Man first lives with the individual; he is engaged in his personal physical and mental improvement, enjoyment and development of power. I am the body, I am the mind, I am the life; strength, happiness, beauty of the body, swiftness, joy, clarity of the mind, brightness, enjoyment, cheerfulness of the life are the object of existence and the culmination of progress; this is the first or Asuric knowledge of man. There is need of this also; developing and perfecting the body, mind and life first, one should then apply that fully developed power to the service of others. That is why the development of Asuric power is the first stage of civilisation of the human race; the animal, Yaksha, Rakshasa, Asura, Pishacha even play and develop in the mind, action and character of man. After that man expanding self-knowledge begins to see others as himself, learns to submerge self-interest for the sake of others. First he sees the family as himself; sacrifices life to save the life of wife and children; sacrifices his own happiness for the happiness of wife and children. After that he sees the clan or family as himself; sacrifices life to save the clan; sacrifices himself, wife and children; sacrifices the happiness of himself and wife and children for the happiness, glory and increase of the clan. After that he sees the nation as himself; sacrifices life to save the nation; sacrifices himself, wife and children, clan; — as the Rajput clan of Chitor sacrificed themselves repeatedly voluntarily for the protection of the whole Rajput nation; — sacrifices the happiness, glory, increase of himself, wife and children, clan for the happiness, glory and increase of the nation. After that he sees the whole human race as himself; sacrifices life for the progress of the human race; sacrifices himself, wife and children, clan, nation; — sacrifices the happiness, glory and increase of himself, wife and children, clan, nation for the happiness and progress of the human race. Thus seeing others as oneself, sacrificing oneself and one’s own happiness for others is the main teaching of Buddhism and Christianity born of Buddhism. The moral progress of Europe has proceeded on this path. The ancient Europeans learnt to submerge the individual in the family, the family in the clan; the modern Europeans have learnt to submerge the clan in the nation; submerging the nation in the aggregate of humanity is now preached as a difficult ideal among them; Tolstoy and other thinkers and the Socialist, Anarchist etc. parties approving the new ideal have become eager to put this ideal into practice. This is the limit of Europe’s progress. They are worshippers of Ignorance; they do not know true Knowledge. Andhaṁ tamaḥ praviśanti ye vidyāmupāsate.
In India the wise have mastered both Knowledge and Ignorance. They know that besides the five foundations of Ignorance there is God the foundation of Knowledge; if He is not known Ignorance is not known, is not mastered. Therefore not only seeing others as oneself but ātmavat paradeheṣu, that is, seeing God equally in oneself and in others. I shall improve myself, by my improvement the improvement of the family will be accomplished; I shall improve the family, by the improvement of the family the improvement of the clan will be accomplished; I shall improve the clan, by the improvement of the clan the improvement of the nation will be accomplished; I shall improve the nation, by the improvement of the nation the improvement of the human race will be accomplished; I shall improve the nation, by the improvement of the nation the improvement of the human race will be accomplished; this knowledge is inherent in the root of the Aryan social system and Aryan education. Personal sacrifice is the innate habit of the Aryan; sacrifice for the family, sacrifice for the clan, sacrifice for society, sacrifice for the human race, sacrifice for God. The defect or deficiency that is observed in our education, that defect is the result of several historical causes; for example, we see the nation in society; we submerge the good of the individual and the family in the good of society; but the development of the political life of the nation was not accepted as a main part of our religion. This teaching had to be imported from the West. Yet even within our ancient education, in the Mahabharata, in the Gita, in the history of Rajputana, in Ramdas’s Dasabodha this teaching was in our own country. In excessive worship of Knowledge, in fear of Ignorance we could not develop that teaching; due to that fault being overwhelmed by Tamas falling from the national dharma we fell into hard slavery, misery, ignorance; we could not master Ignorance either, we were about to lose Knowledge also. Tato bhūya iva te tamo ya u vidyāyāṁ ratāḥ.
The Political Objective of Sri Krishna
Clan and nation are different in the gradual development of human society; in ancient times that difference was not so manifest in India and other countries either. A nation was formed by the combination of several large clans. These different clans were either descendants of one ancestor, or accepted as descendants of one ancestor by establishment of love though born of different families. All India did not become one large nation; but among the large nations that existed covering the whole country there was one civilisation, one religion, one Sanskrit language and relation of marriage etc. Yet from ancient times there was an attempt at unity; sometimes the Kuru, sometimes the Panchala, sometimes the Kosala, sometimes the Magadha nation becoming the leader of the country or universal king established an empire; but the ancient clan-dharma and the love of independence of the clans created such strong obstacle that that attempt could never last forever. In India this attempt at unity, attempt at undisputed empire was considered a meritorious act and among the duties of a king. This current of unity became so strong that even a spirited and turbulent Kshatriya like the Chedi king Shishupala agreed to join in the establishment of Yudhishthira’s empire as a meritorious act. Such unity, establishment of empire or Kingdom of Righteousness was Sri Krishna’s political objective. The Magadha king Jarasandha had made this attempt before; but his power was founded on unrighteousness and tyranny; therefore thinking it momentary Sri Krishna having him killed by Bhima frustrated that attempt. The main obstacle to Sri Krishna’s work was the proud and spirited Kuru family. The Kuru nation had been the leading nation of India for a long time; what is called hegemony in English, that is, primacy and leadership among many equal independent nations, the Kuru nation had a hereditary right to that. Sri Krishna could understand that as long as the strength and pride of this nation remained intact unity would never be established in India. Therefore he resolved to destroy the Kuru nation. But the Kuru nation had a hereditary right to the empire of India; Sri Krishna did not forget this fact; depriving one of what is rightfully his is unrighteousness; so he chose Yudhishthira who is rightfully the king and head of the Kuru nation for appointment to the post of future emperor. Sri Krishna was extremely righteous; though capable he did not try to place his own beloved Yadava family in the place of the Kuru nation out of affection; he did not appoint his dearest friend Arjuna to that post neglecting the eldest Yudhishthira among the Pandavas. But merely looking at age or previous right causes possibility of harm; quality and capacity have also to be seen. If King Yudhishthira were unrighteous, tyrant or weak, then Sri Krishna would have been compelled to seek another vessel. Just as Yudhishthira was fit to be emperor by lineage, right and the established rule of the country, so he was the true owner of that post by quality also. There were many great hero kings more spirited and brilliant than him; but no one becomes entitled to the kingdom merely by strength and genius. The king will protect religion, please the subjects, protect the country. In the first two qualities Yudhishthira was incomparable; he was the son of Dharma; he was kind, just, truthful, true to his promise, of true action, extremely dear to the subjects. Whatever deficiency he had in the last necessary quality, his two hero brothers Bhima and Arjuna were capable of filling that. There was no king or hero equal to the five Pandavas in contemporary India. Therefore removing the thorn by the killing of Jarasandha, King Yudhishthira under Sri Krishna’s advice performed the Rajasuya sacrifice following the ancient custom of the country and became the emperor of the country.
Sri Krishna was righteous and a politician. If there was a possibility of his great purpose being well accomplished by working within the religion of the country, the custom of the country, the social rules of the country, why should he harm that religion, act against that custom, break that rule? Creating such political revolution and social revolution without cause is harmful to the country. For that reason at first he endeavoured to achieve the purpose preserving the old custom. But the defect of the ancient custom of the country was that even if the attempt succeeded there was very little possibility of that result being permanent. He who has increase of military strength can become emperor by performing the Rajasuya sacrifice no doubt; but as soon as his descendant becomes weak that crown falls from his head of itself. Why should the spirited hero nations who submitted to his father or grandfather acknowledge the subordination of the conqueror’s son or grandson? Not hereditary right, Rajasuya sacrifice itself, that is, extraordinary strength and valour was the root of that empire; he who has more strength and valour he will become emperor by performing the sacrifice. Therefore there was no hope of any permanence of the empire; there could be headship or hegemony for a short time. Another defect of this system was that by the sudden increase of strength and attainment of headship of the new emperor the fire of jealousy was kindled in the hearts of the proud intolerant spirited Kshatriyas of the country; the thought—why should he be the head, why not we—was likely to rise easily in the mind. The Kshatriyas of Yudhishthira’s own family became opposed to him out of this jealousy; the sons of his uncle relying on this jealousy dethroned and exiled him by trickery. The defect of the system of the country was revealed in a few days.
Sri Krishna was as righteous as he was a politician. He was never averse to changing a faulty, harmful or untimely system, means or rule. He was the chief revolutionary of his age. King Bhurishrava while rebuking Sri Krishna expressing the resentment of many contemporary conservative Indians said, Krishna and the Krishna-led Yadava family never hesitate to act against religion or distort religion; whoever acts on Krishna’s advice will surely fall into sin immediately. Because in the opinion of the conservative attached to old customs new attempt itself is sin. Sri Krishna understood by Yudhishthira’s fall—why understood, he is God, knew before,—that the custom suitable to the Dwapara age is never preservable in the Kali age. Therefore he did not make that attempt again; following the policy of divide and rule suitable to Kali he endeavoured to make the future empire thornless by destroying the strength of the proud haughty Kshatriya nation. He engaged the Panchala nation, the old rival enemy of the Kurus, in the destruction of the Kurus; attracted to that side all nations that could be attracted by hatred of the Kurus, love of Yudhishthira or desire for the kingdom of righteousness and unity and made preparations for war. Sri Krishna had no faith in the attempt at peace that was made; he knew there was no possibility of peace; even if peace were established it could not be permanent; yet for the sake of righteousness and for the sake of policy he engaged in the attempt at peace. Doubtless the Kurukshetra war is the result of Sri Krishna’s policy; destruction of the Kurus, destruction of the Kshatriyas and establishment of a thornless empire and unity of India were his objects. The war that is for the establishment of a kingdom of righteousness is a righteous war; the God-appointed victor of that righteous war is the great car-warrior Arjuna inspired by divine force. If Arjuna threw away his weapon, Sri Krishna’s political labour would be futile; the unity of India also would not be achieved; terrible evil consequences would immediately follow in the future of the country.
Fratricide and Destruction of the Clan
All of Arjuna’s arguments are applied in expectation of the good of the family; the thought of the good of the nation has been removed from his mind due to affection. Thinking of the good of the Kuru family he has forgotten the good of India; in fear of unrighteousness he is becoming determined to sacrifice righteousness. He thinks that fratricide for self-interest is a great sin; everyone knows this; but helping in national calamity, being averse to accomplishing national good under the influence of brotherly love, this sin is grave. If Arjuna throws away his weapon, unrighteousness will win; Duryodhana becoming the chief king of India and the leader of the whole country will pollute the national character and the conduct of the Kshatriya family by his bad example; the powerful families of India will be ready to destroy one another under the impulse of self-interest, jealousy and love of conflict; there will be no undisputed righteousness-inspired royal power to unify, control and protect the country by gathering of strength; in this condition the foreign invasion that was then ready to fall on India like a restrained sea would come prematurely and destroying the Aryan civilisation would uproot the hope of future good of the world. With the destruction of the empire established by Sri Krishna and Arjuna the political disturbance that started in India two thousand years later would have started then.
People say, the evil that Arjuna feared, exactly that happened as a result of the Kurukshetra war. Fratricide, destruction of the family, even destruction of the race are the results of the Kurukshetra war. The Kurukshetra war is the cause of the introduction of Kali. Terrible fratricide took place in this war, it is true. The question is, by what other means would Sri Krishna’s great purpose be accomplished? That is why Sri Krishna knowing the futility of the prayer for peace tried so much to establish peace; even if five villages were returned Yudhishthira would have desisted from war; getting even that little foothold Sri Krishna could have established the kingdom of righteousness. But Duryodhana’s evil resolve was, he would not give even land measuring the point of a needle without war. When the future of the whole country depends on the result of the war, desisting from great action because fratricide will take place in that war is unrighteousness. The good of the family has to be submerged in the good of the nation, in the good of the world; one cannot destroy the future happiness or relief from suffering of crores of people for the sake of brotherly love, family affection; by that one incurs hell for the individual and the family.
Destruction of the family took place in the Kurukshetra war, that too is a true word. As a result of this war the mighty Kuru family practically disappeared. But if the whole of India has been saved by the disappearance of the Kuru nation then there has been gain instead of loss in the destruction of the Kurus. Just as there is the illusion of family affection, so there is illusion about the clan. I shall say nothing to the countryman, shall not quarrel with the countryman; even if he does harm, is an assassin, ruins the country, he is a brother, object of affection; I shall bear silently; the unrighteousness born of Vaishnava Maya that confuses the intelligence of many pretending to be righteousness among us is produced by the delusion of this illusion of the clan. Without cause or for self-interest, in the absence of absolute necessity and compulsion, to quarrel and fight with a countryman is unrighteousness. But the countryman who is determined to kill the mother of all or do her harm, tolerating his oppression silently and encouraging that matricide or harmful action is a graver sin. When Shivaji went to destroy the countryman who was a patron of the Muslims, if someone said at that time, “Ah! what are you doing? they are countrymen; bear silently; let the Moghul occupy the Maharashtra country; it is enough if there is love between Maratha and Maratha,”—would the word not seem utterly ridiculous? When the Americans created conflict and civil war in the country to abolish slavery and killed thousands of countrymen, did they do a bad deed? It happens that conflict with the countryman, killing the countryman in war becomes the only means of the good of the nation and the good of the world. In this if there is fear of destruction of the clan, still one cannot desist from accomplishing the good of the nation and the good of the world. Of course if the preservation of that clan is necessary for the good of the nation, the problem becomes complex. In the age of the Mahabharata the nation was not established in India; everyone knew the clan as the centre of the human race. That is why Bhishma, Drona etc. who were repositories of ancient learning fought against the Pandavas. They knew that righteousness was on the side of the Pandavas; they knew that in establishing a great empire there was need to bind the whole of India in one centre. But they also understood that the clan is the foundation of religion and the centre of the nation; in the destruction of the clan protection of religion and establishment of the nation are impossible. Arjuna too fell into that error. In this age the nation is the foundation of religion, the centre of human society. Preservation of the nation is the main religion of this age, destruction is the unpardonable great sin of this age. But such an age may also come when a large human society may be established; then perhaps the great wise men and workers of the world will fight for the protection of the nation; on the other hand Sri Krishna becoming a revolutionary will bring about the good of the world by causing a new Kurukshetra war.
The Result of Sri Krishna’s Politics
Arjuna relied more on the destruction of the clan in the first impulse of pity, because seeing this huge gathering of troops the thought of the clan, the thought of the nation naturally rises in the mind. It has been said, thought of the good of the clan was natural for the Indian of that time, just as the thought of the good of the nation is natural for the modern human race. But was the fear that in the destruction of the clan the foundation of the nation will be destroyed baseless? Many say, what Arjuna feared, actually that happened; the Kurukshetra war is the root cause of the decline and long subjection of India. By the disappearance of the spirited Kshatriya family, by the decrease of Kshatriya spirit severe harm has been done to India. A famous foreign lady, at whose feet many Hindus now bow their heads as disciples, has not hesitated to say this that clearing the path for the establishment of the British Empire by the destruction of the Kshatriyas was the real object of God Himself incarnating. Our idea is, those who say such incoherent things, without going deep into the matter, show the defect of Sri Krishna’s politics being influenced by very petty political theories. This political theory is Mleccha science, born of non-Aryan thought-process. The non-Aryans are strong with Asuric strength; they know that strength as the only foundation of freedom and national greatness.
National greatness cannot be founded only on Kshatriya spirit; the fourfold spirit of the four castes is the foundation of that greatness. The sattwic Brahman spirit keeps the rajasic Kshatriya spirit alive with the sweet life-giving nectar of knowledge, humility and thought of others’ good; the Kshatriya spirit protects the peaceful Brahman spirit. The Brahman spirit devoid of Kshatriya spirit being attacked by tamasic nature gives shelter to the low qualities of Shudra-hood; therefore where there is no Kshatriya, residence of a Brahmin is forbidden in that country. If the Kshatriya family disappears, creation of a new Kshatriya is the first duty of the Brahmin. If the Sattwa swallows the Rajas, if the Rajas swallows the Sattwa, by the prevalence of Tamas the conquering quality is itself defeated; there is the reign of Tamas. A Brahmin can never be a king; if the Kshatriya is destroyed the Shudra will be king; the Brahmin becoming tamasic will distort knowledge for greed of money and be a slave of the Shudra; spiritual feeling will nourish inaction; becoming dim itself it will be the cause of the decline of religion. Slavery of the nation without Kshatriyas and led by Shudras is inevitable. This condition of India has happened. On the other hand under the influence of Asuric strength there may be infusion of strength and greatness in momentary excitement no doubt; but soon either weakness, languor and loss of strength taking place the country becomes exhausted, or by the increase of rajasic luxury, arrogance and selfishness the nation becoming unfit becomes unable to maintain greatness; or the country being ruined by internal conflict, corruption, oppression becomes an easy prey to the enemy. Abundant examples of all these results are found in the history of India and Europe.
At the time of the Mahabharata the earth was groaning under the burden of Asuric strength. Such spread of spirited powerful fierce Kshatriya spirit in India did not happen before, nor after; but there was very little possibility of good use of that terrible strength. Those who were the vessels of this strength were all of Asuric nature—egoism, pride, selfishness, autocracy were innate in them. If Sri Krishna did not establish the kingdom of righteousness by destroying this strength, then one or other of the three kinds of results described would surely have happened. India would have fallen into the hands of the Mleccha prematurely. It should be remembered that the Kurukshetra war took place five thousand years ago; two thousand five hundred years having passed, the first successful attack of the Mlecchas could reach up to the other side of the Indus river. Therefore the kingdom of righteousness established by Arjuna protected the country for so long by the influence of the Kshatriya spirit inspired by the Brahman spirit. Even then the accumulated Kshatriya spirit was so much in the country that a fraction of it has kept the country alive for two thousand years; Chandragupta, Pushyamitra, Samudragupta, Vikrama, Sangramasingha, Pratap, Rajasingha, Pratapaditya, Shivaji etc. great men have fought against the misfortune of the country by the strength of that Kshatriya spirit. That day its last spark was extinguished in the battle of Gujarat and on the pyre of Lakshmibai. Then the good result and merit of Sri Krishna’s political work was exhausted; to save India, the world, a full Avatar was needed again. That Avatar again awakened the lost Brahman spirit; that Brahman spirit will create the Kshatriya spirit. Sri Krishna did not extinguish the Kshatriya spirit of India in the blood-ocean of Kurukshetra; rather destroying the Asuric strength he saved both the Brahman spirit and the Kshatriya spirit. It is true that by the destruction of the Kshatriya family proud of Asuric strength he tore the unruly Rajas-power to shreds. Such great revolution, suppressing internal conflict by exhausting it through intense enjoyment, destruction of the unruly Kshatriya family is not always harmful. By the destruction of the Roman Kshatriya family in internal conflict and establishment of monarchy the vast empire of Rome was saved from premature destruction. By the destruction of the Kshatriya family in the internal conflict of the White and Red Roses in England Edward IV, Henry VIII and Queen Elizabeth could lay the foundation of the protected powerful world-conquering modern England. In the Kurukshetra war India also was saved in that way.
