Dharma Cycle 5 Dharma Cycle 3: https://facebook/MahabharatKiGalatiyan/posts/594834987296054 Dharma Cycle 4: https://facebook/MahabharatKiGalatiyan/posts/594836930629193 CAN HE DO IT? WHAT RIGHT DOES HE HAVE? Who is this Krishna? One of the best introductions to Krishna would be the seven volumes that God intended K M Munshi to write on Krishna the man. KM Munshi wanted to keep the layers of Cosmic Onion covered. He was born in the India screaming for a Krishna like Draupadi did that day of Dyuta. What we got was not the makhanchor but the naked faqir the father who was as complex as any onion himself. Did not Manu say and I repeat परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ | धर्मं चाप्यसुखोदर्कं लोकनिकॄष्टमेव च || The day and age demanded a rationalist who was a dreamer, it demanded a human who the future generation will have trouble believing walked among us, made of flesh and blood. Kanahiyya Lal saw his Krishna in Bapu. To understand the person who inspired and guided Arjuna, we may have to look at Bankim Chandra Chatterji. Two of Krishna’s modern biographers were named for the Kanhayya and the man who bent a little (Bankim!) and accepted Geeta. As KM Munshi was forged in the fires of the revolutionary struggle for free India lead by the crazy faqir who spun the Charkha and that Charkha became the Sudarshan Chakra that destroyed the British empire. Bankim was brought up and raised in the Bengali milieu which had been electrified by Chaitanya and numerous hymnologists, his faith in Krishna was unwavering. He then embarked on what he called an adventure, profiling Krishna in Krishnacharita as he himself states in preface “It is the discussion of HIS human nature which is my intention. I myself believe in his divinity; that faith, too, I have not concealed.” Bankim saw the layers of the onions and revealed them. Krishna is seen by him initially only as a hero-warrior and strategist in most of Vyasa’s work. But, as he delves deeper, Krishna is also perceived as the Supreme who has incarnated on earth to punish evil and assist Just the Good in achieving victory. Bankim would have liked Krishna as just a supremely capable human being and no more but he is not a dry rationalist. He yearned for and worshipped Krishna in same breath. Krishna of the epic alone is different from Krishna as revealed in all his glory. Mahabharata is a huge complex and incredible mine of information. When we sit down to read patiently all the eighteen Parvas of the entire epic, we are certainly astonished to find plenty of new and important information about the various characters in the epic. It is hidden in the folds and in slokas and parked all over the Epic as a treasure hunt for us the future audiences, as incredible as any Dan Brown protagonist. The pleasure that courses through the body for identifying a new vignette, a new understanding, a new way to look at a characater, at Mahabharata, at life, is indescribable. Meera Boli: अँधियारे से एक किरन ने झाँक के देखा शरमाई धुन्ध सी छब तो याद रही कैसा था चेहरा भूल गया A ray of light shyly peeked out from the inky darkness and then disappeared. I vaguely remember the outlines but have forgotten the face. We get a glimpse into the subtle workings of the universe and then it is lost! This is because even Draupadi and Bhima have not entered the Indian consciousness as totally as Krishna. But, none of the episodes concerning Krishna in this huge poetic compendium should come as a surprise to us. It shows how deeply Krishna has been studied even by the common man, how deep he sits inside our own personal onions. When engaged with the Mahabharata, it is the Yadava hero whom we see, not the baby who killed Putana and the boy who danced on the serpent Kaliya, nor the mischievous prankster who stole butter and the clothes of the cowherdesses. He is an unwavering friend, a kindly relative, a splendid statesman, a master strategist. Always ready with a design to overcome hurdles, he must have had immeasurable patience to help the Pandavas achieve victory. For, they could be tiresome at times. Yudhistira could go on about Dharma, little realizing that in the event of adharma facing them, a brahminical adherence to dharma would not bring victory to righteousness. Brahma-tej had always to be backed by Kshatra-tej. At the same time a Bhima-like readiness to go for attack could also prove counter-productive. Again, when the same Bhima feels despondent, it is Krishna who has to rouse him to action. Strategy was important, and Krishna was a master strategist, as indeed the Pandavas acknowledged with delight. But, the man is the supreme God and that is best expressed by the person who knew of him all his life, who protected the child Gopala so that he became the Lord Krishna , for it was Uncle Bheeshma of Nanda Gopa whose reputation kept Kamsa’s armies away from Gokula and Vrindavana. In Santi Parva, Bheeshma kicks on a lecture starting with bowing to dharma and Krishna namo dharmaya mahate namah. krishnaya vedhase Bowing to Dharma who is supreme, unto Krishna who is Dharma in full. Poet also says YATO DHARMASTATO JAYAH Where Dharma is Jaya is And Yatah Krishnastato JAYAH Where Krishna is Jaya is Dharma is Krishna. Krishna is Dharma. Sri Krishna is embodiment of Dharma. Bhishma: “Even this, in my judgment, is the foremost religion of all religions, viz., one should always worship and hymn the praises of the lotus-eyed Vasudeva with devotion. He is the highest Energy. He is the highest Penance. He is the highest Brahma. He is the highest refuge.” Paramam yo mattejah paramam yo mahattapah / Paramam yo mahatbrahma paramam yah paraayanam // वो तुम नहीं हो तो फिर कौन था वो तुम जैसा किसी का ज़िक्र तो था हर किताब में शामिल
Posted on: Thu, 07 Aug 2014 03:10:34 +0000
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