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The Avtar of Shri Krishn
Krishna avatars change across India
January 29, 2022: The Times of India
Five hundred years ago, when the Mughals ruled north India, there was an explosion of Bhakti poetry across India. From north to south, people expressed their devotion to different forms of god using emotionally charged language. One of these forms of God was that of Krishna.
The songs dedicated to Krishna are composed in local languages. They are connected to particular temples where Krishna is known by different names. This makes the songs unique. So, although we speak of Krishna Bhakti as a pan Indian phenomena, the reality is he has many local manifestations. People from one part of India may not recognise Krishna from other parts of India until they observe certain details.
For example, in Rajasthan, Krishna is called ‘Shrinathji’. He is visualised as holding the Govardhan Mountain on his finger, his eyes are boat shaped. But in Odisha, Krishna is called Jagannatha. The image of Krishna is an incomplete wooden statue, which is replaced every 12 years or so. It has characteristic round eyes. Shrinathji is worshipped alone. Jagannath is worshipped with his brother, Balarama, and his sister, Subhadra. People from Rajasthan visiting Jagannatha Puri may be familiar with Krishna. But they may find the images and the name of Jagannath very different from the image at the worship of Shrinathji at Nathdwara.
In Gujarat, Krishna is known as Dwarkadheesh, or the Lord of Dwaraka. But the image here shows him with four arms or Chaturbhuj, more like Vishnu, and less like Krishna. The images of Dwarkadheesh are found in Dwarka, as well as Dakor. In Bengal, Krishna is called Keshto in the Baul traditions.
Chaitanya Mahaprabhu made his image as Murlidhar or the flute holding Krishna standing in twined with Radha popular. This image is found in the Gaudiya Vaishnava Parampara. In the Shankardev traditions of Assam, in the satras of Assam, Krishna is popularly known as Madhava, linking him with madhu or honey. However, in Namghar, where his name is chanted and stories narrated, there is no statue of Krishna.
If you read old Tamil literature, we come across a cowherd god called Mayon. Mayon is surrounded by milkmaids and has a beloved name called Nappinnai. We wonder who he is. A closer examination reveals he is Kanha of Hindi literature, and Nappinnai is Radha. This is the same god, referred to very differently in the northern belt and in the southern regions.
In Karnataka, Krishna is worshipped as Chennakeshava or the little Krishna. His image shows him holding a churning rod in one hand. In Kerala, he is visualised as Guruvayur. Guruvayur means the deity who was worshipped by Brihaspati and Vayu, the planet Jupiter and the wind-god. It is said that this image was worshipped once by Devaki and was passed on to the kings of Kerala, a long time ago.
In Maharashtra, Krishna is worshipped as Vithala, in Pandharpur with Rakhumani or Rukhmani. Krishna here stands on a brick with arms akimbo. The word Vithoba is connected to Vishnu, or Vithu, in the old form of Marathi.
In Tirupati, Andhra Pradesh, the deity looks like the four armed Vishnu but is addressed as Govinda, or Gopala, the cowherd. In Chennai, there is a rare temple where he is called Parthasarathy or the charioteer of Arjuna. This statue is gigantic and has a moustache, a very unique feature not found in other parts of India. In his hand, he holds not a flute but a conch-shell. In the Guru Granth Sahib of the Sikhs, there is repeated reference to Hari and Madhusudan, names of Krishna.
Thus, we find Krishna visualised differently in different parts of India. Thus the concept of unity and diversity finds a mythological expression. Diverse regional forms of Krishna united by the Puranic idea of Krishna, the eighth avatar of Vishnu.
Devdutt Pattanaik writes a fortnightly column that filters the voices on all sides
Qualities of Sri Krishn
The Times of India, Sep 05 2015
B V Vaman Maharaj
Srinath Chakravarty , while re ferring to Chaitanya Mahaprabhu's teachings, states that the highest object of worship is Krishna. He clarifies that we can worship Nand-nandan Sri Krishna in the context of any possible relationship we desire. This is not possible with anyone else. For example, we cannot participate in all types of relationships with the Supreme Lord in His form as Narayana.Sri Narayana displays a majestic form of God, so we can only have a relationship of friendship with Him from a distance. Narayana plays the role of a majestic king, so fear in the mind is evident. His devotees may become His friends, but their intimacy is inhibited by fear. Moods like parental affection and conjugal love are absent. Therefore, those who wish to serve the Supreme Lord as a bosom friend, as a child or in a mood of conjugal love, cannot acquire this sort of relationship with the Lord in His form as Narayana. Therefore, Narayana cannot be the common centre for all devotees. Narayana can grant moksha, vaikuntha, dasya rasa and partial sakhya rasa to His devotees but nothing more intimate beyond these.
In Krishna, the cowherd body of Vrindavan, however, all sorts of intimate relationships are possible, and there is the possibility of differ ent forms of worship, like for instance the amorous relationship of the gopis for Krishna, considered to be the highest form of devotion and worship.
Human beings are said to have 50 kinds of divine qualities but in minute quantity only, whereas, Shiva and Brahma have an additional five qualities, to a fuller extent. Then we have Vishnu or Narayana who has five more qualities in addition to 55 qualities present in others, again to a fuller extent. This makes a total of 60 divine characteristics or qualities in all. In total there are 64 qualities or gunas. There are four other qualities that one will not find anywhere else except in Krishna, the beloved of all. These four additional qualities are leela madhurya, rupa madhurya, venu madhurya and prema madhurya, referring to divine play, form, musical attributes and love.
Krishna has many wonderful pas times, in which he assumes a sweet form. He does not appear as a gigantic figure with all kinds of weapons. Thus, he does not fight with Putana, the demon, but rather, appears as a baby and he kills her by sucking her breast, exhibiting sweetness towards her. This is the wonder of Krishna leela.
Also, we find that even while retaining his sweet and endearing form, Krishna lifts the Govardhana mountain to provide shelter to his devotees, with just the little finger of his left hand. He does not have to assume a strong and formidable form to accomplish this. As a little boy Krishna subdued Kaliya, the serpent, when he effortlessly jumped onto Kaliya's many heads. In no other form of God will you find such wonderful pastimes.
In Krishna, we find 12 rasas. Rasa is the mellow part of a relationship, the taste or bliss one experiences in a relationship with Krishna. There are five principle rasas, namely , shant, dasya, sakhya, vatsalya and madhurya.In addition to these there are seven secondary rasas, namely hasya, adbhuta, vira, karuna, raudra, bhayanak and bibhatsa. All of these are mentioned in the Srimad Bhagavatam.
Contradictory aspects: sensual vs. detached
Asha Goswami, Sensuous, Blissful Dance Of Paramatma & Jivatamas, August 15, 2017: The Times of India
Krishna is perceived as being sensual, often depicted cavorting with Vrindavan's gopis and Radha; legend says he has 16,108 wives and indulges in the raasa lila. But isn't he also the one who teaches detachment as evident in his dialogue with Arjuna in the Bhagwad Gita? Are these two aspects not contradictory?
To understand why he is depicted in contradictory ways in the Puranas, let us first examine the Gita maxim that Krishna represents the deity of amusement and joy which is lawful. It indicates that “Krishna represents Kamadeva in a man, for procreation that is in accordance with dharma; is for the continuation of his race; is pure, sattvika; and unperverted by the feeling of carnal pleasures as the lord is present in it.“
Secondly , Bhagavad Purana directly answers this question as to why Krishna is “super sensuous, representing the quintessence of beauty and charm and at the same time, is self-contained, one with his true Self, which he experiences within his own individualistic form, that of Purna-ahamataa, signifying that he remains completely independent and experiences pure bliss on the highest plane of existence.“ He is complete in himself as his pure consciousness is undisturbed by external movements.
Hence, Krishna is titled as aatmarati and aaptakama.Besides, he also turns into aaptakama personae due to his power known as ahlaadinishakti which signifies his very nature t of blissful mode and the power that makes him indulge in lilas. spea His lilas reveal that he is selftr contained, but is also a sportive person.In this state, he also represents a revelation of sweet attributes, essence of all joy in one form, a mode of the Almighty , where he indulges in sportive activities for his own pleasures since he is hailed as atmarati.
Thirdly , the same personality trait of Krishna could be understood with the help of Upanishadic insights which treat the Divine as endowed with all transcendental glory (aishwarya) with which He assumes a form and indulges in lilas for his own pleasures as well as for the pleasure of all beings.
Besides, his imagery as Radhavallabha may also cast some light on Krishna's `frivolous' traits with Radha and the gopis. Since, being endowed with this role as well as the trait of blissfulness, Krishna undoubtedly emerges as a manifestation of an amorous deity who is so beautiful that he not only excites love for himself among his devotees (gopis) but also relishes adoring himself. Hence Krishna is best known as a “self-possessed god who even sports with his own devotees.“ Shukracharaya, in his Nitishastra, stressing on the high moral standards of Krishna, remarked that “Krishna be cited as the best example of a person endowed with self-contained mind, who, despite having married over 16,000 damsels had ever remained calm and undisturbed.“
Besides, as Radhavallabha, Krishna also fully manifests himself “as a god `frolicking' in company with his principal supreme Energy personified as Radha, with which he turns into a god who is all perfect, illimitable; for nothing is impossible for him who is all-perfect and self-contained, whose acts are lilas which are not for any outwardly purpose, since all his desires are fulfilled.“
Shridhara, the non-sectarian commentator of the Bhagavad Purana, remarked that “Krishna's raaslila narrative's purpose was to help devotees overcome their sensuous impulses and express deep love for the Lord.“
Theme of Pãrthasãrathi Krishn's life
The Times of India, Sep 04 2015
Shri Shri Anandamurti
The Theme Of Parthasarathi Krishna's Life
What did Krishna's worldly existence signify? He was an embodiment of tremendous karma shakti, energy for service. He was determined to overpower whatever was harmful for humanity by application of his indomitable strength and commanding force, while facilitating the growth of all that was good and helpful. Those of noble intentions who are weak and lack the ability to provide for themselves should be supported and cared for by society . This was the theme of Parthasarathi Krishna's life.
Many people remain weighed down by numerous cares and anxieties as well as the lack of the basic necessities of life.Parthasarathi took birth at a critical juncture in the history of human society, towards the end of the Vedic Age, when exploitation had reached its zenith, with opportunists finding ample scope to prey on those weaker. At such a moment could he afford to teach people that all was Maya? That their fathers, mothers, brothers and sisters did not really exist? Rather, he expected people to sympathise with the poor and the miserable and help to alleviate their suffering.
Parthasarathi never preached the vairagya message of the mohamudgara. This nihilistic philosophy has made the people of India and Southeast Asia averse to reality and has been the cause of untold misery in their lives. The life of Parthasarathi was the antithesis of this nihilism. He advised people, “Move collectively; look after the welfare of all; develop yourselves in the physical, psychic, and spiritual planes while maintaining proper adjustment among them; follow the dictum, `Varttamanesu vartteta' `Live in the present' meaning that while you engage with your mundane problems collectively, you should direct your minds towards subtler spheres.“
The body you possess in this relative world requires food, water, and so on to maintain its existence, and vital energy in order to function properly. To increase your vital energy you need a suitable quantity of food. If you cannot provide food through your own efforts, then society should do it for you. For this, Dharmarajya, rule of righteousness, must be established, and that is why Parthasarathi devoted his entire time and energy to establish it. His message is, “Do all your mundane duties with utmost sincerity, but keep your mind constantly engaged in the thought of Parama Purusha, the Supreme Entity.“
To make significant progress you must remain in the company of Parama Purusha not just for a fleeting moment, but constantly, round the clock.But if you look upon this world as mithya, then your existence will also be unreal, and then to whom will you turn to for company with your heavy load of unreality? What is the benefit of keeping company with good people only for a moment, if your very existence is negated? Parthasarathi taught people that this body exists, and vital energy also exists.People should always try to develop the body, mind and vital energy that they have been endowed with, and should always bear in mind that Parthasarathi is always with them. He has continued playing his flute to draw your mind towards the internal world, and he who held the flute also held the sword to promote the greater welfare of humanity.
One who is devoted to Ishvara, who meditates on Parama Purusha with madhura bhava, sweetest intimacy, need not go on a pilgrimage, for he remains constantly with Parama Purusha. Such a person will say: “I am always in Vrindavana, I am never without Hari, the Lord.If you call him, he will respond22222
Next Avtar
The Times of India, Aug 25 2016
Asha Goswami
A survey of India's mythical past reveals that from time to time, occasion has demanded Almighty's Grace in the form of avatars for relieving the world of its troubles.Indian tradition holds that God descended on Earth as avatars when there was some confusion, disorder and unrighteousness in society . Another crucial point related to avatars is that they must proceed from Vishnu. He is the only god who could transform his essence into avatar-form for salvation of worldly beings. Vedas state, “Yo rajaamsi vimame...manave baadhitaaya,“ which implies that Vishnu traverses all over the cosmos to help afflicted mankind.
Similarly, the Puranas also recount Vishnu's generosity in assuming various incarnations: as Parshurama and Rama in Treta Yuga; as Krishna at the junction between Dvapara and Kali Yugas; besides the five avatars of earlier ages namely Matsya, Kacchapa, Varaha, Narasimha and Vamana which are symbolic representations of the evolution of organic life. The Bhagavatam say that Krishna is the full-fledged avatar complete in all aspects; other stereotyped avatars are different forms of Krishna. avatars are different forms of Kris Janmashtami celebrating Krishna's birth day each year assures us of the grand manifestation of the Supreme in the form of Krishna for protection of the virtuous and destruction of the wicked at the appropriate time.Puranic theology associates the avatars with the four yugas Sat, Treta, Dvapara and Kali. In today's Kali Yuga Krishna could appear in our midst at any given moment.
Krishna denotes unmeasured, incomprehensible and absolutely great personae stimulating astonishment, rapture and admiration. At Yudhishthira's Rajasuya sacrifice he is declared the noblest of all beings and the great preceptor. Krishna is also known as the foremost yogi. With the amalgamation of the theistic doctrine of devotion, Krishna evolved as a personal god of love and grace in the form of Kanha Krishna at Gokul and Vrindavan apart from representing Vasudeva Krishna at Mathura and Dvaraka.
Indian tradition cherishes two personae of Krishna as son of Vasudeva and as Kanha or Krishna. Bhagavata Purana adds, “Krishna turns out to be just a shadowy projection of his devotees' travailing fancies and perceptions with regard to their god.“ Krishna is also looked upon as having two bodies. One eternal, supracosmic and which is eternal, supracosmic and spiritual and the other which is material and temporary . Endowed with both these he performs his double roles at Vrindavan as well as at Mathura and Dvaraka respectively . Playing the role of the avatar of Vishnu at Vrindavan, he also represents the object of bhakti in different forms as child to Yashoda, sportive youth to gopas and gopis at Vrindavan, friend to the gopas, brother to Balarama, beloved to the gopis, counsellor to the people of Vrindavan and also Gita preacher to Arjuna, apart from acting as destroyer of opposite forces in the form of demons, as well as the tyrant kings at Dvaraka and finally the opponents of the Pandavas at Kurukshetra.
As an object of bhakti, Krishna appears as an embodiment of nine emotions or rasas and fulfils the ninefold required enforcements of devotees as god in the form of a child, a youth, counsellor, friend and beloved. As the child and youth at Vrindavan, he represents the object of pure theistic devotion
Sri Krishn of Radha ji/ the Gopis vis-à-vis Sri Krishn of Mahabharat
Indonesia’s warrior and hero-god
About 1,200 years ago, at Prambanan temple in
Indonesia, there is an entire panel telling the story of
Krishna, where he is shown as a warrior and hero-god,
with hardly any indication of his relationship to
milkmaids (described in Vishnu Purana) and to
Pandavas (described in Mahabharat). This means the
idea of the romantic cowherd Krishna we know today
emerged much later, perhaps as late as the 15th
century.
In Udaipur’s Nathdwara, we see images of
Krishna but not Radha. In the local region, we find
more songs of Krishna as a child, like Navnitpriya
(lover of buttermilk) and Ladu Gopal (lover of butter
balls), than Krishna as a lover.
Why Radha ji is not mentioned in the Bhagavatham and mainstream Scriptures
Why Radharani is not mentioned in Bhagavatham & All the Bonafide Scriptures?
ACTUAL QUESTIONS FROM TWO DEVOTEES:
(1) My sister once asked me like this: Radharani is not mentioned in the Mahabharata but Rukmini is mentioned. Why is it so?
(2) Is it right or necessary to worship RADHA RANI. Bcoz you will not find any description or glorification of RADHA (other goddess are mentioned).
Two main books are usually referred by bhaktas: BHAGVAT GEETA AND BHAGVATAM.
In whole geeta KRISHNA mentions important subject matter only…but in 10th chapter he mentions his avatar in different forms like he is shiva ….he is lion …..he is ganga….he is smriti vedha…etc…..but he never mentions about RADHA.
Bhagavatham contain 12 skandh….out of that, only 1 skandh related directly to krishna lila……and that too is divided into 2 parts …out of that only few chapter are related to RADHA Krishna. For example, Maa Durga, Kaali, Laxmi, Sarswati are mentioned with proper channel….in shastra you will find the mahima (glory) of names of Krishna, Hari or Narayan….but the mahima of name of RADHA is never mentioned..
Are all the stories fakes bcoz… they are not mention in shastras? Then why people chant name of RADHA with Krishna… is this not the waste of time and energy…plz guide me if am wrong.
REPLY:
There are two primary reasons for why Radharani is not mentioned in Bhagavatham & Bonafide Scriptures, like other Gopis:
(1) Srila Sukadeva Gosvami avoided mentioning the Names and glories of Srimati Radharani because such exalted devotees would go to the exalted and fainted state even when they think of Radharani. They can not further describe Bhagavatham. Sri Caitanya Maha Prabhu would also go to an exalted state whenever he hears the names of Radharani and Krishna.
(2) The readers may not be matured enough spiritually, to understand the transcendental, personal and confidential relations between Radharani and Krishna.
…
In fact, Srimad Bhagavatham has indirectly mentioned Radharani. For example:
Srimad Bhagavatam 10.30.28 mentiones:
anayaradhito nunam
bhagavan harir isvarah
an no vihaya govindah
prito yam anayad rahah
TRANSLATION:
Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place. (Indpaedia.com adds: This translation has been cross checked with Bhaktivedanta Vedabase )
…
Therefore, do not think that Radharani is an imaginary character just because she has not been mentioned in many scriptures. There are many books like “Govinda Lilamruta” that mentions about Radha’s lilas with Krishna. But, it is not advisable for the devotees to read such books because these are all very personal lilas of Krishna with His own pleasure potency Radharani.
Why is Sri Radha’s name not mentioned in the Bhagavatam?
Question: Why is Sri Radha’s name not mentioned in the Srimad Bhagavatam, and is worship of Sri Radha authorized in the scriptures? Also when did the Rasa Lila occur with the gopis?
Sri Radha’s name is not mentioned directly in Srimad Bhagavatam because Sri Shuka Muni, being the topmost rasika bhakta, would enter nirvikalpa samadhi by just once hearing the divine name of Sri Radha. Such a state of unconscious bliss would last for many days. Parikshit Maharaj had just seven days before his death, thus Shuka Muni avoided directly uttering the name of Radha, and instead hinted about Her by the word “aradhana”.
In other Puranas the descriptions of Sri Radha are given directy, especially in Sri Brahma-vaivarta Purana. The circumstances involving the recitation of these Puranas did not limit Shuka Muni to seven days, and thus the Rishis of Naimisharanya were able to accomodate Sri Shuka Muni’s entering nirvikalpa samadhi.
…
As far as the rasa-lila, it occurred when Lord Krishna was eight years of age, but to the gopis the Lord appears as a youth of sixteen years old. The Lord manifests His form according to the desire of the devotee. We find in Srimad Bhagavatam a description of the rasa dance. There it is mentioned that it lasted for the period of one kalpa, which in our calculations would be millions of years. The activities of the omnipotent Lord are inconceivable and beyond mundane logic. For the Lord it is not difficult to manipulate time and space, for they are His energies. Lord Krishna also expanded into numerous forms during the rasa lila, as well as in Dwaraka. Such topics cannot be understood by one who tries to judge Krishna in terms of material history.
…
All of the great bhakti schools in India accept the transcendental existence of Radha and Krishna. Some schools may not give special significance to these forms of the Lord, but they certainly accept such worship as authorized. Vishnuswami, Ramanuja, Vallabhacharya, and Chaitanya all accept the transcendental position of Sri Radha. Though some think the worship of Radha is of recent origins, this is not the case. It is true that in recent times the importance of Radha worship has been especially stressed by Sri Chaitanya, but it is interesting to note that the “radha kalyana” festival is most common in South India, where there is little influence of Sri Chaitanya Mahaprabhu’s teachings. The madhurya-rasa (conjugal relationship with the Lord) is nothing new or sectarian. Great devotees such as Sri Andal have sung extensively about this madhurya-rasa.
Arjun and Shri Krishn
Shri Krishn’s dialogue with Arjun
Pranav Khullar, Intense Dialogue Between Krishna And Arjuna, August 11, 2017: The Times of India
Krishna's exhortation to Arjuna in his moment of moral dilemma on the battlefield at Kurukshetra is perhaps the turning point in Vyasa's Mahabharata. What did Krishna's call mean was it merely a call to arms to fight a righteous war, as seen contextually, or was it a call to action and clarity, when viewed metaphorically? Either way , the situation triggers an intense dialogue between Krishna and Arjuna, on the nature of reality and mind, and the meaning of karma.
In the Kurukshetra of the mind, Arjuna becomes Everyman, the confused seeker-soul, caught between his sensitivities and the need to do the right action, at the right time. Krishna shows him a way out of the labyrinthine confusion of the mind, unfolding before him, higher dimensions of Self, which would clear Arjuna's mind.
Who is Krishna? Vyasa presents him as the personification of the Self, a theme which Ramanuja would later pick up in his exposition of the Bhagwad Gita that flows from his Vishishtadvaita analysis of Vedanta.According to this, the manifest universe and individual souls are as real as God, a `real' manifestation of Brahmn, though completely dependent on it, since it originates from Brahmn, as an effect. Arjuna's moment of crisis, his seeking, and his total surrender to Krishna, and the vision of Krishna's Vishwaroopa (cosmic) form, is viewed as the fullest proof of this perspective, in that the search for the Self must originate in contemplation of the Supreme Being, and culmi nate in the love for this personal god, where jnana, knowledge, is actually bhakti, adoration of God.
Arjuna, as an ideal seeker, moves from confusion and scepticism to attempting to understand the mystery of the nature of things, putting his faith completely in Krishna. Arjuna may have had self-doubt, but at no point does he doubt Krishna, even as Krishna unravels his real persona and the greater scheme of things to his friend. Arjuna is seen as being worthy of the glimpse into greater dimensions of knowledge but this knowledge, as Ramanuja states, is actually bhakti, love and adoration and vision of God.
Vishishtadvaita extends this argument to say that complete surrender is a prerequisite to all kinds of forms of seeking, for otherwise, karmic duty runs the risk of selfish motivations, and the path of jnana could itself be trapped in intellectual abstractions. So Krishna in the Gita is God-Brahmn, revealing himself to a disciple capable of great enquiry , which tradition sees as an attribute of surrender to the Divine will. Arjuna's surrender is not an abject surrender of will to another, but the gradual recognition of the limitations of his mind even as Krishna unfolds higher, untapped dimensions, to which Arjuna was not privy to, till that point.His trust in Krishna is the result of a long friendship, prior to that moment.
Ramanuja sees this transcendental vision of Krishna as a sign of the grace of God for his bhakta, and both these concepts of surrender and grace lie at the heart of his Vishishtadvaita position. This sthitaprajna state of mind, which Krishna encourages Arjuna to attain, of equanimity , can be achieved only through recognition that God alone is at work, and each moral action is to be viewed from His perspective, just as Arjuna is given this knowledge by Krishna.
Birth
… and divinity
Radhanath Swami, August 19, 2022: The Times of India
Every year, countless devotees of Krishn eagerly await the blessed day of Janmashtami, the day when the Divine appeared on this earthly plane some five thousand years ago. Janmashtami is especially spectacular in the holy place of Vrindavan and the surrounding area, called Vraj-mandala, where Krishn enacted his charming and captivating childhood pastimes. While serving him through a myriad of devotional ways – such as hearing about his divine activities, chanting his holy names, serving his deity form, and offering him hundreds of food items – most devotees fast throughout the day in the mood of single-minded absorption in his loving service. The festivities of the day reach their climax at midnight with a grand celebration.
Krishn himself makes a categorical statement on the divinity of his birth while speaking to Arjun in the Bhagwad Gita verse 4:9: “One who knows the transcendental nature of my appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains my eternal abode, O Arjun. ”
Brahma, the engineer of the universe, too addresses Krishn as the cause of all causes. Krishn is thus unborn, and hence the events leading up to and including his ‘birth’ are all unique and divine, as recounted in the pages of numerous Vedic scriptures, primarily in the Srimad Bhagavatam. Therefore, spiritualists and scholars across the board have written voluminous commentaries on just this one episode.
Undoubtedly, the birth process in this world is both a labour of love and a harbinger of celebration for family members. However, the mother, relatives, and the medical staff involved in the process would all attest that childbirth is a highly traumatic event even in a normal delivery, let alone when there are associated complications.
Krishn’s birth, however, is far from ordinary. Therefore, we celebrate the day not as ‘birthday’ but ‘appearance day’. Not only his birth but all other activities are extraordinary. For instance, he killed the various demons sent to Vrindavan by his maternal uncle Kans, not with any weapons but just as a sport when he was a mere boy. He established a just rule in Mathura and went on to become the adviser for the righteous Pandavs as is recounted in the pages of the Mahabharat. Nested right in the womb of this longest epic, is the famous 700 verse poem, the Bhagwad Gita, spoken by Krishn to his devotee and friend, Arjun, on the battlefield of Kurukshetra. This was when Arjun was at the crossroads of crisis. Playing the humble role of a charioteer for his friend, Krishn spoke this concise science, not only relevant to Arjun but to all of us, on how to navigate the complex and ever-changing material world, with timeless principles of spirituality.
Arjun became the mouthpiece through which Krishn spoke to all of us, not only the first ever self-help manual of mind-control and personal growth but also of universal brotherhood and unconditional love which is beyond considerations of any temporary ‘ism’ – casteism, racism, genderism, or even ‘speciesism’.
Auspicious occasion of Janmashtami is the time when we express our gratitude to what Krishn has given us for our benefit. (The writer is the spiritual guru of ISKCON)
‘Butter thief’
The Times of India, Oct 09 2015
Damodara Pandita Dasa
Krishna, the pot-breaking butter thief
It's astonishing! A mischievous boy I breaks pots and steals butter and yogurt in Gokula. Today, even after 5,000 years, those memories are so vivid in the minds of people. Why is this craze for breaking pots so deeply embedded in the Indian psyche on Krishna's birthday?
An inquisitive child was in the temple. She asked her grandmother, “Why do people break coconuts in temples?“ Her grandma said, “Don't ask! We just follow what our ancestors did!“ The little girl was shocked and dejected. She grew up to be an agnostic.Ignorance must pay a heavy price! I, too, became obsessed with that same question, “Why do people break coconuts in temples?“ No answer! I was in Jakarta in 1992. An Indian gentleman gave me a book of Questions and Answers. I found the answer! “The hard outer shell of the coconut signifies the false ego. When the false ego is destroyed; only then can one relish a loving relationship with God, through devotional service, which is as tender and sweet as the kernel and coconut water.“
Every spiritual emotion is generally offset by an appropriate physical gesture. That external gesture is termed ritual. Just blind ritual, without any concept of its devotional significance, makes the heart run dry. This is very much the scene on Gokulashtami breaking pots for big money! Little Krishna's potbreaking has a deep signifi cance. The concept of `i' and `mine' is a characteristic symptom of the false ego. `I' have butter in `my' beautiful pot! The delicious butter is my devotion to God; but the decorative pot is covering my devotion just as the false ego covers the soul. Krishna is eager to taste the butter, but the pot is blocking Him. Therefore, He smashes that pot (false ego) because He is hungry for devotion (butter).
Why so much ado about the false ego? When the seed of ignorance sprouts within the heart, it ultimately grows into an enormous tree of illusion with the formidable mind as its trunk and the dissipated intel ligence as its many branches.
The countless leaves are incessant desires that haunt us, day and night, and the fragrant colourful flowers are the endless varieties of sense objects that mesmerise the five senses. The fruits of this tree are irresistible.Anyone who tries to pluck one of those juicy fruits is pricked by the thorns of lust, anger, envy, greed, delusion and madness. Despite the pain, if someone manages to taste that treacherous fruit, he is engulfed in a nightmare wherein he finds himself drowning in an ocean of suffering, helplessly tossed about by the endless waves of birth, disease, old age and death.
The monstrous roots are the false ego. They are spread in all directions and are so deeply entrenched within every nook and corner of the heart that it requires superhuman powers to uproot this tree of illusion. It is this false ego which binds the Atman or soul to the illusion of `i' and `mine'. In this deluded state, the eternal soul mistakenly identifies itself with the decorative pot forgetting all about the delicious butter.
However, naughty Krishna comes along and destroys the soul's delusion, by breaking the pot (false ego), so that the soul can refocus its attention on the soft, pure butter, that is, unalloyed devotion to God.
Crises and Sri Krishn
Maruti Nandan Tiwari, June 15, 2021: The Times of India
When faced with a challenge like the pandemic, let’s invoke Krishn, the champion of crisis management.
The dynamism of Krishn as depicted in Mahabharat, Srimad Bhagavatam and Bhagwad Gita present him as ‘Liladhar’, a diplomatic persona, champion of crisis management, philosophical yog guru, and the expounder of the Gita. Krishn would actively move in society, solving people’s big and small problems.
The personality of Krishn was twofold: worldly, and non-worldly – spiritual – as Vishwaguru Yogeshwar. The Gita presents Krishn as Yogeshwar, embodiment of supreme knowledge, and as an omnipresent and omnipotent cosmic deity in the form of Vishwaroop.
Some of the worldly crises he helped mitigate include water pollution of River Yamuna by killing Kaliya Nag; lifting the Govardhan hill on his finger to provide shelter to the people and livestock of Gokul under it and save them from the torrential rain caused by Indra; and freeing Mathura from the tyranny of Kans. His ‘bal-lilas’, including the killing of demons like Putana, Dhenuk, Arishtasur and Trinawart, who were sent by Kans to kill him, show that right from childhood, Krishn was out to manage crises to uphold dharma and justice.
In Mahabharat, the main moment of crisis arose when Arjun, upon seeing before him Bhishm, Dronacharya and many other close relations on the battlefield, decided not to fight them and sought Krishn’s help. At this point, Krishn came to his rescue and delivered a discourse to get Arjun ready for the war. The dialogue between ‘Nara’, Arjun, and ‘Narayan’, Krishn, became the Gita. Krishn preached that everything is predestined and we all should follow the path of our own karma, fixed action; Gita, 2:38, 47. Our lives are like a yajna and our karmas, actions, are the ‘ahuti’, offering. The Gita is actually Krishn’s dialogue with all of us. And the pandemic is the time to invoke him and pray to him to show us the ways and means to overcome the crisis with perfect peace of mind like the way Arjun did.
Another significant incident in Mahabharat was the ‘vastraharan’, disrobing, of Draupadi by Dushasan in the Kaurav sabha. Draupadi desperately tried to save herself from the humiliation and sought help from her husbands and the elders in the sabha but none came to her rescue. Krishn himself says, as long as one makes an effort on his own, out of his ego, thinking ‘I can do it’, or seeks help from others, he will remain a drishta, an observer. But when he is invoked with a pure heart, Krishn would appear. This is what happened with Draupadi. Krishn came to her rescue the moment she prayed to him.
Krishn helps only when we immerse our ahamkar, ego, that ‘I can manage, I will do it’ and come to the point of ‘Sharanagat bhav’, absolute self-submission. In the Gita, chapter 18, Krishn himself says: ‘Forget all the dharma and come to my ‘sharan’, I will take care of you and your problems and make you fearless and grant moksha.’ Need we say more!
’Dark skin’
What it Symbolises
Swami Chinmayananda, August 24, 2019: The Times of India
The word ‘Krishna’ in Sanskrit, means ‘dark’, indicating Supreme Consciousness. Pure consciousness is said to be ‘dark’, not as opposed to ‘light’, but in the sense that it is unseen by or unknown to one as long as one remains rooted in earthly experiences; that is, experiences limited to the realms of perceptions, emotions and thoughts gained through the physical body and intellect.
Consciousness is pure Self, the sentient life principle which enlivens one’s material equipments to function in their respective realms. Consciousness is the very subject of all experiences and therefore, cannot be objectively experienced.
The incarnation of Krishna represents the descent of the infinite Brahmn, Supreme Consciousness, to the material world. The ever-smiling, lotus-eyed Krishna, with a garland of flowers around his neck, is described as being blue in colour and wearing yellow clothes.
Blue is the colour of the infinite. Whatever is immeasurable can appear to the mortal eyes only as blue. Vast expanses in nature, such as the sky at midday or the ocean at its depths, appear blue to human perception. Yellow represents the earth. Anything buried in the earth gathers a yellowish hue; in fire, earth (mud, silica) emits a yellow hue. Hence the blue form of Krishna clothed in yellow appropriately suggests pure, infinite Consciousness coming down to earth to play in his finite form.
This infinite Lord dwells in the core of our personality as the very Self in us, for whatever exists in the macrocosm also takes place within the human heart, the microcosm. The infinite, all-pervading Truth, donning the finite form of a human being, gives the impression that the Truth is fettered and limited. This idea of the illimitable Truth seeming to be limited is well-brought out by the fact that Krishna is said to have been born in prison.
His tyrant uncle, Kansa, imprisoned Krishna’s father, usurped the throne of Mathura, and reigned along with his own cruel minister, Chanura. As long as these two men were in charge of Mathura, there was confusion and chaos everywhere. Krishna destroyed the tyrants and restored peace and order in the land.
Similarly, our bosom is usurped by two evil forces, namely, ego and egocentric desires, which cause agitations, worries and anxieties within. When these two forces are overcome, by one’s higher nature, the original glory and splendour of the pure Self is revealed.
Though the divine child Krishna was born in prison, neither iron bars nor prison guards could confine him. Vasudeva, his father, safely carried him out of prison in spite of the severe restrictions imposed upon him. Krishna, as the Consciousness, the Atman, resides in the core of one’s personality. It remains confined, as it were, within the five layers of matter constituting the human personality – food, vital air, mental, intellectual and bliss sheaths. However, Atman, being subtler than the matter vestures, is not bound or limited by them.
Krishna plays the flute, producing enchanting music. The flute, by itself, cannot create music. It is an inert, insentient piece of matter. But when Krishna plays it, divine music emanates from it and enchants everyone. Similarly, the human body is itself inert and insentient. It contains the sense organs and mind-intellect equipment – the holes in the flute – through which consciousness expresses itself. (The writer is the founder of Chinmaya Mission)
Family
Wives
Traditional Indian miniature painting
According to folklore, ‘ Bhagwaan Sri Krishna had 16,108 wives’ (Ram Sharnam)
However, Aakash Agarwal points out in Names of wives of Lord Sri Krishna & little stories | Speaking Tree
Lord Shri Krishna chiefly had 8 wives according to scriptures, Different scriptures differ on the names of wives, praticularly on the names of Bhadra, Madri, Rohini and Kalindi.
Eight wives of Lord Krishna as listed by Bhagavata purana are:
Rukmini
Satyabhama
Jambavati-
Kalindi
Mitravinda
Nagnajiti
Bhad- ra
Lakshmana
Nine wives listed by Vishnu Purana are:
Rukmini
Satyabhama
Jambavati-
Kalindi
Mitravinda
Nagnajiti
Madri
Lakshmana
Rohini
Eight wives of Lord Krishna listed in Mahabharata are:
Rukmini
Satyabhama
Jambavati-
Mitravinda
Nagnajiti
Bhadra
Laksh- mana
Rohini
Harivamsha Purana lists these 7 as Krishna’s consorts
Rukmini
Satyabhama
Jambavati
Mitravinda
Nagnajiti
Madri
Lakshmana
Rukmini: Rukmini is considered as the incarnation of goddess Lakshmi who wanted to be with her husband Vishnu on earth.
Rukmini was the daughter of Bhishmaka, the King of Vidarbha (even today the province is known by that name), Rukmini loved to hear from her maidens about Krishna's virtues, his charm, his prowess. she secretly had love developed in her heart for sri krishna.
Her brother Rukmi was an ally of Jarasandha, he did not want to oppose Jarasandha (who was an enemy of Krishna) , Rukmi wanted her to marry his friend Shishupala who was also an ally of Jarasandha
Rukmi arranged for Rukmini's wedding by convincing his father, who actually wanted Rukmini to marry krishna but was convinced by Rukmi to marry her with Shishupala. when Rukmini heard of this she wrote a letter to Krishna of her love for him and her brother's plans and sent it to Krishna through a brahmana. She suggested that he may kidnap her on her way to temple or back. Krishna after reading this letter, at once left for Vidarbha along with his brother Balarama.
Meanwhile Bhishmaka heard about Krishna's arrival and happily prepared a mansion for Krishna to take rest on his way. Jarasandha doubted that krishna might interrupt the wedding of Rukmini with Shishupala and thus sent his army and allies to Vidarbha.
Rukmini went to the temple but could not see Krishna anywhere, she prayed to goddess Parvati that Krishna take her away. When she stepped out of the temple she saw krishna waiting for her. He took her away in his chariot and started driving away. When other kings noticed it they started chasing Krishna.
Balarama stopped them all except Rukmi who was already too close to Krishna. He engaged most of them in the fight. Rukmi chased Krishna and started fighting with him, Krishna defeated Rukmi in the fight and when he was about to kill Rukmi, Rukmi interceded and begged for her brother's life. Thus sparing his life Krishna drove away to his capital Dwaraka
Satyabhama: She is considered to be the incarnation of Mother earth.
Satyabhama's father Satrajit owned a divine jewel called syamantaka. Krishna told Satrajit to send the jewel to Ugrasena so that it could be guarded safely. Satrajit's brother prasena took the jewel and went for hunting, he was attacked and killed by a lion, meanwhile Jambava (who lived from the time of Sri Rama) took the jewel and gave it to his daughter to play with.
When Satrajit heard of his brother's death and missing syamantaka he accused krishna of it. Krishna went in search of syamantaka so that he could clear the accusation, he found the jewel with Jambava. they fought for 28 days for the jewel, Jambava finally surrendered and recognized Krishna to be the incarnation of Rama. and prayed him to marry his daughter. Thus Krishna married Jambavati.
Krishna returned the jewel to Satrajit, when satrajit came to know of the happenings he asked Krishna's forgiveness and gave his daughter Satyabhama's hand in marriage to Krishna
Jambavati: Daughter of Jambava
She was the daughter of Jamabant Ji- the great mighty Bhakta of Lord Sri Ram in Treta Yug. Once, he had wished to Sri Ram that his desire for fighting was not fulfilled. Bhagwaan smiled and assured Jambant that he would himself fulfill his desire in his next incarnation, when he would be Sri Krishna, Vasudev. So, after great fight, Jambant Ji offered her daughter Jambanti to his Isht Sri Ram/ Krishna. (Ram Sharnam)
Kalindi: She is considered the daughter of Surya (sun god), she is considered as the deity of river Yamuna.
Once Krishna and Arjuna were hunting and resting along the coast of Yamuna. They see a young girl walking on the banks, Krishna asked Arjuna to enquire who she was, when Arjuna asks her who she was she says she is the daughter of Sun god and was in penance and is desiring to marry Lord Vishnu.
Thus Krishna marries her
Nagnajiti: She was the daughter of Nagnajita of Kosala, the king Nagnajit had taken a vow of giving his daughter's hand in marriage to whoever tames his 7 bulls and puts noose on them successfully. Many had tried but failed.
When Krishna heard about this he went to Kosala, he was greeted by the king and worshipped by him, When krishna expressed his intent to marry his daughter. He mentioned the task that Krishna has to complete before having her hand in marriage. Krishna assumes 7 forms and tames all of them at once, thus takes her hand in marriage.
Mitravinda: She was a cousin of Sri Krishna, her brothers wanted her to marry Duryodhana and arranged for a Swayamvara, but they had not invited Krishna and Balarama, Balarama knowing of
Mitravinda's affection for krishna advised Krishna to abduct her. Krishna being not sure of Mitravinda's wishes took his sister Subhadra with him, who talked with Mitravinda and conformed her love for Krishna. Thus knowing of her affection for him, Krishna abducted her and married her.
Lakshmana: Lakshmana's father the King of Madra had arranged for a swayamvara, where the archer had to shoot the target to win the hand of bride in marriage, Among all the princes gathered, Duryodhana and Jarasandha miss the target while Krishna hits the target. Arjuna misses the target intentionally.
Rohini: She is sometimes considered as Jambavati, other scriptures mention her as one among 16100 + wives and as chief among them
Bhadra - She chose sri Krishna in her Swambar ceremony. Bhadra is also considered the relative of Sri Krishna. (Ram Sharnam)
Children
Sons
According to folklore ‘Krishna married 16,108 wives as requested by them! Out of 16.108 wives of Krishna, every wife had 10 children! Thus, Krishna had totally 1,61,080 Children.’ (Braj Bhoomi Mathura)
Samba: Lord Krishna’s Most Notorious Son
It is really hard to believe that Shri Krishn’s sons were not as popular as he. One of his sons named Samba has a very small role in the battle of Mahabharata. Most people thought that he was like Lord Krishna, but Lord Krishna felt that he was more like Lord Shiva in many aspects.
Pradyumna: killed the demon Sambara
It is said that Pradyumn was the power behind the death of Sambara. He cut off the head of Sambara with his sword. This is how he gathered some fame and recognition.
The 80 sons of Shri Krishn accepted by the scriptures and serious scholars.
Rukmini: Charu, Charu Deshna, Charudeha, Charuchandra, Bhadracharu, Vicharu, Sudeshna, Sucharu/ Seecharu, Charugupta, Pradyumna.
Satyabhama: Bhanu, Swabhanu, Subhanu, Bhanumaan, Prabhanu, Atibhanu, Pratibhanu, Shribhanu, Bruhadbhanu, Chandrabhanu.
Kalindi: Kavi, Subahu, Shanti, Purnamas, Vrush, Somak, Veer, Bhadra, Shrut, Darsh.
Lakshmana: Prabal, Bal, Oja, Sah, Aparajit, Prabodh, Simha, Gatravaan, Mahashakti, Urdhvag.
Bhadra: Satyak, Shoor, Arijit, Vaam, Jay, Aayu, Sangramjit, Praharan, Bruhatsen, Subhadra.
Nagnajiti: Kunti, Vegavaan, Aam, Veer, Vasu, Ashwasen, Vrush, Shanku, Chandra, Chitragu.
Jambavati: Vijay, Krutu, Samba, Sumitra, Dravin, Shatajit, Purujit, Vasuman, Shasrajit, Chitraketu.
Mitravinda: Harsh, Kshudhi, Anand, Vruk, Mahash, Paavan, Anil, Varddhan, Vanhi, Grudhra.
From (ISKCON Dwarka) and (Braj Bhoomi Mathura).
Daughter(s)
Shri Krishn is supposed to have had at least one daughter from his 8 chief wives. (Preeti A.) However, two names are prominent:
Rukmini's daughter Charumati who was married to Kritaverma's son Bali
Satyabhama's daughter Bhanumati. Some versions state that she was Satyabhama's granddaughter - which is unlikely as she married Sahadev, the youngest Pandav.
Kaliya subdued by Shri Krishn
Krishna subdues Kaliya | JULY 26, 2017 | The Hindu
The Brindavan into which Krishna and Balarama enter to graze the calves and cows reverberates with an indescribable Krishna Bhava, synonymous with His Saulabhya, said Nochur Shri Venkataraman in a discourse. This is unique to Krishna avatar. What a chance for common people, for those unlearned in the sastras, to be in close communion with the Supreme Truth who has come as Nandagopa’s son to live in their midst?
Against this background, Krishna enacts the confrontation with the serpent Kaliya who has been residing in the waters of the Yamuna, spreading deadly poison in the waters and polluting the atmosphere in the vicinity. Krishna decides to protect the people from this serpent and enters the river. Kaliya is surprised at this daring intrusion. Krishna allows the serpent to bind Him, but soon overpowers him. As the people wait anxiously, the Lord mounts on the head of the serpent that spreads as a hundred hoods.
He who is the repertoire of all arts and from whom all arts flow and in whom all arts abide, performs a dance, an exceptional treat that even the entire celestial world watches spell bound. The subdued Kaliya, released from his unconscious state, revives slowly and with repentant feelings addresses the Lord thus: “The serpents are evil natured by birth and it is difficult to get over one’s inherent nature. People act in evil ways compelled by their inborn nature. The Lord’s insurmountable Maya out of which this universe with its infinite variety is created is the cause of the gunas, Satva, rajas and tamas in people. None can their shed evil tendencies without His help.”
Kaliya is grateful to the Lord for ridding him of his ego. The waters of the Yamuna are free of the poison and blessed by the Lord to confer purity and sanctity on people henceforth.
Raas Leela
'The night to remain conscious'
The Times of India, Oct 26 2015
Seema Burman
Raasa Leela: The night to remain conscious
Why didn't Yashoda, mother of Krishna, attend raasa, a friend asked me on a Sharad Poornima night in Vrindavan. Why do boys perform the role of gopis, she whispered a second time. Why did the raasa take place at night, she nudged me yet again. Why didn't Radha meet Krishna alone for raasa, she enquired and just then the next orator came on stage to explain raasa leela.
This is the trickiest incident from Krishna's life, he explained. God is love, bliss, ananda but people interpret these in terms of male-female physical contact so they find the intimacy of Radha and Krishna confusing. Gopis who loved Krishna with meditativeness, servitude and motherly bhava did not hear the flute. Only gopis who adored Krishna with madhurya bhava or sakhi bhava friendly surrender came to the raasa. Madhurya bhava is the highest culmination of devotion. The intense fire of devotion united their hearts with Krishna. Even Krishna's male friends, the gopas, did not hear the flute, proving that raasa is about surrendering the ego of body . Krishna is purusha and individuals are all feminine.
Traditionally , only boys play the role of gopis because raasa can be misinterpreted by young, innocent minds. They can be misguided into thinking that this can be misguided into thinking t is all about loving and dancing.
Raasa takes place at night because union with Paramatma is beyond time and space. Normally , at night, one's vision is blurred and time and space get hidden. To achieve spiritual union with God one must strive beyond time and space restrictions.
Krishna had to fulfil many vows made to various devotees in different avatars regarding un in different avatars regarding uniting with Him. This night Krishna decided to attract all the souls at one place and time. So a perfect night was created for lovers on Sharad Poornima. Lakhs of gopis harbouring desires of uniting with Krishna sneaked out of their homes in the dead of night. Krishna's name means one who attracts. He alone can attract and grant pleasure to all beings while only Radha is capable of giving pleasure to Krishna. So, Radha, the soul of Krishna, the pleasure power of Krishna stood before the Supreme Brahmn on this blessed night.
Both Radha and Krishna are extremely attractive, be autiful, dazzling and deeply in love. They worship each other.
When two souls are united difference of duality vanishes.
The power to love that exists in the world comes from Radha who operates between God and the world. The purest of devotees are able to see their union as divine height in ecstasy.
The magical night is recreated.Under the full moon gopis form a circle.The dark Krishna in a glittering white dress, with intricate zari work and strings of pearls comes on stage. Gopis surround him. The celestial sound of his flute steals hearts and individual consciousness. Suddenly several Krishnas come in dancing. The sight of so many Krishnas with identical white costumes and flutes, rhythmic spin and liveliness is astonishing. We can't get enough of Krishna. He is with Radha in the centre and also with each gopi showing that he is our centre point as Paramatma and is also in each of us as Antaryami. Viewers cry in delight and all become speechless.
A Gita shloka says, “That night when the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.“ This is a night to remain aware, to remain conscious despite attractions and distractions.
The God Of Love
Sanjay Teotia, Why Krishna Is Called God Of Love, October 20, 2017: The Times of India
Krishna's love encompasses the entire gamut of this beautiful feeling love for his foster mother Yashoda, for his brother Balaram, love for gopis and for Radha. Most commonly , love refers to an emotion, a strong attraction and personal attachment. Love in its many forms acts as major facilitator of interpersonal relationship; owing to its central psychological importance. Love is a common theme in the creative arts.
Krishna revealed pure forms of the many types of love to us hence he is called the God of Love. Krishna is in love with life, poetry , music of life and dance.He is adored in three different ways: vatsalya bhava, madhura bhava and sakhya bhava. Radha adored him in madhura bhava, Yashoda and Nanda worshipped him in vatsalya bhava and the cowherds with sincere, loving hearts adored him in sakhya bhava, as a friend. Love has tremendous power; in fact there is no greater power than love, it has the ability to heal the world. Love can heal old wounds and cleanse you of any negativity . Three things will last forever; these are, faith, hope and love and the greatest of these is love. While violence and hatred are indulged in by weak people, true love remains pure, fair, upright and without lust, greed and selfish motive.
Power of love can be understood by the person who is full of love. It's easy to feel the love rather than describe it in words. In the Bhagwad Gita, in the chapter on Bhakti Yoga, help is proffered and spirits are healed through love through the soul's love for that which is eternal and through the love of the eternal for each soul.
The path of devotion and love, Bhakti Yoga, is commonly associated with those who express themselves through music, poetry , dance and other fine arts and it is synonymous with a life of service, prayer and meditation, a life devoted to God.
The path of Bhakti Yoga unfolds spontaneously . For some, its appeal stems from an inherent attraction to God. For others, gratitude towards yoga matures into love and respect for a teacher, for a system of practice or for the natural universe.
Krishna says, `I am the same to all beings and my love is ever the same but those who worship me with devotion, they are in me and I am in them.' All spiritual persons and saints always give the message of love. Power of love can be understood only by loving someone, only then we can realise how powerful this emotion of love can be. According to Osho, the more loving you are, the less is the possibility of any relationship. The moment love becomes a relationship, it becomes a bondage because there are expectations and there are demands and there are frustrations and an efforts from both sides to dominate. It becomes a struggle for power. Question arises then, as to what is true love.The best example of true love is parent-child love. Love is internal, not external and it refers to a variety of that of a parent for her child that is unconditional.
Love enhances your inner strength.Love makes the person kindhearted, humble and helpful to others.Love is beautiful when it raises us to a higher level.
Smile
Mata Amritanandamayi on Shri Krishn’s smile
Mata Amritanandamayi, The Meaning Of Krishna’s Eternal Smile, August 30, 2018: The Times of India
Sri Krishna is believed to have lived some 5,000 years ago. He is invoked as one of the most charming and insightful avatars of Sri Vishnu. To worship Sri Krishna is to become Sri Krishna. His life ought to become the model for our lives. Krishna’s form is extremely beautiful, but this beauty is not limited to the physical form alone. It is all about the undying beauty of the heart.
Here and now
Moksha – liberation from sorrow – is not something attained after death, in some other world. It is something to be understood and experienced while living right here in this very world. Krishna taught this principle through the example of his life. Krishna’s life story teaches us the meaning of life in this world and how it should be lived. He was a mahaguru who celebrated with gusto, even life’s failures. Don’t make others cry, but live so that you make them smile – this was the lesson Krishna conveyed through his life. He is the charioteer who leads our chariot towards bliss.
Ordinarily, people like to derive pleasure from the suffering of others. However Sri Krishna’s inner bliss was the laughter that overflowed to the world from the fullness of his heart. That was why, even in defeat on the battlefield, the smile never left his face. He reminds us to laugh at our own follies and shortcomings.
A role model
Krishna is a role model for all of us, regardless of our chosen field of action. He lived as one, with both kings and commoners. Even though born a prince, he tended cattle, drove the chariot, washed the feet of others and even did menial work like clearing away the palm leaf plates after a feast. He was ready to go to the unrighteous as a messenger of peace.
He was a revolutionary who raised his voice against improper practices. He discouraged people from offering prayers to Indra for rain, telling them to worship Govardhana Hill instead. He explained to them that, in fact, it was these hills that were responsible for blocking the rainclouds. The first lessons in environmental conservation were imparted to us by Sri Krishna. Even now we must strive to protect Nature and help maintain harmony in the world around us. When Nature’s harmony is thrown off balance, the relationship between human beings also falls into disharmony.
Full of joy
Most of us become dispirited and lazy if not assigned the kind of work we like. We need to be able to perform all kinds of work with joy and contentment. We should all strive to emulate the enthusiasm and patience demonstrated by Krishna. Sometimes circumstances will be favourable, sometimes unfavourable. Regardless of the kind of circumstance, perform your duties with enthusiasm.
Always smiling
You may engage in any and all types of duties, but inwardly, remain a witness. This is the meaning of Krishna’s smile. It is this principle that is at the heart of Krishna’s message to the world.
Yog and Sri Krishn
The Times of India, Sep 03 2015
M N Kundu
Sri Krishna taught and embodied yoga
Sri Krishna was undoubtedly the best exponent of yoga, the art of cosmic union with the Absolute and work ng in daily life with that consciousness. In the Gita and the Bhagavatam, he explained the theory of yoga while in real ife he demonstrated the practice of the ame. He clarified that equanimity is yoga, the art of right action which enables one to remain steadfast amid worldly tribulations and tackle all disharmony, the oot cause of all evils and problems with divine anchorage. His yoga was not the preparatory Hatha Yoga for health and healing but the highest yoga for liberation and living. He placed transcendental yoga of Maharishi Patanjali into social ontext, linking it with selfless service to humanity, infinite expansion of Self with ultimate wisdom and entire abolition of delimiting ego with divine devotion.
Entire creation is an ideational compo ition of consciousness of Spirit which is manifested in and through Nature. While Nature is constantly active, creative and operative consciousness lying at the backdrop is always behind the screen.Mind, matter and prana owe their existence to consciousness. As a yogi, Krishna was always anchored in cosmic consciousness, yet perfect in enactment of his human role. This is the yoga of wisdom with which he was simultaneously more divine and more human in the stupendous drama of creation exhibiting what true yoga is. The simplest method of yoga is to develop nonattachment with discriminating wisdom and cultivate unconditional love for God.
In the life of Krishna we find the ideal golden mean for living.He did not follow any worldnegating life of renunciation but showed what mental renunciation is. Clinging to anything was absolutely foreign to his smiling nature.He perfectly played the role of a naughty child, a playful youth, a statesman par excellence, an intimate friend, a beloved husband and above all embodiment of wisdom. His prescription for life is to maintain non-attachment to anything and everything being calmly active. Thus he exemplified the practice of Karma Yoga.He himself remained thoroughly within worldly life, being entirely aloof from it despite apparent involvement. He never hesitated to leave his dear gopis, kingdom and even life, being ever fixed in witness-Self. In the Gita, Krishna advises us to do our duties knowing fully well that the result will be in the hands of the Almighty. Practice of detachment to worldly matters and maintenance of perfect equanimity under all circumstances with absolute surrender to the will of God are the best course.Thus he prescribed yoga, the art of right action as the way to unification with the eternal Self. Keynote of Krishna Consciousness is divine love for the Omnipresent Absolute in everybody. Krishna is the embodiment of love love for mother Yashoda, cowherd friends, classmate Sudama, devotional gopis, Pandavas, specially Arjuna and even his killer-hunter Jara who shot his deadly arrow by mistake.With Christ-like love, he consoled his killer saying that it was all predestined and the killer acted as an actor in the drama of divine love. These are all manifestations of same divine love which enables us to see Krishna in everybody and see everybody in him and serve them all.
Assertion of non-doership despite doing everything, never expecting fruits of action and accepting all that follows despite taking the best action and surrendering everything to the will of the Almighty enables us to acquire our divine inheritance and enjoy peace, bliss and everlasting joy . The life of Krishna embodied his presentation of the aforesaid concept of yoga.
See also
Shri Krishn by W.G. Archer (Introduction)
Shri Krishn in Indian painting (by Archer)
Shri Krishn in poetry (by Archer)
Shri Krishn in The Mahabharata (by Archer)
