even more so. Krishna explains how they work and for what purpose. The seeker must understand these spiritual laws and by the strength that consequently emerges, learn to live in full harmony with them. Only then, life will be peaceful, contented and stable in all it brings and enforces.

Cardinal message of the dialogue

Next verse (4.9) reveals a truth that is generally missed by all, especially devotees and lovers of God. In fact, this is the cardinal message of the war-field dialogue. In enlightening Arjuna with a view to imbue stability and poise in him, what Krishna repeatedly stresses is the unborn and undying nature of the Self (see also 2.12,17,19,20,21).

Continuing the same immortal note, Krishna states that his birth and activities are not ordinary at all. They belong to the divine domain. All he was doing was for the sake of others, not for himself. See how the life of a Knower becomes free of all selfishness! All that the Knower does, will be for ensuring the welfare of the entire society. This expansive dimension is what distinguishes a Knower from the rest of mankind.

People see only the body of Krishna and the activities it does or has done. But the body is inert and has no power to independently cause anything in the way of activity or its result. Everything is propelled by Nature and its qualities. So, there is no place for any kind of ego or possessiveness in any one. But none realizes this fact, truth. Krishna knew it well. That is why he told Arjuna right at the start that there was no time when he was not, and there would be no time when he would not be either. Is this not the truth about all? But many know it not.

Inner redemption

Knowledge of the supreme Truth does make one’s life divya, divine. To know Krishna like this paves the way for redemption! It is virtually to know oneself also to be like him. Just as all the bodies are equally pāñca-bhoutika, so too all are inwardly the same Self. Krishna’s ‘I’ and the ‘I’ of others are not different. All are in truth unborn and undying. This means that all are divine. Note the significance. Krishna is not saying that all ‘I’s are identical or similar – rather he is emphasizing all indeed are the same ‘I’! There is no plurality here!

To know Krishna’s life as divine instantly makes the seeker realize his own life also as equally divine. Naturally when his body falls, he will not have to undergo any further extension called re-birth at all. The truth is so simple to grasp. One has to be simple and straightforward at heart to assimilate and realize this truth of the ‘I’. At any rate, by any standard, world and worldliness are only in the physical, material body. Inwardly, everything is absolutely divine. It is a supra-material, spiritual plane, wherein nothing of materiality ever applies. Know this well and retain this knowledge unfailingly.

Attaining Krishnatva

Now we go to the important verse (4.10), where Krishna explains in very simple terms steps to be followed by seekers to attain to his own spiritual state while living here on earth. The verse contains a full revelation of what seekers should do, what sadhana is, to achieve the goal of life, gaining fullness of peace, joy, spiritual wisdom and harmony.

In this verse Krishna epitomises the essence of his instructions. One who sublimates himself and transcends attraction, repulsion and fear (rāga, dveṣa, bhaya), becomes purified by knowledge. In fact, knowledge austerity has the sole aim of generating inner purity, which means redressing the impurities of desire, hatred and fear. This purity is so deep and wholesome that it reforms and refines the seeker’s entire personality, making him wise, wholesome and benevolent. When the constricted humanhood dissolves to give rise to comprehensive divinity, the Seer rises to the state of Krishna and becomes like Krishna. Krishna says categorically that many by virtue of this Jñāna-tapas, knowledge-austerity, have become ennobled like him. He uses both present tense and plural number, which are very suggestive, meaning many were doing this inner austerity and they had also succeeded in gaining a state like his. This reveals how relevant and wholesome Krishna’s teaching is!

Why not all choose such a rewarding wisdom-pursuit

If thus Jñāna-tapas, wisdom-pursuit is so good, great and noble, then why not all take to it fondly and be noble and great? What is the hindrance to the path of wisdom and austerity? Krishna answers the question in the next verse (4.11).

The difference is the direct outcome of what each individual thinks and chooses. “Whoever seeks me”, clarifies Krishna, “in whichever manner, I reciprocate in the same manner. I am all-receptive, all-embracing, but do not impose myself on any one in any manner, forcing him to think and act the way I wish or want. If I were to do so, then equalness and all-fold freedom would be at stake.”

Plural tendencies indispensable in Nature’s display

“Humans have their own intelligence and tendencies. I do not want to destroy these trends or interfere with their operation. Choice is inherent in human life, especially when one becomes an adult. To intercept one’s choice, except by exposure and advice in the hands of another, will be to destroy the intrinsic nature of humans. So, where is the hurry? Let every one grow, be an adult and think and act the way each chooses, to find out whether he is right and his thoughts and ways are the desired ones, to make human life blossom best. If it is not, let him come to recognize the fact himself by experience, by trial and error. Herein lies the distinction of human life, its integrity and potential” says Krishna.

Manifoldness enables life to blossom

World is manifold. This manifoldness is to facilitate every one and all. None should look at the world and say that he does not have a place in this endless variety. Fullness means ample variety, so much so that nothing further is desired any time by any one. Brahman is capable of giving expression to such a fulfilling varietal amplitude!

So let people take to their pet varietal ways and experience for themselves the outcome they fetch. There is no fear for Brahman whether any one, however wicked and resourceful he or she is, will destroy matters colossally, leading to a grave mess. Brahman is singularly supreme and cannot be superseded or outwitted at all. So, any one trying in any manner, with whatever resources he can muster, Brahman, the substratum of all, will alone triumph in the end. Can any one fly aloft and challenge the endless space? Can a river flood the sea, making it overflow the shores?

So, the ultimate balancing rests with the Supreme Brahman. Brahman is impersonal, and yet infinitely resourceful. The manifold world is absolutely safe in the sovereign hands of supremacy and fullness!

A question, however, becomes relevant. With the intrinsic potential human has to take to Jñāna-tapas, wisdom-austerity, and rise to the pedestal of Krishna himself, why are people tempted differently? Right at the point of option itself, cannot they care to choose the path of inner purity and be like Krishna, ornamenting themselves, society and the world alike?

To reply such a possible query, the war-field dialogue continues.