Historicity and Personality of Sri Krishna

Dr. R. C. GUPTA
Principal, Ravindra College, Bhopal

From the ancient times India has held strongly a belief in the reality of the Avataar, the descent into form, the revelation of the godhead in humanity. In the West, this belief has never really stamped Itself upon the mind, for it has been presented through exoteric Christianity as a purely theological dogma without any roots in the reason and general consciousness and attitude towards life. But in India it has grown up and persisted as a logical outcome of the Vedantic view of life and taken firm root in the consciousness of the race. All experience in human life, according to Vedantic philosophy, is nothing but a manifestation of God, because He is the only existence and nothing can be except as either a real figuring or else a figment of that one Reality. Therefore, every conscious being is in part or in some way a descent of the Infinite into the apparent finiteness of name and form. But it is a veiled manifestation and there is a gradation between the Supreme Being of the Divine and the consciousness shrouded partly or wholly by ignorance of self in finite. When the Divine Consciousness or Power assumes the human form and chooses the human mode of action out of its eternal self-knowledge, when the unknown knows itself and acts in the frame of mental being and the appearance of birth, that is the height of the conditioned manifestation; it is the full and conscious descent of the godhead, it is the Avataar–an incarnate God.

The fact about the existence of Sri Krishna both as the historical character and the Avataarwas well-established by the first century B. C. through various religious scriptures and legends. It is now firmly believed that the historical Krishna existed in the age of the Mahabharata. In Rigveda, the name of Krishna has occurred at different places. At one place, there is a reference of Rishi Krishna as the seer of Mantra (Vedic hymn).¹ At another place, he has been mentioned as Rishi of Sutras (Sage or composer of Vedic hymns).² In Atharvavedathere is a story about Krishna as the destroyer of Krishnakeshi demon. We also find the name in the Chandogya Upanishad (probably written in the eighth or ninth century B. C.), where all we can gather about him is that he was well-known in the spiritual tradition as a knower of the Brahman, so well-known indeed in his personality and the circumstances of his life that it was sufficient to refer to him by the name of his mother as Krishna–the son of Devaki–­whom Rishi Angirasa delivered sermons. In the same Upanishad, we find a mentioning of King Dhritarashtra, son of Vichitravirya, and since tradition associated the two together so closely that both of them become leading personages in the action of the Mahabharata, we may fairly conclude that they were actually contempo­raries and that the epic is, to a great extent, dealing with historical characters and in the war of Kurukshetra with a historical occurrence imprinted firmly on the memory of the race.

Indeed, the Buddhism denies the existence of God as a Creator, and a Buddhist, who cannot but be expected to show scant courtesy to religious systems other than his own, places the worshippers of Vasudeva and Baladeva on the same level with those of fire, moon, sun and Brahma, and even elephants, crows, dogs, etc. However, it is to be admitted that the worship of Vasudeva was destined to become the predominant religion of a large part of India even to the supersession of that of fire, sun, moon and Brahma, and, of course, of the superstitious adoration of the lower animals.

Panini ³ has mentioned at one place Sri Krishna and Arjuna as religious leaders. ⁴ In his comment on Panini (IV. 3, 98), Patanjali distinctly states that the Vasudeva contained in the Sutra is the name of the “worshipful”. i. e., of one who is pre­eminently worshipful, i. e., God. Thus the worship of Vasudeva must be regarded as old as Panini. Magasthenes, the Macedonian ambassador at the court of Chandragupta Maurya, who is supposed to have reigned in the last quarter of the fourth century B. C., writes about the worship of Krishna in Mathura and Krishaapur. Mahaanaaraayana Upanishad tries to establish that Krishna had been regarded by that time as an incarnation of Vishnu. In the Mahaabhaashyaof Patanjali (the writing ofmiddle of the second century B. C.), there is a mentioning of Vasudeva as a god of Aryan race.

In an inscription found at Ghosundi in Rajputana,⁵ which unfortunately is in a mutilated condition, the construction of a wall round the hall of worship of Samkarshana and Vasudeva is mentioned. From the form of the characters in the inscription it appears to have been engraved at least two hundred years B. C.

In another inscription, discovered at Besnagar, ⁶ Heliodora represents himself to have erected a Garudadhvaja, or a column with image of Garuda, at the top in honour of Vasudeva, the god of gods. Heliodora who calls himself a Bhaagavata, was the son of Diya, was a native of Takshashila, and was spoken of as an ambassador of the Yavana. As such, he seemed to have come as an political mission from Antalikita to Bhagabhadra, who must have ruled over Eastern Malwa. In this inscription occurs the name of Antalikita, which in all likelihood is the same as Antialkidas of the Bactro-Greek coins. This name as well as the form of the characters show that it belongs to the earlier part of the second century before the Christian era. At that time Vasudeva was worshipped as the god of gods and his worshippers were called Bhaagavatas. The Bhaagavata religion prevailed in the north-eastern part of India and was adopted even by the Greeks.

In the inscription No. I in the large cave at Nanaghat, ⁷ the names of Samkarshana and Vasudeva, in a Dvandva compound, occur along with deities in the opening invocation. This inscription appears from the form of the characters to belong to the first century before the Christian era.

In the passage in the Mahaabhaashyain which Patanjali, to account for the appearance of the name Vasudeva in Panini (IV. 3. 98), says that this is not the name of a Kshatriya, but that of the Worshipful One. Here the question to be considered is whether Patanjali means this Vasudeva to be quite unconnected with the Vasudeva of the Vrishni race. From the occurrence of the names Vasudeva and Baladeva close to each other in the passage from Niddesa, and that of Samkarshana and Vasudeva as worshipful or divine persons in a Dvandva compound in the above inscriptions, it appears that the Vasudeva referred to by Patanjali as the Worshipful One must be the Vasudeva of the Vrishni race.

But to account for the appearance of the name in the Sutra though the required form can be made up in accordance with the next Sutra (Panini, IV. 3-99), Patanjali says that Panini considers Vasudeva a divine person, and not a Kshatriya. One must take it in this sense, since the Ghosundi inscription noticed above, in which Samkarshana and Vasudeva are associated as Worshipful persons, must be older than Patanjali himself. Besides, Patanjali begins the discussion of the Sutra by first taking Vasudeva as the name of a Kshatriya and then raising an objection against it. This objection is answered in one way, Vasudeva being  still regarded as Kshatriya, and it is only optionally that he gives another explanation that that name is not the name of a Kshatriya, but of a divine person. This optional explanation given in the last resort must, therefore, be understood in the sense given above. And from all the accounts of the Bhargavata school, contained in the whole, it is clear that the worshipful Vasudeva belonged to the Vrishni race. Similarly, it also becomes clear that Krishna and Arjuna were the objects of religious worship in the pre-Christian centuries; and there is some reason to suppose that they were so in connection with a religious and philosophical tradition from which the Gita may have gathered many of its elements and even the foundations of its synthesis of knowledge, devotion and works, and perhaps also that the human Krishna was the founder, restorer or at least one of the early teachers ofthe Bhagavata school. In the Mahabharata, Krishna is represented both as the Purshottama (the Avatar)and the historical character orfigure. In the Harivamshaalso, there is an account of the life of Krishna, very evidently full of legends, which perhaps formed the basis of the Puranic accounts.

In Puranic literature, Vasudeva or Krishna has been depicted in various ways. In Vayupurana, there is a story of Samantakamani (gem), alleged to be stolen by Krishna. The gem was later on recovered and restored to its owner, Satrajit, by Krishna, and he thus got deliverance from the false charge levelled against him by Satrajit treacherously (Part II, Chap. 34). In this Purana, there is also a mentioning ofthe story about Krishna and his sixteen thousand queens (II-42). In Kurmapurana, there is a discussion about Yadava lineage and a narration of the story of the lions of Krishna. Garudapuranagives a vivid description of the amorous and playful activities ofKrishna (Chap. 144). In Vishnupurana, he appears in relation to King Shishupala ofChedi (V. P., IV-15). In this Purana, the character and personality ofKrishna has been specially dealt with (Chap. V). Similarly, in Brahmapurana, Padma­purana, Skandapurana and Brahmavaivartapuranathere are stories about Krishna, dealing with his unique character and personality and describing his manifold activities and performances as a deliverer and protector of a large number of women captives who were under the clutches of sensuous and wicked rulers, as an enchanter and a playmate of Radha and the Gopis (milkmaids) of Mathura and Brindavana, as a destroyer of villainous kings and demons.

If we look at the Puranas relating to the life and activities of Sri Krishna, it becomes clear that these writings belong to different periods after the beginning of the Christian era. It also becomes evident from these writings that their authors have coined different types of stories about Krishna in their own ways according to their personal faiths and cults, and that many of these stories, particularly love stories and the stories about his stealing away the garments of cowherd maids, his dancing and flirting with Radha and the Gopis, as also the stories exhibiting miraculous and superhuman powers of Krishna, have hardly any relation with Vasudeva or Krishna as depicted in the Vedic literature and the Mahabharata. Even Bhagavatapurana, which is, supposed to be the best work on Krishna-Bhakti (devotion to Krishna), differs from these Puranas. There is no mentioning of Radha at the time of Raasa-play. Such stories do not seem to be reliable in the light of Krishna’s immaculate and forceful character and magnificent and sober personality. However, their pernicious effect is certainly marked. They seem to have tarnished the image of Krishna, particularly in the eyes of Occidental scholars, and there appears to be some reason if they (latter) doubt the credibility of a splendid character and personality as that of Krishna.

It is a truism that such stories do not stand the test of history. It is also probable that the later writers might have made some interpolations in the texts of Puranas or inserted some such stories in the Puranas according to their personal faiths and beliefs without testing their historical reliability and realizing the harm done to the personality of Krishna.

Whatever may be the accounts of the life and character of Krishna, given by the Puranas, and whatever may be a reaction (favourable or adverse) of the scholars–Occidental and Indian­–to them, it is but certain that the writers of Puranas had an intense Bhakti (love) towards Krishna and that their writings were the result of their utmost love and devotion to him. In fact, the true personality of Krishna is not going to be adversely affected, if he appears to some like a dream, dreamt by cowherds and milkmaids, a dream in which they all beheld the beauty of the beloved’s face, and listened to the wonderous music of his flute, sounding in the streets and forests of Gokula and Brindavana (places in Uttar Pradesh), pouring benedictions alike on men and women and children, on the birds that peeped from the tree-tops, on the cows that looked at him with meek and gentle eyes, on flowers and trees, on streams and the dark waves of the Yamuna river. This facet of his life may be important for his devotees, and there is nothing unfair in it. Further, the Puranas form an essential part of the ancient literature on Krishna from which the accounts of his life and personality may be drawn. And the historicity of Krishna may be well-established on the basis of Vedic literature and various legends and stories regarding his early life, contained in the Puranas, Upanishads and religious scriptures. But what matters to us here is his eternal incarnation of the Divine, his unsurpassable role as the greatest teacher and politician and his great “Message of Action”, and not merely the historicity of hid human form.

Sri Krishna’s Personality and Role

Among the saviours of mankind, there is an exemplary trait which is common to all. Their life embodies the message which they bring to mankind. Their precept is primarily through their personal life. What they practise in varying situations counts for everything. Their conduct is the core of their teaching. There is a belief that Sri Krishna’s case does not come under this rule. The sponsors of this view contend that humanity will do well to emulate Sri Rama and Sri Krishna in two different ways. Imitate the life of the former, but imbibe the instructions of the latter; dare not imitate the actions of Krishna. This, in short, is their contention. But this idea is born of an imperfect understanding. Some incarnations of God were obliged to wipe off thousands of wicked people from the face of the earth. But such extraordinary deeds were performed under extraordinary circumstances. Extraordinary actions are not uncommon even with ordinary people. Today we do witness pious individuals walking on fire unscathed. Occasionally an individual is found to bear the weight of an elephant on his body. But it is not necessary that every man should be endowed with such unusual powers. In these extraordinary human beings, endowed with exceptional powers, there may be many other rare qualities which we may emulate with profit. Now the question is what particular aspect of Krishna’s character defies imitation. Generally a puerile moralist holds that Krishna’s relationship with innumerable Gopis (milkmaids) stands on an exclusive footing, and that no mortal dare copy it. In other words, he maintains that actions of this kind may be sanctionable in a divine being like Sri Krishna, but not in ordinary mortals like us. But this position of a pseudo-moralist arises from an imperfect understanding. There is not in this episode any trace of taint which the moralist would have us behold. Sri Krishna, the enchanter of the Gopis, had just seen nine autumns when he had concluded his sports with the milkmaids of Brindavana. Is it ever possible for a boy of eight or nine to have any kind of conjugal relationship with thousands of women? And it must be noted that those milkmaids proved themselves faithful to the core to their husbands. Those Gopis were inviting the entire lot in the township to go and join them in their mirth with the divine lad. Carnality demands exclusiveness as its characteristic. The communion of the Gopis with Krishna is just the opposite of it.

And Sri Krishna is adored as Hrishikesa. The meaning of this appellation is that he is the Lord of the senses. We, ordinary mortals, are slaves of the senses, whereas the Divine Being had complete away over them. As long as one is body-bound and is prone to body-consciousness one cannot hope to taste supreme beatitude. This was the lesson that the boy Krishna had taught the Gopis. The goal of human life is to transcend body-conscious­ness. All though his earthly career, Sri Krishna was delivering this message, poised in divinity. His victorious encounters with the wicked demons were extraordinary. In the midst of these deeds of valour, he was ever established in his Supreme Self. More through living than by precept he was delivering the message ofpoise to the poiseless humanity.

In those days, wicked and sensuous rulers were styled as Asuras. It became imperative for Sri Krishna to do away with several of them. Every time he put an end to one of them, he had perforce to give protection to a large number of women captives who were under the clutches of that villain. The deliverer of the innocent was in duty bound to give protection to thousands of the forlorn among the fair sex. His harem was thus swelling in number. He became their husband in the sense that he weaned them from moral depravity. The humanitarian task that the present-day governments do in regard to the reclamation of abducted women gives us a glimpse into the humanitarian work that the Lord Hrishikesa had to do in those days. All living beings are, according to the religious concept of the Hindus, viewed as brides and the Lord as the only bridegroom capable of espousing and guiding them. Sri Krishna literally demonstrated this position during his earthly sojourn.

¹ Rigveda, VIII, 74.
² Ibid.,VIII, 85-87 and X, 42-44.
³ The English writers determine Panini’s period as the fourth century B. C., while the German and Indian researchers consider it sixth or seventh century B. C. Refer to Baburam Saxena, Saamaanya Bhaashaa Vigyan, p. 148.
⁴ “Vaasudevaarjunaabhyaam Vun” (IV. 3. 98). This Sutra means that those who are devoted to Vasudeva are known as ‘Vaasudevak’, and those who have faith in Arjuna are called ‘Arjunak’!
⁵ Luders, List of Braahmi Inscription, No. 6.
⁶ Ibid! No. 669
⁷ Ibid. No. 1112