Friday, June 13, 2014


The Bible has got much much in common with the Mahabharata. It can mean that in the misty past, Indian civilizational thought prevaded the entire populated world.

John 11 : 50  “You do not understand that it is better for you to have one man DIE for the people than to have  the whole nation destroyed.” – From the Bible, proclaimed by Caiaphas, the Jewish
 High Priest (of the Snahedrin)


Compare the above with what Krishna says in the Mahabharata. In fact John 11:50 is  exactly similar to the idea espoused in the Mahabharata. But by the time of the  Bible the individual is given capital punishment, whereas in the time of the MBh anterior to it, imprisonment or binding the individual in some manner was advocated. The  Mahabharata advises to abandon the individual for the sake of the nation , by binding such a person or confining him in jail, whereas in The Bible, such an individual has to die, ie put to death.

“One man should be sacrificed  for the benefit of a race; a race should be sacrificed for the good of a town;  a town should be sacrificed for the good of the community; and for the sake of the soul should even the earth be sacrificed.” – Sloka 49, Udyoga Parva, Chapter 128, (Bhagavat-Yana-Parva) Continued, Speech of Sri-Krishna, MBh, Page 342, Vol.3, Parimal Publications.

(Here the Sanskrit word used for sacrifice is ‘thye-jeth” , meaning

OR Vidura  telling Dhritarashtra

“A man should be sacrificed for the sake of a family; a family should be sacrificed for the sake of a village; a village  for a kingdom; and the whole world for the soul.” – Sloka 17, Udyogaparva, Chapter 37, (Prajagara Parva) Continued, The principles of morality explained by Vidura, Vol 3 MBh, p.115, Parimal Pub,2008
(Here the Sanskrit word used for sacrifice is ‘thye-jeth” , meaning abandon/give-up)

Vidura again will remind Dhritharashtra  “I told you, as soon as he was born, O king, abandon this one son, Duryodhana. By his abandonment (you will see) the proper development of your hundred sons; and by not abandoning him, there will be the destruction of your hundred sons.” – Sloka 5,Udyoga Parva, Chapter 39, (Prajagara Parva) Continued, The Speech of Vidura, p.124, Vol.3

(Here the Sanskrit word used for abandon is ‘thye-jeth’, meaning give-up)

That gain should not be highly thought of, which ultimately brings destruction; and that loss should not be considered as loss, which finally results in prosperity.- Sloka 6
That, O great king, is not loss which brings on gain; but that should be regarded as loss which being gained causes much loss.- Sloka 7, Udyoga Parva, Chapter 39, (Prajagara Parva) Continued, The Speech of Vidura, p.124, Vol.3

BIBLE, GOSPEL OF MATTHEW - Comaprison with the Human Body

A diseased organ if it responds to treatment and healing , should be attended to and saved. But if the organ is beyond any redemption, it has to be discarded. Similarly if law and order has to prevail in society, which essentially is required for the health of society, the erring member disturbing the peace has to be put away. 

The sum of the parts is the whole, and if a part (one part) becomes bad or condemned, the whole is bound to suffer the same fate. Therefore that part which has become bad, must be removed to save the rest. If one individual in a community becomes a rotten apple, the entire lot,ie. the whole community will be considered as rotten, and likely to subject to bad consequences. To save the whole lot , the one rotten apple is discarded. In medicine cancerous cells are destroyed or removed by surgical operation to save the remaining healthy cells. The Gospel of Mathew drives home this point with a simile.

  Mathew 5: 29 “If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell.”

And Mathew 5:30 “And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

The above two are exactly similar in idea to the following two, again found further ahead in the Gospel of Mathew.

Mathew 18:8 “And if your hand or your foot causes you to  stumble (sin), cut it off and throw it away. It is better for you to enter life  maimed (crippled) or lame than with two hands or two feet to be thrown into the eternal fire.”

Mathew 18:9 “And if your eye causes you to stumble, tear (gouge)  it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.(hell of fire)

St.Paul & 1 Corinthians 12:26 - Again similar idea, connected to the human body

New International Version: “If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.”
English Standard Version: “If one member suffers, all suffer together; if one member is honored, all rejoice together.”
Elsewhere in Gospel of John, John 18: 14 “Caiaphas was the one who had advised the Jews that it was better to have one person DIE
for the people.”  The infliction of harsh measures became much common by the time of The Bible. Or did the Evangelists deliberately wished to make this ancient custom , by replacing the word ‘abandon’  with ‘death’, sound cruel, with the further intention of projecting Caiaphas as a cruel person !!???

Caiphas is projected as a villain in the Bible, for telling the ‘principle’ -one may be sacrificed for the sake of the whole-  and  practically applying it in trying Jesus. The same principle were expounded by another evangelist Mathew. (but in different context). (As per Mt.5.29, 5.30, 18.8 & 18.9).

 Who is Caiphas !???
For this one has to know the political situation existing at the time of Jesus, from his Birth to his death. “The life of Jesus began possibly in 6/5 BC, in the closing years of the reign of Herod the Great (37BC -4BC), and ended during the governorship of Pontius Pilate (AD 26-36), probably in AD 30. His early childhood coincided with quarrels  about the succession of Herod. Constant political turmoil was caused by a series of uprisings. The emperor Augustsus divided the realm into three parts among the surviving sons of  Herod. Archelaus  was put in charge of Judea, Idumaea and
Samaria (4 BC –AD6), Antipas of Galilee (4 BC-AD 39) and Philip of territories to the north and east of Galilee (4 BC- AD 33/34).  None of them inherited the royal title.

Archelaus was dismissed by Augustus in AD 6. Judaea was then turned into a Roman province and the government of the country  was transferred to a PREFECT, (any of several high military or civil officials in ancient Rome) appointed by the emperor. The reorganization was effected by  Quirinius, governor of  Syria, who was also behind a new tax resgistration  which led to an
unsuccessful uprising fomented by Judas the Galilean, the founder of the Jewish revolutionary party of the Zealots.  The extensive powers of Roman governors included the choice and dismissal of Jewish high priests. Unlike during the previous centuries, during the lifetime of Jesus  most of these high priests installed by the Romans remained in office for only a short period, with the exception of Annas (AD 6-15) and Caiaphas (AD 18-36/37), to both of whom leading parts are assigned in the trial of Jesus. Under Roman surveillance, the Jewish high priest and his senate, the Sanhedrin, which acted as both council and tribunal, continued to play a significant  role in the day-to-day government of Judaea and Jerusalem, whereas Galilee, the country of Jesus, enjoyed near complete independence under Herod Antipas as long as the taxes were duly delivered to Rome.”-p.182, Geza Vermes, “Jesus-Nativity, Passion, Resurrection”.

Further ahead in page 286 of the same book, Geza Vermes throws
more light on Caiaphas, and Caiaphas real concerns highlighted by Vermes are reflected in John 11: 45-48, which gives rise to the saving solution of sacrificing one man for the entire nation of Jews. Quote “ Caiaphas, the high priest, and the chief  priests are the villains of the Passion story. Does this portrait reflect historical reality or is it also the product  of the theological and apologetic  speculation of the evangelists ? Their thorough-going antagonism to Jews seems to suggest that they(Christian evangelists) had given up hope of any further successful mission among the Jews. Also, by the time of the redaction of the Passion narratives-  (Redaction is a form of editing in which multiple source texts are combined (redacted) and altered slightly to make a single document. Often this is a method of collecting a series of writings on a similar theme and creating a definitive and coherent work.) the synagogue and the
Church had already split. Late first-century AD (Gentile) Christians perceived the Jews as THE enemies. The ‘THEY AGAINST US” situation prevailing by then could easily be retrojected to the time of the Passion itself and lead to the de-Judaization of Jesus and his followers. Since Jesus was seen as persecuted by THE JEWS, he ceased to be apprehended as belonging to the Jewish people and was simply turned into a Christian.

To judge his real role in the Passion, Caiaphas’ likely motivation needs to be investigated. It may argued that if he saw, in his capacity of high priest, any potential political danger in Jesus, he would react out of fear of Roman criticism for failing to maintain  order in Jerusalem combined with a sentiment of duty to protect the
Jewish community against forseeable Roman excesses. His ultimate purpose, summed up in the principle that the whole nation is more important than a single individual, was no doubt based on a misjudgement of Jesus, but it  CANNOT be qualified as wholly dishonourable. Arguably he did what  a man in his position had to do, and this could occasionally entail the unpalatable duty of sacrificing  an individual  for the common good.  Besides, the fact that he managed to keep his job for eighteen years when most of his predecessors and successors  were sacked  in their first or second year in office proves that Joseph Caiaphas was a shrewd operator. He was not a satanic figure, however, just an efficient quisling, responsible for handing over Jesus to the Romans in full awareness of the likely outcome.
Neverthless, the ultimate LEGAL RESPONSIBILITY for the crucifixion lies with Pilate and  the Roman empire. In all probability it was a major miscarriage of justice as Jesus does not seem to have been motivated by political ambitions.” (pages 286,286 Geza Vermes)

MAHABHARATA -  Sacrificing one individual for the sake of the nation mentioned in other parts.

In the Adi Parva of the Mahabharata,Chapter 115, (Sambhava Parva) –Continued, Birth of Gandhari’s sons is described.

The news of Duryodhana’s birth was carried to Bhishma and the wise Vidura. On the day when haughty  Duryodhana was born, on that very day was born mighty armed and greatly powerful Bhima. O king, as soon as that son of Dhritharashtra (Duryodhana) was born, he roared  and brayed like an ass. Hearing that sound, the arsons, vultures, jackals and crows spontaneously cried. – Sloka 26, 27, 28

Strong wind began to blow  and fires raged in every direction. Thereupon, the frightened king Dhritharashtra summoning  many
Brahmanas, Bhishma, Vidura, and other friends, relatives and Kurus, said-  Sloka 29,30

“The eldest of the princes, Yudhisthira is the perpetuator of your race. He has acquired the kingdom  by virtue of his birth. We have nothing to say to this” – Sloka  31

“But will my son be able to become king after him ? Tell me what is right  and lawful” – Sloka 32

O descendent  of the Bharatha race, jackals and other carnivorous animals began to howl ominously from all sides. – Sloka 33

O king, seeing these frightful ominous signs, the assembled Brahmans and the high minded Vidura said, “O king, O best of men, when these fearful ominous signs are seen at the birth of your eldest son, it is evident he will be exterminator of your race. The prosperity of the race depends upon his abandonment. There must be great calamity in keeping him. – Slokas 34, 35,36

O king, if you abandon him, there still remain ninety nine sons of yours. O descendant of the Bharata race, if you desire the good of your dynasty, abandon him.- Sloka 37

Do good to the world and to your own race by abandoning him. It is said that an individual should be abandoned for the sake of the family; a family should be abandoned for the sake of a village; a village should be abandoned for the sake of a country and the world should be abandoned for the sake of the soul. Having been thus addressed  by Vidura and the Brahmanas, the king, out of affection (for the son) did not act accordingly.- Slokas 38, 39, 40, MBh, Aadi Parva, Chapter 115, (Sambhava Parva)-Continued, Birth of Gandhari’s sons., Vol 1, page 338, Parimal Publications, 2008)
Here the Sanskrit word used for abandoning is “thye-jeth


In the first instance, the wicked and cruel king was killed, and in the second instance the trouble-makers were bound and kept. After explaining these two events, Krishna will ask the Kuru elders to bind , NOT KILL, Duruodhana and three other individuals.

Seeing Duryodhana rise up in that council and go away accompanied by his brothers, Bhishma the son of Shantanu  said – Sloka 29

(Bhishma said, Slokas 30-32 )

He who inclines towards wrath abandoning  virtue  and worldly profit, is soon  rejoiced  over by wicked men in his troubles. –Sloka 30

This wicked prince, the son of Dhritarahtra, who does not know the proper means of suitable ends and is vain of the kingdom, is come under the influence of wrath  and avarice. – Sloka 31

I  think that the time for the end  of all Kshatriyas is come, O Janardana, for all the rulers of the earth along with the ministers have followed him out of folly.”- Sloka 32

That heroic scion of the Dasharha race, with eyes like the petals of the lotus, hearing the words of Bhishma, said to all of them  headed by Bhishma & Drona.- Sloka 33

(Krishna Said)

“This is the great defeat of all the elders among the Kurus that they do not with force obstruct this wicked king in the enjoyment of prosperity – Sloka 34

I therefore  consider  that the time  has come for you to act; O sinless men, listen to that by doing which you will obtain benefit- Sloka 35

What I shall tell you is clearly for your benefit, if in consequence of its being favourable to you it is approved by you, O Bharatas- Sloka 36

(EVENT  No. 1)

During the life time of the old king of Bhoja(Ugrasena), his son (Kansa), of wicked  behavior and a slave to his passions, having usurped the throne of his father subjected himself to death. – Sloka 37

Kansa, the son of Ugrasena, being forsaken by his own friends, was killed by ME in a great battle from a desire to do good to my kinsmen.- Sloka 38

Ugrasena, the son of Ahuka, being duly honoured by ourselves with our kinsmen, was anointed king and he extended the territories of the kingdom of Bhoja. – Sloka 39

Abandoning the one, namely  Kansa, for the sake of the whole race, did all the Yadavas, Andhakas and Vrishnis attain to happiness, O Bharatha. – Sloka 40

(EVENT No.2)

Parameshti, the lord of all creatures said, O king, when the gods  and the Asuras were prepared for battle and were under arms – Sloka 41

When the world was divided into two parties and was about to be ruined, O Bharata- that god endued with divine prosperity, the creator and protector of the world said-Sloka 42

In a fight with the Daityas, the Danavas, and the Asuras will be defeated, and the Adityas, the Vasus, the Rudras and the denizens of heaven will be victorious. – Sloka 43

The gods, the Asuras, the human beings, the Gandharvas and the Rakshasas will, in this battle (in their race), kill one another. – Sloka 44

Thus thinking  Parameshti, the lord of all creatures said to Dharma –“Binding these Daityas and Danavas make them over to Varuna” –Sloka 45

Dharma being thus spoken to, by the command of Prameshti binding the Daityas and the Danavas, made them all over to Varuna – Sloka 46

Having bound them with the aids of Dharma as also by his own power, the lord of waters, Varuna keeps the Danavas ever in sea – Sloka 47

(Citing the above two incidents, Krishna asks the Kuru elders to base their actions in the case  of Duryodhana.)

In the same way, binding  Duryodhana, Karna and Shakuni as also Dushasana make them over to the Pandavas – Sloka 48

(Here four people have to be bounded/put away  for the sake of the whole race)

One man should be sacrificed for the benefit of a race; a race should be sacrificed for the good of a town; a town should be sacrificed for the good of the community; and for the sake of the soul should even the earth be sacrificed – Sloka 49

(here sacrificing does not imply killing, but only binding/putting in jail/taking away the powers etc, The Sanskrit word used here by Krishna is “thyajeth”.(in english the meaning is give-up) )

O king, having bound Duryodhana make peace with the sons of Pandu. By so doing will the Kshatriyas not exterminated, O foremost among Kshatriyas – Sloka 50
(the Sanskrit word used  for bound is “bada-dhva”)
(From  Udyog Parva, Chapter 128, (Bhagavat-Yana Parva) Continued, Speech of Sri-Krishna, Pages 340, 341 & 342, MBh, Vol3, Parimal Pub, 2008)

CONCLUSION : KRISHNA is a Yogi, whose senses are under his control, who has no selfish motives, or any kind of personal requirements, and is equipoised and equanimous. Therefore his final decision with respect to the wicked Duryodhana is untainted and without error. (Who and what kind of person takes such sensitive decisions matters !!!)  There is no comparison between Duryodhana
and Jesus. At the most  historical Jesus was a rabble rouser, engendering sectarian animosity. This was not any grave crime (even at that period in the Roman empire), unlike Duryodhana’s track record. Therefore the capital punishment desired by Caiphas for Jesus is unwarranted. This is a one-sided story, and as portrayed by the Evangelists. We will never know what Caiaphas really told on that day. !!!

 Caiaphas was mainly motivated to be in the good books of the Romans. Or was it  that Caiaphas had been deliberately and wrongly indicted by the Evangelists, since the ultimate authority for trying a trouble-maker in a court of law and awarding capital punishment rested with the Roman authorities, and it was they who crucified Christ to death !!??  It is also to be doubted that the Evangelists wished to confound our feelings towards the Jews and Romans. The Evangelists could not make much headway in getting new converts among the Jews, and thus Jews became the ‘other’, the enemy for them. Similar incidents happened in India almost 1800 years later. Here Missionaries found it impossible to get new converts, because of the caste system. They wrongly understood that Brahmins were the brain behind the caste system and also responsible for its maintenance. Therefore Missionaries unleashed a propaganda against the Brahmins, vilifying them.

Krishna’s role was limited to  advising  the Kuru elders as to  what has to be done to Duryodhana, to avert extermination of the Kshatriyas . Similarly Vidura also advises Dhritarashtra , Duryodhana’s father. The individuals who were supposed to take action, based on this sound and reliable advice failed to act. Thus it lead to annihilation of the Kshatriyas, ie total calamity and Duryodhana along with others were killed in battle. In contrast the Romans acted as per the law/ancient custom alluded to by Caiaphas, and thus Jesus was put to death.

Mahabharata shows human beings failing to act on sound advice which would have prevented utter disaster, whereas Bible illustrates wrong application of ancient laws resulting in disproportionate punishment and suffering of a individual. This event in the Bible was the seed of  anti-Semitism, resulting in the death of millions of Jews in the 20 th century.  The human beings as a collective whole thus charts their destiny, adhering to the Supreme law.

Thursday, June 5, 2014


The following is from the REPLY OF KRISHNA  to Sanjayan, who had been sent to Upaplavyam by Dhritharashtra. Dhritharashata wished Sanjayan to implore to Yudhistira on his behalf to avoid the war. Krishna  being present there also spoke to
Sanjaya. A part of what Krishna spoke on that occasion is reproduced here.

“The king Dhritharashtra  with his sons is the forest and the sons of Pandu, O Sanjaya, the tigers. The forest with the tigers cannot be cut down nor the tigers in the forest destroyed. –Sloka 54,

“The tiger without the forest (to protect it) is easily killed and so is the forest without tigers in it (to overawe people) easily cut down. The tiger therefore protects the forest and the forest the tiger”- Sloka 55

“The sons of Dhritharashtra  are the creepers of virtue, while, O Sanjaya, the sons of  Pandu are Sala trees. The creeper cannot grow without the support of a big tree.”- Sloka 56.

(Sloka 54, 55, 56 from , Mahabharatha, Udyoga-parvam, Chapter 29, Sanjayayana Parva, -Words of Krishna, Vol 3, MBh, p.73, Parimal Publications, 2008)

Mahabharatha & the Gita are very much concerned about “parasparyam” ie mutual dependability. Gita 16: 8, while intimating ‘asuric’ disposition (demonic disposition), informs us that such asuric people are totally ignorant about mutual dependability.

Krishna here (in this section) is not explicit why tigers and forests should be preserved together, why they must  be sustained, but we in this post-modern world now know its absolute necessity !!!
We know the absolute necessity of forests, that it is required for our survival !!! And the words of Krishna illustrates that the ancients  had a holistic/wholistic approach towards the environment. 

Further consider Vidura's words, while trying to calm the mentally disturbed and sleepless Dhritharashtra :-

"The sons of Dhritharashtra, O king, constitute  the forest and in my opinion the Pandavas are the tigers. Do not cut down that forest with the tigers and do not let the tigers  be driven away from the forest and be killed." - Sloka 45, Udyoga Parva, Chapter 37, (Prajagara Parva) Continued - The principles of morality explained by Vidura, Vol. 3, MBh, p 118, English Translation M.N.Dutt)

"There cannot be a forest without tigers; and there cannot be tigers without a forest. The forest is protected by the tigers; and the tigers are protected by the forest" - Sloka 46, Udyoga Parva, Chapter 37, (Prajagara Parva) Continued - The principles of morality explained by Vidura, Vol. 3,MBh, p 118, English Translation M.N.Dutt, Parimal Pub 2008 

Sunday, June 1, 2014


How far we can rely on our sense organs, to perceive reality, things and events as they are, and chart the course of our life ? Are our sense organs dependable under all circumstances ? The answer is  NO !!! In the desert we see water, but it keeps on receding as we approach- water is a mirage in the desert. This we experience even on our highways. Similarly when we sit in a stationary compartment, and the train beside on a parallel track moves, we feel we are moving in the opposite direction. We see a star in the sky, but the star may be no more, because it would have been dead by the time its light reaches our eyes. In dim light, if we see a coiled rope in our pathway, we are likely to get startled, thinking it to be a snake. Those seen itself with ‘own fleshy eyes’ is bound to confuse us. Then there are many things unseen, but exists. Eg. Light-waves beyond a particular wavelength, ie ultraviolet & infra-red. Modern atomic experiments in this respect are secondary deductions. Instruments, however sophisticated they are, cannot overcome the limitation of our senses. Infact they are only an extension of our sensory organs, and at best can only magnify our distorted vision.

Indians were well aware of the limitations of  relying solely on sensory perceptions, they understood its range to be limited, and they gave it least importance in deciding the larger questions of life. This approach made the Indian civilization robust. Jesus, though he believed that there are many phenomena that were beyond the capacity of our ‘fleshy eyes’, was not successful in convincing the masses around him. Great contrast  between Palestinian & Indians at all periods of time !!! Like difference between apple & orange, though both belong to the genre of fruits !!!!

Throughout his career, Jesus had to perform miracles and even sorcery (driving out demons) ,that could be classified as another optical illusion (because even this sight is not 100% reliable) , to convince the people and make them believe. Thus instead of  changing the  mindset of the masses, he reinforced it, and this later got carrier over to the ‘scientific’ pursuits that happened in Europe. (Later science took upon itself , to explain the reality behind our illusions.) Now we are at a  point in time, where we are in a position to  assess the effects of such a mindset. And based on   the feed-back from all quarters,  to our consternation we, because of the dominant European thought, are saddled with a negative Balance Sheet.!!!! And the rigid but unreliable mindset based on sensory knowledge has given rise to  an invisible wall which is obstructing Western world to embrace the Indian way of life.

In India, direct sense perception is given least importance, as a means of  adding to the existing body of knowledge. The senses(indriyas)  of one whose mind is not pure and calm , may deceive him in his proper understanding of the universe and its various objects and phenomena. Thus such knowledge is prone to
error. Uncontrolled senses will also disturb the mind. Either way knowledge gets distorted, since  output (here knowledge), depends on inputs of the senses, processing or synthesizing by mind &  intellect and output.- Garbage-in, Garbage-out.- The same is with reasoning, another human faculty. Reasoning has its own limitation, and reasoning hits a glass ceiling, trying to find the first cause of the universe. The knowledge from such persons who are called Sthita-prajna or Guna-theetha (as defined in the Gita), who have attained spiritual heights can only be considered as authoritative knowledge. And the Sruthis (Vedas) and the Smrithis  are reliable in this aspect, because they contain the knowledge from such persons, purified in mind and one with the supreme being.

The limits as well as  unreliability of the sense perceptions, in providing us complete and error free knowledge is highlighted in the Mahabharata and Bible. In the Bible, Jesus is asking Doubting Thomas to see and touch/feel  his wounds, to ascertain his crucifixion and resurrection by himself, so that he believes in the resurrection of Christ. Thomas feels that what he sees only he can believe. And Jesus hints that there are many matters that cannot be seen, and they are really blessed who believe without seeing.

In Mahabharatha, doubts encountered by one and the role of  direct sense perception in creating and dispensing doubt is discussed in detail, in the Anushasana Parva. It says that one who is having equanimity of mind ie. a Stitha-pranjana is the one
untainted source of current/contemporary knowledge. Such a person’s guide star is the Vedas and Yogic practice.

Who is a Sthitha-prajna, and how one can strive and become a Sthitha-pranja  is discussed in detail in the B.Gita.  Such an individual is one with the Supreme Being, Brahmam, and he attains the entire knowledge of the cosmos. In facts he becomes the knowledge per-se. There is then nothing unknown to him. He becomes god-head.

A despondent Arjuna is motivated by Krishna , to become a Sthi-prajna. This motivation is done by way of imparting knowledge about Yoga (union with Paramatma) to Arjuna. But at the same time Krishna cautions that it will take great efforts over extended periods of time, even many births to become one. Arjuna thus surrenders to Krishna fully, becomes entirely convinced of the knowledge Krishna is imparting, tries to learn it  and in his earnestness to know more, requests to be shown the cosmic form, which is completely known and realized by   Sthitha-Prajna individuals. Thus to put Arjuna in the shoes  of a Sthitha-prajana, Krishna gives a ‘Divya-Chakshhus’ a  divine eye/vision to  Arjuna temporarily.(on Arjuna’s request, Gita 11:3)

The Gita also reminds us that we do not view the universe as it is
to be viewed. Gita 15 : 1-4.  We  infact  are seeing and perceiving , upside down. A pictorial illustration is available at the following link :

Thus  a convinced Arjuna, who in his life-time had done penances is given divine-vision for seeing, things not seen.  Arjuna is qualified through his penances,he is a fit vessel, to receive the gift of divine-vision, Krishna is giving. This is in marked contrast to giving a vision to a doubting man (Thomas) by Jesus. Jesus is bent on convincing a doubting man, whereas Krishna heeds to the request of man who is resolute in his knowledge, but wants to learn and experience further. Compared to Jesus, Krishna responds only to seeker who has taken refuge in him. Here Arjun  is taking the initiative to gain knowledge.

Firstly, doubts of various sorts assail Arjuna. See Gita 1:  21-46. He then becomes utterly confused, exposing his confused mind to Krishna through his words, and becomes overcome with grief (Gita 1:47), not knowing the course of action to be taken. Krishna who is acting as the charioteer chides him. (Gita 2: 2,3).Thereafter Arjuna fully surrenders to Krishna and takes refuge in him, further requesting him to show the way.(Gita 2:7). Krishna thus addresses, the felt need of Arjuna.

Jesus according to John 20: 20, of all people displays  his wounds (inflicted on his body during crucifixtion) to his disciples, so that they ‘believe in him’. “After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.”  These passages convey the impression that, the so called disciples themselves were not fully convinced about the divinity of Jesus, and Jesus had to show them the wounds to convince them and make them believe in his divine status.

The disciples had spoken of this event to Thomas, who was not present the first time Jesus came, but he doubted the disciples thus doubting the veracity of this account of resurrection. Just to convince Thomas, Jesus appeared a second time a week later, before Thomas , when he was in the company of the other disciples. He asked Thomas to use his sense of sight as well as touch, to verify the wounds inflicted during crucifixion.  Thus Jesus puts in extra effort, to make a doubting man believe in him, through sense perceptions.(which is not reliable according to Indian thought)

This marked contrast in approach to God and religion, defines the
difference in the way of thought and living between Indians/Hindus and the people in Christian nations. For Indians God is sought after a felt need. So usually there is a REAL change of heart, which is reflected in peaceful conduct. This also explains, why India never invaded, colonized, and proselytized. This is the strength of India, and Christianity’s weakness.

Whatever one does, even if he be God , a doubting person can never be convinced. We all behave like Doubting Thomas !? And doubts are the product of ignorance, absence of right or proper knowledge. Unless we gain knowledge through right means, doubts remain. The right means to right knowledge is imparted to Arjuna, by Krishna in the Gita. Indians had always accorded the highest value to such knowledge.

disciples belong to that class, and most of them had deserted him at the time of his crucifixion, showing their absolute lack of faith in Jesus. Therefore Jesus had to walk the extra mile in making his own disciples believe in him. It is also clear from Jesus own words, that he was not in favour of proof based belief in God. “Blessed are those who have not seen and yet have believed.”

The effect of JESUS TEACHINGS in the minds of  Palestinians ie in Middle-East, it seems Jesus had anticipated. Refer to the parable in Luke about sowing seeds . Luke 8 : 4-15. Considering
the history of world and world events, India is that ‘good soil’. Here people have knowledge about God, NOT belief/faith in God, and this knowledge is shaping their conduct. !!!!

This evidence/proof based belief in Christian religion, has surfaced in Modern Science (scientific experiments)  and it is also seen in evidence based criminal investigation. Whether it has done any good to the world, can be the subject of further investigation !!!! ???? One thing is certain, based on evidence/proof , CERN, EUROPE  will never be able to find the secret/mysteries of the Universe. Even with the bubble chamber or the most powerful Hadron collider, which is expected to provide evidence, CERN will never be able to find 'THE FUNDAMENTAL' foundation, giving rise to this universe. For knowing this individually, the world will have to turn to India.

Now we shall refer to the ‘original’ texts.

John 20:24-29 -New King James Version (NKJV)

Seeing and Believing
24. Now Thomas, called (known as) the Twin, one of the twelve, was not with them when Jesus came.

 25  The other disciples therefore said to him, “We have seen the Lord.”
So he said to them, “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.”

26  And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, “Peace to you!”

 27  Then He said to Thomas, “Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.”

28  And Thomas answered and said to Him, “My Lord and my God!”

29  Jesus said to him, “Thomas,[a] because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.”

So we are always confident; even though we know that while we are at home in the body we are away from the Lord - For we live(walk) by faith, not by sight. 2 Corinthians 5:7,

So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal. 2 Corinthians 4:18

 MAHABHARATHA - Chapter 162, (Anushasanika Parva)-Continued.

The authority of direct perception, inference, the science of the scriptures.

Vaishampayana said “After Krishna, the son of Devaki, had said
these words, Yudhishthira once more  asked Bhishma the son of Shantanu, saying, O you of great intelligence, O foremost of all persons, knowing duties (dharma), which indeed of the two, direct perception and the scriptures, is to be considered as authority for coming to a conclusion ?” – Sloka 1 & 2

Bhishma  said “ I think there is no doubt in this. Listen to me. O you of great wisdom. I shall answer you. The question you have asked is indeed proper. It is easy to entertain doubt.  But the solution of that doubt is difficult.” -  sloka 3

Numberless are the instances, about both direct perception and Shrutis in which doubts may originate. Certain persons, who take pleasure in the name of logicians, imagining themselves to be gifted with superior wisdom, affirm that direct perception is the only authority – sloka 4

They assert that nothing, however true, exists which is not directly perceivable; or, at least, they doubt the existence of those objects.  Such assertions however are absurd and they who make them are fools, whatever their pride of learning.- sloka 5

If, on the other hand, you entertain any doubt how the one indivisible Brahman could be the cause, I answer that one would understand it only after many years and with the help of Yoga practised assiduously. –sloka 6

Indeed, O Bharatha, one who lives according to such means as present themselves, (who is a Sthitha-prajna/Gunatheethan as per Gita 14:22,23) and one who is devoted, would be capable of understanding it. None else, truly, is competent for comprehending it.- sloka 7

When one gets to the very end of reasons, he attains to that excellent and all comprehending knowledge – that vast mass of effulgence, which illumines all the universe (called Brahmam) –sloka 8

Through reasoning all matters cannot be comprehended or known. What is seen and experienced by the senses, cannot be taken as the ultimate word. What we see, need not be its real form and essence. It is best that what is not fully known or not fully perceived should not be defined in words. –Sloka 9

Yudhishthira said “ Tell me, O grandfather, which among these (four) is most authoritative, viz. direct perception, Inference from observation, the science of scriptures, and various kind of practices which distinguish the good. – Sloka 10

Those, therefore, among the good who are possessed  of understanding purified by the scriptures and who are ever contented, are to be considered as the foremost.(Sthitha-prajnan, Guna-theethan as defined by the Gita) Let those who are anxious  and deprived of tranquility of soul, approach these. Indeed, O yudhishthira, do seek them and ask them for the solutions of your doubts. – Sloka 15

( Ref : Anushasana Parva, Anushasanika parva, Chapter 162, The authority of direct perception, inference, the science of scriptures, pages 636, 637, Mahabharatha-M.N.Dutt- Parimal Publications)