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Why Do We Worship Krishna?

Why Do We Worship Krishna?
An Appreciation of Krishna’s Politically “Incorrect” Approach

Shri Ragnya, at times gets very angered, because the Divine Motherhood in her can not tolerate any inhuman act of arrogance. She manifests as the Mother of anger to bring the human race within harmony and perfection. Realization of the spiritual consciousness is very much appreciated by the ferocious Chandi. The goad though small in size has the power to control the big elephant just by the twist of the hook. The color of the mystic spring at KhirBhawani shrine changes to reveal what is within the fate of globe in general, but the fate of Satisar-Kashmir in particular. This is the higher testimony of the Supreme truth that the Divine Mother Ragnya gives the indications often to be absorbed into Dharma- the spiritual atmosphere Abstract

Krishna’s presence is hardly ignorable in the Indian cultural context. And that too till a point where it would be safe to say that Krishna is not just a character from history, but an entity which has shaped the larger part of the narrative itself. His contribution towards the victory of the Pandavas and the Mahabharata war has always raised some questions on his approach, which led to a death toll of thousands. Interestingly, the very approach by him becomes one of the major reasons of his worship across a variety of cultures. Thus, this paper aims to throw some light on his multifaceted character and his significance in the Sanatan tradition along with attempting to study some of the important and eternally-valid lessons from the Bhagavad Gita. In addition, it will consider, view, and weigh some of the approaches used by Krishna during the great Kurukshetra battle, and simultaneously justify them.

Keywords: Krishna, Dharma, Mahabharata, Sanatan, Bhagavad Gita, Kurukshetra Battle, Politically Incorrect

Who is Krishna?

“Krishna.” The personality attached to this very word holds immense significance in the Indian, or rather, Sanatan history and literature. The very first mention of Krishna as a child character can be found in the Bhagavat Purana, originally known as the Srimad Bhagavatam, and the Harivamsa (White, 1970). On a similar note, Bryant states that “his presence … can be attested for at least two and a half millennia” (2007, p. 3).

On the larger scale, Krishna’s divine presence is not just limited to a set number of books, but is visible, in great detail, across a variety of Puranic literature such as the Vishnu Purana, Padma Purana, and the Brahma Vaivarta Purana (Bryant, 2007).

Upon this extensive discussion of a character, one is compelled to ask, ‘Who is Krishna anyway?’ To this, another might answer ‘Krishna is one of the most beloved deities and a supreme being of the Hindus.’ And that statement sets the base for the discussion of this popular character.

At first, one must be acquainted with the significance of the ‘Supreme Being’ that the Sanatan tradition carries. The question of the idea of the Supreme Being has been repetitively discussed in the Vedic idea, across a variety of Puranic texts. On similar lines, Narasingha (2017) notes, “the Vedic texts are quite clear that there is only one Supreme Being or Super Consciousness that is above all. That is always referred to as Brahman, Paramatma, Bhagavan, Vishnu, or Krishna” (p. 73).

Believed to be an incarnation of the deity Vishnu, Krishna is often encountered as an individual holding a divine status, while some worshipping sects consider him as the ultimate being.

For instance, the Srimad Bhagavatam states, “The various avatars are either plenary expansions or parts of plenary expansions. But Sri Krishna is the source of all these avatars.” (1.3.28). The quote further mentions that Krishna, in his various avatars descends onto the Earth, whenever the ‘enemies of Indra, disturb all the planets; to give protection in different ages.’

This role, which has been allegedly assigned to Krishna, is extensively discussed by the person in question himself, in the Bhagavad Gita, popularly known as Gita. This scripture, as Bryant states, is a “theological discourse delivered by Krishna to his friend and disciple Arjuna” (4).

In the fourth chapter, titled Gyan Yoga (“The Yoga of Knowledge”), Krishna states, “Whenever there is a decline in dharma and a rise of adharma, I personally appear.” (Bhagavad Gita 4.7) He further goes on to say, “To protect the pious living beings and to put an end to malevolence, I appear in every age to establish dharma.” (Bhagavad Gita 4.8) The base point inferred from these instances is that Krishna is the ‘protector of Dharma’ and the ‘destroyer of Adharma.’

Krishna’s purpose as a divine character is further strengthened by the fact that the term ‘Dharma’ in the concept of Sanatan carries the notion of moral righteousness and individualistic duty. As Radhakrishnan (1922) states, “It [Dharma] stands for all those ideals and purposes, influences, and, institutions that shape the character of man both as an individual and as a member of society. It is the law of right living, the observance of which secures the double object of happiness on earth and salvation” (p. 1–2). On a larger scale, Dharma is an integral part of life or a Purushartha (paradigm) as discussed in the Gita. It stands as a pillar of the Hindu ideology along with the other Purusharthas – Artha (acquisition of wealth), Kama (fulfillment of desires), and Moksha (attaining salvation).

Krishna’s descent onto the Earth, for the protection of such an indispensable idea, solely indicates his divine status; and thus, a paramount reason for his worship across several Vaishnav sects in South Asia. On a similar note, Bryant (2007) remarks, “Krishna’s influence … has permeated every aspect of Hindu religious, aesthetic, cultural, literary and intellectual life” (p. 4).

Circling back to the discussion on the Bhagavad Gita, another major note that one should make is that the whole discourse between Krishna and Arjuna, with life lessons from the former to the latter, is considered a sacred scripture in modern-day Hindu philosophy. A fact that can be derived from the same is Krishna’s role as Brahman. It is extremely important to note that this “Brahman” must not be confused with the existing social categorizations that are particularly relevant in India. Etymologically, the term derives from the name ‘Brahma,’ and gives the meaning as ‘the ultimate truth.’ This concept has been exhaustively discussed in the Vedas, which mention “Brahman” as a symbol of Sat (Existence), Chit (Consciousness), and Ananda (Bliss).

Explicably, Arjuna makes a strikingly similar remark in the tenth chapter of the Bhagavad Gita. Titled as Vibhuti Yoga (“The Yoga of Divine Splendor”), the chapter carries fundamental traits of Krishna’s divine character. Arjuna says, “You are the Supreme Brahman, the Supreme refuge, and the most pure. You are the eternal Supreme Person, the most effulgent, the original divinity, unborn and all-pervading.” (Bhagavad Gita 10.12)

A comprehensive introduction to Krishna can only define his multifaceted existence, let alone explain it. Thus, it becomes necessary to end this part of the discussion on the character’s “ultimate” status by referencing some of his discourses captured in one of the most Holy Scriptures in existence, the Bhagavad Gita.
The Gita is a great starting point for any person who is trying to understand Krishna and his existence – because it is the place where Krishna himself defines his significance in the fabric of life. And when one goes through his descriptions and messages – that particular significance is a lot. One of the very oft-quoted lines from Gita revolves around the question of the “doer” of actions. Who is that person who manages all actions and keeps everything in check? Of course, it is none other than Krishna himself. As mentioned in a detailed discussion in the next section, Krishna acts as a counsellor when he advises Arjuna and his restless mind – but the interesting aspect of his discourse is that there is very little mention of a moral compass. Rather, according to Krishna, if one is following the path of Dharma along with some minor tweaks in their routine behavior, they are bound to do well in life and the afterlife – along with performing well on the moral score.

This discussion can help answer the question – why exactly does one worship Krishna? What is in his life that compels one to bow down and accept him as the almighty and supreme power?

The Bhagavad Gita Matter: What and Why?

It was Bhishma, the supreme commander of the Kauravas and an excellent war strategist, that established the status of Krishna (or Vasudeva) as the supreme god and leader of the world. In the 149th (CXLIX) chapter of the Anusasana Parva, located in the great epic Mahabharata by Vyasa, when Yudhisthira asks Bhishma:

“Who may be said to be the one god in the world? Who may be said to be the one object which is our sole refuge?” (p. 327)

Bhishma gives an extensive description of Vishnu, who is the highest form of authority in all the worlds, who is the controller of the universe, and who must be worshipped so that “one can succeed in transcending all sorrow” (ibid). In the same flow, Bhishma further states, “He is the highest Brahma. He is the highest refuge … Hear, O king [Yudhisthira], the thousand names possessed of great efficacy in destroying sins” (ibid). Then, he says, “He that is incapable of being seized (by either the senses or the mind), the Eternal One, Krishna …” (p. 329)

Thus, it is no surprise that Krishna and his discourses, in their entirety, carry significant meaning, and value, and act as a source of knowledge for the readers. And, the Bhagavad Gita is no different. Commonly known as the “Song of the God,” it finds its place in the sixth book of Mahabharata, which is titled Bhishma Parva; in which, it finds a mention from chapter 25 to chapter 42. Just after “Krishna and Arjuna, seated on the same car, blew their celestial conches” (p. 49), Arjuna felt extreme confusion and pain as he realized that the Pandavas must fight and defeat the members of their kin to conquer the throne. He was immensely discouraged at this and spoke to Krishna about how he saw no benefit in slaying his family, friends, and relatives. He remarks how the pleasures of their victory would be all so fruitless when the beneficiaries of the victory are ready to jeopardize their lives; according to him, at this point, the war would only bring more misfortune to them.

To this, Krishna says, “While speaking like a wise man, you are grieving for that which is unworthy of grief. The wise neither lament for the living nor the dead.” (2.11) Talking further about wise people, he tells him, “As the atma passes through the bodily transformations of childhood, youth, and old age, it similarly transmigrates from one body to another at the time of death. The wise are never deluded by this transition.” (2.13) While talking about tolerance, he tells Arjun, “ … These feelings are temporary, always appearing and then disappearing. Thus, O descendent of Bharata, you must learn to tolerate them.” (2.14)

This is the first-ever lesson by Krishna to the grief-stricken Arjuna. The majority of the second chapter, Sankhya Yoga (“The Yoga of Analysis”), is occupied by the sole thought that the soul or the consciousness of a person is “eternal, imperishable, and infinite” (2.18).

As one advances, reading the pages from the Gita, there are more such encounters of spiritual wisdom. Thus, it becomes intelligible that from the beginning of research on philosophy, the Bhagavad Gita has been an oft-quoted text for its discourse on certain abstract concepts.

Repetitively, the topic of Dharma and the intermingled vice of attachment (Sangam) with the materialistic world becomes a ‘household’ concept across the various chapters of the 700-shloka book. In 2.31, Krishna says, “Considering your natural duty, you should not waver as there is no better course of action for a warrior than a battle to uphold righteousness.” Emphasizing the reason to fight the war, he further says, “But if you decide not to take part in this war of righteousness, your principles of dharma will be lost, fame will abandon you and impiety will be incurred.” (2.33) To refrain from attachments, Arjun is asked “to perform …(his) prescribed duties perfectly without attachment to the results. By acting without attachment, one attains the Absolute.” (3.19). To get liberated from the worldly cycle, Arjun is invoked and addressed in this manner, “O vanquisher of the enemy, those that lack faith in this path of dharma can never attain Me and are forced to be reborn in the continuous cycle of birth and death.” (9.3)

Another highlight of the Gita is the question – “What is Krishna?” And, it has been answered rather beautifully, even if one were to look at it from a literary point of view. In the last verse of the fifth chapter, Karma-Sanayasa Yoga (“The Yoga of the Renunciation of Action”), it is extremely delightful to see Krishna describe himself as the “benefactor and friend of all living beings” (5.29). Interestingly, in the tenth chapter, Vibhuti Yoga (“The Yoga of Divine Splendor”), Krishna describes himself as, “… I am the Supreme Consciousness that resides in all living beings. I am the beginning, the middle, and the end of all creatures.” (10.20)

A very impressive description of the physical form of Krishna lies in the eleventh chapter, Visvarupa Darshana Yoga (“The Yoga of the Universal Form”), Arjuna gives the readers a rather literary description of the sight that he beholds, “I see that You are without beginning, middle or end. You have unlimited power and innumerable arms. Your eyes are the sun and the moon. This entire universe is scorched by the rays emanating from Your mouth like blazing fire.” (11.19)

Further, in the ninth chapter, Raja Guhya Yoga (“The Yoga of the Greatest Secret”), Krishna describes his existence and nature through objects, which range from celestial and colossal to minuscule and mundane. This serves as a centerpiece to fathom the magnitude of the character called ‘Krishna.’ For instance, he says, “I pervade the entire cosmos through My un-manifest form. All living beings are supported by Me, but I am not supported by them.” (9.4) Giving the analogy of the wing and the sky he says, “… that just as the mighty wind rests within the vast expanse of the sky, similarly all beings rest within Me.” (9.6) He further explains, “Under My command, material nature produces the universe with all its moving and non-moving beings. O son of Kunti, because of this the universe continually manifests.” (9.10). Talking further about
his expanse, Krishna says:
I am the ritual, I am the sacrifice, I am the offering, I am the sacred herbs, I am the mantra, I am the clarified butter, I am the sacred fire and I am the act of offering. (9.16)

I am both the father and the mother of the universe, I am the Maintainer, the Grandsire, the object of all knowledge, the purifier, the syllable Aum and I am the Rigveda, Samaveda, and the Yajurveda. (9.17)

I am the supreme objective, the sustainer, the master, the witness, the abode, the shelter, and the dear-most friend. I am creation, maintenance, and destruction, I am the greatest wealth and the indestructible seed. (9.18)

When it comes to the question of Karma (action), Vikarma (forbidden action), and Akarma (renunciation of action), this is where the concepts explained begin to become slightly convoluted. In the fourth chapter, Krishna explains that out of the above three “the path of karma is the most difficult to comprehend” (4.17). He says that “a person who has rejected the desire to enjoy results of his actions” (4.20) even while performing the actions assigned to his mortal body, “does not incur any wrongdoing” (4.21) of the actions performed. If one were to put it simply, Krishna wishes to say that anyone who is looking for freedom from the karmic entanglement or attainment of Moksha, must liberate oneself from the desire for achievement, and renounce all actions as merely something which is to be done for survival.

Thus, there is a crucial point here that modern-day readers often overlook – Krishna does not advocate for ‘full’ renunciation of action; rather he speaks on renunciation of attachment or Sangam that one has towards materialistic desires.

How can one achieve that? The answer lies in Karma Yoga. Krishna mentions that unlike total renunciation or Sanayasa¬, Karma Yoga is pretty basic and can be performed by anyone – while achieving the same results, that is, Moksha. Thus, it is the same as giving up attachments from unnecessary materialistic desires, while bestowing the Paramatma or the Supreme Consciousness (Krishna) with all their actions; simultaneously giving up their ignorance, ultimately becoming a “wise man.” In the modern-day terminology, it can be termed as practicing ‘mindfulness.’ Thus, in simpler words, Padmanabhan states, “Karma Yoga asks you to put your mind entirely on the task at hand.”

Upon a cursory observation, one can conclude that Krishna is offering meeting him as a “bribe” to get people to practice Karma Yoga. Further, it becomes interesting to see the Parmatma, himself, offering incentives to the readers for practicing the path of Yoga. And Krishna does not stop there. To the readers’ delightful surprise, he presents the condition of a person who wishes to attain self-realization and the position of a knowledgeable persona. According to Krishna, a person can attain “eternal bliss through contact with the Absolute” (6.28) through Bhakti Yoga, which, is devotion to Bhagwan and rejection of material desires.

Throughout the latter half of the sixth chapter, Dhyana Yoga (“The Yoga of Meditation”), Krishna speaks of Bhakti Yoga, as another way for a person to reach the status of divine bliss. For a moment, it may seem absurd for the reader that if Krishna wants one to perform our Dharma without harboring any desire for the results, then why must anyone keep him in mind, rather than performing their assigned action? The answer simply lies in the fact that Krishna himself explains – Krishna resides in everything. In the seventh chapter, Krishna states, “Try to understand that all beings are manifest from these two sources and that I am the cause of creation and annihilation of the entire universe.” (7.6) Thus, the most extensively discussed key takeaway of Gita has been the one on Dharma.

Another important aspect that is to be understood is the type of renunciation that Krishna talks about in his discourse. It is often misinterpreted in the modern-day readership as the ‘God instructing one to renounce all their activities.’ In the eighteenth chapter, Moksha Yoga (“The Yoga of Supreme Perfection”), Krishna himself clarifies the meaning of renouncing activities. He says:

The three types of renunciation – sacrifice, charity, and austerity should never be given up. Sacrifice, charity, and austerity purify even the wise. (18.5)

However, even these activities must be performed without attachment to the results. This is My definite and supreme conclusion on this matter. (18.6)

The renunciation of one’s prescribed duties is improper. Giving them up out of bewilderment is said to be in the mode of ignorance. (18.7)

Thus, it is not very difficult to understand that all that Krishna wants the reader to do is to perform their assigned action. He believes that whatever one’s moral duty or Dharma is, one must be dedicated to it. Now, this Dharma for a student is studying, for a family man is protecting his loved ones, for a homemaker is to nurture her partner and children, for a worker is to work, for a priest is to pray, and so on. According to him, a person can achieve satisfaction, when they perform their actions lawfully, without any regard for the consequences.

In the eighteenth chapter, which also happens to be the last of the book, Krishna manages to draw the line between the followers of Dharma, known as a Dharmi, and the people who fail to follow Dharma, known as an Adharmi. During the final conversation, Krishna says, “O Partha, the mentality in the mode of ignorance regards that which is Adharma to be Dharma and that which is Dharma to be Adharma. It regards everything to be the opposite of reality.” (18.32)

Thus, the purpose of simplifying the preaching of the Bhagavad Gita was to disambiguate the same, based on the modern-day definition of the term “Dharma.” It must also be noted that the Gita does not lecture one on morality or moral grounds, rather, it urges the person to stick to their business, and do their karma, without any regard for the fruit.

Still, the question remains: how can one accept his divinity over his discourses, when some of his decisions in the Mahabharata war ultimately led to the death of thousands?

The Mahabharata War:
Krishna’s Politically Incorrect Approach

It is undebatable that the great Kurukshetra War, recorded as Mahabharata, was an extremely significant one when it comes to the history of Bharat (India). It also justifies its primary position in the canon of Indian classical literature. It is believed to have taken place on the verge of Kali Yuga, which dates back to around 5000 years ago. This war was fought for several reasons – one of them being the ultimate wipeout of the evil forces. Here is where Krishna becomes a prominent figure in the whole narrative.

If one is to consider the massive destruction of the war – thousands of people died, families were destroyed, infrastructure was devastated, prosperity of Hastinapura Kingdom was hindered, and so on – one is compelled to ask the question, which might be directed at Krishna himself: ‘Supposing Krishna’s divine powers were true, he really could see the future, and knowing that he could well stop the war from happening – why did he let the Mahabharata take place?’

And there is a simple answer to this question, as suggested by Krishna himself – the war “HAD” to happen. This is the first instance where Krishna takes an extremely politically incorrect approach. And this is labelled so, considering that Krishna very well could see the future and could see the Pandavas win. In the seventh chapter of the Gita, Krishna clearly states, “O Arjuna, I know past, present, and future …” (7.26) Further, verses 26 and 27 of the same chapter describe Arjuna witnessing the Kaurava army being crushed under the teeth of Krishna’s divine universal form. According to Padmanabhan, at this point, Arjuna could metaphorically see the future – that the war would end with Pandavas winning along with the death of the Kauravas (p. 21).

However, even after Krishna knows the whole Mahabharata, how could he let something like this happen? To answer this question, understanding Krishna’s point of view becomes extremely important to put some sense into his actions. What seems to be the rationale behind the action was the needed wipeout of the large portion of humanity that was unapologetically engaging in the highest level of Adharma. Simply put, Krishna knew that this level of Adharma could not be wiped out with mediation or giving certain lessons of morality. To understand the level to which righteousness was distraught in the Dvapara Yuga, which is the period when the Mahabharata takes place, one must look at the events in the epic itself.

First, the reason that the whole Mahabharata takes place is strongly rooted in the reason that Dhritarashtra, consumed by the affection for his son Duryodhana, did not stop the latter’s evil actions. According to Hooper (2018), “Duryodhana is unable to see that the conflict is within him and, instead of looking to himself for the seeds of his discontent, projects his rage onto his cousins, the Pandavas. He becomes a man possessed by complexes and is swallowed up by negative feeling states” (p. 81).

Second, another atrocious feature of this Yuga was that there was a tradition of dishonesty for political and monetary gains – not that this is a particularly novel thing in the present times; however, this behavior was not a part of the “normal” back then. A person who wonderfully depicts this exact trait is Shakuni, Duryodhana’s maternal uncle. He is skilled at deception, and during the game of dicing (popularly known as Dyut Krida), Shakuni makes the Pandavas lose all their wealth. He is often seen indulging in trickery and fraudulent behavior to make gains in the game.

Further, it was during the same Dyut Krida when all the lives were put at the gambling stake – as if people were objects who could be sold or gambled away. Equating precious human lives to mere materialistic objects was an action of the highest Adharma possible. If the supreme power is the “maintainer” (Bhagavad Gita 9.16), humans have no right to put their lives at the hands of the winners’ disposal – they don’t have permission to do so. What makes the situation worse is that they brought Draupadi into the whole game – and technically, Yudhisthira had no right over her, as he lost himself to Duryodhana in the previous round, when he put himself and the Pandavas at stake. In addition, Draupadi was dragged out in the Sabha (court) by Dushasana and was forcefully disrobed, also known as Cheer Haran – while all the “esteemed” courtiers just watched in silence. Thus, it goes without any explanation that whatever took place in Hastinapura’s royal court that fateful day was an act of the highest level of Adharma.

Lastly, Ashwatthama, the great warrior son of Guru Drona, went against the rules of the battlefield, even, of basic human nature, when he set fire to the Pandava camp at night – which, at the time, was housing women and children as well. This led to the massacre of the entire future Pandava clan. His actions are met with a curse of elongated life filled with diseases from Krishna himself – indicating that all his actions, regardless of the inciting factor, broke the immorality compass and were an act of the highest level of Adharma, itself.

Naturally, all these instances, and many others, led to a need for the cleansing that made it necessary for Krishna to let this war happen. It is indeed true that he possessed all those skills required to stop the Kurukshetra battle from happening; but he did not, simply because it was a requirement of the times.

However, one must not discredit Krishna’s intentions to settle the fratricidal war – he did try to mediate between the two clans for a rather peaceful resolution. In a section of Rashmirathi, known as Krishna Ki Chetawani (“Krishna’s Warning”), Shri Ramdhari Singh ‘Dinkar’ (2009) writes:

shri ragnya, at times gets very angered, because the divine motherhood in her can not tolerate any inhuman act of arrogance. she manifests as the mother of anger to bring the human race within harmony and perfection. realization of the spiritual consciousness is very much appreciated by the ferocious chandi. the goad though small in size has the power to control the big elephant just by the twist of the hook. the color of the mystic spring at khirbhawani shrine changes to reveal what is within the fate of globe in general, but the fate of satisar-kashmir in particular. this is the higher testimony of the supreme truth that the divine mother ragnya gives the indications often to be absorbed into dharma- the spiritual atmosphere This stanza gives the most perfect representation of Hastinapura’s doomed fate, as it translates as “when fate destines a person to be fallen, the first thing to die out is his sensibility.” And, Krishna, being the divinity that he is, knew what was to happen. He understood the psychology behind Duryodhana’s actions and could see the direction in which the narrative was being set. This is the same knowledge, which then helped the Pandavas at the later stages to achieve victory in the great Kurukshetra war.

Here, one might question Krishna’s short-temperedness or lack of patience – ‘so what if Duryodhana didn’t listen to him at once? Being a god, he should’ve kept him calm.’ This is where Krishna’s character becomes even more interesting. There is a section in the Mahabharata that describes Krishna’s patient nature. Shishupal, an arrogant king and Krishna’s cousin had the boon of being forgiven by Krishna for a hundred of his mistakes and insults. This boon was given to him as a promise by Krishna to his mother. Krishna tolerated every single insult until Shishupal reached the 100th one. At that, Krishna released his Sudarshana Chakra, beheading Shishupal. This indicates that everything has a limit – even for god. Krishna, as a divine being, cannot forgive every form of disrespect that is inflicted on him and the worldly order.

Furthermore, even when Arjuna had little knowledge of Krishna’s true potential, Hooper (2018) observes, “he intuitively knows that Krishna is all he needs to face the upcoming war, whereas Duryodhana is interested only in Krishna’s army and the power it will give him” (p. 85).

In the world of war, where trickery and deceit become the average characteristic of a person, Krishna becomes no exception to the same. At this point, a question is raised on the “divine” character of the “wise” Krishna – why did Krishna use trickery to gain an advantage from the Pandavas’ side, when it is he who propounds a person to be Dharmic? Certainly, a Dharmi would not engage in lying and deception to have an advantage. The answer to this question, and its relation to the popular status of Krishna as a deity is simple as well as complex, both at the same time.

Throughout the Bhagavad Gita, Krishna clings to the very idea of performing the action, which is assigned to a person – never once did he mention that when a person has seemingly no choice, at that time too he has to be “morally” correct. This is where one encounters the complexity of the fabric of life. Put into the Mahabharata perspective, the destruction of the Adharmic thought became so important that at times, deception was an accepted course of action. It is obvious that whatever happened was wrong on all moral scales, but then, following the morally or politically “correct” path would have zero benefit then.

Krishna is considered to be a deity, worthy of all the worship and popularity because he knew this. He knew that it was necessary to establish righteousness, even when the path taken was extremely wrong. He knew that no matter whatever “good” that one would showcase, at that particular point in time, would lead to any advantage – be it social, cultural, political, economic, or even psychological.

Krishna also becomes a man of his word when he performs actions in the same way as he propagates them in the Bhagavad Gita. Gita’s central idea is to perform one’s Dharma, no matter what – Krishna, too, has a purpose and a Dharma that he performs throughout Mahabharata. According to the Dashavatara, which are the ten Avatars of Vishnu, which are believed to descend onto the earth in different periods – as is required by the social conditions of the time. Vishnu’s avatar as Krishna, during the nearing end of Dvapara Yuga, was supposed to wipe out all forms of Adharma that existed then. Thus, Krishna’s own Dharma suggests that he needs to work in such a way to finish the prevalent immorality – and he was allowed to achieve that, using any means possible.

The complexity of Krishna’s role is visible, just as Hooper (2018) notes, “Krishna exhorts Arjuna and the Pandavas to fully enter the war and fight, leaving dharma behind if necessary. He knows the fate of the war is already decided, but he also knows that ‘dharmically,’ it is crucial for the Pandavas to participate fully, no matter the cost. Not only do the evil cousins need to be conquered, old ways of being need to die” (p. 88).

And, again, Hooper (2018) summarizes all of Krishna’s actions, which have been striking the wrong chords throughout a wide readership, in the best way possible. She writes, “When asked about his part in the treachery, Krishna says that sometimes the only way to protect dharma is to forget it; that he fought against a terrible power and did what he could” (p. 88).

Bryant (2007) mentions Krishna’s unique role in the Mahabharata, as he states, “While he is not the protagonist of the Mahabharata, the epic highlights a divine Krishna throughout its narrative at pivotal moments” (p. 3).

Thus, one can safely say that Krishna tried to do something, close to impossible – he tried to wipe out Adharma and establish peace for generations, throughout the 18-day war. This becomes one of the primary reasons for his worship across the large parts of Southern Asian traditions.

Conclusion: Why Worship Krishna?

Bryant (2007) comments on the narrative of the Gita and mentions, “Here Krishna unambiguously declares himself to be the supreme being throughout the entire text” (p. 5).

Although the whole narrative of the Gita revolves around a seemingly ‘proud’ person who calls on for his worship, what one must understand is the psychological complexity of Krishna’s actions. To humans, he provides a figure to depend on – someone they could target in their happiness, sorrow, grief, anger, and anxiety. To common beings, who are burdened with the expectations of the world daily, ‘Krishna,’ as a divine being, is a person whom they can find comfort in.

Interestingly, a theoretical concept in Physics can be connected with his presence – both bearing a striking resemblance in terms of their definitive features. According to Merriam-Webster, a ‘blackbody’ is an “ideal body or surface that completely absorbs all radiant energy falling upon it with no reflection and that radiates at all frequencies with a spectral energy distribution dependent on its absolute temperature.” Similarly, it can be noted that Krishna is someone who is an ‘absorbent’ of all the problems. He manages to take in every concern, without any regard for their intensity; and then, gives the solutions according to the concerns. It is fascinating to see a reflection of Krishna’s character, in a discipline that is often kept apart from literature. But, again, it reimposes the idea that Krishna and Science are not that far apart. Rather, they go parallel.

Further, Krishna has none but one expectation from the readers – to follow the path of Dharma. Rest, he assures everyone, would fall into a natural order. No one has to live in a constant state of “how should I do this” as it is Krishna who does everything for them. In the modern world, when everything is seemingly falling apart, where there are hardly any moral values to go about, Krishna’s existence provides an extremely safe space for humans who feel as if they have nothing in control. His existence proves to people the immense impact that belief has on a person. What is even more interesting is that never once does Krishna explicitly mention, “worship me.”

He provides autonomy to every person to make their own decisions; which is very less likely to be heard in the modern concepts of world religions. In the last chapter of the Bhagavad Gita, Krishna says, “I have thus disclosed to you that knowledge which is the most confidential. Deliberate upon it and do as you wish.” (18.63)

As Padmanabhan mentions, “First of all, Krishna does not thrust Gita down your throat. You are invited to ‘reflect on it fully’ and then form your own opinion. You can accept it all, reject it all, accept part of it, and consider the rest as incorrect …” (p. 7). This means that Krishna accepts humans as no less of authority than him. He feels as if every single being is important in this world. This mindset proves him to be an extremely enlightened and knowledgeable individual.

Furthermore, Krishna’s existence and his worship are not part of a religious identity, but rather a tradition, a way of life, which is popularly known as the Sanatana Dharma. And, he never preaches or imposes anything. His life is a celebratory existence, and he provides explicit directions for every person to make their life the same.

Thus, it would be only fair to end a discussion on Krishna with a complete surrender to his divinity and power.

References
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Anvita Singh, Student of MA English, Central University of Rajasthan, Ajmer, Rajasthan, India
Arvind K Singh, Scientist at ISRO, Ahmedabad, Gujarat, India
Sanjay Arora, Professor of English, Central University of Rajasthan, Ajmer, Rajasthan, India