Srikrishna: The Strategist

By Nivedita Bhide

India: The Land of Dharma

India is a very ancient nation. As Swami Vivekananda had said that, "Each
nation has a destiny to fulfill, a message to deliver, a mission to accomplish."
The purpose of this land has been to evolve a social order based on the vision of
Oneness manifested as interconnected, interrelated and interdependent way of
life - in short Dharma based society. Whenever there was decline in Dharma
due to the Asuric, and adharmik forces means violent and exclusive forces,
efforts were done to re-establish dharma. One such great effort of re-
establishment of Dharma is seen at the time of Srikrishna.

India had a very great flexibility in the political systems as it has in Upasana
systems. The unity of nation was not interpreted as rule of one political power
but as practice of Dharma in different political units. Broadly speaking there
were Janapadas (Republics) and kingdoms based on hereditary kingship. In
Janapadas, the chief of the elders of the clan was either called as king (such
king's children were not having hereditary rights to be king) or was called as
Ganadhyaksha.

Occasionally, the kings by doing Rajsuya or Ashwamedha yagna also

tried to establish their sovereignty in principle but not in practice
over the land. It was always considered that the rule was of Dharma.

In Mahabharata time the Yadava clans were having republic system of

political governance. In Shantiparva in many places both these words
Sangha or Gana are used for Yadavas. As mentioned in the story of
Yayati, the Yadu was cursed that his progeny would be without king
(means without hereditary king system -without monarchy) (MB Adiparva
chap 84) The political system of Yadavas was republic called as
Sangharajya or Ganarajya. In the republic of Yadavas there was no
tradition of hereditary coronation of the king. The curse of Yayati
was in that sense. In the Adiparva in chapter 220 there is a reference
that how after the kidnapping of Subhadra, all the Vrishni
Ganapramukhs were summoned to the Sudharma Sabha to take the decision.
Clans of Yadavas called variously like the Vrishnis, Andhakas,
Kukuras, Bhoja were having Ganarajyas. In the Kukura or Andhak clan in
the Mathura the one who presided over the Ganas was called Raja. There
was another republic near them of Vrishnis, but there the term of Raja
was not used.

This tradition of republics and their internal strength continued even

after Mahabharata for many years. There are consistent references to
it. It was known that the republic - Ganarajya or sagharajya can be
destroyed only if there are fights among themselves.

Kautilya says that in Arthashstra (11 Adhikaran Chapter 135) that

'instead of getting the support of a king or army it is better to get
the support of republics because these republics are so united that
they are powerful and so do not succumb to enemy easily He says that
'as long as there is no fight among themselves these Sangh (Republics)
are more powerful'. In Buddhist literature also numerable references
are there of functioning Republics. Dighanikaya Buddhasamvad (page 79
to 85) mentions that 'an envoy of Magadha says that there is no need
for Magadha king to attack on Vaji republic. It is enough to sow
dissensions among them.' Kautilya gives ways of how to vanquish the
republics which are otherwise very strong. Many such free, autonomous
and independent republics are mentioned by the Greek historians in
India. Megasthenes says, "They report everything to the King where the
people have a king and to magistrates where the people are self -
governed." This is just to prove that there was all along existence of
republics. But whatever may be the political system, Dharma was
considered as supreme most.

I. Political Scene at the time of birth of Krishna

This flexibility in governing systems was many a times challenged or

misused by Asuric forces either within country or from outside to
further their selfish interests. The Asuric forces would reject the
political freedom to establish their dominion at the cost of practice
of Dharma. Before the birth of Krishna a disaster fell on Yadavas
which brought Andhaka and Vrishni clans together. The disaster was the
imperialism of Jarasandha. He brushed aside the traditions of the
people and started forcibly defeating and even arresting the kings so
as to sacrifice them to establish himself as Emperor. The traditional
method of establishing oneself as emperor without disturbing the
ruling systems of the republics, the ruling race of the monarchies and
the traditions of people was done away with by Jarasandha. His
imperialism was thus to annihilate the ruling clans and destroy the
Dharmik control over political power. Those who had accepted to be his
subordinates, he would release them. Out of the 100 solar and lunar
clans in ruling dynasties of India he had captivated 86 kings. After
getting 14 more kings he wanted to sacrifice them.

To bring the whole country under him, apart defeating the kings,
Jarasandha also had to destroy the republics like that of Yadavas. As
the Republics enjoyed very good freedom they disliked to be under
anyone's rule. The surest way to destroy the republics was to sow
dissension in them or to promote any one person disregarding the
republic traditions. He chose the second way. He married his two
daughters to Kamsa, the son of Ugrasen - the king of Andhakas (the
selected head amongst the Andhaka elders). With this alliance Kamsa
started dominating. To contain him the Andhakas gave Sutanu - the
daughter of Ugrasena to Akrura the Ganapramukh of Vrishnis. (MB
Sabhaparva Chapter 14) But the strength of Jarasandha was such that
the elders of both the clans could not stop Kamsa from becoming an all
powerful autocratic monarch while destroying the republic of Yadavas.
Kamsa put his father in jail, killed some elders, sent out few,
arrested few and became a despotic king. For re-establishing the
republic some elders were trying. One among them was one Vrishni
elder-Vasudeva, the brother - in - law of Kamsa. Some how it was put
in the mind of Kamsa that Vasudeva's son would kill him. So he became
crueler and put his sister Devaki and Vasudeva in prison. Kamsa killed
their six children smashing them on stone immediately after their
birth. Vasudeva managed to protect his seventh child Balarama and
eighth child Krishna by sending them to his friends' house.

II. Srikrishna's work of Establishment of Dharma

The whole life of Krishna born at such dark period and amidst such
agonizing days for his parents was for the establishment of Dharma.
With a long-drawn plan - strategy- he achieved that. This work of his
is seen in two phases. The first phase was to protect his republic and
create a base from where he could operate to establish Dharma in whole
land. The second phase was to identify, support and strengthen a
Dharmik and capable king to take care of Monarchies and also to
notionally unite all political systems under the rule of Dharma. As
the enemy was powerful it was a very patient and strategic planning
and action leading to ultimate victory.

The first phase: The reestablishment of Yadava Republic as the base of

operation for future work.

Both Harivamsha and Bhagavat mention ( Bhagwan Srikrishna - Balshastri

Hardas page no 161) that frequently the important Yadava elders, their
Purohit Garg etc came to meet Krishna. The strength and popularity of
Krishna started spreading. More Kamsa made people feel helpless by his
atrocities, more the stories of Krishna's strength and love for people
increased their hopes. They started seeing a saviour in Krishna. By
the time Kamsa came to know the sure existence of Krishna, Krishna was
already a lad of 16 years. Kamsa could have sought the help of
Jarasandha to tackle Krishna but he thought the young boy could be
tackled with easily.

When Krishna came to Mathura on the invitation of Kamsa it was a

surcharged atmosphere some thing like a revolution in offing. The
crescendo of the atmosphere was such that as Krishna moved, broke the
bow, blessed the hunchbacked, and killed the elephant, Kamsa was
almost dead with fear. The final killing of Kamsa in the full court
without any reaction was really almost a bloodless revolution. Except
his brothers no one moved to avenge his death. People would have
happily accepted Krishna as king but his work was establishment of
Dharma in whole of India. Thus he established the republic of Vrishnis
and Andhakas with Ugrasen again as the king of Andhakas. This selfless
action of Krishna made him a very highly respected Yadava among the
Yadava clans. Only selflessness as the foundation of revolution makes
it sustainable and that is what Krishna did.
The victory of Krishna over Kamsa was largely due to the silent
support of the people and the elders of Yadava clans. Krishna himself
told that to Ugrasena (Harivamsha, Vishnuparva chapter 32) "Your son
died by getting burnt in the fire of restlessness of people created by
him by his cruel karmas. Kamsa died by his own actions. For his death,
the Kala used me as its instrument. I do not want the kingdom nor do I
desire it. Kamsa had destroyed the tradition of our race. So for the
good of the people and the tradition of the race he was killed. …You
are the king, the foremost among the Yadava elders. If you say you
have given that position to me then I give it back to you. As you say
I am very dear to you so please do this favour to me by accepting it."

Till the time of Krishna, there were many instances that the kings if
adharmik were removed by the Rishis, but never by some one from among
the Praja - the common people. It was first time that the king's power
was challenged as well as he was vanquished by a commoner. Jarasandha
could not tolerate it. Moreover Kamsa was his son-in-law too.
Jarasandha attacked Mathura. The brave Yadava warriors defended
Mathura very well. But with his very large army - 20 Aukshohini as per
Harivamsha and 23 Aukshohini as per Bhagavat, Jarasandha attacked
again and again.

With his two generals Hamsa and Dimbhak, Jarasandha was almost
invincible. Both these brothers loved each other very much. Therefore
Krishna resorted to strategy. Balarama killed someone else by name
Hamsa and Krishna saw to it that news reached Dimbhak about the death
of Hamsa. Listening to it Dimbhak jumped in Yamuna and killed himself.
Then Krishna saw to it that the news of death of Dibmhak reaches
Hamsa. He too jumped in Yamuna and killed himself. (MB Sabhaparva
chapter 14) Saddened at the death of his two generals Jarasandha
withdrew to Magadha. Again 18th time when Jarasandha prepared to
attack with a big army, one Yadava elder Vikadru put forward the
suggestion in Yadava assembly of shifting to some unassailable place.
It was decided that when Jarasandha comes Krishna and Balramaa would
move from Mathura so naturally the Jarasandha with his army would
pursue them, at that time the Yadavas can migrate to Dwaraka. The plan
was successfully implemented. Over the period Dwaraka was developed as
very strong and prosperous capital of Yadavas. Kidnapping of Rukmini
at her request was another occasion which Srikrishna used to establish
his relationship with ruling family of Vidarbha as well as one more
chance of defeating of Jarasandha and his associates like Rukmi,
Shishupal etc.

After establishing the Yadava republic firmly and powerfully now Sri
Krishna turned his attention towards the rest of India.

The second phase of establishment of Dharma: To identify, support and

strengthen a Dharmik and capable king to take care of Monarchies and
also to unite all political systems under the rule of Dharma.
Identify the right person:

Srikrishna saw that because of the rule of Jarasandha many social

systems were collapsing. The Jarasandha rule so to say had become an
encouragement for all the Kings to get the power and stick to it by
any means. In the society, all the Ashram Dharmas are properly
followed if the government is proper. Actually the very need of
political rule was when Dharma declined as said by Bhishma. (MB
Shantiparva Chapter 59) The purification of the political system - the
political rule based on Dharma - is then the first priority for the
establishment of Dharma. That was possible only when there was a right
king. In the then situation Srikrishna saw only in Pandavas the
organized leadership, sense of sacrifice, truthfulness, the readiness
to follow Dharma, valour and also ambitious. Even in his brief rule
before Pandavas were sent to Varanavat, Yudhishthira along with his
brothers had shown their mettle. Srikrishna felt that that was the
leadership which needed to be established to rule Bharatvarsha. At
various levels Srikrishna was helped in this work by Narada, many
Maharishis including Vyasa and Vidura. By the time Srikrishna was
firmly established in Dwaraka, the Pandavas were known to have been
burnt in Varanavat. But Srikrishna perhaps through Vidura or Vyasa or
through his own spy system knew that they were alive. A right moment
of making it known to the world -especially to Hastinapura- was
awaited. The Swayamvara of Draupadi was the chosen event for that.
Through the Brahmins, it was seen to it that the news of Draupadi
Swayamvara was carried to Pandavas. As expected they decided to go for
Swayamvara.

Support the person:

In Mahabharata, Krishna is seen first time at the time of Draupadi

Swayamvara. He along with Vrishni warriors is mentioned as those who
had come to see the Swayamvara (and not to contest). Krishna
recognized Pandavas instantly. After Arjuna won her hand other kings
got angry and wanted to fight. It was Krishna who told them that this
Brahmin had won her rightfully and stopped the fight. Later Krishna
along with Balarama went behind Pandavas to the house of a potter
where Pandavas were staying and introduced themselves. Yudhishthira in
that friendless state was overjoyed to see them and also touched by
Krishna's magnanimity that he came without any notion of protocol etc.

After the marriage to Draupadi, Krishna gave Pandavas very generous

gifts of gold, servants, various vehicles, clothes etc- knowing that
they would need wealth to establish new kingdom. Drupad also showered
wealth. When news reached Hastinapura, Vidura, Bhishma etc impressed
upon Dhritarashtra that the Pandavas had the support of Panchalas as
well as Yadavas so it would be better that they were invited with all
honour to Hastinapur and at least half of the kingdom should be given
to them.
Reluctantly, Dhritarashtra invited Pandavas. Krishna himself along
with panchala and Yadava elders accompanied Pandavas. When
Dhirtarashtra kept the proposal of half of the kingdom Krishna told
'yes very good proposal you implement it immediately today itself.'

Then and there arrangements were made for coronation and Pandavas
proceeded for Khandavaprastha along with Srikrishna. Srikrishna stayed
with Pandavas till the Pandavas established their Indraprastha with
the wealth from Panchalas and Yadavas. (MB Adiparva Chapter 206) The
friendless Pandavas were now rulers with support from Panchalas and
Yadavas.

Strengthen the Dharmik power:

1.Marriage of Arjuna with Subhadra

Seeing the soft corner of Balarama for Duryodhana, Krishna felt that
some more strong bonds were needed to be established with Pandavas.
When Arjuna was in Prabhas on his pilgrimage Krishna brought him to
Dwaraka and when he noticed (as he had hoped) that Arjuna was
captivated by the beauty of Subhadra, he suggested Arjuna to marry
her. The permission of Yudhishthira and Kunti was sought without the
knowledge of Yadavas. The Krishna then suggested Arjuna to kidnap her.
He told Arjuna that that was the surest way of marrying her. After the
kidnapping when all Yadava elders were angry Krishna pacified them
saying 'this is honour to us that Arjuna has chosen like a Kshatriya
to marry Subhadra we should invite them and marry them off with all
splendour.' (MB Adiparva Chapter 218) It was this alliance which
helped in many ways in keeping Balarama from joining with Kauravas.
Dhritarashtra had said after the war that, 'when I came to know that
Arjuna has carried away Subhadra I knew that Kauravas would be
defeated.' Krishna gave again lot of wealth 'the ocean of wealth' (MB
Adiparva Chapter 220) to Pandavas as marriage gifts. By this marriage
an atmosphere was created that Yadavas felt honoured by the
achievements of Pandavas and they ceased to be hindrance in Krishna's
work of establishment of Dharma. The strength and jealousy of our
people which can be a stumbling block has to be taken care of.

2.Rajsuya Yagna

Narada created the desire in the minds of Pandavas of performing the

Rajsuya. Pandavas consulted Krishna. This was a very good opportunity
to bring all monarchies under the rule of Dharma so he immediately
consented to it. But he told (MB Sabha Parva Chap 14) "You are worthy
to do this Yagna and to be emperor. The Kauravas elders would not
fight taking this as honour. But Jarasandha needs to be killed. His
army is so big that he cannot be killed in straight fight. He is going
to sacrifice kings in Narmedha yagna. So leave apart Rajsuya even from
duty point of view Jarasandha needs to be killed." Yudhishthira after
listening the name of Jarasandha told that, "then it is better to give
up the idea of Rajsuya." But Krishna told that even as your duty you
have to kill Jarasandha. It is also the duty of the Kshatriya to adopt
a proper strategy (Niti) to kill the enemy who is stronger than him.

We should avoid fighting with his army and have duel with him. (MB
Sabhaparva Chapter 17) With Bhima's strength, my strategy and Arjuna's
valour we shall go and challenge him for a duel.' At the time of duel
also he told Jarasnadha 'with whomsoever you feel enthusiastic to
fight, that person you may choose.' This strategy of Krishna worked so
well that without losing anything, Jarasandha was removed from the
scene, and the 86 kings who were freed became the supporters of Pandavas.

Without giving time for the supporters of Jarasandha to gather the

four Pandavas went for conquest in four directions. The gains of one
victory are to be consolidated by following it up with successive
victories before the enemy recovers from the shock. The decisive blow
was in the Rajsuya yagna itself. Those kings who had vanity to say
that we accept the sovereignty of Yudhishthira because he is Dharrmik,
by killing of Shishupal it was shown by Krishna that the rule was
powerful too. Shishupal was not talking there as an individual he
represented those who were supporters of Jarasandha. He walks out with
group of kings in the protest of first Pooja being offered to Krishna.

(MB Sabhaparva chapter 37) 'The kings were angry and roaring like lion
whose food has been snatched away.' (MB Sabhaparva Chapter 39) Narada
who was present there, thought may be Brahmadeva has decided to take
back all kings. (MB Sabhaparva chapter 36) Krishna thought may be war
was eminent. But when Shishupal carelessly challenged Krishna for war,
Krishna seized the opportunity and killed Shishupal thus making other
kings leaderless and frightened by the swiftness by which Shishupal
was killed. When a rule is established newly it has to show itself
that as it is Dharmik, it is powerful as well otherwise the number of
dissenters and the challengers increase. It was sure that these kings
would have to be dealt with some time or other. A final battle would
be needed to vanquish them.

Krishna was aware that Yudhishthira being center of this power there
would be attack on him from those who are angered, who are losers and
who are jealous. Therefore, both Krishna and Vyasa advised him before
leaving for their destinations to be humble, cautious, careful and
protector of the people. Perhaps, Yudhishthira took the meaning as to
be careful enough so that no quarrel takes place. Thus he went out of
the way to support the destructive proposals of Dhritarashtra and thus
lost kingdom. What Dharmarajya Srikrishna had built step by step, in a
game of dice Yudhishthira lost everything. It was unexpected turn for
Srikrishna, a very severe setback.

Where was Krishna when the game of dice was on? As fallout of killing
of Shishupal, Shalva a relative of Shishupala and Jarasandha's friend
had attacked Dwaraka when Srikrishna was still at Indraprastha. Shalva
looted and wrought lot of destruction taking advantage that many
Yadava warriors were out. Krishna on his return when knew this went in
search of Shalva to his place and after a very protracted war of one
month killed him. It was during that time that Kauravas cheated
Pandavas in the game of dice. Krishna met Pandavas in the forest. He
told them, "If only I had known, I would have come and prevailed upon
Dhritarashtra not to resort to game of dice. If that would not have
succeeded I would have by force caught those adharmik and stopped them
from it. Unfortunately, I was away. I was not even in Dwaraka." (MB
Vanaparva Chapter 13) Krishna was so angry that Arjuna had to cool him
down. Even Bhima had told earlier Yudhishthira to attack Duryodhana
but Yudhishthira gave four reasons for not doing so. He said; 'now we
cannot attack. Duryodhana has already appointed his persons as
in-charges of cities and forts so our support is lost, the kings
defeated by us would join Duryodhana, all treasury is now in their
hands, I have agreed for 12 years of Vanavas and 1 year of Ajnatvas.
Bhima, the time to stop me was then before I committed for the
condition of the game of dice." Srikrishna was also aware of all these
reasons he told again, "If I would have known, I would have stopped
the game of dice or killed Duryodhana. Now what can I do? It is like
who can stop the water which is flown out because of the breach of
dam." (MB Vanaparva chapter 21) Waiting for the propitious time was
the only solution till Yudhishthira fulfilled his promise of 13 years.

Krishna told them to prepare for war during these 13 years. Vyasa gave
them some vidyas, and also suggested Arjuna to do penance to acquire
special weapons. Krishna took Abhimanyu, and sons of Pandavas with him
to train them in warfare.

Before actual war, win in Mantrayuddha

The best of Srikrishna's strategy is seen in the Udyoga Parva that is

why a proverb is established as 'Bharate Saram Udyogam.' Why it is so
needs to be seen. After the marriage of Uttara and Abhimnayu, all
Pandavas, Yadavas, Panchalas and Virat sat for the future plan of
action. The situation of the Pandavas was something like that of the
Hindu society today. Because of the loss of power for 13 years
Pandavas were penniless, landless. But more than that the propaganda
of the Kauravas that Yudhishthira' s addiction to the game of dice was
responsible for their fate was working on the minds of all in the
country. Like earlier situation at the time of marriage with Draupadi
there was no feeling of sympathy for them but a sort of feeling that
they were responsible for their fate - was prevailing.

When it was suggested by Krishna that an envoy be sent to Kauravas for

getting back the kingdom of Pandavas, Balarama said that Shakuni or
Duryodhana could not be blamed, only Yudhishthira was responsible for
all that had happened and therefore the envoy should not use the
language which would not hurt Duryodhana. He should only appeal and
whatever they said should be listened to because resorting to war was
not good for anyone. Satyaki and Drupad opposed to what Balarama said.

The same Balarama 13 years before after the game of dice when Pandavas
went to forest had told that, "Really Krishna it is never seen that
those who follow Dharma are happy and those who follow Adharma are
unhappy. A Mahatma like Yudhishthira has to go to forest, what can we
infer from this? And that Adharmik, cruel Duryodhana is enjoying
kingdom. Seeing this if an ordinary man says that Adharma is better
than Dharma can he be blamed for this? The sin of Duryodhana is so
great that why earth does not swallow him up but allows him to live
happily? How Bhishma, Drona, Kripa and Dhritarashtra by sending
Pandavas to forest can live happily? Fie on all these sinful elders of
Kuru family who are revered as great. (MB Vanaprava Chapter 119)"

This same Balarama was now saying after 13 years that what mistake had
Kauravas committed? The sinful Duryodhana was no more viewed as sinful
but was to be talked to with respect. To whom he had called sinful
elders those same Kuru elders became Dharmik, respectable, learned,
Vedavit etc. Whom he had called Mahatma that same Yudhishtira was
viewed as addict and responsible for all that had happened. If this
was the condition of Balarama - brother of Srikrishna, then it can be
imagined that what the common persons would be thinking.

Krishna realized that before even the actual war started the necessity
was to win in Mantrayuddha. He felt the first strategy required was to
expose the violent, cruel, Adharmik nature of the enemy. The
propaganda of Kauravas was so powerful that Pandavas themselves had
started feeling like that they were at fault; they would be guilty of
war if they insist on return of their kingdom etc. It was a case of
victim being apologetic and oppressor posing as just and even
aggrieved party.

To add to this feeling of guilt, Dhritarashtra sent Sanjay as an envoy

to Pandavas. Making use of goodness of Yudhishthira, his concern for
the society etc Dhritarashtra played a very subtle game. He gave the
message through Sanjaya, "You are full of Satva. You cannot do bad
karma. War is destructive, leads to all sins, takes one to hell,
nothing comes in the hand in the end of it. So which wise man would
resort to war? The sons of Kunti are born in a noble race, how they
can resort to Adharmik action like war?" (MB Udyogapatva chapter 25)
Yudhishthira told him in a very plain language that, 'There need not
be war and we all can live in peace forgetting the atrocities
committed by Duryodhna but return the kingdom of Indraprastha. (MB
Udyogaparva chaoter 26)" But Sanjaya again started telling, "You are
Dharmik. The life is not permanent. You look at that and give up the
action which would destroy your fame and name. Even if Kauravas do not
give you a share of the kingdom, it is better to beg in Yadava
territory than to resort to war for getting kingdom. This life is
short. do not resort to war which is a great sin. The desire for
wealth is the main reason of bondage which destroys Dharma also. The
good work can be done only in this human life not in any other life.
Do not expect the fruit of actions which are binding. Do not give up
the great qualities like truth, straight mind and compassion. Do not
go even near to the sinful action like war with our own people. You
could have resorted to war 13 years before itself. That time you did
not. You have lost your strength and support; you have allowed your
supporters to weaken and Kauravas to increase their strength. After
missing the right time to attack what is the point in fighting now?
You never resort to Adharma nor your intellect resorts to sinful act,
then now what is the reason that against your reasoning you want to
resort to war? You have always valued forgiveness, then what are those
enjoyments for which you are ready to kill even Bhishma and
Dronacharya? If your ministers are asking you to fight, then hand over
everything to them and go to forest, but do not deviate from the
auspicious path to destroy your family." (MB Udyogaparva Chapter 27)

It was such a powerful Mantrayuddha by Dhritarashtra that Pandavas

really became victim to it. These thoughts kept working on them and
manifested gradually in Bhima, Arjuna etc.

Yudhishthira again answered Sanjaya but he said, 'Let Srikrishna tell

what he feels, whether I am doing Dharma or Adharma'. (MB Udyogaparva
Chapter 28) Srikrishna told, "Even I am for the good of both Pandavas
and Kauravas and I am for peace. Yudhishthira also says the same
thing. Sanjaya, you are knower of Dharma then just for the sake of
selfish interest of Kauravas why are you speaking misleading words? If
there is a way of getting back the Kingdom without resorting to war
then Pandavas are all for it. It is a meritorious act to kill the
dacoits. Tell me is there a difference between dacoits and Kauravas?
Are they not fully Adharmik? Is not Duryodhana completely greedy? What
was their behavior in the court during the game of dice? How they
behaved with Draupadi?... Sanjaya you know all this. But I shall myself
go to the Kaurava Sabha to set the things right!" (MB Udyogaparva
Chapter 29)

Listening to Sanjaya, Krishna had realized that war was needed first
to be fought at mental level. The moral ground of the enemy needs to
be destroyed. They are to be made aware of their sins. It is only that
guilt which would destroy their capacity to fight. Thus he offered
himself to go to Kaurava Sabha. But Sanjaya's Mantrayuddha had already
started working on Pandavas. While seeing off Sanjaya, Yudhishthira
told that "tell Duryodhana that even if he gives five villages we
shall not resort to war." (MB Udyogaparva Chapter 31) After Sanjaya
left, Pandavas requested Krishna to go as envoy to Kuru Sabha. Krishna
accepted it. He also told Yudhishthira that "I listened to Sanjaya and
your talk. Without fighting war whatever you get you would be
satisfied with that. But, Kshatriya should not beg. If you behave very
softly with Kauravas, more malicious they would become and rob you of
your kingdom. I shall go to Hastinapur and shall remove the doubts
from the minds of all about the conduct of Duryodhana. If people are
not able to decide about whether he is good or bad, I shall clarify
that to all. I shall criticize Duryodhana in front of all young, old,
belonging to all Varnas, the people of the country. I shall see to it
that hereafter the people would blame Dhritarashtra and Kauravas for
their injustice." (MB Udyogaparva Chapter 73) Thus the purpose of
Krishna in going to Hastinapur is very clear - to discredit the
oppressor in the minds of all.

But the Mantryuddha of Sanjaya had already started working on

Pandavas. Even Bhima told Krishna, "You make all the efforts for
peace. Speak softly to Duryodhana as per his taste. If need be, we
shall all walk humbly behind Duryodhana, following him but let there
not be destruction of the race of Bharata. Yudhishthira wants peace. I
am also advocating peace. Neither Arjuna is for fighting as his heart
is also full of compassion." (MB Udyogaparva Chapter 74)

Krishna was shocked to listen to Bhima's thoughts. He said as if

mocking, 'Bhima, you were the one who always talked of war. In last 13
years I have seen you so much disturbed, burning in the fire of
humiliation. You were sometimes just breathing heavily not talking to
anyone, or sometimes kicking the trees and boulders or wildly running
around shouting. Sometimes you would be sitting in seclusion not
talking to anyone, sometimes the tears filled your eyes, or you would
be seen sometimes biting your lips. Repeatedly you would say to your
brothers that I would kill Duryodhana. But today what happened to you?
When the time of war has come have you got frightened? Why are you
talking of peace? It is not befitting you. As walking of mountain
could be very surprising similarly is your talk of peace. Look at your
family tradition, your own valour and get up. This self-forgetfulness
is not befitting you." (MB Udyogaparva Chapter 75) Bhima told, "I am
not afraid of fight. At least you who know me very well do not think
of me like this. Out of kinship only I am talking of peace. I am ready
to bear all pain but I desire let our race not be destroyed." (MB
Udyogaparva Chapter 76)

It can be imagined how the will to fight itself was destroyed in

Pandavas. Krishna had first to establish that. Arjuna, Nakul also
said, "we should avoid war". It was only Sahadeva who said, 'You
should try in such a way that there should be war. Even if Kaurava
wants peace you plan for war. I cannot forget the way Draupadi was
brought to the court. Even if my brothers do not want to fight, even
if it is Adharma to fight, I shall fight." (MB Udyogaparva Chapter 81)
It is too well known that on the mind of Arjuna the effect of
Mantrayuddha by Sanjaya kept on working which manifested at the
battlefield.

Srikrishna as an envoy to win in Mantrayuddha

There are three things which are to be noted in his work as an envoy.
The care he took to protect from Duryodhana's sabotage and evil
intentions, the role of Rishis in the work of Dharmsamsthapana, and
actual Mantryuddha of Krishna.

Care taken by Srikrishna for his protection:

Srikrishna knew the nature of Duryodhana. Thus he proceeded to

Hastinapur with his army, his own arrangements for stay and also his
own provisions for food. Dhritarashtra and his sons were aware that
all strength of Pandavas was Srikrishna. If he was removed from the
scene Pandavas would not resort to fight. Kauravas had used earlier on
Pandavas all the ways of killing of enemy clandestinely like giving
poisons and burning the residence etc. when the news reached that
Krishna was coming as an envoy, Dhritarashtra very craftily told to
Duryodhana, "Make all the arrangements to receive Krishna on the way.
Erect beautiful rest houses, offer him good food, women, good clothes
so that he is pleased with you.' (MB Udyogaparva Chapter 85)
Duryodhana made all the arrangements on the way. But Srikrishna did
not even look at it. He very politely refused even the food and
invitations given by the leaders of the village on the way.

Dhritarashtra told Vidura, "We have made arrangements for Krishna to

stay in Dushasana's palace as that is the best palace which is filled
with lot of wealth." Then he gave a long list of what all he would
offer to Srikrishna. Listening to all that Vidura told, "Oh King,
please be of clean and straight mind. Give up crookedness which would
be destructive of all your relatives. But I tell you he shall not even
touch your wealth. I understand you ulterior motives, cheating and
conceit hidden in apparent good actions. The Pandavas want five
villages give that to them. If you are thinking you could separate
Krishna from Pandavas by showing your wealth. Let me tell you, either
by temptation, or any other malicious or crafty way you cannot
separate him from Pandavas. If you really want to honour him then give
him that for which he is coming. He is like a son to you. Behave like
a father to him." (MB Udyogaparva Chapter 87) From what Vidura had
told him it is clear that Dhritarashtra had planned to either kill or
tempt Krishna.

Agreeing partly with Vidura Duryodhana told, 'We cannot separate

Krishna from Pandavas. So when Krishna - the greatest supporter of
Pandavas -comes here we shall arrest him.' He sought from the Kauravas
the easy and best ways to do it. (MB Udyogaparva Chapter 88) Krishna
was fully aware of their mal-intentions and was thus careful. He
neither stayed with Dushshasana nor accepted the food or gifts offered
to him at Hastinapur. He stayed with Vidura and ate only in his house
where Kunti was also staying. By refusing to stay with anyone else and
even to eat with them by saying that 'your food is contaminated with
bad feelings' Krishna made even Kuru elders like Bhishma, Drona, Kripa
etc feel guilty.
The role of Rishis

Rishis were the moving universities in our country. They educated the
people, and could mould opinions or create certain impressions. When
they came to know that Krishna was going as envoy they met him on the
way and told that they would also like to be present in the court when
Krishna spoke in the Kaurava Sabha. Srikrishna readily agreed to it.
(MB Udyogaparva Chapter 83) They were important instruments in winning
the Mantrayuddha. When Krishna entered the court of Kauravas for his
work as an envoy he told Bhishma, to make arrangements to receive with
all respect the Rishis and to make arrangements for their sitting. He
also told that without they taking their seats no one should sit. Only
after all rishis were welcomed and were seated that Srirkishna took
his seat. (MB Udyogaparva Chapter 94) A proper arrangement to
disseminate the thrust of our thoughts is essential in Mantrayuddha.

Krishna's Mantrayuddha

When Krishna went to Hastinapur, the gathering of army was already

completed. All the kings who had come on the invitation of Duryodhana
were also present in the court. Krishna's whole speech in that court
is worth studying for any strategist who wants to win in Mantrayuddha.
At many psychological levels Krishna worked in his long and very
powerful speech. He addressed Dhritarashtra, "I have come to seek
peace in Kauravas and Pandavas and to protect these Kshatriya warriors
from annihilation. (This he said many times stressing the point that
because of Duryodhana these kings would be pushed in destructive
battle.) Kuru race is very famous for its qualities so let any wrong
thing not happen. It is good for your fame. Greed has possessed your
sons so much that they have broken all the limits of Dharma. If they
are not controlled in time then there would be great destruction. To
make truce in Pandavas and Kauravas is in your and my hands. I shall
keep Pandavas in control. Even though they were wronged I shall see to
it that they do not resort to retaliation. You control Kauravas. Just
imagine if Pandavas and Kauravas are together how invincible the Kuru
race would be. You all can protect dharma then. What joy you would get
if Pandavas or Kauravas are dead. All the kings have gathered here, it
would be total destruction if there is war. You try in such a way that
these kings can go back happily to be with their people. Pandavas have
followed all the conditions laid in game of dice. (In the beginning
Kauravas were also spreading that Pandavas have not completed their
Ajnatvasa completely so they have to go again for 12 years to forest.

Bhishma had told them that Pandavas had completed as per solar year 6
days more than 13 years and as per lunar calendar 5 months 12 days
over 13 years. And yet something like Gobbles technique they kept
repeating that Pandavas have not completed the term. Therefore Krishna
deliberately in front of all stressed this point.) Now is the time for
you to return their kingdom. Control your sons and release these kings
who are caught in the snares of death." (MB Udyogaparva Chapter 95)
Listening to that the rishis also started telling Dhritarashtra to do
the same. When all the rishis were thus supporting with various
examples, Duryodhana looked at Karna and started laughing haughtily
then insulting the rishis he thumped his thighs and said, "I will be
as God has made me. I shall do what I feel like doing. Why you are all
crying hoarse like this?"

Dhritarashtra then very cunningly told to Srikrishna, 'Duryodhana does

not listen to me. He follows the sinful ways. Please you try to put
some sense in him.' By saying this perhaps Dhritarashtra wanted to
shift the burden of Duryodhana's behavior to Krishna and indicate how
he failed in his efforts. But Krishna had his own plans so with all
sweetness he explained Duryodhana what was dharma etc. (MB Udyogaparva
Chapter 124) Gradually, all Kuru elders also tried to convince
Duryodhana. Duryodhana arrogantly replied to Krishna "You all are
indicating that I am wrong, I am at fault, but I do not see any of my
faults. Pandavas played the game of dice and lost their kingdom what
is my fault in that? We have not wronged them then why are they ready
to fight with us with the support of Panchalas? We are not afraid of
war, nor can anyone defeat us. I shall not give anything to them." (MB
Udyogaparva Chapter 127) Krishna was waiting for this opportunity.
With anger he told, "Duryodhana you think you have not committed any
crime against Pandavas? Then listen I shall tell you. Oh kings! You
all also listen to it." Krishna then listed all the evil doings of
Kauravas even in game of dice, of Varanavat and also when they were
studying how at various occasions they had tried to get rid of Bhima.
Krishna's speech was having impact on all Kuru elders so much so that
Dushshasana alerted Duryodhana saying 'these elders might arrest us
and hand us over to Pandavas.' So Duryodhana walked out.

After exposing Duryodhana now was the time to expose all the Kuru
elders who had supported the Adharmik. Krishna told the Kuru elders in
the court, "All of you made Duryodhana king. But having made
Duryodhana king why are you not controlling him? I have thought over
it and have a suggestion. If you all think it is right then please
implement it. In Yadava clan we had done that. Keeping the good of
whole race in the mind, Yadavas gave up Kamsa. I myself had killed him
and we all made Ugrasena king. For the protection of the race Kamsa
was sacrificed and so today all Yadavas are living very happily with
prosperity. Similarly you arrest Duryodhana, Karna, Dushshasana and
Shakuni and hand them over to Pandavas. Let it not happen that because
you failed in your duty, that all the kshatriyas got destroyed. So
arrest Duryodhana and make truce with Pandavas." (MB Udyogaparva
Chapter 128)

In the mean time Gandhari was called to the court to convince

Duryodhana. Duryodhana was called back. Gandhari's advice too had no
impact on him. He walked out again to make preparations to arrest
Krishna. But Satyaki who was watching everything carefully went out
and alerted Kritavarma who was standing guard outside with his army.

Satyaki then came inside and alerted Krishna and told in the court
that Duryodhana was making preparations to arrest Krishna. Duryodhana
was called again. Dhritarashtra tried to tell him not to resort to
such things for which Duryodhana laughed haughtily. In the mean time
showing his vishwaroopa (probably with the safe passage provided by
his army) Krishna came out of court. The Kuru elders followed him up
to the chariot. Krishna told them that as 'Dhritarashtra is incapable
of controlling Duryodhana; you all have seen how Duryodhana behaves so
I shall now take your leave to meet Yudhishthira. ' (MB Udyogaparva
Chapter 130, 131) Before returning to Upaplavya, Krishna met Karna and
told him that he was son of Kunti and to join with Pandavas. Karna
though refusing to do that told Krishna, 'I know wherever there is
Dharma, you are there. And where you are, there is victory. I want
Pandavas to win."

What all Krishna achieved by his role as envoy, by his Mantrayuddha

Krishna was very clear that Duryodhana in his greed was not going to
give back Yudhishthira' s kingdom and yet he went as envoy. He did not
go for any truce or compromise. He knew that the wickedness which is
without power can be corrected by samskara but the wickedness which is
in power needs to be destroyed. Srikrishna achieved following things.

1. Krishna made the enemies of Pandavas fit to be killed not only in

the eyes of Pandavas but also in opinion of the world, especially in
the minds of important chief warriors of Kauravas. Victim was no more
apologetic and oppressors no more respectable in their own eyes.
2. He exposed the cruel and greedy nature of Kauravas. Destroyed the
high moral ground on which they were standing.
3. The persons like Bhishma, Drona, Kripacharya who considered
themselves Dharmik he made them realize that they were also equally
responsible for the war by not containing Duryodhna. Their support to
Duryodhana was more thus aiding Adharma. This was a very important
achievement. With this, these Kuru elders who valued Dharma started
wishing the victory of Pandavas. So much so that during the war
Bhishma smilingly told Dronacharya, 'See, along with Krishna Arjuna is
doing such a deplorable condition of Kauravas army as he should be
doing it"
4. The Kuru elders started having the guilt so much that at every
stage they kept suggesting Duryodhana for truce with Pandavas. Eg
Bhishma suggested on the third day of war, then again when he himself
fell down, Dronacharya suggested, Kripacharya suggested when
Dronacharya was killed and Ashwatthama suggested when Karna died.
5. To Karna on whom Duryodhana relied completely, Krishna revealed his
identity. By knowing that he was also son of Kunti, the killer -
instinct in Karna was destroyed once for all. After this in rest of
Mahabharata we do not see Karna reviling in derision of Pandavas which
was his otherwise favourite subject. Even Karna started wishing
victory of Pandavas. He even requested Krishna not to reveal this
secret of his to Pandavas as then Pandavas would offer their kingdom
to him and he in turn would give it to Duryodhana. He even said that,
"I too desire that that person whose leader is Hrishikesh and warrior
is Arjuna that Yudhishthira should rule always. I am repenting all
that I had told to Pandavas just to please Duryodhana. You will see me
killed by Arjuna." Krishna saw to it that Karna had given up all hopes
of victory. (MB Udyogaparva chapter 140-143) After talking to
Krishna, Karna returned with death wish and his enthusiasm to fight
totally gone.
6. It was also seen that all Kaurava elders or the kings gathered
there were not of same opinion. Thus the differences in them became
more glaring.

The strategy for victory during the war: Use the drawbacks of enemy to
the full advantage; focus on the practical, deeper meaning of dharma
to kill the intolerant.

After having won the war psychologically, what was needed was the
right move at right time to vanquish the numerically strong army with
invincible generals. Those moves of Krishna are too well-known to be
enumerated here in detail.

1. Before the war started, Yudhishthira got down from the chariot and
started walking towards Kauravas with folded hands. All other Pandavas
became apprehensive but Krishna smiled and told them, "I know what he
intends to do." All went with folded hands. Yudhishthira bowed down to
Bhishma, Kripa, Drona, Shalya and sought first their permission to
fight with them. Then he sought their blessings for victory as well as
asked them how they could be killed. What other sure indication of the
victory needed than getting the blessings of the generals from enemy's
side for victory, they expressing their helplessness to fight on that
side and sharing their secrets for death? (MB Bhishmaparva Chapter 43)
2. After that Yudhishthira asked loudly that if any one from Kaurava
side would like to come and join Pandavas? Yuyutsu - son of
Dhritarashtra from another wife -came beating his drums and joined the
side of Pandavas. Yudhishthira welcomed him saying, "The family of
Dhritarashtra would be continued by you. This foolish Duryodhana is
not going to live." What psychological impact it must have had that
son of Dhritarashtra joining Pandavas on the moment of beginning of war!
3. Using the weakness of two most important generals of Kauravas, they
were killed. Bhishma by using Shikhandi, Dronacharya by telling that
Ashwatthama was dead. Krishna made Yudhishthira to tell that to
Dronacharya. Thus stressing the point that personal vows are to be
sacrificed for the good of all.
4. Whatever were sure-shots of Duryodhana were nullified by Krishna.
Alayudha - Rakshasa whom Duryodhana thought would kill Bhima was
killed by Ghatotkacha. (MB Dronaparva chapter 176) Ghatotkacha was
used by Krishna to finish off the invincible Shakti of Karna.
5. Duryodhana was hit in the thighs. To offset the misplaced
generosity of Yudhishthira, Krishna talked in such a way that Bhima
challenged Duryodhana for fight. Then through Arjuna Krishna told
Bhima to hit Duryodhana's thighs. He did not tell directly because his
elder brother Balarama was present there.

Apart from his invincible generals like Bhishma and Dronacharya and
great army, Duryodhana had counted on two more things for victory.
That Pandavas would be able to defeat them in straight fight.
Secondly, even if Pandavas win, the grief of killing their own
relatives would kill them. But Krishna saw to it that by his strategy
during the war that all the invincible generals or weapons were
destroyed. How successfully it was done can be seen from the anger and
vexation of Duryodhana on his death-bed. He told Krishna, "Oh son of
the servant of Kamsa! Are you not ashamed for your adharma in
gadayuddha in telling Bhima through Arjuna to break my thighs? If only
you would have fought straight way with dharma with Bhishma, Drona,
Karna and me then you would have never won. You, oh anarya, by
resorting to cheating have killed us who were engaged in their
swadharma." Of course Krishna gave then a very befitting answer to
him. (MB Shalyaparva Chapter 61) Many times our sticking to the rules
itself is the strength of the enemy. Enemy expects us to behave very
nobly. At that giving the enemy in its own coin becomes our strength.

The strategy after the war: To tackle anger and grief of the losers
and guilt of winners.

After war Krishna had to take care of two things. The anger of those
who lost and the grief and guilt of those who won. If there is no
strategy for this then even victory would turn into defeat as we see
in the case of independence of India as well as demolition of Babari
structure.

The anger of those who lose can be very destructive. Ashwatthama

killed all the Panchalas including the sons of Draupadi in the night.
Krishna protected Pandavas thinking only they might be the target.

Later when the Pandavas went to meet Dhritarashtra, Krishna could

guess the anger of Dhritarashtra towards Bhima who had killed his
hundred sons. Therefore he presented the life-like statue of Bhima
which Duryodhana had kept to show his hatred. Dhritarashtra with all
his anger and prowess crushed the statue to powder. He himself started
vomiting blood by this act and also started wailing with remorse. But
then Krishna explained to him what had happened. The spite of
Dhritarashtra for once came out in the open. Remorseful, he corrected
himself. Ashwatthama directed his arrow at the son of Abhimanyu the
only surviving link for Pandava race. That too Krishna saved. Gandhari
also could have got angry with Bhima so Vyasa was sent to talk to her
first. Ultimately Krishna took the curse on himself very calmly to
protect the Pandavas.
More than the anger of the defeated, the remorse and guilt of the
victorious especially when they are as noble as Pandavas, is more
harmful. After the independence, Congress leaders went out of the way
to make the Muslims feel at home in India. Concessions after
concessions are being showered on them. This has nullified the gains
of freedom for India. India could not be rebuilt on the lines of Hindu
Ethos. After Babari structure was destroyed Hindus did not know how to
own this victory. Same thing happened with Yudhishthira he went into
remorse for such a destruction in which around 40 lakhs persons had
died including very close relatives. He wanted to give up everything
and go to forest. But then the very purpose of having the rule of
Dharma would have been defeated.

Krishna, Vyasa, Narada tried to convince Yudhishthira, but he was too

deep in sorrow. Krishna then advised him to follow what Vyasa had
told. Vyasa had told him to get the knowledge about the duties of King
from Bhishma. Bhishma who was on opposite side, who was killed with a
strategy, supported all that Pandavas had done and also told
Yudhishthira to rule properly. It is very interesting that when
Krishna requested Bhishma to instruct Yudhishthira in Rajdharma,
Bhishma told that Krishna himself was capable of doing it. Yet Krishna
insisted that only Bhishma should do it. And that worked on
Yudhishthira. He came out of the remorse and realized that the kingdom
was for establishment of dharma.

There is also one curious reference to Charvak. When Duryodhana was

waiting for death he told Sanjay that his friend Charvak who was good
orator and who was a parivrajak in the form of sanyasi would surely
avenge his death. (MB Shalyaparva chapter 64 shloka 38)Ultimately when
Yudhishthira listened to all and was ready to take up his duties as
king, Charvak in the group of Brahmins told Yudhishthira, "All these
Brahmins have told me to tell you this. You are a cruel king who has
killed all his relatives. By killing all of them it is better that you
too kill yourself." Duyodhana had seen to it that even after his death
Yudhishthira should not ascend to throne. But listening to Charvak
other Brahmins recognized him, scolded him and killed him by their
discontent. Afterwards Srikrishna explained to Yudhishthira that how
that Charvak was friend of Duryodhana. It means even Duryodhana had
counted upon Yudhishthira out of grief would give up the kingdom.
After that giving up all grief Yudhishthira ascended the throne. (MB
Shantiparva chapter 38, 39)

But still Krishna saw to it that he gets final approval, sanction from
Bhishma himself for all his actions. Yudhishthira asked Bhima amongst
many questions that, "How a Kshatriya king should defeat another
Kshatriya king?" For that Bhishma answered in detailed way giving all
the rules of Dharmayuddha, of morality. But he also said that, "If
enemy uses lowly actions to fight then the king should also use such
actions to defeat his enemy." (MB Shantiparva Chapter 95 shloka 9) He
also said (MB Shantiparva Chapter 121) that another name of Dharma is
Vyavahara. And the definition of Vyavahara is 'Vigatah Dharmasya lopah
yena sah Vyavaharah' - those actions which remove the decline of
Dharma are vyavahara.

Thus with very systematic strategy at every point Krishna established

dharma and dharmik rule in India. While doing it he also gave the
guidelines in future for establishment of Dharma.

III. The Salient points that emerge from Krishna's Strategy

1. Expose the violent nature of the enemies and discredit them in the
minds of all including their supporters, their own generals. Not to
lose even one opportunity for that. During war too every time there
was an opportunity Krishna always listed the cruel acts of enemy
before getting them killed. He achieved two things by it. The killing
of enemy was justified and the Pandavas would not go in unnecessary
remorse.
2. Destroy the moral ground on which enemy is standing so that they
are shaken and become sure of their defeat.
3. Tackle enemy one by one. Do not allow the hostile forces to gang up
against ourselves. Starting with killing of Kamsa, Krishna followed
this strategy. He told this also to Arjuna. After the death of
Ghatotkacha, overjoyed Krishna told that 'for the establishment of
Dharma I killed or got killed one by one all the enemies like Kamsa,
Jarasandha, Shishupala, Eklavya, Hidimba Kirmir and Baka. If they
would have been alive then they would have joined Duryodhana and then
it would have been difficult to defeat them. ' (MB Dronaparva Chapter
180, 181)
4. Weaken the enemy by dissension, by keeping our person in enemy's
camp. Eg Shalya always was disheartening Karna, and Vidura in
Hastinapur.
5. Strengthen ourselves with alliances by marriage, friendship.
6. Discrimination between essential and non-essential. For example
while fighting with Dronacharya, Krishna asked Arjuna to leave that
fight and to proceed further in pursuit of Jayadratha as it was time
bound work. From the point of view of establishment of Dharma,
Pandavas were more important. So Krishna protected Pandavas even at
the cost of their own sons including Abhimanyu. Thus Krishna did not
grieve the death of Abhimanyu, he said, "Let all the men in our race
attain that state what successful Abhimanyu has attained. Today what
valour he has shown let that be brought to fruition by us and our
friends". (MB Dronaparva Chapter 78)
7. Discrimination between useful now but problematic later elements
and how to make use of them - for example Ghatotkacha. Krishna saw to
it that the Alayudha who was earmarked by Duryodhana for killing Bhima
was killed by Ghatotkacha and then the Shakti with Karna was exhausted
for killing Ghatotkacha. After his death Krishna was explicitly happy.
When grieving Arjuna asked the reason he told 'Ghatotkacha was hater
of Yagna so if he would not have died now I would have had to kill him
later. So I planned it this way that the Shakti of Karna got exhausted
on Ghatotkacha. Now you can fight with Karna and kill him.' (MB
Dronaparva Chapter 181)
8. Know the psychology of the enemy. Actually, a strategist cannot
strategize unless he is expert in mental make-up of the enemy or human
mind in general.
9. Know psychology of our own people too.
10. Explain deeper meaning of terms like Dharma of Kshatriya etc to
give the moral ground for Dharmik people. If our understanding of
Dharma is coming in the way of dealing with Adharmik then it is our
understanding of Dharma which has to go deeper. A strategist working
for the establishment of Dharma also has to re-interpret Sanatana
Dharma in the context of Yugadharma
11. Resort to the surest ways to increase our strength. Krishna
advises Arjuna to kidnap Subhadra as that would be the surest way of
marrying her. In any other way there was uncertainty. While giving
choice of himself or army he again gave the right to choose to Arjuna.
When Yudhishthira granted Duryodhana choice to fight with anyone, then
he got very angry with him. He said that 'this is worse than the game
of dice.'
12. Have excellent spy system. There is reference during the war that
Krishna told to Arjuna that 'as per the information received through
my spies…" It means he kept his own independent spies. That he know
Pandavas were alive after Varanavat or the secret of Karna's birth
indicates that his spy system was excellent.

V. The qualities of a strategist

The over-flowing love and affection for the associates

Why Krishna did not join the fight with his weapons? Krishna was
facing a very subtle dilemma. His own brother was against his joining
with Pandavas. A Strategist cannot keep complaining about the
imperfect instruments or the associates who have drawbacks and
shortcomings. Unlike Srirama who had almost perfect instruments /
associates in Lakshmana, Hanuman etc Srikrishna had to content with
those who were imperfect and given to getting carried away by the
moments of grief as well as their own pet vows and choices. For
example Balarama who helped in the first phase of establishment of
Dharma was almost indifferent in the second phase and at times even
supporting Kauravas. Actually if Krishna would have fought with arms
for Pandavas then in all probability Balarama would have joined
Kauravas. Krishna got the inkling of it in the assembly of the Kings
which had gathered immediately after the marriage of Abhimanyu. In
that Balarama had suggested that 'our envoy should not hurt
Duryodhana, he should only appeal etc'. This was strongly opposed by
Satyaki and then Drupad. Seizing that opportunity without directly
opposing Balarama, Krishna suggested that 'as King Drupad is telling
let the envoy go to Duryodhana. If he refuses to part with
Yudhishthira' s kingdom then send appeals to all the kings for war'.
Saying that, Krishna along with Balarama, hurried back to Dwaraka.
Balarama told Krishna to be fair to both so when Arjuna and Duryodhana
went for seeking his support he placed the choice of himself without
weapon and his army. Even in that Krishna did not want to take chance
so he gave Arjuna the right to choose first on the plea that even
though Duryodhana had come first, Krishna had seen Arjuna only first.

Krishna thus had to comply with Balarama's injunction. Even then

Balarama was not happy. He told that to Yudhishthira, 'I would not be
able to ignore the Kauravas being destroyed. I have equal love for
Bhima and Duryodhana. So I do not want to join any side. I shall go on
pilgrimage.' (MB Udyogaparva chapter 157)

As Balarama could not go against Krishna who was without a weapon and
as he did not want to support Pandavas he chose to go on pilgrimage.
But his liking for Duryodhana was so strong that when he came to know
that the Gadayuddha of Bhima and Duryodhana was about to start he came
there. And when Bhima attacked on the thighs of Duryodhana he rushed
to kill Bhima. Krishna had to stop him with his hands and had to plead
as well as rationalize that killing. He told. 'On Duryodhana's orders
all Kauravas Maharathis together killed Abhimanyu' - this reference
was deliberate keeping in mind the love of Balarama for their sister.
Here Krishna did not count the wrong doings of Kauravas against
Pandavas. Further he told that, 'Bhima had taken oath that he would
break the thighs of Duryodhana in fight. Since 13 long years this is
known to all then why Duryodhana did not protect himself'. Thus
ultimately he succeeded in just stopping Balarama from killing Bhima
but Balarama walked out and left for Dwaraka in huff.

The next his very dear friend Arjuna is also given to soft-heartedness
towards enemy. Krishna had to tackle that many times. Not only in the
beginning of the war when Bhagavadgita was the result but even during
the fight. While fighting with Bhishma twice Arjuna was fighting
tenderly, so Krishna had to take weapon in his hands. Only then Arjuna
promised to fight whole-heartedly. Or with Karna when he was appealing
in the name of the rules of war, Krishna had to remind him that these
Kauravas maharathis had not followed the rules and killed Abhimanyu
who was without chariot. Actually Krishna found that valour was not
lacking in Pandavas. Strategy was lacking, secondly the great warrior
Arjuna always needed to be kept in line so becoming a charioteer of
Arjuna was more purposeful than fighting war directly which could have
been resented by Balarama. Sometimes the vows of Arjuna also
jeopardized matters. Like the vow of killing of Jayadratha, or killing
anyone who said 'give me your Gandiva', or to kill anyone who might
scold Yudhishthira etc. Krishna had to find a way out of these also.

Yudhishthira who was the center of the rule based on Dharma also
sometimes went out of the way to be generous to the enemy as in the
game of dice or at the end of war when Duryodhana was to be killed.
But Krishna tackled all this. How did he do it? The thing that strikes
is the overflowing love of Krishna for Pandavas. His love was not for
any selfish interest. When Indra asked Krishna for boon, he told 'let
my love for Arjuna keep on increasing.' (MB Adiparva Chapter 233) He
himself wanted nothing from Pandavas. But he saw that they were
followers of Dharma and so he loved them. Many times the Shloka that
is repeated in the mouth of many is Mahabharata is Yato Dharma tato
Krishna, yato Krishna tato jayah. Where there is dharma, there is
Krishna, where there is Krishna, there is victory.

Though he had won complete confidence of Pandavas he was all humility

with them. His presence was not overbearing. In the yagnas he did the
lowliest job. Pandavas did not feel threatened by his presence but
only supported. In the whole of Mahabharata it can seen how quickly
and yet gradually Krishna won their confidence. Krishna had to tell
before killing of Jarasandha to Yudhishthira that 'if you think that
my heart is pure then trust Bhima and Arjuna to me we shall surely
win.' But later whatever Krishna told Pandavas listened to it. Krishna
never told rough words to his elder brother Balarama though his views
were different.

No Selfish interests. Just one mission: Establishment of Dharma

Krishna succeeded as a strategist because he did not have a selfish

interest. His undivided devotion was for the establishment of Dharma.
When Krishna had gone with Bhima and Arjuna for the fight with
Jarasandha, Jarasandha asked that, 'what crime I have committed for
you that you want to fight with me?' Krishna answered, "You have
arrested kings and want to sacrifice them. How you still consider
yourself innocent. We follow Dharma and are capable of protecting
Dharma. Even then if we do not fight with you then your sins would
come to us. (MB Sabhaparva Chapter 22)

Duryodhana apart from his greed and evil acts against Pandavas was
supported by adharmik forces, is clear from one incident. When
Pandavas during their Vanavas defeated Gandharvas and released
Kauravas who had come to show off their wealth, Duryodhana at this
opposite turn of events went in depression. He thought that there was
no point in living with shame. Somewhere the doubt about Karna's
capacity (who had run away in front of Gandharvas) to conquer Arjuna
also entered in his mind. And so he decided to give up his body.
Shakuni etc tried to convince him. But he was firm on his decision. At
that time the Daityas contacted him and told that, 'Do not have fear
of Arjuna in your mind. We shall give our army of one lakh Rakshasas
and daityas called as Samshaptakas who would kill Arjuna. If you are
no more, then our side would weaken so please do not resort to giving
up of your body.' Ultimately that convinced Duryodhana and he returned
to Hastinapur. (MB Vanaparva Chapter 252) It indicates that Duryodhana
was not just individually a wicked cousin of Pandavas but he was
leading the adharmik forces in India and so he was needed to be
killed. Thus for Krishna it was not a war for property but it was war
for establishment of Dharma.

Krishna's commitment to establishment of Dharma was so unquestionable

that Parikshit -son of Uttara became alive when Krishna said that, "If
I have not said a lie even in fun, if I have not run away from the war
then by that merit let this child live." And the child lived. Krishna
was so focused on the establishment of Dharma that when he ran away
from the battle with Jarasandha it was not running away from the
battlefield but it was a step towards establishment of Dharma. When he
told that Hamsa was dead or Dimbhak or Ashwatthma dead it was not a
lie but it was a word which supported the establishment of Dharma.
When he said he would not take arms but broke his vows and lifted
arms, he was not breaking the vow but he was fulfilling his vow of
establishment of Dharma. Krishna never allowed himself to get caught
in any image of himself (Like I would never lift arms, or I would
never get angry etc) he did what was to be done for the establishment
of Dharma. That is why he was so free and mobile to do what was needed
to be done.

With such unquestionable commitment to Dharma and with strategy even

the moribund society too can be made alive and vibrant is the lesson from
Krishna's life.