Dear Hari,
I was thinking the other day if the conclusions and knowledge revealed by Krishna to Arjuna in the Bhagavad-gita were not actually meant more or exclusively for him as a member of the legitimate governing and administrative society of people? Because his advice or order given to Arjuna on the battlefield of Kurukshetra to fight is something which belongs actually only to the state (and by extension the government) that holds a monopoly on the legitimate use of force in the enforcement of its laws and orders within a territory and society of people.
Thus there might well be the case that the content of the so called revealed scriptures of the past might have to be viewed also according to whom this knowledge might have been spoken in the first place. To say, that following the advise and order of the Supreme is meant equally for all members of society might be for some people also a source of great confusion if, like in this case, one might not have also the nature and be righly situated in the required position in society where one would be allowed to use force in order to maintain the ideals of righteousness, justice and law in society. Isn't it that such a principle is as valid today as it might have been in the society at the time of Arjuna?
Krishna and the monopoly on the legitimate use of force
Re: Krishna and the monopoly on the legitimate use of force
You already knew the answer when you posted the question! I agree with your understanding. Anything that is said, any instructions given by anyone must be taken in context. Taking things out of context or generalizing can be dangerous. Sometimes it works, sometimes not. And worse, sometimes it can cause havoc. Many strange things have been done in the name of scriptures. Therefore, those who are wise always take into account the context of a statement and adjust the statements relevance to them accordingly!
Re: Krishna and the monopoly on the legitimate use of force
Of course you are right with what you write although you choose not to get involved in "politics", or in justice and law with your answer. Of course some people may say what does the issues discussed in the Bhagavad gita have to do with stuff like this. In my opinion Krishna discloses a lot of this issues of social science in his lessons to Arjuna as found in the Gita. His teaching method and teaching style might be somehow different from that of today, or maybe not, I am not such an expert in this things, since He vallues and takes notice of the deeds and previous learning or knowledge of his learner disciple, his age, his social background and so on, but he is focused and never loses sight of the overall outcomes of his lessons to Arjuna. Namely that he should take up his celestial bow Gandiva and fight this dread and deathful battle til the bitter end.
Was Arjunas use of force legitimate, or just, if seen and analized in the wider socio-cultural and political context and realities of the multi-cultural civic societies, occurances or realities, law and justice systems of today? Are there some valluable similarities and parallels in this story which are important enough to be taken also into consideration in the society and politics of today? I find that this parallels and similarities do indeed exist. Although there might be a need in this regard for some serious and further explanation, but that is the nature of this world, that nothing is really static or fixed but in a continues flow and a constant need for improvement and adjustment to the new situations, economic or social environment.
Therefore, in my opinion the real challenge for us today is not to develop the world and the society we may live in, according to the model of the old "Vedic" one, or that of now a few thousand years ago, or of any other society from the past history of mankind, rather apply and interpret, like you so rightly wrote, the social, spiritual or whatever lessons and vallues from the past in the context of the reality, social environment and understanding one may have reached today. In this way, I would say that, all that endeavor by some societies or people to bring the old days, Vedic or whatever, back to life again was and is superfluos and unnecesary. What to say, I was in the past such a dreamer myself also. But I came to understand that actually every generation of people is free to discover life and the challenges related to how to live a better, a more healthy, a more spiritual lifestyle in their own unique way! And that God, Radha Krishna, the Supreme, does not really challenge or intervenes in that right of everyone of us.
Was Arjunas use of force legitimate, or just, if seen and analized in the wider socio-cultural and political context and realities of the multi-cultural civic societies, occurances or realities, law and justice systems of today? Are there some valluable similarities and parallels in this story which are important enough to be taken also into consideration in the society and politics of today? I find that this parallels and similarities do indeed exist. Although there might be a need in this regard for some serious and further explanation, but that is the nature of this world, that nothing is really static or fixed but in a continues flow and a constant need for improvement and adjustment to the new situations, economic or social environment.
Therefore, in my opinion the real challenge for us today is not to develop the world and the society we may live in, according to the model of the old "Vedic" one, or that of now a few thousand years ago, or of any other society from the past history of mankind, rather apply and interpret, like you so rightly wrote, the social, spiritual or whatever lessons and vallues from the past in the context of the reality, social environment and understanding one may have reached today. In this way, I would say that, all that endeavor by some societies or people to bring the old days, Vedic or whatever, back to life again was and is superfluos and unnecesary. What to say, I was in the past such a dreamer myself also. But I came to understand that actually every generation of people is free to discover life and the challenges related to how to live a better, a more healthy, a more spiritual lifestyle in their own unique way! And that God, Radha Krishna, the Supreme, does not really challenge or intervenes in that right of everyone of us.
Re: Krishna and the monopoly on the legitimate use of force
I found today on www.ramanuja.org an interesting quote in this regard:
This is the essence of the fourth chapter of Srimad Bhagavad Geeta.
"Sri Krishna: "Oh Arjuna! Don't think that I taught you Karma Yoga to instigate you to fight the war and to get you motivated. I taught Karma Yoga as a means to liberation for all living entities drowning in the ocean of nescience within the material world. Surya taught this to Manu and Manu to Ikshvaaku. Learning this Karma Yoga as a part of family tradition, it was mastered by Raajarshis like Ashwapti, Janaka and Ambarisha. For various reasons, the understanding of this Yoga was lost. Since you are devoted to Me and surrendered to Me, I am teaching you this science of Karma Yoga complete with all its components and accessories. At this point there is no one other than Myself, with a complete understanding of this Yoga, or with the ability to teach it. Therefore, it has become a well preserved secret within the realms of the Upanishads incapable of being expressed by the written word."
This is the essence of the fourth chapter of Srimad Bhagavad Geeta.
"Sri Krishna: "Oh Arjuna! Don't think that I taught you Karma Yoga to instigate you to fight the war and to get you motivated. I taught Karma Yoga as a means to liberation for all living entities drowning in the ocean of nescience within the material world. Surya taught this to Manu and Manu to Ikshvaaku. Learning this Karma Yoga as a part of family tradition, it was mastered by Raajarshis like Ashwapti, Janaka and Ambarisha. For various reasons, the understanding of this Yoga was lost. Since you are devoted to Me and surrendered to Me, I am teaching you this science of Karma Yoga complete with all its components and accessories. At this point there is no one other than Myself, with a complete understanding of this Yoga, or with the ability to teach it. Therefore, it has become a well preserved secret within the realms of the Upanishads incapable of being expressed by the written word."