In the Mahābhārata, Kṛṣṇa is regularly accused of ignoring harm that befalls its various characters. In fact, the Sanskrit verb upekṣ (“to overlook, disregard, or ignore”) is applied more consistently to Kṛṣṇa than any other figure in the epic. Through its use, both the Mahābhārata and the tradition raise a question: how can Kṛṣṇa be indifferent to two genocides (the massacre of the Kurus and the Yādavas) and the mistreatment of Draupadī? Although previous studies on theodicies in the epic have focused on the issue of Kṛṣṇa’s omnipotence (or lack thereof) in the Mahābhārata, this article argues that the question of omnipotence is irrelevant because Kṛṣṇa does not want to prevent the suffering of a large-scale war—his neglect is intentional. From this question of (intentional) neglect, the theological problem of indifference to suffering arises for these early readers of the Mahābhārata: under what circumstances is it justified for Kṛṣṇa to neglect the suffering of others, despite being able to prevent it? In presenting this problem, this article also draws attention to the importance of commentaries on the epics and Purāṇas as a source of study for vexed ethical and theological questions such as this one.

中文翻译：

---

摩诃婆罗多传承中的冷漠问题

在摩诃婆罗多中，Kṛṣṇa 经常被指责无视降临在其各个角色身上的伤害。事实上，梵文动词 upekṣ（“忽视、忽视或忽视”）比史诗中的任何其他人物更一致地应用于 Kṛṣṇa。通过它的使用，摩诃婆罗多和传统都提出了一个问题：Kṛṣṇa 怎么能对两次种族灭绝（Kurus 和 Yadavas 的屠杀）和 Draupadī 的虐待漠不关心？虽然之前对史诗神学的研究集中在摩诃婆罗多中 Kṛṣṇa 的全能（或缺乏）问题，但本文认为全能问题无关紧要，因为 Kṛṣṇa 不想阻止大规模战争的痛苦——他的疏忽是故意的。从这个（故意）忽视的问题来看，对于摩诃婆罗多的这些早期读者来说，对痛苦漠不关心的神学问题出现了：在什么情况下，尽管能够阻止他人的痛苦，但奎师那却有理由忽视他人的痛苦？在提出这个问题时，本文还提请注意对史诗和 Purāṇas 的评论作为研究诸如此类棘手的伦理和神学问题的来源的重要性。