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In the Absolute Truth, either nonviolence or violence, they are absolute. Here we have got bad effects of violence, but when violence is performed by the Absolute, it has no bad effect, it has good effect

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"in the Absolute Truth, either nonviolence or violence, they are absolute. Here we have got bad effects of violence, but when a violence is performed by the Absolute, it has no bad effect, it has good effect"

Conversations and Morning Walks

1968 Conversations and Morning Walks

Nonviolence is not absolute. Nonviolence and violence, everything is there in the Absolute Truth. But in the Absolute Truth, either nonviolence or violence, they are absolute. Here we have got bad effects of violence, but when violence is performed by the Absolute, it has no bad effect, it has good effect.


All these universes, all these planets, all the suns and moons, sky and everything, they have come from the original source, the Absolute Truth. Now, in the material world we have got so many contradictions, but that contradiction is there also in the Absolute Truth. Just like fighting. Fighting is not a very good thing, but still, the fighting spirit is there in the Absolute Truth. Otherwise, how fighting can be exhibited?

So the theory, nonviolence . . . nonviolence is not absolute. Nonviolence and violence, everything is there in the Absolute Truth. But in the Absolute Truth, either nonviolence or violence, they are absolute. Here we have got bad effects of violence, but when a violence is performed by the Absolute, it has no bad effect, it has good effect.

Just like in the Bhagavad-gītā. The Bhagavad-gītā is spoken in the battlefield, and Arjuna was denying to fight, but Kṛṣṇa was asking him to fight. So the fighting was good, because it was the will of the Absolute Personality of Godhead. Therefore at the end of understanding Bhagavad-gītā, Arjuna agreed, "Yes, I shall fight."

So fighting for the matter of executing the desire of the Supreme Will is also absolute. It is not different from Absolute Truth. So sometimes it is . . . just like we sometimes see mock-fighting, because that fighting spirit is there. The father and son, the little son is fighting with the father. That is not fighting, but the mock fight. But the fighting spirit is there. You cannot deny it.

Similarly, the fighting spirit is there. Sometimes that is exhibited by the Supreme Personality of Godhead. And He wanted to exhibit such fighting spirit, so who will fight with Him? Ordinary living being cannot fight with the Supreme Lord. Therefore some of His devotees, some of His associates, must fight with Him.

Just like in the Bhagavad-gītā it is said that Arjuna was inquiring from Kṛṣṇa that, "You say that millions of years before, You spoke this Bhagavad-gītā yoga to the sun-god." Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). The Lord said that, "Many, many, many, many millions of years before, ago, I explained this science of Bhagavad-gītā to the sun-god." Now, to eliminate any doubts in the mind of ordinary persons like us, Arjuna inquired that, "Kṛṣṇa, You are my friend. We are almost of the same age. How do you say that You explained this Bhagavad-gītā millions and millions of years ago to the sun-god? How can I believe that?" In answer to this question, Kṛṣṇa said that "Both you . . ."

(break) ". . . descended on this material world many, many times, but you have forgotten; I remember." That is the nature of ordinary living entity. The nature is forgetfulness. But God does not forget. He knows past, present and future.