There is no other reason but one, and that is total emptiness. Whosoever is empty is whole. Emptiness is the foundation of wholeness. Rightly said, emptiness alone is whole. Can you draw a half emptiness? Even geometry cannot draw a half zero; there is no such thing as a half zero. Zero or emptiness is always complete, whole. Part-emptiness has no meaning whatsoever. How can you divide emptiness? And how can it be called emptiness if it is divided into parts?
Emptiness is irreducible, indivisible. And where division begins, numbers begin; therefore, number one follows zero. One, two and three belong to the world of numbers. And all numbers arise from zero and end in zero. Zero or emptiness alone is whole. He is whole who is empty. And it is significant that Krishna is called whole, because this man is absolutely empty. And only he who is choiceless can be empty.
One who chooses becomes something. he accepts being somebody, he accepts ”somebodiness”. If he says he is a thief, he will become somebody; his emptiness will be no more. If he says he is a saint, then also is his emptiness destroyed. This person has accepted to be something, to be somebody. Now ”somebodiness” has entered and ”nothingness” is lost.
If someone asks Krishna who he is, he cannot answer the question meaningfully. Whatever answer he gives will bring choice in, and it will make something or somebody of him. If one really wants to be all, he must be prepared to be nothing.
If someone asks Krishna who he is, he cannot answer the question meaningfully. Whatever answer he gives will bring choice in, and it will make something or somebody of him. If one really wants to be all, he must be prepared to be nothing.
Zen monks have a code, a maxim among themselves. They say, ”One who longs to be everywhere must not be anywhere.” One who wants to be all cannot afford to be anything. How can he be something? There is no congruity between all and something; they don’t go together. Choicelessness brings you to emptiness to nothingness. Then you are what you are, but you cannot say who you are, what vou are. It is for this reason that, when Arjuna asks Krishna who he is, instead of answering his question, he reveals himself, his real being to him. In that revelation he is all and everything. The deepest significance of his being whole lies in his utter emptiness.
One who is something or somebody will be in difficulty. His very being something will become his bondage. Life is mysterious; it has its own laws. If I choose to be something, this ”something” will become my prison. Krishna is complete in another sense: his life encompasses all there is to life. It seems impossible how a single life could contain so much – all of life.
Krishna has assimilated all that is contradictory, utterly contradictory in life. He has absorbed all the contradictions of life. You cannot find a life more inconsistent than Krishna’s. There is a consistency running through the life of Jesus. So is Mahavira’s life consistent. There is a logic, a rhythm, a harmonic system in the life of Buddha. If you can know a part of Buddha you will know all of him.Krishna’s wholeness lies in the fact that he has no personality of his own, that he is not a person, an individual – he is existence itself. He is just existence; he is just emptiness. You can say he is like a mirror; he just mirrors everything that comes before him. He just mirrors.
And when you see yourself mirrored in him, you think Krishna is like you. But the moment you move away from him, he is empty again. And whosoever comes to him, whosoever is reflected in his mirror thinks the same way and says Krishna is like him. For this very reason there are a thousand ommentaries on the GEETA. Every one of the commentators saw himself reflected in the GEETA.
(Taken from the Osho's Book Krishana : The Man and His Philosophy)
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