The Mahabharat

# #(Mahabharata Sabha 15). He said to Yudhishthira, "One, who impatiently launches upon a task without thinking of the consequences, is childish. You do not want to earn the title of King of Kings by virtue of possessing any one quality. You want to achieve the precious position in its true sense by fulfilling every necessary condition. Mandhata won this position by conquering all kings; Bhagiratha achieved it by protecting his subjects. Kartaveerya reached it through deep penance. Bharat deserved it by being a noble character while Marutta procured it through wealth. What all these kings achieved on the basis of one quality, you are trying to achieve by inculcating all the qualities. Supremacy implies the following five aspects - conquering enemies, protecting the subjects, performing religious rites, inculcating morality in the nation and amassing wealth. You have to do all these things and establish your supremacy. Jarasandha's strength lies in the first of these. If you liberate 86 captive kings, you can help to prevent the terrific act of sacrificing them when 14 more kings are captured. To conclude, it will be wisest to conquer the King of Magadha. The king who checks his power and saves 86 kings will get fame and supremacy in the future. Only that king will firmly establish supremacy that will conquer Jarasandha."

In Vanaparva A-20, Krishna has again reported that when he returned to Dwarka after the Rajasuya Yajna he saw the entire city deserted and demolished. The Vedadhyayan, Yajna etc had all stopped. The forests were unrecongnizable , Krutavarma related all that had happened in Krishna's absence, when Krishna asked him about it. Krishna vowed to kill Shalva and started off immediately. While worshipping Krishna, it is this attitude of Krishna that we should try to inculcate in ourselves and cherish his qualities. We do not observe them among the Hindus. When terrorists attacked the Parliament in New Delhi, did we take revenge? What did we do regarding the Kargil issue? Bangla Deshis killed the soldiers of our Border Force, and sent their dilapidated bodies back to us. What did we do? Soldiers on the Punjab and Kashmir borders were similarly treated. How did we react? Those martyrs lost their lives - how did we honour and value their sacrifice? No. Our non- violent government has always neglected the army ever since the Gandhi era. This is not true worship of Krishna. True worship lies in teaching our government how to handle enemies. If the government does not comply, we should cast it off and select capable representatives. But we do not go beyond chanting God's name Hari, Hari. Krishna set off immediately with his army to take revenge on Shalva.

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In her message to Yudhishthira, Kunti emphasized that he should fulfill the duties of a king and follow the political code. She said that his current behaviour did not suit a king. She said, "You are nurturing sympathy in your mind, refraining for cruelty; you are sitting still like a handicap, chanting 'Hari, Hari' with your lips. Hence, you are missing the bliss of protecting your subjects. Somehow, you fail to take into account this harm that you are doing to yourself. Take back your ancestral kingdom. By giving birth to one, who favours his enemies, I am compelled to turn to others for food. You should fight as per your Dharma. Don't go to hell and drag your ancestors there with you. Tell Bheema and Arjuna that the time has come for that action for which a Kshatriya woman bears a son. Truly courageous people follow a strict code; they do not rest until they destroy their enemy. Krishna, I am telling you all this just as a part of Dharma, and because you asked me; otherwise, you know Bheema's nature very well. He will never rest in peace until he kills his enemy. Tell Nakula and Sahadeva that the importance of the trophy of one's own victory is much greater than one's own life. Tell Draupadi that I am gladdened to know that she behaves in such a way that all my five sons love her equally. Poor Draupadi! Who can tolerate what those detestable Kauravas said to her? My sons played dice, lost the kingdom, lived in exile; yet, I was not as saddened by all these things as I was hurt by the fact that Draupadi had to listen to the slanderous words of those cruel Kauravas. How sad that she had to stand meekly when her 5 husbands were present, and she was dragged.

Ashvatthama stampeded towards the Pandava army and attacked it. Countless soldiers died. Ashvatthama strung the Narayanastra to his bow, yet, Arjuna remained passive and dejected. So Yudhishthira said, "Arjuna says that I brought about the death of our benevolent guru. He was the same guru who brought about the death of Abhimanyu at the hands of the wicked warriors. Drona neglected Draupadi, when she questioned him about her slavery; he kept silent. Drona gifted Duryodhana an amulet as a protective armour with an aim to kill Arjuna. Drona killed Panchalas with the Brahmastra and consented to send us to exile in spite of Vidura's opposition. Today, I and my brothers are ali going to die because I am responsible for the death of this guru who showed us his unlimited love in his way!"
While Dharmaraj was giving this speech, Krishna said hurriedly, "Oh brave ones, put down your weapons immediately. Get down from your vehicles. Stand upon the ground. This is the only way to resist the power of this weapon. If you are unarmed and standing on the ground the weapon will not hit you. But one who confronts the weapon will get killed. Even if anyone mentally desires to oppose the weapon, it will pursue him and kill him, no matter where and in what condition." They were all about to throw away the weapons when Bheema roared, "Nobody will put down their weapons! I will nullify the power of this weapon. If no brave person is ready to confront the Narayanstra, I shall do it today. Just watch. Arjuna, do not put down your Gandiva - it will affect your repute." Arjuna said, "Bheema, I have sworn not to use the Gandiva upon cows, Brahmins and Narayanastra." When did Arjuna take this vow? And was he not fighting the Brahmins Drona, Krupacharya and Asvatthama for the last 15 days? Then what kind of vow was this? Either he was frightened by Krishna's words or he had really changed his mind and turned against the Pandavas. Arjuna possessed the Pashupatastra, which Was supreme and could have easily destroyed Narayanastra. But somehow, it did not occur to him! Perhaps because his ego was hurt! And why didn't Krishna advise Arjuna to use the Pashupatastra? Everybody got down from their vehicles and laid down their weapons. Bheema alone continued to fight valiantly. A halo of the Astra's energy surrounded his huge frame, yet he continued to fight. The fire from the weapons sparkled on his body and he shone as if dappled with sequins. The more Bhima struggled, the more powerful the weapon became.
Maker every person on the battlefield was terrified except Bheema! He was the only target of the weapon. It appeared as if one fire was set upon another fire. Arjuna saw this and planned to plant the Varunastra (which showers rain) around Bheema. Seeing Bheema struggling single-handed, Krishna and Arjuna rushed towards him. Since they were unarmed, the Narayanastra did not harm them. They tried to pull Bheema down from his chariot and started snatching away his weapons. He opposed them and roared again. The powerful weapon was more ignited by this. Both Arjuna and Krishna succeeded in dismounting Bheema from the chariot. Bheema's eyes were red with fury and he was hissing like a snake. Yet, the astra cooled down. Krishna was telling that the astra also kills anyone who revolts even in his mind. Bheema was revolting in his mind; yet, surprisingly the astra did not kill him! Because Bheema was strong in his mind and had conquered death!

Arjuna said was right. It is impossible to follow the principle of one-to-one fight in a battle of such a huge scale. Bhishma and Drona were also showering arrows from their chariot, which killed so many ordinary foot-soldiers, who were not fighting with them. In this kind of Dharmayuddha, the idea of one-to-one fight may be ideal; but it is not practical. So I think Arjuna did right in cutting off Bhurishrava's hand. Watching the death of a dear friend in order to be fair to an enemy would have been grave sin. Arjuna committed a minor sin in order to avoid a major sin. We should do the same and save our friends. But we are intensely obsessed by 'ahimsa dharma' (nonviolence) and we show mercy to enemies and watch our Hindu brothers being killed. This is simply unforgivable. Mahatma Gandhi used to commit such mistakes constantly. He accepted that he committed grave mistakes but repeated them; he never thought of avoiding them. We called him great because he admitted his mistakes and we continued to suffer on their account. It should be noted that Krishna did not blame Arjuna or Satyaki for their doing.

As per Harivansha 103, Krishna had ten Ayut', or one hundred thousand sons. Vishnupurana 5/32/5 says that he had 8 Ayuta, 8 thousands and 8 hundred sons. To bear 88800 sons, it would be necessary to have in*******se as many times. On dividing 88800 by 365, we get 243. So he would have to have in*******se, every night, for 243 years. Even if he does it twice a day, he would need 121 years. He was not even granted a life of 121 years. It has been proved on the basis of facts from the Mahabharata and Vishnu Purana that Krishna lived for 101 years. Vishnupurana (5/37/18, 20) has said that he died after crossing a hundred years. Hence, even if Krishna had spent every living day having in*******se twice per day, he could not have borne 88800 sons. This is just not possible. Dr. Ambedkar has criticized Krishna but he believed this tale to be true. At least, an intellectual being like Dr. Ambedkar should be expected to verify its truth; but he did not take the trouble to do so. Had he spend half his energy in bringing forth the truth rather than criticizing, our nation would have flourished.

One intellectual asked a very piercing question, "If Bheema was such a diplomat and brave and he intended to kill the enemies at the time of the disrobing of Draupadi, why didn't he do it at that time only?"
This question has been answered already. Krishna also has answered this question that. Bheema kept quiet as he was tied by the bindings of Dharma. Bheema kept quiet as he didn't want to be unrighteous and he also didn't want to break the unity of the Pandavas. Yudhishthira was the eldest brother. It was the custom of those days that the eldest brother should be honoured and obeyed like the father. Besides, a promise of behaving like that was given to Kunti. If Arjuna and others had given support, something could have been done. But, all of them kept silence.

It is narrated that in the war with Narakasura, Satyabhana accompanied Krishna on the battlefront. Hindus have blind devotion, then why did not they worship Satyabhama? Why the Hindus accepted Rukmini for worship? The only reason is that the Hindus are cowards. They follow nonviolence. For that purpose they neglected Satyabhama, and accepted Rukmini, who did nothing in her life. Keeping hand on her waist she accompanied Krishna, who also stood keeping his hand on his waist, doing nothing- Hindus do not want to do or to see valour. Had they kept Satyabhama for worship, they feared that their wives would have become valorous and they would have forced the men to perform gallantry Hindu men, in general, did not want to be gallant. They are happy as cowards. Is it the reason why the Hindus pay no attention to the pride of their women? Is it the reason why the Hindus remain calm though milions of their women were abducted by the enemies? They did not try, did not even think to procure them back. It is disgracing, shameful.

The four Varnas in the Mahabharata are made thoughtfully in this way.The whole society and the components in it are considered.In this social set up human ability and eligibility is considered and the duties are determined according to human nature.So we have to accept that this thought is scientific.Of course this thought is prevailing from before the Mahabharata time since the time of the Rig Veda.In Rig Veda 10-90-12 it is said about the society that Brahmano Asya Mukham Asir Bahu Rajanyah Krtahl Uru Tadasya Yad Vaishyah Padabhyam Shudro Ajayat/í The head of the society is the Brahmins as they obtain knowledge and impart knowledge among other people of the society.The arms of the society are Kshatriya as they protect the society with the help of their strength.The chest and the stomach of the society are the Vaishya as they always desire and keep earning.Shudra are the feet as they always toil.It is very important to consider that nobody is belittled in this.It is true that the Brahmins are considered superior but that was because knowledge was given a lot of importance in those days.But, it doesn't seem that other Varnas were insulted or considered inferior till at least the time of the Mahabharata.A Brahmin was allowed to marry not only Kshatriya and Vaishya but also a Shudra woman.So it is evident that untouchability was not practiced.The Varna of the father was considered important (Pitrusavarnya) so the son of a Brahmin man and a Shudra or any other Varna woman was considered a Brahmin.Satyavati Matsyagandha was the daughter of a fisherman so was a Shudra;but her son (Vyasa) from sage Parashar was considered a Brahmin.Not only this, Vyasa was respected all over the world.He was never insulted anywhere.The sons namely Chitrangad and Vichitravirya of Kshatriya Shantanu by this same Satyavati.were considered to be Kshatriya and were crowned kings 1t means they also were respected as Kshatriyal So it is proved that there was no untouchability.The person who rears the cattle is a Vaishya.So, Krishna was a Vaishya but he was respected everywhere.He was revered by Brahmins also.He got the honour of the foremost felicitation (Agrapuja) in the Rajasuya Yajna.Vidura, being the son of a maid, was Shudra, but he also lived with due respect.He was always consulted as an intellectual minister, though he was a Shudra .
Here some people would give examples of Karna and Eklavya to refute this, so let me answer them in advance.Eklavya was the son of a hunter.(Nishadputra) For the same reason Dronacharya had refused to take him as a disciple.But we also have to remember that Dronacharya was living with Kauravas to teach the princes.As he was poor Bhishma had given him shelter.So if Dronacharya refused to teach any other children, it is understandable as he had taken up the task of teaching theyprinces.If Dhrutarashtra or Bhishma had ordered, Dronacharya would have taught Eklavya.But it didn't happen.Afterwards Eklavya gained expertise in archery by considering Dronacharya as his teacher but Dronacharya asked for Guru's remuneration (Guru Dakshina) in the form of his broken thumb.This seems to be wrong by the normal standards.But by political point of view was it not correct?It is not accepted in politics that a hunter proves better than the prince.So, Dronaçharya nullified the greatness of Eklavya.All is fair in politics.The case is different with Karna.Kama was dwelling in the palace even though known to be the son of a chariot-driver Sanjay also was a son of a chariot driver, but he was respected by the king because of his Satvagun.(Good qualities) He used to sit near king Dhrutarashtra.Vyasa also accepted him as his Swakarmana Tam Abhyarcha Siddhim Vindati Manavah//46, Chapter 18 Of Geeta.A man gets all the divine powers if he serves the society through his duty Krishna makes the statement from the role of the almighty: Chaturvarnyam Maya Srushtam.(I made the four Varnas.) It really seems that Chatur Varna must be created by almighty as they are found in any religion and country.In Russia also, where they don't believe in the religion, the teachers, professors and researchers are Brahmins;as they are devoted to knowledge!All the soldiers are Kshatriya.Merchants and industrialists are Vaishya.And all the workers are Shudra.So, Chatur Varna system is in Russia also.The people who don't fit in the Chatur Varna are found in the form of thieves and robbers in all the countries.(Dasyu, Chandal etc.) So, at least theoretically four Varnas are inevitable.It is a different matter that it got wrong twist in India.The blame for that goes to the society of that time.But we have to say that the original idea was proper and scientific.This essay is written to find out the truth and not to advocate and revive the Chatur Varna.This essay was read in essay session in Veda Vigyan Mandal Pune on 6 June 1987.

The foetus remembers its previous births; he has knowledge and can think about them. There is one example of Abhimanyu related to this thought. When Abhimanyu was in the womb of his mother Subhadra, Arjuna gave the knowledge of how to break
Chakravyuha (a special circular formation of warriors).
Abhimanyu listened to it lying in the womb. He used that knowledge at the age of sixteen years while fighting with Kauravas in the Great War of Mahabharata. The people who laugh at this story get the answer from the musician Beethoven.
Beethoven used to play a particular tune, but he had neither composed it nor learnt it from anyone. After inquiry, it was found that his mother used to play that tune on piano when she was pregnant. He remembered the tune, which he listened during his foetal life, and he could play it.

RADHA the fictional character
The couple Radha and Krishna is very famous in the world. The name Radheshyam is also popular. The names Radha, Shyam, Madhusudan etc. constantly recur in sensuous poetry. But did any maiden named Radha ever exist? After long and deep research, I have come to the conclusion that no one named Radha ever came into Krishna's life. 'Radha' is only an abstract idea, a concept. There is no mention of Radha in the Mahabharata, nor in the Harivansha, Shrimat Bhagwad, Vishnupurana or anywhere else. Hence, I can state with conviction that a woman named Radha was never a part of Krishna's life. We come across these words towards the end of 10/29 in Shrimad Bhagwat "Krishna observed that the maidens were puffed with pride because he accompanied them, so he suddenly vanished. When Krishna was not seen around, (10/30) the maidens craved for his company. They became restless. Their hearts burnt for him. They cherished memories. They enacted him and assumed his role. They sought him among trees and asked the creepers about his whereabouts. While they payed, they took different roles by turns Sometimes that of Putana, sometimes the demon Trunavarta. Some became Balaram, others cowherds, some Vatsasura and some Bakasura. All the while, they desperately looked for Krishna. Suddenly, one of them saw Krishna's footprints. They were not sure, but they thought so and followed the footprints. Eventually, they abserved another pair of footprints, which appeared to be small and delicate, like those of a young woman. They thought that they belonged to Krishna's beloved, and the two must have wandered off to some secluded spot. Every maiden loved Krishna and each one believed that Krishna loved her. Naturally, the idea that Krishna had gone away with bis beloved was something they could not bear. It aroused feelings of jealousy in them, which is perfectly natural from the psychological point of view. They began to wonder who must be their rival. If Krishna had gone with her, she must indeed be someone extraordinary. She must have enticed Krishna and taken him far away from them." The author of the Bhagawata has woven this imaginary tale; yet, he has never mentioned Krishna's beloved Radha anywhere. Then we cannot escape the question how did Radha come into existence? Let us try to reason it out. Section 10/30/28 of Shrimad Bhagwat says, "Indeed, she must have performed severe penance and taken away our Lord Hari Ishwar. That is why he has left us, so that they can be together. The word 'Radhita' in the verse must have triggered off the idea of 'Radha' in some poet's mind. He also saw the word 'Govinda' in the next line and composed the poetry Geet Govinda'. The poem describes Radha's deep and intense love for Krishna. 'Geet Govinda' is composed by the poet Jaydeo in 1200 For A.D. He deified Krishna and became a religious missionary. many years, he lived as a sanyasi. But eventually, he fell in love with one of the devotees of Jagannath and became her servant. Perhaps, he composed Geet Govinda during this phase of bis life. when he was possessed by love. It is human nature to impose our feelings and emotions upon others. Jaydeo must have imposea s sensuous desires upon the hero of his tale, Krishna and got through the couple Krishna and It is not possible to talk about shringar (sentiment of love vicarious pleasure. He created the imaginary character of Radha He satiated his own desires Radha. He made Krishna achieve all those things from Radha, which he would have liked to achieve from his consort. This must have encouraged him to glorify the love pair of Rad Krishna and describe their Shringar', the erotic sentiment. and sexual passion) without someone to reciprocate love. It requires an agent, who helps to create an understanding, a rapport between the lovers. Radha's friend works as the agent or messenger. Thus. Radha is created in order to reciprocate love in Geet Govinda'. In the first chapter (Sarg) it is described that the heroine Radha is wandering in search of the hero Krishna. A friend reports to Radha that he is wandering in an orchard in Vrindavan. Radha rushes there anxiously and sees Krishna enjoying himself with other maidens. Radha entreats her friend to bring about a meeting with Krishna. Saddened by the thought that Krishna does not love her, Radha walks away from him. In the third chapter (sarg) it is described that Krishna was unable to bear separation from Radha. In the fourth stage, the mediator friend reports the plight of the lonely Radha to Krishna. In the fifth stage, the friend tells Radha that Krishna was going to await her that night. Accordingly, Radha goes at the appointed hour but Krishna does not rive for a long time. Radha frets and fumes impatiently and the friend tells Krishna about Radha's miserable condition. This is a typical description of a Vasakasaija'. that is a beloved anxiously awaiting union with her lover, at a fixed time and place. In the seventh stage, it is said that the moon had risea: yet there was no sign of Krishna. Radha is angered by the thought that he must have gone away with someone else. Then she sees her friend approaching alone and is angered even more. This is the typical state of a desperate heroine. - (Vipralabdha) In the eighth stage. Krishna finally arrives, but Radha notices signs of love and romance on his person. This is the description of a heart broken maiden (Khandita). In the ninth stage, Krishna pleads with her but she is firm, so he goes away. Once again, Radha is unhappy (Kalahantarita). This is the stage when the lovers quarrel and separate. Gradually, her anger is subdued. She finds solace in the fact that he did plead with her after all. This is the 'manini" (proud) heroine. Then both regain their love and are united. In this way, the poet has described their beautiful romance It seems that the poet's very intention was to compose a love poem. It has nothing to do with facts and history. That is the reason why the poet has not considered Satyabhama or Rukmini as heroines; the imaginary character of Radha has been depicted as the heroine. The idea of Krishna flirting with the maidens in Vrindavan was originally mentioned in Bhagwat, and it was picked up and elaborated by Jaydeo. However, Bhagwat has romanticized the idea sparingly: while Jaydeo has carried it too far. This must be the reason for the popularity of Geet Govinda and the love pair Radha-Krishna or Radhe-Shyam. The poetic work that followed the Puranas was sheer imagination. The character of Radha has no connection with truth or history. But Jaydeo has wisely selected the name 'Radha' while weaving his tale. The name indicates several things. Let us analyse the name The verb 'Radh' implies to please, to achieve, to win. to procure, to gain prosperity, to worship and to serve. Hence Radha' means success or prosperity, that is, wealth or Laxmi. Laxmi is Lord Vishnu's consort. Krishna was the incarnation of Lord Vishnu. This implies that Radha is the incarnation of Laxmi. Radha is also described in the Brahmavaivarta Purana, but she too seems to be imaginary. It is difficult to gauge the period when the Brahmavaivarta Purana was written, due to lack nce. Hence, one cannot decide whether it preceded Geet Govinda or tollowed it. The name Brahmawaiwarta is used for this Purana because Lord Krishna expressed his status as omnipresent Brahman. This title of the Purana shows that it is a play of sentiments only. Naturally the whole purana is ful devotion to Krishna. Basically, the whole Purana secms to be poctic imagination. "Which Purana can give devotion to Krishna Which Purana contains Radha's fantastic story?" Such questions are posed in this Purana. Obviously, it is composed with the intention of glorifying Krishna. Radha is not mentioned in any of the previous Puranas. Then what was the purpose of making. inquiries about her? Radha's worship must have begun somewhere already; but no information about her was available. Then will it be wrong to say that the Purana was written for this purpose? One is tempted to assert that this Purana was written after Radha had gained popularity through Jaydeo's romantic imagination. According to Brahmavaivarta Purana, Krishna weds Radha in Vrindavan as per customs and rituals guided by Brahmadewa. If there was a wedding, then both must be physically present for the cercmony. Then why is it told that the worship is coupled with imagination, all sense of logie is flouted. Gopas were unable to see Radha's feet even in the dream? When It i s due to lack of logic that a further statement is made about Sudama cursing the happy couple of Radha and Krishna, which eventually led to their separation. They were re-united after a hundred years. (It sounds very much like the fairy tale of Sleeping Beauty.) The story goes that hearing and telling the story of Radha gives sons, showers prosperity and releases one from sins. Such statements are appreciated by worshippers and the myths become popular. It is also said that Radha's name should be uttered before Krishna's. If the order is reversed, a sin is committed. Such baseless statements lead us to believe that all this is fiction and not truth. Brahmavaivarta Purana begins the story by telling us that Krisbna and Radha descended along with the Gopis from Go-loka' land of cows). The very beginning of the tale is imaginative. It further says that Nanda assigned the task of minding the cows to baby Krishna. The word used is 'Shishu' which means an infant. Was Nanda foolish to do this? Radha appeared there and took the little child to a secluded place. He was transformed into a young man there; he made love to Radha and also married her. Then, Radha sent the little child back to his mother Yashoda. This Purana also states that Krishna returned the stolen clothes of the n**e maids on Radha's bidding. Radha-Krishna is also accompanied by Shiva-Parvati. Goddess Parvati converses with Radha. Lord Ganesh praised Radha. Radha having divinity fainted weiling when Krishna returned to Mathura! Mahalaxmi emerged from the left side of Radha and became Lord Vishnu's consort. Radha, who is Krishna's beloved, is Krishna's Goddess. Radha is Mahavishnu's mother during a conversation between Krishna and Radha, Krishna said words to Radha, as given in the Purana: "Oh dear Radha, are Laxmi, Saraswati, Sati and Bharati. You were Rama's and you were carried away by Ravana. You are also wife Sita, Draupadi, the wife of Pandavas. You appear in so many for given you." Indeed, this spiritual knowledge is miraculous from time to time. This is the spirituai knowledge that I have There is absolutely no logical sense in the way Radha i depicted as an outstanding character in the Brahmavaivarta Purana. This composition is a haphazard mixture of all Gods and Goddesses. There seems to be no chronological order. Hence, we can say with some conviction that this Purana must have been composed after Jaydeo's 'Geet Govinda' had reached the height of popularity We Hindus are generally ignorant and full of faith. The concept of Radha appealed to our faithful hearts. It was accepted cherished and enhanced by us. The names Radheshyam' and Radhakrishna' were deeply imprinted in the minds of the Hindus. The honest worship was expressed with devotion and people chanted them incessantly. Temples were built in honour of Lord Krishna and Radha. The faith was reinforced and Radha' was firmly rooted in our religion. One case of Radha-Krishna's temple was taken to a court in Uttar Pradesh. The government decided to take over a big piece of land, which belonged to a temple of Radha Krishna, when the Ceiling Act was passed. The case was between the government and the temple. The government insisted on procuring excess area of the land. The temple lawyer pointed out that each individual had a right to a certain area. He also brought to the court's notice that Radha and Krishna were two different individuals who had not married cach other. If the total land is equally divided, each gets a land, which is legally permitted. Hence, the government could not take over any part of the land. The case reached the High Court. The Judge there was a Muslim. He asked the government to produce a proof of Radha-Krishna's marriage, which of course, the government was not able to do. Hence, the Judge declared that since Radha and Krishna were two different individuals, and unrelated to each other, and since the area assigned to each one separately was within legal limits the government could not procure the land belonging to the temple. The temple authorities won the case and Radha and Krishna were judicially severed! Some devotees did not approve of the romantic relationship between Radha and Krishna so they started asserting that Radha was Krishna's Guru. They had neither any base nor proof regarding this. Hence, the advocacy failed in the public court. Gradually but firmly, the couple Radha -Krishna was established as a romantic couple in the minds of people. This proves how an imaginary character can be impressive and influential.