The concept of Krishna-Avatara (incarnation)

From the ancient times, India has strongly hod a belief in the reality of the Avatara, the descent into form the revelation of the God-head in humanity. The fact about the existence of Shri Krishna both as the historical character and the Avatara was well established by the first century B.C., through various religious scriptures and legends. In the Rgveda, the name of Krsna has occured at different places. At one place, there is a reference of Rsi Krsna as the seer of mantra. At another place, he has been mentioned as rsi of sutras. Krishna Angirasa is mentioned as a renowned seer. In the Atharvaveda, there is a story about Krsna as the destroyer of Krishna Kesi demon. In the Rgveda the name of Sri. Krsna has occured in many places. Against this veneration for cows inspired by Krsna may be compared to Visnu's association with the cows in the Rgveda. Even though Pusun is the cowherd god in the Rgveda he is constantly, mentioned together with Visnu; and Visnu's heaven is also described as being tenated by cows. Some passages are given below: "We desire to attain to those bodes of Visnu, where the many horned and swifty moving cows abide. 234 234 tam vam vastunyusmasi ghamadhyai yatra gavo bhurisrnga ayasah atraha tadurugayasya vrsnah paramam padameva bhatibhuri | | Rgveda I.154.6

305 "Visnu possessed excellent wisdom which knows the proper day and accompanied by his friend opens the cow's stall (Vraja)"235 "Visnu is also mountain dwelling (giriksita) and mountain abiding".2 The similarity in association of Krishna and Visnu with the cows and mountains is remarkable. It is made all the more striking by the occurance of the word Vraja in both the contexts. Visnu is aften called "Gopah" Visnu is a protector, preserves the highest heaven - Visnu is unconquerable, preserver. About the meaning of Gopa 237 Macdonell says, "The words Gopa and Gopala occur in the Rgveda and later, but the former is usually mataphorical in the sense applying to any protector while the latter Gopala has the literal sense of cowherd. 235 236 237 tamasya raja varunastamasvina kratum sacanta marutasya vedhasah | dadhara daksamuttamama harvidam vrajam ca visnuh sakhivam apornute | | Ibid I. 156.4 pra visnave susametu manma giriksita urugayaya vrsne | yam idam dirgham prayatam sadhastha meko vimame tribhirita padebhih || Ibid I.154.3 visnurgopah paramam pati pathah priya dhamanyamrtadadhanah | agnista visva bhuvanani veda mahadadevanamsuratvamekam | | Idbi III. 55.10 trini padavicakrame visnurgopa adabhyah | ato dharmani dharayam | | Ibid I. 22.18

306 Krsna appears in the Chandogya Upanisad (iii 17.6) as the son of Devaki and pupil of the sage Ghora Angirasa, who taught him that such moral qualities generosity, kindness, truthfulness are true sacrifices and that true worship is the highest light, the Sun as true being. 239 In the Mahabharata Krsna represented as warrior, counsellor and religious teacher, famous hero of the Yadavas and the ally of the Pandavas. Krsna mentioned in the Upanisad and the Krishna who appears in the epic as a Yadava hero, are one and the same. It would therefore appear that the period when the spiritual activity, if not supremacy of the Kshatriyas was a marked feature of the ancient life of India. Various myths of Lord Krsna's incarnation have been described in different Puranas though very brief in some Puranas and long elucidation in others. As such, the Garuda Purana in its first section accounts some of the important myths of Lord Krsna's life. in eleven slokas only. The first two verses refer to Krisn'as birth and his killing the demoness Putana by sucking her breast. The third verse points to Krsna's uprooting Arjuna trees, and his killing Sakata demon, humiliting serpent Kaliya and throwing of Dhenuka demon. The fourth and fifth verses speak of Krsna's lifting up Govardhana moutnain, His killing demons like Arista, Kesin. Next 239 tadvaitaddhora angirasah krsnayadevaki putrayoktvovacapiparasa | eva sa babhuva so'ntavelayametatrayam pratipadyetaksitamasyajyutamasi pranasa sitamasiti tatrete dve rcau bhavatah | | Chandogya Upanisad III.17.6

307 two verses (6-7) imply Krishna's killing of Chanura, Mustika and Kamsa. Also here it is said that he had eight principle wives besides sixteen thousand other wives. The eighth verse speaks of the birth of his son Pradyumna who killed Sambara demon. Aniruddha the latter's son married Usa. The tenth verse says that Krishna killed Naraka, Bala, Sisupala and the monkey Dvivida; and He brought Parijata tree. The last verse speaks that Krsna had Sandipani as his preceptor, and made his preceptor reunited with his son. Also it tells that Krsna installed Ugrasena on the throne at Mathura and set about the task of protecting the gods and men. In like manner, the Agni Purana in the twelfth chapter running into fifty-five verses describes the story of Lord Krishna's incarnation. The verses 1-3 speak of the geneology of Lord Krsna. The verses 4 to 7 speak of Lord Krsna's birth from the womb of Devaki. It is suggested here that the six sons born of yogic sleep, cast by Visnu, were carried off by Hiranyakasipu's yogic power. They were again born to Devaki and killed by Krishna. The seventh child in the womb of Devaki was transferred to that of Rohini (Vasudeva's another wife), hence was known as Sankarsana or Balarama. This information is also referred to in the Bhagavata Purana (X, I-II), Visnu Purana (V 1-70). Upto the verse 26 Kamsa's efforts of killing Krsna were described but the verse 27 informs that he is killed by Krsna. The verses 29 to 31 inform that Krishna killed Naraka and

308 he brought 16000 daughters of the celestials whom then married besides Rukmini and other eight. Verses 32-34 point to Krsna's bringing Parijata in the house of Satyabhama, His education under the preceptor Sandipani and rescuing his son, conquering Panchajana demon as well as Kalayavana. The rest of the verses speak of the valourous deeds of Pradyumna and Anirudha, the son and the grandson of Lord Krsna. The Brahma Mahapurana is another text preserving few accounts of Lord Krsna. They are like, birth of Lord Krsna and Balarama. Yadavas transferring their residence from Mathura to Dvaraka due to the fear from Kalayavana. It also refers to the episode of Syamantaka jewel. These points are elaborated to a little extent from twelfth Adhyaya to fifteenth Adhyaya. Similary, the Padma Purana too provides the details of Lord Krsna's life account. The eight adhyayas (245 to 252) of the Uttarardha portion of the Uttarakhanda in the Padma Purana are devoted to the description of Lord Krishna's incarnation as under. Adhyaya 245 Gods being tormented by demons approach Visnu and ask for his protection. Lord Visnu manifestatin as Krsna in the prison itself, taking Lord Krsna to Vrndavana, Krsna's killing Putana and bestowing Arjuna twin trees, Rasa description, at the behest of Akrura Krsna's arrival to Mathura and his killing Kamsa.

309 Adhyaya 246: Thread ceremony of Balarama and Krishna their education under Sandipani, Krsna's fight against Jarasandha, his killing Kalayavana, blessing Muchukunda. Adhyaya 247 Jarasandha's defeat, Krsna's marriage, with of Rukmini. Adhyaya 248: description of Krishna's marriage with Rukmini. Adhyaya 249: Krsna's marriage with Satyabhama, description of Symantaka episode, Krishna's marriage with Jambavati, His killing demon Naraka, Krsna's bringing Kalparrksa. Adhyaya 250: The description of the battle between Bana and Lord Krishna Adhyaya 251 Krsna's killing Pundraka Adhyaya 252 : Krishna's killing Jarasandha, Krsna, leaving for Parandhama. The Visnu Purana is another available authentic source of Lord Krsna's incarnation. Of the six Amsas, the fifth Amsa in its 38 Adhyayas, the Visnu Purana is devoted for explaining various episodes during the period of Lord Krishna's incarnation. It seen as below: V.1 may be Marriage of Vasudeva and Devaki, Gods approaching Lord Visnu, asking for protection from the clutches of the demons, Lord Visnu's suggestion If His taking incarnation

310 V.2 Lord Visnu's entrance into the womb of Devaki, Gods praise Him V.3 Lord Visnu's manifestiation, and deceiving Krisna through His Yoga Maya V.4 Releasing Vasudeva and Devaki from the imprisonment V.5 V.6 V.7 V.8 Krsna's killing Putana Krsna's throwing of aokata demon, blessing the twin Arjuna trees, description of the people of Gokula, their leaving for Brindavana and description of rainy season Lord Krishna's silencing Kaliya Krsna's killing of Dhenuka demon V.9 His killing of Pralmaba demon V.10 Description of Autumn and of Govardhana mountain V.11 Indra's agitation, Lord Krsna's lifting Govadhana up V.12 Dailogue between Indra and Krsna, Indra's, eulogy of Lord Krishna V.13 Description of Rasakrida V.14 Krsna's killing the demon Vrasabha V.15 Kamsa sends Akrura to bring Krsna

311 V.16 Krishna's killng of Kesi demon V.17 Akrura's journey to Gokula V.18 V.19 V.20 V.21 Krsna's leaving for Mathura, description of Gopis' feelings of separation from their Lord Krsna Krsna's entrance to Mathura and His killing Vrjaka Krsna's blessing Kubja, His breaking the bow, His killing Kuvalyapida, Chanura and Kamsa Coronation of Ugrasena at Mathura, Lord Krsna's eduction V.22 Defeat of Jarasandha at the hands of Krsna V.23 Krsnas act of reducing Kalyavana to ashes, Muchukunda's praise of Lord Krsna V.24 Muchukunda's departure for penance, Balarama's journey to Brindavana Description of Balarama's wanderings at Vraja V.25 V.26 Lord Krsna's taking Rukmini away V.27 Description of carrying away Pradyumna and killing of Sambarasura V.28 Krsna's killing Rukmi

V.29 312 Krsna's killing Naraka demon Krsna's bringing Parijata from heaven V.30 V.31 Krsna's marriage with 16000 women V.32 Story of Usa V.33 Description of the battle between Krsna and Bana V.34 Krsna's killing of Paundrika V.35 Marriage of Samba V.36 Krsna's killing Dvivida V.37 Curse of the sages for the destruction of Yadus, Lord Krsna's leaving for his abode V.38 Funeral rites for Yadus, coronation of Pariksita, and Pandavas ascending to heaven So also, the Devibhagavata Purana, Narasimha Purana and Brahmavaivarta Purana record some episodes of the Lord Krsna's incarnation. Coming to the Bhagavata Purana, one can unhesitatingly state that it is the text of greater repository of the description of Lord Krsna's incarnation than any other texts. However, the whole of the tenth skandha which is quite bigger one, imbibes all minute details of Lord Krsna's supra-natural activities during His incarnate period. The following is the table of the tenth skandha which is a pointer to each and every episode.

1 2 313 The Lord reassures mother earth, Vasudeva marries Devaki and Krsna despatches the six sons the Lord enters the womb of Devaki 3 Advent of Lord Krsna 4 10 5 6 Slipping from the grip of Krsna, Yogamaya's ascend to the heavens and utters a prophecy Festivities connected with the Birth of Lord Krsna's at Gokula Deliverance of Putana 7 Deliverance of Demon Tranavarta 8 00 9 Naming ceremony of the Lord and his infantile sports Grace showered on Yasodha 10 The imprecation pronounced on Kubera's sons by Narada 11 and their conquest redemption Destruction of Vatsasura and Bakasura 12 Deliverance of Aghasura 13 Brahma is seized with and ultimately rid of infatuation. Brahma extols the Lord. 14 The demon Dhenuka slain

314 15 16 17 18 The Delivernance of Kaliya The Lord rescues the inhabitants of Vrja from a wild fire The Lord slays the demon Pralamba. The Lord swallows up a wild fire. The Description of rains and Autumn 19 The song inspire by the flute 20 21 22 23 The Lord steals away the garments of cowherd maids Redemption of the some wives of the Brahmanas engaged in a sacrifice The Lord stops sacrifice to Indra The Lord lifts up the mount Govardhana 24 Nanda's conversation with the cowherds about Sri. Krsna's glory 25 Indra extols Sri. Krsna 26 Sri. Krsna rescues his father from the realm of Varuna 27 Description of the Rasa play 28 The gopis quest for Sri. Krsna during the Rasa play 29 Gopis' song

30 31 32 33 34 35 315 The Lord conforts the gopis during the Rasa play A Description of the Rasa play The Lord make short work of Sankhacuda The Gopis songs in pairs of verses Kamsa sends Akrura to Vraja to bring Sri Krsna and Balarama The demon Vyoma slain 36 Akrura's arrival 37 Departure of Sri. Krsna and Balarama to Mathura 38 Akrura's Euology 39 Entry into Mathura 40 A Description of the Amphitheatre for wrestlers 41 The elephant Kuvalaya pida killed 42 Kamsa Slain 43 The Lord brings back his preceptor's son 44 45 The Lord relieves the agony of Nanda by despatching Uddhava to Vrja with message of endearment Dailogue between Uddhava and Gopis and ode to a black bee

46 316 The Lord pays a visit to Kubja and Akrura at their respective places 47 Akrura's visit to Hastinapur 48 The Lord encounces himself in a forstress built by him in 49 50 51 52 53 54 55 the western sea under the name Dwaraka Muchukunda's glorification of Sri Krsna Krsna's withdrawal to Dwaraka, Balarama's marriage. Rukmini sends a Brahmana with the message to Krsna Krsna carries away Rukmini Discomfiture of Sisupala allies and Rukumi and the Espousal of Rukmini by Krsna solemzed The story of Pradyumna's birth, Destruction of demon Sambara The story of the Syamantaka gam, Krsna weds Jambavati and Satyabhama Syamantaka stolen, Satadhanvi killed and Akrura recalled to Dwaraka 56 The Lord snatches away a Parijata tree 57 Dailogue between Krsna and Rukmini 59 Rukmi killed by Balarama during Aniruddh's wedding

59 60 60 61 62 317 Aniruddha made captive Aniruddha brought back to Dwaraka The story of king Nrga Baladeva triumphantly diverts the river Yamuna from its course 63 Paundraka and others killed 64 Dwivida killed 65 66 67 68 69 Triumph of Samkarsana in the form of dragging Hastinapura A glimpse into household life of Sri Krsna Krsna's daily routine; kings taken capitve by Jarasandha and their messenger to Krsna Krsna goes to Indraprastha Jarasandha killed 70 Krsna and other return to Indraprastha 71 Sisupala Vadha .72 Duryodhana's humiliation 73 Siva's encounter with Yadavas

74 75 76 318 Salva's Deliverance Deliverance of Dantavakra and Viduratha, Suta killed by Balarama during his pilgrimage An account of Balarama's pilgrimage 77 Krsna's reception of Sudama 78 79 80 81 82 83 84 The story of parched rice brought as a present by Sudama Meeting of Vrsnis with Gopas and Gopis Conversation between Krsna's consorts and Draupadi An account of the pilgrimage by Krsna The Lord brings back from the abode of death his six elder brothers Subhadra carried away by Arjuna, the Lord's grace on Sutadeva A song of praise uttered by the Vedas 85 Lord Rudra rescued 86 The Lord brings back the dead child of Brahmana 87 Krsna narrated the story of sports Some of the important episodes above are described below:

319 1. The Advent of Lord Krishna Oppressed with stupendous weight by millions of detachments of Daityas in the disguise of arrogant kings, mother earth sought Brahma, as her refuge. Appearing as disconsalate cow, its face wet with tears and piteously lowing, she sought the presence of Brahma and told him her distress. Realising her calamity, Brahma accompanied by Lord Siva proceeded to the shore of the ocean of milk along with the gods as well as with her. Having arrived there Lord Brahma praised Lord Visnu, in the terms of the purusa-sukta. Hearing in the course of a trance a voice uttered in the sky; that is Lord Visnu; He said "The affliction of Mother Earth had already been known by the supreme one. Therefore let yourselves be born among the Yadvas in part of manifestation till that Suzerain Lord walks on the Earth, reducing the burden of Earth through his own energy in the shape of time, and Lord Visnu himself will be manifested in the house of Vasudeva; with intent to do what pleases Sri.Hari, the Lord Ananta a part of manifestatioin of Lord Vasudeva Lord Visnu will be born in part of manifestation for the purpose of doing his work. 240 240 bhumirdaptanrpakhyajadaityanikasatayutaih | akranta bhumibharena bramhanam saranam yayau | | gaurbhutva srumukhi khinna krandanti karanam vibhoh | upasthitantike tasmai vyasanam samavocanam | | bramha tadupadarthaya saha devaistaya saha | jagama satrinayanastiram ksirapayo nidheh | | C.I.Goswami, Bhagavata Purana, Motilal Jalan, Gokarkhpaur 1971, X. 1.17-19, P-1043 giram samadhau gagane samiritam nisamya vedhastridasanuvaca ha | gam paurusim me srunutamarah punarvidhiyatamasu tathaiva ma ciram || Ibid X.1.21 P-1043

320 Of yore Surasena, the chief of the Yadavas ruled the principalities of Mathura and Surasena residing in the city of Mathura in which Lord Hari is ever present. His son was Vasudeva. Vasudeva married with Devaki. Once Vasudeva mounted the chariot with his wife, while departing, attacked by the Kamsa, son of Ugrasena in order to oblige his cousin Devaki. 241 At the time of their departure, Devaka, who was fond of his daughter, gave away to his daughter by a way of dowry four hundred elephants, thousand horses, hundred chariots etc. As the procession of the bride and bridegroom just going to start, conches. clarionets etc. sounded in a most auspicious manner. On the way, addressing Kamsa, an incorporeal voice said, "O! foolish one! the eighth child of this girl, will slay you". Told thus, that wicked one, seized his cousin by hair, sword in hand and proceeded to kill her. Vasudeva pleaded with that hard hearted and shameless fellow of detestable deeds, trying to appease him. Kamsa ceased from killing Devaki. Vasudeva too reached home full of delight with Devaki, when the time came, Devaki represented all the gods brought forth 241 yasyam tu karhicicchaurirvasudevah krtoddhahah | devakya suryaya sardham prayane rathamaruhat | | ugrasena sutah kamsah svasu priyacikirsaya | rasmin hayanam jagraha raukmaiscasataivrtah | | Ibid X.1 29-30, P-1044

321 eight sons and a daughter too (Subhadra by name) besides one every year. 242 Vasudeva handed over his all sons to Kamsa with great difficulty. And the last child he gave to Nanda and Yasodha his relative to protect the child. Then Vasudeva and Devaki came to the village of Gokula owned by Nanda, afraid of Kamsa. There exists in Devaki's womb, in the form of an embroy, Lord Hari's part manifestation known by the name Sesa. Lord takes it out, places it in the womb of Rohini. Then assumes the role of Devaki's son. Thus on that delightful day, kittle drums sounded in heaven. Kinnaras, Gandharvas sang, siddhas and charnas uttared praises and Vidyadhara women danced. Full of joy, sages and gods. showered flowers and clouds gently rumbled after the manner of the ocean. Lord Visnu manifested himself in his entirety through Devaki. Vasudeva beholds extro-ordinary boy with lotus like eyes endowed with four arms wielding uplifted weapons, conch, moce 242 sankhaturyamrdangasca nedurdundubhayah samam | prayanaprakame tavad varavadhvoh sumangalam || pathi pragrahinam kamsamamasyahasariravak | asyastvamastamo garbho hanta yam vahase'budha | | ityuktah sah khalah papo bhojanam kulapamsanah | bhaginim hantumarabdhah khangapanih kace'grahita | | Ibid X.1.33-35, P-1044 kirtimamntam prathamajam kamsayanakadundubhih | arpayamasa krcchena so'nrtativihvalah | | Ibid X. 1.57, P.1047

322 i and a discus, bearing on his bosom the mark of Srivatsa, possessing the charm of a cloud laiden with moisture. Vasudeva plunged in joy, and beheld Sri Hari as his own son. 244 After the birth-ceremony, Vasudeva returned to his palace. Kamsa heard the birth of the eighth child. He took the child from Devaki to kill. But he found that to be female. The child uttered that!" O foolish one, your destroyer has been born at another place, do not kill helpless children in vain!". Having warned him thus, the child disappeared. 245 2. Deliverance of Putana Calling the Brahmanas, well versed in art and fortune telling, having made them repeat benedictory verses, Nanda performed the Jatakarma ceremony. He gave away the Brahmanas two lakhs of newly calved cows seasum seeds studded with number of precious 244 245 samadbhutam bapakambujeksanamcaturbhujam sankhagadaryudayudham | srivatsalaksyam galasobhikaustubham pitambaram sandrapayodasaubhagam | | maharhavaidurya kiridakundalatvisa parisvaktasahasrakuntalam | uddhamakancyangadavankanadibhirvirocamanam vasudeva aiksata | | Ibid X.3.9.10 P.1054 kim maya hataya manda jatah khalu tavantakrta | yatra kva va purvasatrurmahimsih krpanan vrtha | | iti prabhasya tam devi maya bhagavati bhuvi | bahunamaniketesu bahunama babhuva ha | | Ibid X.4.13

323 stones. etc. 246 Then Nanda went to Mathura in order to pay his annual tribute to Kamsa. Kamsa came to know that his death was growing in Gokula. He was very frightened. He sent demoness Putana to kill Sri Krsna. Putana disguising herself as a woman entered the Gokula. She sow Sri. Krishna lying on a bed in the palace of Nanda. Recognising her to be an evil spirit, Krsna laid with his eyes closed. Taking Krsna on her lap, the cruel woman put her dreadful breast into the baby's mouth, besmeared with deadly poison. Squeezing with hands Lord sucked the poison along with her life. 3. Deliverance of the demon Tranavarta Again a demon named Tranavarta and servant of Kamsa, appeared in the form of a whirlwind, enveloping the entire Gokula in particularly of dust and blinding the eyes, and shaking the quarters, with his most terrible roar carried away the squatting baby. For an hour, Vraja remained enveloped in dust and darkness, Yashoda did not find her son on the spot where she had set him. The helpless mother lamented and dropped on the ground like a cow. Having heard the cry of Yasoda the wind had vehemence of nandasvatmaja utpanne jatahlado mahamanah | 246 ahuya vipran vedajnan snatah suciralamkrtah | | vacayitva svatyayanam jatakarmatmajasya vai | karayamasa vidhivata pitrdevarcanam tatha | | Ibid X.5.1.2 P.1065

324 its shower of dust abuted and with their mind sore afflicted at not perceiving there the Nanda; the women wept; the face flooded with tears. Carrying away Lord Krishna Tranavarta went up to the skies, but could not proceed him impetuously having ceased now that he was carrying a huge burden. Taking that boy to be a rock because of his being heavier than himself, he could not cast him away. Rendered metionless by the pressure at the throat the demon fell down and dead. 2 247 4. The Deliverance of Kaliya In the Kalindi there was a certain pool, inhabited by the serpant Kaliya, whose water was being constantly boiled by the fire of its poison, and into which birds flying over it, fall down. touched by the wind which blew over the ripples of that poisoned 247 daityo namna trnavartah kamsabhratyah pranoditah | cakravatasvarupena jaharasinamarbhakam || gokulam sarvamavrnhavana musnamscaksusirenubhih | irayan sumahaghorasabdena pradiso disah | | muhartama bhavada gostham rajastamasa''vrtam | suta yasoda napasyat tasmin nyastavati yatah | | napasyat kascanatmanam puram capi vimohitah | trnavartanisrstabhih sarkarabhirupadrutah | | Ibid.X.7.20.23 P.1076 galagrahananiscesto daityo nirgatalocanah | avyaktaravo nyapatat sahabalo vyasurvaje | | Ibid X.7.28 P.1077

325 water. Observing that strength of the snake laid in its poison, 24 possessed of tremendous force, and finding the river contaminated by the serpent, Sri.Krsna, the very purpose of whose descent on the earth was the subjugation of the wicked, climbed up Kadamba tree and having tightened the piece of the cloth tied around his waist and slapping his arms jumped from that height into the pool of poisioned water. With the volume of its water swelled by the poison of the snakes that were agitated by the vehemence of the plunge taken by Lord Krsna, the serpent's pool, whose terrible ripples had been coloured by the poison, over flowed in all directions. That was no miracle on the part of the Lord, possessed of infinite strength. The Lord who was sporting in the pool perceiving the violation of its abode at the latter's hands, and unable to broke it, the serpent approached the Lord. Biting Lord in a range in his vital parts, snake enclosed him in its coils. Sore distressed to see him caught in the coils of cobra with no movement visible, his friends, the cowherds who had dedicated to Sri Krsna their body wealth, wife, luxuries and whose judgement followed in successioin by grief and fear dropped down senseless.250 Meanwhile most terrible and grave portents of three kind foreboding imminent danger appered on the earth. Noticing them and coming to know of Krishna having gone to pasture the cows 250 atha vraje mahotpatastri vidha hyatidarunah | utperbhuvi divyatmanyasannabhayasamsinah || Ibid X.16.12 P.1126

326 unaccompanied by Balarama. Concluding from those ills Sri.Krsna to have met his death, the cowheards, who did not knew him and whose life was Sri.Krsna, were overwhlmed with sorrow and fear.2 Seriching for their beloved Sri.Krsna along with the track indicated by his footprints bearing the characteristic marks of the Lord, they headed towards the Yamuna. Spying from a distance Sri.Krsna caught in the coils of a cobra and devoid of motion in the middle of the pool, and the cowherds lying senseless on the pool, they felt afflicted and fell into a swoon. Yashoda had followed her child into the stream and shedding tears, equally pained as they were, they recounted the stories of Krishna and stood as though dead, with their eyes riverted on the countenance of Sri.Krsna. 251 Then finding the inhabitants of Gokula exclusively dependent on him and perceiving them along with their womenfolk and children sare distressed for his sake, Krsna escaped from the bondage of the serpent. Then serpent was feeling oppressed by the expanding of Sri.Krsna and left him; and heheld up its hood in a range, stood hissing and breathing out poison through its nostrile and staring at him and harming as a friny pan and emitting flames through its mouths. 252 Krsna like Garuda wheeled round the snake. The Lord wielded a severe rod of punishment, crushed under the 251 252 tah krsnamataramapatyamanu pravistam tulyavyatha samanugrhya sucah stavantyah | tastva vrajapriyakathah kathayantya asan krsnasane'rpitadrso mrtakapratikah | | Ibid X.16.21 P.1127 ajnaya martyasadavimanuvartamanah sthitva muhurtamudatistadurangabandhat | Ibid X.16.23 P.1127

327 tread of his feet whichever hood of the serpent ejecting deadly blood through its mouth and nostrils. Cobra fell into a deep swoon. Dancing on the cobra, Krishna subdued the cobra successively. 253 5. The Lord lifts up the Mount Govardhana Indra was once angry with Nanda and the other Gopa, as they looked upon Sri.Krsna as their protector. The indignant Indra mobilized the host of destructive clouds known as the Samvartaka host, issued the following command "Get rid of the stiffness caused by pride of wealth of these Gopas, who have grown arrogant through affluence and whose mind has been puffed up by Krishna and bring their cattle destruction. They commded by Indra, started tormenting Nanda's Vraja by their sharp driving showers with violence. Having observed this, Lord Krsna uprooting with one hand mount Govardhana as a child, sportfully lifted up. Then Lord said to the cowherds, the people of Vraja to take shelter in the cavity beneath the mountain along with cattle wealth. All they entered the cavity. 254 253 254 tasyaksibhirgarala muddhamatah siratsya, yada yata samunnamati nihsvasato rusoccaih | nrtyan padannamayan damayambabhuva puspaih prapujita iveha puman puranah | | Ibid. X.16.29 P.1127 1 indrastada'tmanah pujam vijnaya vihatam nrpa | gopebhyah Krishnanathebhyo nandadibhyascukopa sah | | ganam samvartakam nama meghanam cantakarinam | indrah pracodayat kruddho vakyam cahesamanyuta | | Ibid X.25.19 P.1164 kham vyabhramuditadityam vatavarsam ca darunam | nisamyoparatam gopan govardhanadharo'bravit | | Ibid X.25.25 P.1164

328 6. Description of Rasa Play Accompanied by the chowherd women, Lord Sri.Krsna inaugurated His Rasa play, on the sandy bank of the Yamuna. The festive dance of Rasa adorned with the circle of the aforesaid Gopis standing with their necks encircled by the arms of Sri.Krishna, who introduced himself between every two Gopis, was witnessed by hundreds of aerial cars of heavenly beings, who were accompanied by their consorts. Then sounded kettle drums, showers of flowers feel, and the Govardhanas sang His immaculate glory inchory with their spouses. 256 In the company of those girls Lord Krsna shone exceedingly bright like a large emerald, strung in the midst of gold heads. Engaged in dancing and delighted with the touch of Lord Krishna, the Gopis, whose voice was sweetened with love chosed delight and devotion, sang at the pitch of their voice. Embracing them, touching them, casting loving glances at them, making understained amorous gestures, Sri Krsna sported with those lovely women of Vraja. 257 256 rasotsavah sampravrtto gopimandalamanditah | yogesvarena krsnena tasam madhye dvayordvayoh | | pravisthena grhitanam kanthe svanikatam striyah | yam manyeran nabhastavadavimanasatasankalam | divaukasam sadharanamautsukyapahrtatmanam | | 257 Ibid X.33.3.4 P.1190 evam parisvangakarabhimarsasnigdheksanodrाmavilasahasau | reme smeso vrajasundaribhiryatharbhakah svapratibimbavibhramah|| Ibid X.33.17 P.1192

329 6. Kamsa Slain by Lord Krsna Lord Madhusudana challenged of unflincing resolution immediately closed with Chanura and Balarama with Mustika. They tried to frustrate each other by revolving, pushing, squeezing in their arms, throwing down, and slipping to the front or to the rear of their opponent. Eager to score a victory over each other, they hurted the body of their adversary by lifting up, carrying and throwing. All the ladies collected in batches spoke to one another about the contest being ill-matched. "What comparison can there be between the two wrestlers of admantine frame and closely resembling a pair of two large mountains. The women of Mathura also talking of Krsna's glory and said: "Blessed are the women of Vraja who celebrate him in song, while milking their cows, churmins their curds, moving the cradles etc. all movements are inspired by the thought of Sri. Krsna". 258 While the women were talking in anxious tones as aforesaid, Lord Hari made up his mind to get rid of his opponent Chanura. 258 evam carcitasamkalpo bhagavan madhusudhanah | asasadathacanuram musthikam rohinisutah | | hastabhyam hastayorvadadhva padabhyameva ca padayoh | bijakarsaturanyonyam prasahya vijigisaya | | Ibid X.44.1.2 P.1239 ku vajra sarasarvangi mallau sailendrasamnnibhau | ku catisukumarangau kisorau naptayauvanau | | Ibid X.44.8 P.1240

330 Lord Hari caught hold of Chanura by his arms and whirling him several times, dashed him to the ground, his life became extinct as a result of his being whirled with vehemence. In the same manner, Mustika was struck violently with his pacton by the mighty Balabhadra, who had also been struck with his fist by the latter in the first instance. Balarama slew with his left fist Kuta, another wrestler. That very movement, Sala another wrestler, had his hand knocked off with Sri.Krsna's foot, while Tosalakar was split into two and both fell down dead. Chanura, Musta, Kuta, Sala and Tosalaka thus were despatched. With the exception of Kamsa, all the people rejoiced the achivement of Balarama and Sri.Krsna. Suddenly Krisna stopped strumpets and the tradition, uttered the following injunctionis "Drive out the city the two ill behaved sons of Vasudeva, confiscate the wealth of Gopas and put in bonds the wicked Nanda. While Kamsa was bragging them, Sri.Krsna flew into rage and springing with agility, speedily ascended the elevated dias. Sri.Krsna quickly caught hold with a firm hand of Kamsa. Grasping him tightly by the hair, his diadem slipping off and hurling him from the lofty dais to aruena, Lord Krsna jumped upon him. He dragged Kamsa and despatched from the world. 260 260 tatah kutamanupraptam ramah praharatam varah | avadhillilaya rajan savajnam vamamusthina | | tarhyeva hi salah krsna padapahatasirsakah | vidhavidirnastosalaka ubhavapi nipetatuh | | Ibid X.44.26.27 P.1241 evam vikanthamane vaikamse prakrpito'vyayah | laghimnotpatya tarasamancamuttungamaruhata | | Ibid X.44.34 P.1242

331 7. King Muchukunda glorified the Lord Muchukunda was born in the race of Ikswaku, son of Mandhata. He was not only devoted to the Bramhana but also was entreated for their protection by the hosts of the gods led by Indra. He ensured this safety for a long time. The younger son of Siva said to Muchukunda, O! king, cease you from the uphill task of protecting us on all sides. Since you have been protecting us all along, having completely renounced your kingdom on the mortal plane which had its enemies wiped out, all your enjoyment, have ceased. Your sons, wives, relations, ministers and counsellers. having been swept away by the cruel hand of death. Thus addressed by them, king Muchukunda soluted him, entered the deep cave. Overpowered by sleep, vouchsafed by the gods laydown to repose there. The gods further said him: "Let him however, who thoughtlessly awakens you, when fallen into sleep in the middle, be instantly reduced to mere ashes when seen by you". 262 After Kalay yavana converted into ashes, Lord Krsna showed himself to the wise Muchukunda. 263 Beholding a cloud, bearing the 262 263 sa iksvakukule jato mandhatrtanayomahan | mukunda iti khyato brahmanyah satyasagarah|| labdhva grham te svapalaha mucakundamathabruvan | rajana viramatam krcchadbhavananah paripalanat || Ibid X.51.14,16 P.1283 yavane bhasmasannite bhagavan satvavarsabhah | atmanam darsayamasa mucukundaya dhimate | | Ibid X.51.23. P.1283

332 mark of Srivatsa, endowed with four arms, splendid with garland of Sylvan flowers etc. Muchakunda asks him several questions, that who is He! How he arrived in the mountain cave. At last, he considered him "He is no other than Lord Visnu". Lord Visnu told him about His incarnation. Recollecting the prediction of sage, he realised Sri. Krsna to be none else than Lord Narayana and bowed down to him. 8. Glimpse into the household life of Sri. Krsna Having heard that the demon Naraka had been killed by Krsna and singly married numerous girls, the sage Narada felt eager to see how the Lord lives with them. Thus, full of eager to see the Lord, the divine sage came to Dwaraka which was adorned with park and gardens in full blossom and resounded with the warbling of bird and bees. Lakhs of mansions were built of cristal and silver, furnished with articles of gold, and precious stones. Narada saw Sri.Krsna seated there together with Rukmini, who was serving the Lord with a chourie provided with golden handle. 264 264 narakam nihatam srutva tathoddhaham ca yositam | krsnenekena bahninam tada didrksuh smanaradah | | citram batedekena vapusa yugapata prthaka | grhesu dvayastasahastram striya eka udavahata || ityutsuko dvamstratim devarsidrastumagamat | puspitopavanaramaddhijalikulanaditam || Ibid X.69. 1.3. P.1371

333 Discerning the Narada, the Sri. Krsna rose from the bed and bowing low with his head, adorned with a crown, at the feet of the sage, installed him on his own seat. The Lord washed the feet of the sage and bore that water on his head. After being worshipped by the Lord, sage Narada entered another mansion of consort of Sri. Krsna. There, he saw Krsna engaged in playing at dice with His beloved consort and Uddhava. There also, the Lord stood up, offered him seat and worshipped him with supreme devotion. Then Narada moved to another mansion. There too he saw Sri. Krsna founding his infant sons. Again, in another house he found the Lord preparing for this bath. 265 In this way Narada found the Lord engaged in different activities, all at once in all the different mansions. If here, he was engaged in pouring oblations in the sacrificial fire, there he was propitiating god through the five fold daily sacrifices. Somewhere he was feeding the Brahmanas. Here, he saw performing Sandhya, and silent Japa of Gayatri. At one place, he was gifting well adorned cows to Brahmanas and listening to the recitation of auspicious Itihasas and Puranas. At one place, he found Krsna preparing against enemies, and at another place discussing terms of peace. 265 tato'nyadavisada geham krsnapalyah sa naradah | yogesvarescarasyanga yogamayavitsaya | | divyantamaksaistatrapi priyaya coddhavena ca | pujitah paraya bhaktya pratyutthanasanadibhih | | Ibid X.69 19.20 P.1373

334 And at one place, he found Him conducting festivities on a large scale, while sending of married girl. Some where, he saw Him offering worship to various gods by means of grand sacrifices etc. 266 Thus Narada saw Lord Krsna present in all the mansions of His consorts. performing the pious duties of householders which lead to their purification. Seeing again and again, the vast display of the wonderful Yogic power of Sri. Krsna the curious sage was filled with astonishment. 267 8. Sisupala killed by Sri. Krishna When Jarasandha was killed by Sri. Krishna Yudhisthira was highly delighted with Sri. Krsna's occurances; Yudhistira invited at an hour propitious for the sacrifice, Brahmanas versed it he Vedas and proficient in the Vedic ritual to officiate as priests. etc. They were Vyasa, Vasistha, Gautama, Kanva, Jaimini, Sumati, Krtu, Kasyapa etc. Besides, there he also invited Dronacharya, Bhisma, Krupaharya and others. In order to witness the great sacrifice, many princes, ministers, Brahmanas, Ksatriyas, Vaisyas, 266 juhantam ca vitanagnina yajantam pancabhirmakhaih | bhojayantam dvijan kapi bhunjanamavasesitam || 267 Ibid X.69.24 P.1373 krsnasyanantaviryasya yogamayamahodayam | muhudrstva rsirabhud vismito jatakautukah | | Ibid X.69.42 P.1375

335 Sudras were invited. Then the priests ploughed the sacrificial ground with ploughs of gold and invitiated Yudhisthira according to the scriptural injunctions, as the sacrificer. All of them admitted without any hesitation that he was qualified to perform the same. Then the priests conducted for the king, the Rajasuya sacrifice according to the scriptural ordinance. On day was fixed for extracting some juice the king honoured the supervisors of the performance due to attention. 268 Then the members of the assembly proceeded to consider the person worthy of receiving the first place of honour. Then they all selected Lord Krsna. Yudhisthira was delighted and honoured Sri. Krsna by offering him the worship. Seeing this, Sisupala rose from his seat, holding up his arm and spoke the harsh words that Krsna is not worthy of that honour. He uttered very harsh words with reference to Sri. Krishna. All the audience closed their ears. Then Pandavas Matsyas, Kaikayas, stood up and in rage with uplifted weapons. Then Lord Krishna stood up and pacified others who sided with him, exhibiting some anger, cut off with his sharp edged discus the head of Sisupala. Sisupala fell down and dead. The light emanating from Sisupala's body entered Sri. Krsna and merged into him.269 268 menire krsnabhaktasyasupapannamavismitah | ayajayana maharajam yajaka devavarcasah | rajasuyena vidhivat pracetasamivamarah | | Ibid X.74.16 P.1395 269 caidyadehotthitam jyotirvasudevamupavisat | pasyatam sarvabhutanammulkeva bhuvikhyaccuta | | Ibid X.74.45 P.1398

336 10. Sri. Krsna's Reception of Sudama There was a certain Brahmana who was a great friend of Sri. Krsna. He possessed true knowledge of Brahman and was free from attachment to the objects of the senses. He was always ill-clad and his wife too had no sufficient clothing to cover her body. The wife became very feeble on account of starvation. One day she approached her husband and said to him: "Shri Krishna the spouse of the Goddess of wealth, is your friend. You please approach him. When he comes to know that you are a house-holder and you are suffering from want of wealth, he will bestow abundant wealth on you. Thus frequently and gently entreated by the wife, the Brahmana at last agreed to the proposal, for he thought that it would give him an opportunity of seeing Shri. Krishna. He decided to go, and asked his wife for something to be taken as a present. The wife of the Brahmana begged of her neighbours and secured four handfuls of parched and beaten rice, and gave it to husband for presentation to Lord Krsna. 270 Then Brahmana went on his journey to Dwaraka. The Brahmana togehter with other Brahmanas passed through three camps, the protective walls, and then reached the mansions. 270 saevam bharyaya viprobahusah prarthito mrdu | apam hi paramo labha uttamaslokadarsanam | | iti samcintya manasa gamanaya matim dadhe | apyatstupayanam kimcid grhe kalyani diyatam || Ibid X.80 19.13 P.1419

337 occupied by the Andhaka and Vrsni, who followed the righteous ways of the devotees of God, very difficult of access to ordinary people. There, was situated the palace of Sri. Krishna containing the dwellings of his sixteen thousand and old consorts. In one of them, the Brahmana entered with feeling of one who found himself merged in the bills of God realization. Sri. Krishna seated on a couch with his consort Rukmini.1 Seeing the Brahmana from a distance, He suddenly rose from His seat, advancing towards him folded him in both of his arms. he made His friend sit on his own seat and bringing all the articles necessary for worship. Washed the Brahmana's feet. He smeared the Brahmana's body with perfume, with the paste of sandal. He joyfully worshipped his friend. 271 Sri. Krsna and Brahmana recounted the sweet incidents of their boyhood, when they lived together in the house of their teacher. They passed few days happily. 272 A perusal of the tenth skanda of the Bhagavata Purana thus emphatically declares that Lord Krishna is the very incarnation of 271 272 tam vilokyacyuto durat priyaparyankamasthitah | sahaso'tthaya cabhyetya dorbhyam paryagrahinmuda | | Ibid X.80 17.18 P.1419 agrahicchirasa rajan bhagavamllokapavanah | vyalimpada divyagandhena candanagurukunkumaih | | Ibid X. 80.21.22 P.1419 kathayamcakraturgathah purva gurukule satoh | atmano lalita rajan karau grhya parasapram | | Ibid X.80.21 P.1420

338 Lord Visnu and his responsibility to protect the universe from the cruel hands of unrighteousness. Before entering into the womb of Devaki, Lord Visnu made it clear by exhibiting his supra natural form before Vasudeva and Devaki. Of course inspite of their knoweldge, both Vasudeva and Devaki being overpowred by Lord Visnu's Maya, they considered their child, Lord incarnate to be a human form. No doubt, Vasudeva had undergone the experience many a time that his child was not an ordinary one. As such he was taking, in accordnace with the incorporeal voice, his child out of the prison of Kamsa. He was released from the fetters, and all the doors were opened. So also over-flowing Yamuna gave him a way to Gokula when Vasudeva was to cross the river, during midnight. In his childhood itself Lord Krsna destroyed Vatsasura, Bakasura, Atshasura, Dhenukasura, Pralambhasura, etc. Again in his boyhood itself, Lord Krishna silenced the pride and haughtiness. of Kaliya, he reseued his inhabitance of Vraja from the wild fire. His lifting up the Govardhana mountain, His rasa play with the Gopis etc. speak of the supreme glory of Krishna and his identification with Lord Visnu. In this connection, Akrura's visualising the glorious and multitude forms of Lord Krsna underneath the river water, is a direct witness to establish the supremacy of Lord Krishna. So too the dialogue between Uddhava and Gopis, king Muchukunda's glorification of Krsna are the other instances exemplifying over-all superiority of Krsna. As an ideal personality before the world of mundane existence,

339 Lord Krsna has given many important significant and beneficient lessons to the mankind. In this context one should bring to ones mind that whenever, a person unexpectedly becomes a puppet within the hands of a scandal, he has to make efforts to get himself cleansed from such scandals and should show his sense of integrity to the society around. That is why Krsna though being the Lord incarnate, showed to the society that the Symantaka jewel was not stolen by him, rather he could do good to the upliftment of the society. Lord Krishna's killing Pundraka, Dwivida Jarasandha, Sisupala, Dantavakra, etc. give a lesson that a person considering himself very great though croocked, would see the end of their lives in a pathetic way. In this way the Bhagavta Portion on the incarnation of Lord Krsna and his glorious deeds becomes a prominent religiophilosophical thesis to the Vaisnava culture. There are chapters in the Padma Purana, Brahmavaivarta Purana and the Devibhagavata Purana that proclaim Krishna's supremacy. In other words they found the theme that Krsna is the supreme, superior to all except Visnu. For the sake of convenience the theme may be termed as Krsna cult. Sri. Krsna is the Prime Person, ever embraced by Sri. Radha,

340 who is the cause of this entire creation including Brahma, Visnu and Siva 274 a. The heavenly couple resides in Vrndavana, Sorrounded by myraids of Gopis. 274 b Unlike Visnu, Krsna has two arms. 275 His form is not material, for it is not made of flesh, marrow or bones. No one is equal to Krsna similary no woman is equal to Radha. Both are the first principles of cosmos, the Purusa and Prkriti. Krsna never leaves Vrindavana. The Upanisdic Brhamana is the lustre of the nails of the Lords feet. He is adorned by deities including Brahma. He trancends in the thence qualities of matter. He is called Nirgna, becuase he has no material qualities. Similary he is termed Nirakara, for we can not see his divine form with our material eyes. The Lord has produced it with his own will. It is said to be higher even than Vaikuntha. Once the deities approached Krsna to inform him of their calamity and to request him to help them. They deft for Gokula. First they reached Virja. They saw a mountain beyond which was Vrindavana. They went to Gokula 274 a) bramha - visnu-sivadinam dehakaranakaranam | b) 275 caracaram jagatsarvam yanmayaparirambhitam || vrndavanesvari namna radha chatranukaranam | tamalimgya vasantam tammuda vrndavanesvaram || Padma Purana 4.77.16-17 madamsyasca trayo deva bramhavisnumahesvarah | Brhamavaivarta Purana 4.6.157 bhujadvayayutah krsno nakadaciccaturbhujah | Padmapurana IV.77.46.

341 which was round in shapes and crore of Yojanas in dimension. Then they saw the external banyan tree. There is no other loka higher than Goloka in the space, and Patala is the nethermost habitable place. 276 Once it so happened that Sri. Krsna fell in love with Viraja, a Gopi of superb excellence in Goloka. Radha's associates came to know this, and they informed her. Radha was very much upset, then Lord Krsna came to her; she cursed the Lord to assume a human form in Bharata, since he had beloved like a man in Goloka. 277 At this Sri.Krsna repaired to another place, But his friend Sudama could not bear the harsh words inflicted by Radha on Krsna. He therefore readily criticiced her attitude towards Krsna.3 This further irritated Radha who pronouced a course on Sri.Sudama also. Radha said, you are blaming me, as do the demons blame the deities. quite this, Goloka therefore, and get into a demon's body. Sudama too, did not spare Radha. He retaliated, since you have given vent to your wrath in a human way, you will 276 277 brahmandadi brahirurdhvam ca nasti lokastadurdhvagah | urdhvam sunyamayam sarvam tadanta srstireva ca | rasatalebhyah saptabhyo nastyadhah srstirevaca | tadadhasca jalam dhvantamagantavyamadusyakam || Padma Purana IV.4.191.192 sasvatte manusasyeva vyavaharasca lampata labhatam manusim yonim golokad vraja bharatam | Brahamavaivarta Purana IX. 3.61

342 become a woman. People will call you the wife of Ravana, a Vaisya, in Vrindavana you will remain separated fom Krishna for a century of years. this was the circumstance narrated in the Brahma Vaivarta Purana which made it obligatory on both Radha and Krishna to descend upon this earth. Radha come down in response to Sudhama's curse and Krishna did so under Radha's words. These curses already been pronounced before the duties approached Lord Krishna to request him to descend upon the earth to redeem it from the atrocities perpetracted by the demons. The Lord acceded to the duties request and planned a rogramme for his sajourn on the earth. the Lord asked the cowheards and cowherdesses to proceed to Vraja of nandal, and thereafter he wished Radha also to go to the residence of Vrasabhanu to be born as a daughter of his wife Kalavati. It is read in the ninth book of the Devibhagavata also, that Lord Krishna is the prime cause of all that exists. 278 Krsna is lovely to look at in his eternal youth. 279 He divided his form into two parts. The right side male, and the left a female. The couple got engaged in a Rasa dance. After prolonged sport, the goddess gave birth to a golden child. The mother cast the child in the cosmic water which was unfathomable. from the tip of the tongue of that goddess 278 279 svecchamayam sarvarupam sarvakaranakaranam | Devibhagavata Purana IX.2.16 kisoravayasam santam sarvakantam paratparam | Ibid IX. 2.17

343 1 emerged Saraswati. Thereafter Radhika emerged from the right. side of the goddess; and Kamaeta from left side. At this Krishna too, divided himself into two. His right side remained as Krsna with two arms, but from his left side emerged Visnu of four arms. Krsna kept Radha as his spouse, and gave Lakshmi and Saraswati to Visnu. Then appeared Durga and after that there came Brahma who had emerged from Visnu's navel. His right side remained as Krishna, but the left turned into Siva. The golden child mentioned above, got the name of Mahavirata consisting of innumerable cosmic units. Each unit maintained, created, preserved, and sublated by a pauel of a Virat Purusa, Brahma, Visnu and Siva. In this account Krsna seems to be Brahman and Radha the eternal Prakriti. There is another story in the seventy-fifth chapter of the Padma Purana according to which, even Narada had to become a domsel experienced the divine glory. Narada wanted to experience of the beauty of Vrandavana. He requessted his father Brhama to fulfil his desire. Brahma took Narada to Visnu, and asked him to accede to the devotees' request. At this, Visnu told Brhama to let Narada have a dip in a pool called Amrta. Narada did as he was required to do with the result that he was immediately transformed into woman. 280 Narada then saw many ladies accosting her as to 280 tatramrta sarascaham pravisya snanamacaram | tatksanattatsarah pare yositam savidhe'bhavam | | sarva laksana sampanna yosidru pativismita| mam drstva tah samayantimaprcchaisca muhurmuhuh | | Padma Purana IV.75.31.32

344 who she was. Narada expressed her inability to introduce herself. Then Radhadevi imparted to Narada a fourteen-syllable Mantra of Lord Krishna and Narada at once found herself equal in beauty and grace, to other ladies of the locality.2 She then accompanied them to Sri.Krsna who was existence consciousness and Bliss sorrounded by women.3 The Lord offered Narada an affectionate embraces and Narada enjoyed the Divine communion for a year.4 Thereafter Lord said to Radha, This was my Prkriti in the form of Narada. Let her now have another dip in the Ananta pool. At this, Radha initiated Narada into the esoteric dectrine of oneness of Lalita and Krsnal, and thereafter her to bathe in the pool. Narada did so, and assume her previous masculine form of Narada. Lord Siva also said to have assumed the form of a Gopi in order to be allowed to participate in the Rasa dance at Vrandavana. The philosophic impart of these description lies probably in the fact that all timite selves are so many phases of the Divine Prakrti. The Gita teaches that individual souls are the Lord's Para Prakriti, His apara Prakriti being the five elements mind, ego, and intellect. It is therefore figuratively said that Lord Krsna alone is the Purusa, and all other beings including Brahma are women. The pools of the above stories seem to be representative of devotional doctrines which teach that all finite soul depend for eternal bliss upon the Lord. Narada's divine, commuion for a year

345 represents Narada's prolonged meditation on devotional lines. The Puranas have identified Krishna with Visnu and Narayana while explaining the term Narayana. The Purana says, "The water are called Nara, because they were the offspring of Nara (The supreme spirit); and as in them is first (Ayana) progress (in the character of Brahma), took place, he is thence named Narayana (he whose place of moving was the water) (V.P.I.4.6). Manu also supports the same view. Bhandarkar opines that idea of Narayana was developed in the period of the Brahmanas and Aranyakas. (Collected works of Bhandarkar Vol.IV pp.43) In the Mahabharata and Puranas, Narayana figures as the supreme god, especially in connection with the creation. He is represented as lying on the body of a huge serpent in the ocean of milk. Narayana, thus became an object of worship. Bhandarkar opines, "Narayana being thus evolved as the supreme being in the later Brahmanic period, was of course prior to Vasudeva was identified with Narayana." (P- 45). The Mahabharata also recognises the identificatioin of Narayana with Vasudeva. The whole Narayaniya section seems to prove the identity between the gods. The Purana also identifies Krsna with Visnu, Krsna is always represented with four arms holding Sankha, Chakra Gada, (V.P.V.3.10.18.39-41) etc. He used the Sudarsana Chakra in the battle against Indra (Ibid: V.30.67-69). Garuda the vehicle of Visnu, as also used by Krsna is represented as the supreme

346 personality. (Ibid V.18.48-51). He is cause of 'creation', continuance and dissolution (Ibid V.30.78-79). the Purana uses several epithets of supreme god for Krishna (Ibid V.39.75.76.17.9). The reason for the identificationi of Krishna with Visnu appears to be obvious. It is known that Visnu is a Vedic deity and his personality was by no means unimportant in the Vedic age. (RV I.155.5.22.20.154.5). Visnu began to rise in importance in the time of the Brahmnas (Ait Bra.I.I Sat Br.XIV 1.1) During the Epic and Puranic period, he rose to the position of the supreme god. The cult of Krishna was gaining popularity in the age of Puranas. The Purana emphatically lays emphasis on the worship of Krishna. It says that the reward which a man obtains in the Krta age by abstract meditation, in the Treta by Sacrifice, in the Dvapara by adoration, he receives, in the Dvapara by adoration, he receives in the Kali age, by merely reciting the name of Kesava (V. P.VI.2.17) i.e. Krishna. Already it is told that all gods worshipped Krsna with flowers culled from the groves of Nandana (Ibid. V.7.66). Prahlada due to the recollection of Krsna, could bear the dash given by elephants (Ibid.I.17.47). Krishna is the eighth and the full incarnation of Visnu. While Visnu incarnated himself as Rama to exhibit human perfections, he came as Krsna to demonstrate the divine perfection. The Krsna Avatara was intended to reveal to the world the external glory and greatness of God. Lord Krsna, the most celebrated hero of the

347 Indian mythology and a very popular deity of the Hindu pantheon says in the Bhagavad Gita "whenever there is a decline of righteousness and a rise of unrighteouness, I incarnate myself for the protection of the pious, for the destruction of those given to wicked ways, and for establishing righteousness firmly, I am born from age to age. In the same holy scriputre, he declares; All the universe has been created by me; all the things exist in me". He is Lila Purushottama, God playing the divine sport of his transcendent and supremental magnificance glory and perfection in the world of mortals : The Bhagavata Sandharbha on Sri. Krsna According to the Gaudiya Vaisnavism, Bhagavan ever reveals in bliss which is His antaranga or svarupa sakti. When he associates Himself with bahiranga sakti, He is the cause of the originatioin, sustentation and dissolution of the universe. Bhagavan in His pristine glory is Sri. Krsna. He in association with His creative energy (Prakrti) is termed Paramatma. Paramatma is thus a partial manifestatiion of Bhagavan. Brahman is Krishna's physical lustre.2 The relation between the three is 'one of gradatioin in the heirarchy of manifestations of one and the same Ultimate Reality'.3 Again, Paramatma, the immanent regulator, is called Maha

348 Visnu, Garbhoda-sayi and Ksira-sayi when viewed respectively from the stand-points of immense in (a) phenomenal totality, (b) totality of individual souls and (c) an individual soul. Jiva Gosvami has based himself on the Bhagavata 1:2:281 for his theme that Sri. Krishna was Bhagavata Himself, whereas other forms such as Rama and Buddha are his partial manifestations only. He has categorically stated that out of the twenty-two divine incarnations mentioned in the Bhagavata, the twentieth, namely, Krsna, is AVATARI, the others being avataras. There is a difference between avatari and avatara. The former (avatari) is the main source of the latter (avatara). To be more accurate, Jiva has made distinction between Bhagavan and Purusa. Bhagavan is Krsna who assumes the form of Purusa in the beginning of the creation. Purusa reposes on the causal water, and Brahma springs from Purusa's avataras, 5 except Krishna, who is avatari, on the view of Jiva Gosvami. As to the view that Krsna is enumerated as one among the various avataras, Jiva replies that Krishna, the Supreme, sometimes appears as an avatara with a view to felicitating His own people. Krsna is thus Bhagavan; and Purusa, the source of all other avataras, is Paramatma or the Indwelling Soul. Paramatma is lower than Bhagavan (Krsna) according to Jiva. Jiva is conscious of the fact that there is only one statement, viz., Krsnastu bhagavan svayam, which can be construed to prove Krishna's supremacy over Purusa or Paramatma,

349 whereas there is a number of statements which prove that Krsna was but an avatara or partial manifestation of Paramatma. In that case the supremacy of Krsna would be of secondary importance only. But Jiva questions: Does that number of statements belong to the Bhagavata or to some other authority? If it belongs to the Bhagavata, then it is unambiguously propounded there, Jiva argues, that Krsna is Bhagavan, and therefore, that one statement alone must be held to be decisive even in the presence of a myraid of statements proclaiming Krishna to be an avatara. 281 That one statement is not of secondary importance. As a matter of fact, Jiva says, all other statements should be construed in the light of that one. And he has thereafter, tried that method in the following wise: (1) There is a statement, tatramsenayatirnasya, which shows that God partially (amsena) manifested Himself in the form of Krsna. But Jiva does not explain the word amsena as partially. He says the word amsa here stands for Bala-deva, and therefore, the phrase means, according to Jiva, that the Lord (Krishna) descended along with Bala-deva. (2) Kalabhyam nitaram hareh means that both Krsna and Baladeva were Hari's parts. But Jiva dis-joins the word into kala and abhayam, and interprets the phrase to mean that Hari's earth 281 adye avatara vakyesu anyan purusamsatvena janiyat | krsnastu svayam bhagavatveneti pratijnakarena grantharthanirnayakatvat | tatasca vakyanam kotirapi ekenaiva amuna sasaniya bhavediti nasya gunavadatvam | Sri Krishna Sandharbha P.312

350 was adorned by them both, viz., Krsna and Baladeva. (3) We read in the Bhagavata (10:2:41) that the deities thus addressed Devaki. "Fortunately, O Mother, the Almighty Lord, the Supreme Person, has Himself partially entered your womb for our welfare." Jiva interprets it in another way. According to him, it means : Fortunately, O Mother, the Almighty Lord, the Supreme Person, who on previous occasions partially manifested in the form of the Fish and so on for our welfare, has now Himself entered your womb. (4) The Bhagavata (10:2:18) reads thus, Thereafter, just as the eastern quarter bears the moon, similarly, Devaki bore in her mind the part (amsa) of Acyuta (Visnu) who is the benefactor of the creation, the all-pervasive and the Self, communicated to her by Vasudeva." Jiva interprets the word acyutamsa not as a part of Acyuta (Visnu) but as one whose part is in Acyuta (Visnu). (5) The word amsena implies, These two (Krishna and Baladeva) are partial manifestations of Hari Narayana and have descended in Vasudeva's home. Jiva interprets amesena of this verse as sarvamesena that is to say, in completeness. (6) Likewise, the word amsau implies. These two parts of

351 Bhagavan Hari, namely, Krishna belonging to Yadu dynasty and Krishna (Arjuna) belonging to the Kuru dynasty have come here to remove the affliction of the earth. Jiva Goswami interprets the verse in the following peculiar manner: Two parts of Hari, the source of all avataras, which are known as Narayana, have entered Krsna and Arjuna. (7) Brahma extols Krishna as Naryana in the Bhagavata. Krsna, are you not actually Narayana, since you are the soul of all embodied beings, the witness of all creatures? Jiva remarks here that Krsna is equated with Narayana not for the reason that Narayana had descended as Krsna, but for another reason, and that is to show that Narayana and Krsna are equal in prowess. (8) According to the Bhagavata, Garga said to Nanda. Your son is a compeer of Narayana. Jiva Gosvami interprets it differently. According to him, Garga means to say that Narayana is a compeer of your son. (9) Having crossed even the Lokaloka mountain, Sri Krsna once escorted Arjuna to Bhuma Purusa (Visnu) to bring back the children of a brahmana of Dvaraka. Both Krsna and Arjuna bowed to Bhuma. Desirous of seeing you both, I had the sons of the

352 brahmana brought here. You have both partially manifested yourself on the earth to protect virtue. Having killed the demons who have become a burden to the earth, soon come to me. Jiva Gosvami's interpretatation of the verse is different. According to him, it means thus: I wanted to see you both. The children of the brahmana were, therefore, brought by me to this locus of mine. O Krsna and Arjuna, who have descended along with your parts (Kala) or who have descended on this material plane (Kala), kill the demons and also hasten the rest of them to come to me. Jiva terms this visit of Krsna to Bhuma as the story of Mahakala-pura. He holds that Krsna Himself assumed the form of Mahakala (Bhuma) to steal away the Brahmana's children and that when He reached Maha-kala, along with Arjuna, he bowed to His own form, just as He had done in the Govardhana-lila. He refers to Sri Krsna's assuming another Govardhana-lila. He refers to Sri Krsna's assuming another form at Govardhana to partake of the dishes. which the cowherd coummunity of Vrndavana had prepared for Indra but later, at Krsna's instance, offered to the mountain. These nine points mentioned above are sufficient to indicate how Jiva construed the statements of the Bhagavata where Krsna is held to be a partial manifestation of Visnu to suit his own theme of the supremacy of Krsna.

353 Jiva has also pointed out some statements found in authoritative books other than the Bhagavata telling us that Krishna was a partial manifesttion of Visnu, but he has at the same time interpreted them, too, in a different way; and has, thus, tried to justify Krsna's supremacy. He frankly admits that there are statements in other Puranas which go against the theory of the supremacy of Krsna, but then he urges that all of them must be explained in the light of KRSNAS TU BHAGAVAN SVAYAM. An instance of this is as follows. We read in the Visnu-Purana that on hearing the deities lamentation caused by the mis-behaviour of demons such as Kamsa, Visnu tore out two of Himself. One of them was black and the other was grey. 282 The Lord then told the deities that those two hair would descend on the earth in the form of Krsna and Balarama, and would lighten the burden of the earth. A similar statement is found in the Mahabharata. The grey hair approached Rohini to beocme Balabhadra, and the black one proceeded to Devaki to appear as Krishna. 282 evam samstuyamanastu bhagavan paramesvarah ujjaharatmanah kese sita - krsnau mahamune | uvaca ca suranetau naktesau vasudhatale | avatirya bhuvo bhara -klesa-hanim karisyatah | vasudevasya ya pali devaki devatopama | tatrayamastami garbho matkeso bhavita surah | Vishnu Purana V.1.60-64

354 Commenting on these statements, Jiva points out that: (1) The greyness of the hair of the Lord is simply to increase the personal charm, for it cannot transpire on account of age. (2) The hair in the present context are not to be taken in a literal sense, but in a figurative one. The Lord wanted to suggest to the grieving deities that even His hair could do what they demanded. To remove the burden of oppression from the earth was not at all a difficult task for Him. Again, a reference to black and white hair was to denote that the Lord would assume two shapes one of fair colour, and the other of swarthy complexion in the form of Krsna.