Kṛṣṇa speaks in the Bhagavad-gītā to make people Kṛṣṇa conscious in every way. He's suggesting how to live, annād bhavanti bhūtāni (BG 3.14); how the division of the society should be made, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13); everything, social, political and . . . political also. He is enthusing Arjuna, "You must fight. They are . . . they have committed so much injustice upon you. So you must fight. Don't consider that he is your brother, he is your . . ." Even when Arjuna said: "Yes. This is all right. I'll fight with my enemies, but how can I kill Bhīṣmadeva? He is not my enemy; he's my maintainer, my grandfather. We lost our father at early age. He took care. How can I kill? How can I kill my teacher, Droṇācārya?" But Kṛṣṇa supported that, "You must kill them." "Why?" "Because they have taken the wrong side. Because Bhīṣmadeva, in spite of his becoming so learned, still, he has gone to the side of the Duryodhana, and simply for matter of getting some money, maintenance."
And actually Bhīṣmadeva went to the side of the Duryodhana considering that, "These people are maintaining me. How can I give up their company at times of danger?" That is also another consideration. So similarly, Droṇācārya, although he's guru, teacher of military art, he also went to Duryodhana's side for money. So therefore . . . Karṇa . . . nobody came to this side. So Kṛṣṇa was doing justice, that He was . . . this is politics, "Tit for tat." This is politics. Śaṭhe śāṭhyamācaret. Cāṇakya Paṇḍita says. "If somebody is śaṭha"—śaṭha means very cunning—"so you should be also cunning." This is politics. You should not be, at that time, a brāhmaṇa, liberal. No. So the idea is that in the Bhagavad-gītā Kṛṣṇa teaches everything very rightly, properly. The whole Vedic literature is meant for that, not one-sided.