Disclaimer: This article explores the mechanics of persuasion across historical and modern contexts. The comparison between Krishna’s teachings and other forms of influence is not meant to question divine intent or faith but to encourage readers to reflect on how powerful ideas can shape actions and beliefs.
Imagine a battlefield, not of swords and arrows, but of minds. On one side stands Krishna, the divine charioteer, weaving tales of eternal truth and cosmic duty to compel Arjuna into action. On the other side, in a modern context, are extremist manipulators, whispering promises of paradise and divine approval to create unwavering foot soldiers. While centuries and contexts separate these figures, their methods share an unsettling resemblance: the art of persuasion that overrides personal morality for a greater cause.
The Battlefield of Minds
The Mahabharata’s Kurukshetra is often seen as the ultimate stage for dharma—cosmic righteousness. Yet, when Krishna persuades Arjuna to fight, it is less a triumph of moral clarity and more a masterclass in manipulation. Arjuna, paralyzed by doubt, is overwhelmed with arguments that range from philosophical reassurances to emotional appeals. Krishna shifts from explaining the immortality of the soul to invoking duty, honor, and shame. In doing so, he systematically dismantles Arjuna’s resistance.
This process mirrors the tactics of extremist manipulators, who similarly target individuals grappling with existential crises or moral uncertainty. They offer clarity in chaos, a purpose wrapped in promises of divine approval or eternal rewards. Like Krishna, they transform internal conflict into external action, reframing hesitation as weakness and surrender as strength.
The Allure of Higher Purpose
Krishna’s most compelling argument to Arjuna is the notion of cosmic duty. “The soul is eternal; you are merely an instrument,” he says, absolving Arjuna of personal accountability. Similarly, extremist manipulators glorify their followers as tools of divine will, their actions justified by a higher purpose. In both cases, the burden of responsibility is lifted, creating a sense of liberation that masks the moral implications of their actions.
Consider the analogy of a puppeteer and a marionette. The strings of doubt are carefully untangled, not to free the puppet but to ensure it dances exactly as intended. Krishna and extremist leaders both hold these strings, guiding actions while convincing their subjects that they are fulfilling their true purpose.
From Doubt to Devotion
Initially, Arjuna questions the righteousness of war. He worries about the deaths of his family and teachers, the destruction of society, and the burden of sin. Krishna’s response is layered: first, he trivializes Arjuna’s concerns by introducing the concept of the eternal soul. Then, he appeals to Arjuna’s sense of honor and fear of disgrace. Finally, when neither logic nor duty suffices, Krishna offers the path of devotion—“surrender to me, and I will absolve you of all sin.”
This final shift to bhakti (devotion) mirrors the tactics of extremist manipulators who promise eternal rewards to those who surrender completely. It’s an escape hatch, a way to bypass the burden of moral reasoning. Responsibility is transferred from the individual to the divine, creating a dynamic where questioning becomes unnecessary and obedience becomes absolute.
The Cost of Cosmic Plans
Krishna’s counsel leads to the Mahabharata’s 18-day war, a conflict that claims countless lives. While Krishna frames the war as a necessary act to restore dharma, the human cost—widows, orphans, and devastated families—is staggering. This echoes the consequences of extremist ideologies, where the pursuit of an ideological or divine goal often results in widespread suffering, justified as collateral damage.
The fine print of Krishna’s cosmic plan, like the disclaimers in exploitative contracts, becomes visible only after the destruction unfolds. The masses, who had no voice in the decisions of the elite, bear the brunt of the consequences. Similarly, in extremist narratives, the foot soldiers and innocents are the ones who pay the ultimate price for the ambitions of their leaders.
Krishna’s Divine Authority vs. Extremist Manipulation
One might argue that Krishna operates on a higher plane, motivated by cosmic balance rather than personal gain. Yet, his methods—overriding personal morality, invoking divine will, and transferring responsibility—are disturbingly similar to those used by extremist leaders.
- Overriding Morality: Krishna reframes Arjuna’s doubts as weakness, just as extremists dismiss hesitation as a lack of faith.
- Eternal Justifications: Krishna’s assurance that the soul is eternal trivializes the act of killing. Extremists use similar logic to glorify acts of violence as sacrifices for a higher cause.
- Divine Approval: Krishna positions himself as the ultimate authority, much like extremist leaders who claim to act as intermediaries of divine will.
Zombification of Agency
Krishna’s counsel transforms Arjuna from a conflicted individual into a willing participant in the cosmic plan. This zombification of agency—where personal doubts are replaced with unquestioning obedience—is the hallmark of manipulation. Extremist leaders achieve a similar effect, creating individuals who act without questioning, driven by promises of paradise or divine favor.
The Ethical Paradox
Krishna’s actions highlight an ethical paradox: can manipulation ever be justified if it serves a noble purpose? While Krishna’s goal is the restoration of dharma, his methods—deception, persuasion, and emotional coercion—raise questions about the morality of divine intervention.
Similarly, extremist leaders claim to act for the greater good, but their methods and the resulting destruction expose the dangers of such justifications. Both narratives challenge the idea of ethical action, forcing us to question whether the ends can ever justify the means.
A Cautionary Tale for the Gullible
Krishna’s counsel and extremist manipulation share a common thread: they rely on the surrender of critical thinking. For the gullible, who accept such narratives without question, the consequences can be devastating. The Mahabharata’s destruction and the tragedies wrought by extremist ideologies serve as stark reminders of the dangers of blind faith and uncritical obedience.
Conclusion: Question the Puppeteer
Krishna’s role in the Mahabharata invites both reverence and scrutiny. While his counsel to Arjuna is often celebrated as divine wisdom, it also reveals the power of persuasion to override morality and agency. The parallels with extremist manipulation serve as a cautionary tale, urging us to question narratives that demand surrender in the name of higher ideals.
Whether divine or mortal, the puppeteer’s strings must always be questioned. True liberation lies not in blind faith but in the courage to confront doubt, challenge authority, and take responsibility for one’s actions. Only then can we break free from the dangerous dance of persuasion and reclaim our autonomy.
Krishna’s Counsel: Divine Guidance or Dangerous Manipulation?
The Mahabharata is often revered as a tale of dharma—cosmic righteousness—yet beneath its grand narrative lies a deeply unsettling truth. At the heart of the Bhagavad Gita is Krishna, the divine charioteer, who convinces Arjuna to fight and kill his own kin. But was this counsel a form of divine guidance, or was it masterful manipulation cloaked in philosophy?
The Gita: A Motivation to Kill
Arjuna, overwhelmed with moral anguish, initially refuses to fight. Krishna’s response is a layered and calculated persuasion:
Gyan Yog (Knowledge): “No one truly dies because the soul is eternal.” While profound, this trivializes the reality of bloodshed on the battlefield.
Karma Yog (Duty): Arjuna is reminded of his caste-bound duty as a warrior. Yet, whose version of dharma was this—Arjuna’s personal morality or Krishna’s imposed cosmic vision?
Bhakti Yog (Faith): Krishna demands surrender and unquestioning obedience, shifting the burden of responsibility to himself.
When these arguments fall short, Krishna unveils his Virat Roop—his cosmic form—instilling awe and fear in Arjuna. It is a psychological masterstroke that leaves little room for doubt or defiance.
The Manipulation of Events
Krishna’s influence extends beyond the Gita. Throughout the war, he orchestrates events to ensure victory for the Pandavas:
Using Shikhandi to exploit Bhishma’s vow.
Tricking Duryodhana into partially exposing his body, sealing his fate.
Revealing Karna’s lineage to weaken his resolve before the final battle.
While these actions are justified as necessary to restore dharma, they raise questions about Krishna’s methods. Is it still righteous if victory is secured through manipulation and deceit?
War: Who Benefited?
The war resulted in untold suffering—millions dead, families shattered, and kingdoms devastated. The supposed “cleansing” of adharma left society broken, not uplifted. Yet Krishna achieved his objectives:
Draupadi’s humiliation was avenged.
The Pandavas secured the throne.
Krishna solidified his role as a kingmaker and divine authority.
The voices of the masses, the widows, and the defeated remain buried in the epic’s shadow, much like in any war where the victors shape the narrative.
Divine Justification or Power Politics?
Krishna’s counsel to Arjuna mirrors tactics used by manipulative leaders throughout history. By reframing Arjuna’s hesitation as weakness and providing a higher purpose, Krishna ensures compliance. His promise of liberation through surrender mirrors modern ideologies that demand unquestioning faith, leaving individuals as tools of a larger agenda.
The Ethical Dilemma
Was Krishna a divine guide restoring balance, or a master manipulator ensuring his vision of power prevailed? The Mahabharata blurs the line between righteousness and moral compromise, forcing us to question:
Was Arjuna’s internal conflict truly resolved, or cleverly bypassed?
Was the war inevitable, or did Krishna’s influence make it so?
History remembers Krishna as divine, but as with all victors, his actions demand scrutiny. The cost of war—no matter how justified—is borne by those with no voice, while the architects of conflict remain shrouded in glory.
Krishna’s story is a reminder: Question the puppeteer, no matter how divine they appear. True liberation lies not in blind surrender but in confronting doubt and reclaiming agency over one’s actions.
Krishna’s Divine Interventions: Ensuring Dualistic Thinking, Not Samyak Drishti
From the moment of his birth, Shri Krishna’s life in the Mahabharata and Bhagavata Purana revolves around eliminating perceived “demonic forces” (asuras) to restore dharma (cosmic order). However, a deeper analysis reveals how his divine interventions fostered dualistic thinking—us versus them, good versus evil—undermining the essence of samyak drishti (non-judgmental view). Let’s examine Krishna’s actions chronologically and why they conflict with the philosophy of transcending duality.
1. Krishna’s Birth: The Foretold Savior
Event: Born in a prison to Devaki and Vasudeva, Krishna’s birth was prophesied as the end of the tyrannical Kamsa, ruler of Mathura.
Action: Krishna’s miraculous escape and eventual slaying of Kamsa fulfilled this prophecy.
Duality Established: From birth, Krishna is cast as a savior, while Kamsa is labeled as the embodiment of evil. This creates a clear good versus evil narrative, cementing dualistic thought.
2. Childhood in Vrindavan: Slaying Demons
Krishna’s childhood is marked by a series of encounters where he eliminates various asuras:
Putana: A demoness sent to kill Krishna through poisoned milk.
Shakatasura: A demon disguised as a cart.
Trinavarta: A whirlwind demon.
Kaliya: The venomous serpent subdued by Krishna.
Dualistic Message: In each instance, Krishna establishes himself as the destroyer of evil forces threatening harmony. While symbolically powerful, this narrative reinforces the demonization of adversaries rather than understanding their nature, fostering judgmental thinking.
3. Teenage Years: The Killing of Kamsa
Event: Krishna returns to Mathura to confront his uncle Kamsa, ultimately killing him.
Outcome: Kamsa’s death is celebrated as the restoration of justice, yet Krishna operates as an executioner of divine will.
Contradiction to Samyak Drishti: Rather than transcending duality and seeking balance, Kamsa’s death perpetuates the idea that destruction is the solution to imbalance. There is no effort to understand the root of Kamsa’s actions or to dissolve the concept of “enemy.”
4. The Destruction of Jarasandha
Event: Jarasandha, the king of Magadha, becomes an obstacle to Krishna’s plans. Krishna orchestrates a duel where Bhima kills Jarasandha by tearing him in half.
Duality Highlighted: Jarasandha is portrayed as a tyrant, yet his death is achieved through clever manipulation. Krishna remains the mastermind, and the narrative once again divides the world into forces of good and evil.
5. Mahabharata: The Catalyst of War
Krishna’s most significant interventions come during the Mahabharata:
Manipulation of Events: Krishna plays a central role in ensuring the Pandavas go to war, justifying it as a necessary act of dharma.
The Bhagavad Gita: Krishna persuades Arjuna to fight by using layered arguments (gyan, karma, and bhakti). By framing the Kauravas as agents of adharma, Krishna reinforces the us versus them mentality.
Tactics in War: Krishna uses strategic manipulation to achieve victory:
Advising the use of Shikhandi to defeat Bhishma.
Deceiving Dronacharya about his son’s death to break his will.
Ensuring Duryodhana’s vulnerability by tricking Gandhari’s blessing.
Why It’s Not Samyak Drishti: Samyak Drishti transcends all dualities—good and evil, self and other. Krishna’s role in the war is the opposite; it deepens divisions and uses destruction as a tool for peace. His actions further entrench dualistic thinking by painting one side as righteous and the other as evil.
6. Post-War: The Yadava Destruction
Event: After the Mahabharata war, Krishna’s own Yadava clan descends into conflict, leading to mutual destruction.
Irony: Despite Krishna’s role as the restorer of dharma, his own lineage faces ruin through infighting.
Dualistic Trap: The destruction of the Yadavas exposes the flaws of dualistic thinking—violence, even for a righteous cause, perpetuates more violence.
Why Krishna’s Actions Conflict with Samyak Drishti
1. Perpetuation of Judgment
Krishna’s life constantly reinforces the categorization of individuals as “good” or “evil,” “divine” or “demonic.” This judgmental approach is the antithesis of samyak drishti, which advocates non-duality and non-judgment.
2. Justification of Violence
Krishna repeatedly uses violence as a solution to restore balance. While he claims it serves dharma, it creates a cycle of destruction. In samyak drishti, true balance is achieved by transcending conflict, not deepening it.
3. Dualistic Thinking
Krishna’s interventions draw clear boundaries: Pandavas versus Kauravas, devas versus asuras, dharma versus adharma. This entrenches the idea of separation, where one side must be eliminated for harmony to exist—contradicting the oneness of all existence advocated by samyak drishti.
4. Lack of Internal Resolution
Krishna’s actions address external conflicts but rarely address the internal causes of imbalance—greed, attachment, and fear. By eliminating adversaries instead of fostering understanding, his approach remains superficial and dualistic.
Conclusion
Krishna’s divine interventions, while celebrated as acts to restore dharma, reveal an underlying reliance on dualistic thinking. From his childhood battles to his pivotal role in the Mahabharata, Krishna operates within a framework of judgment, manipulation, and destruction. This contradicts samyak drishti, which transcends all opposites and embraces a non-judgmental view of life.
True peace cannot emerge from the annihilation of the “other” but from dissolving the very idea of separation. Krishna’s legacy, though profound, serves as a reminder of how easy it is to fall into the trap of duality while striving for balance.
Krishna’s Counsel: A Machiavellian Manipulation or Path to Consciousness?
The Bhagavad Gita presents itself as a discourse of profound wisdom, offering a pathway to consciousness, liberation, and ascetic detachment from the fruits of action. Yet a closer examination of Krishna’s counsel to Arjuna reveals a deeper and more unsettling layer: a duality between his proclaimed divine intentions and his Machiavellian manipulation of Arjuna. Krishna’s reasoning of “consciousness” appears less about spiritual awakening and more about using Arjuna as an instrument to achieve his own ends—at the cost of massive destruction.
Krishna’s Rhetorical Mastery: Sophistry Over Truth
Krishna’s eloquence is undeniable, yet his arguments rely less on the power of their content and more on his mastery of rhetoric. He employs a mix of logical arguments, emotional appeals, and deceptive tactics to sway Arjuna’s heart and mind.
The Illusion of Predestined Victory
In Chapter XI, Krishna reveals his Virat Roop (universal form) and declares, “These foes are already killed by me; you are but an instrument.”
By shifting from possibility to certainty, Krishna denies Arjuna’s agency and creates a false belief that the outcome is inevitable. This clever use of sophistry brutalizes Arjuna’s sense of responsibility, making him a mere tool of divine will.
Ad Hominem Attacks on Doubters
Krishna directly discredits those who worship “other deities,” accusing them of being “robbed of knowledge by stray desires” (VII: 20).
While this logical fallacy lacks substance, it successfully elevates Krishna’s authority and evokes awe in Arjuna. Instead of providing evidence for his supremacy, Krishna diminishes dissenting perspectives to secure Arjuna’s devotion.
This rhetorical strategy aligns with Machiavellian cunning—appealing to the emotions and vulnerabilities of individuals to gain control rather than encouraging critical understanding.
Contradiction Between Words and Actions
Krishna claims to be Arjuna’s benefactor and guide, promising “grace” and calling him the “Great Hero.” Yet, when Arjuna hesitates, Krishna uses fear as his final persuasion.
Krishna manifests his terrifying Virat Roop: “Fangs protruding from my mouth / …huge eyes blazing” (XI: 24–25). This form overwhelms Arjuna, breaking his will and leaving him with no choice but to surrender.
While Krishna initially speaks of “detachment” and spiritual awakening, his actions reduce Arjuna to a state of submission—less an enlightened being, more a servant of Krishna’s will.
The awakening Krishna preaches shifts into something far more coercive: a necessity for Arjuna to succumb to Krishna’s power. True liberation demands internal resolution and agency, yet Krishna’s methods strip Arjuna of both, turning his doubt into blind obedience.
Selective “Impartiality” and Krishna’s Motive
Krishna repeatedly claims to be impartial and equanimous, treating all humans the same (IX: 29). However, his preferential focus on Arjuna casts serious doubt on this claim:
Out of millions, Krishna chooses Arjuna—a prince torn between his moral reservations and the expectations of war. Arjuna’s dilemma, his position as a warrior, and his pivotal role make him the perfect instrument for Krishna’s goals.
Krishna’s insistence on Arjuna’s devotion reflects not divine impartiality but strategic selectivity. If Krishna were truly impartial, why would he intervene only with Arjuna during such a critical moment in human history?
This exposes a Machiavellian intent: Krishna identifies Arjuna as the linchpin of the war and uses him to orchestrate destruction. The war, justified as a restoration of dharma, serves as Krishna’s means to reshape the human world. Spiritual awakening, then, is not Krishna’s true aim—it is a tool to manipulate Arjuna’s choices.
The Moral Cost of Krishna’s Manipulation
Krishna’s counsel culminates in Arjuna’s agreement to fight, plunging the battlefield into a war of unimaginable destruction. Krishna achieves his goal of restoring dharma, but at what cost?
Millions die, families are shattered, and society is left in ruins. The human toll of the war is staggering, yet Krishna’s cosmic justification eclipses the moral tragedy.
The cycle of violence and suffering contradicts the very consciousness Krishna claims to promote, as the war becomes an act of domination rather than liberation.
Krishna’s actions reflect a Machiavellian calculus: the end justifies the means. The human world is reshaped according to Krishna’s will, but the promised enlightenment comes at the expense of Arjuna’s moral clarity and the lives of countless others.
The Dichotomy of Krishna’s “Awakening”
Krishna presents himself as the harbinger of enlightenment and liberation, but the awakening he offers Arjuna is deeply problematic:
Awakening Through Submission: Instead of encouraging Arjuna to confront his doubts and seek his own truth, Krishna demands surrender to his divine authority. This undermines the agency required for genuine spiritual awakening.
A Path to Domination: By positioning himself as the ultimate authority, Krishna transforms Arjuna into a tool of his will, aligning Arjuna’s actions with Krishna’s grand design for destruction and reformation.
The appeal of Krishna’s counsel lies in its promise of escape—from doubt, suffering, and rebirth. Yet, this “liberation” is achieved through manipulation and submission, not self-realization.
Conclusion: Krishna as a Machiavellian Figure
Krishna’s role in the Bhagavad Gita reveals a profound tension between divine enlightenment and Machiavellian manipulation. His eloquence and rhetorical mastery sway Arjuna, not through truth but through emotional and psychological coercion. His impartiality is questionable, as his focus on Arjuna serves a strategic purpose: securing Arjuna’s compliance to orchestrate destruction.
While Krishna claims to offer spiritual awakening, the awakening he delivers strips Arjuna of moral agency and transforms him into a mere instrument. This dichotomy exposes Krishna as a Machiavellian figure—a god who achieves his ends through cunning, deception, and domination, leaving the human cost of his counsel hidden beneath the veneer of cosmic righteousness.
Krishna’s counsel reminds us to question narratives that promise liberation through submission, for true awakening lies not in blind obedience but in the courage to confront doubt and reclaim one’s autonomy.
The Hidden Dark Side of Krishna: The Open Secret of Divine Consciousness
Krishna—the name itself means dark, signifying something profound, beyond ordinary perception. While most see Krishna as the playful cowherd, the divine hero, or the charioteer of Arjuna, His “dark side” is the hidden truth of His boundless nature. Not dark in opposition to light, but dark because pure consciousness cannot be grasped by material perception.
Krishna’s form—blue like the vast sky or ocean—represents the infinite descending into the finite, a reality too vast for mortal understanding. He wears yellow, symbolizing the earthly realm He graces with His divine play. His flute produces enchanting music, turning lifeless matter into instruments of ecstasy, much like how consciousness enlivens our inert bodies.
The Dark Side: Why Don’t We See It?
Krishna’s knowledge is the king of secrets (Gita 9.2)—an “open secret.” Though freely available, it remains invisible to those limited by intellect, ego, or superficial perception. He reveals Himself only to those who approach with sincerity, love, and surrender. This is not about belief but experience: the taste of the pudding is in the eating.
Krishna’s descent to Earth, His universal form shown to Arjuna, and His miraculous acts challenge conventional logic. He is the Purna Avatara—the complete divinity. From His birth in a prison to His display of the cosmos in His mouth, Krishna reveals that He is both form and formless, accessible yet beyond reach.
Why Is Krishna’s Side Hidden?
Because the truth of Krishna challenges our material limitations. Just as darkness blinds those unaccustomed to it, the infinite nature of Krishna overwhelms those unwilling to move beyond the superficial. To see Him, one must become—through love, service, and devotion.
The Thought-Provoking Secret
Why does Krishna remain an enigma? Because true understanding requires transformation. Krishna’s “dark side” is not hidden—it is waiting to be seen by those who ask, Who am I? Who is He? This open secret remains the ultimate call: know Him, and you will love Him.
As Krishna Himself says: “I am the beginning, the middle, and the end of all beings” (Gita 10.20). It is not Krishna who is hidden—it is our vision that must be refined.
Why Krishna is neither a cunning manipulator nor a Machiavellian scheme!!!
Krishna is neither a cunning manipulator nor a Machiavellian schemer, though it might seem so when viewed through the lens of dualistic, moralistic thinking. At first glance, Krishna’s actions—persuading Arjuna to fight, using rhetoric and fear, or orchestrating events—may appear as manipulation. However, Krishna’s role in the Mahabharata and the Bhagavad Gita transcends such limited frameworks of good and evil, right and wrong.
To truly understand Krishna is to realize that he operates beyond the ego-driven calculations of manipulation or morality. Krishna dissolves the boundaries of I and mine and invites us to embrace life as it is, in its totality—joy and suffering, creation and destruction, action and inaction.
Why Krishna Appears Manipulative at First Glance
Challenging the Ego:
Krishna confronts Arjuna’s ego—his moral dilemma, attachments, and fear of consequences—by dismantling it. He does this through logic (Gyan Yog), duty (Karma Yog), and surrender (Bhakti Yog). This dismantling can appear coercive or manipulative because it disrupts Arjuna’s limited perception of morality.
The Virat Roop (Cosmic Form):
Krishna’s universal form instills awe and fear in Arjuna, breaking his resistance to war. It may seem like a psychological tactic, but its purpose is to reveal the ultimate truth: Krishna is the source of all existence, the player and the play itself. Arjuna must surrender not to Krishna as an individual but to life’s flow—to what is.
Guiding Arjuna as a Medium:
Krishna’s statement, “Those you think you kill are already dead” (XI: 33), is not a deception but a reminder of the eternal nature of life. Arjuna, trapped in his sense of “I” and “mine,” sees himself as a doer. Krishna liberates him from this illusion, encouraging him to act without attachment, as a medium of the divine will.
Krishna as Beyond Manipulation and Morality
Krishna transcends the very constructs of cunningness, morality, or manipulation because:
He Has No Ego:
Unlike a Machiavellian manipulator who seeks power or self-gain, Krishna has no personal agenda. His declaration, “Surrender to me,” is not about submission to his ego but about dissolving Arjuna’s ego. Krishna acts as a mirror, reflecting the eternal truth beyond Arjuna’s limited perception.
Total Acceptance of Life:
Krishna does not judge existence. He accepts the whole—war and peace, joy and suffering—because they are inseparable aspects of life. By guiding Arjuna to fight, Krishna asks him to act in harmony with what is, not resist it.
The Vision of Non-Duality:
Krishna’s vision is rooted in non-duality (advaita), where opposites like good and bad, right and wrong dissolve. This vision cannot be understood through moral conjectures or ego-driven perceptions. Krishna invites Arjuna—and us—to see life as a leela (divine play) where we are actors, not doers.
Krishna’s True Purpose: Liberation from the Ego
Krishna’s teachings culminate in the dissolution of duality and the realization of oneness with existence. By surrendering to Krishna, Arjuna does not become enslaved but liberated. He drops his ego, acts without attachment, and embraces life’s flow.
Krishna is not a manipulator but a catalyst for transformation. He dismantles illusions, challenges attachments, and breaks the ego to reveal the truth: life is a divine play where the self (I) and the world (mine) are not separate.
Conclusion: Dissolving the Boundaries
To understand Krishna is to move beyond labels like manipulative or Machiavellian. These judgments arise from an ego-driven perspective that cannot grasp Krishna’s total acceptance of existence. He does not fit within human constructs of morality because he transcends them.
Krishna is an invitation to dissolve the boundaries of “I” and “mine,” of good and evil, and to embrace life in its wholeness. He challenges us to see that existence is not something to be judged, manipulated, or resisted but something to be lived—fully, playfully, and without attachment.
Thus, Krishna is neither cunning nor moral. He simply is—the infinite presence where life, action, and truth become one.