Sri Nrisimhapriya

February 2013

Krishna the Poornavatara

(Smt. K Shylaja) Introduction Bhagavan Sriman Narayana exists in five forms, viz., Para, Vyuha, Vibhava, Antaryami and Archa. Of these, the middle one, Vyuha, is also known as avatara. While the term Vibhava variously means wealth, prowess, magnanimity, the term avatara means descent. When applied to Bhagavan, avatara denotes His descending in person from His divine abode, Srivaikuntha, to any point of the created universe, either in His own form or in a form suited to a particular circumstance whenever and wherever His presence is needed. Such a descent is called incarnation in certain situations. There are three ways in which such an incarnation takes place. They are: i) manifestation, ii) descent and iii) birth. Appearing from inside a pillar in the court of the demon-king Hiranyakasipu to confirm the young prince Prahladas statement that Bhagavan is everywhere is called manifestation. Appearances such as Fish (Matsya), Tortoise (Kurma) and Wild boar (Varaha) can also be called manifestations. Rushing on the wings of Garuda to rescue the elephant king Gajendra from the jaws of the crocodile Huhu as also appearing before the young Dhruva sitting in meditation are examples of descent. The third category of birth is typified in the incarnations of Bhagavan as Vamana, Parasurama, Sri Rama and Sri Krishna which have occurred so far. The Bhagavata Purana says in its very first skandha that the supreme Lord is a storehouse of sat from whom there are countless descents like thousands of rivulets flowing from a lake. avataaraa hyasankhyeyaa hareh sattvaanidheh dvijaah, -1-

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February 2013 yathaavidaasinah kulyaah sarasah syuh sahasrasah . (1-3-

Two slokas later (1-3-28), it says that all these descents which appear from time to time are intended to protect the world when it is oppressed by the enemies of Indra i.e. rakshasas or people with demoniac tendencies. This view is confirmed as well as elaborated in the famous verse of the Bhagavad Gita (4-8) where Sri Krishna Himself declares that He creates Himself whenever moral values decline, to protect the saintly persons, destroy evil forces and restore righteousness. The Brahma Purana (56-35, 36) and Markandeya Purana (4-53) also convey the same view. Number and Varieties of Avataras According to the Ahirbudhnya Samhita, there are thirty-nine significant avataras, of which ten are reckoned as principal ones. Further, the incarnations fall under two categories primary or mukhya-avataras and secondary or gauna-avtaras. In the former, Bhagavan appears in His own spiritual form, e.g. Narasimha, Sri Rama and Sri Krishna (taking a form as is necessary in the circumstance), whereas in the latter, He occupies an already existing material body for a limited time and purpose, e.g. Parasurama and Veda Vyasa. That the form of Bhagavans primary avataras is spiritual is declared by Brahma in a dialogue with sage Narada (vide Brahmanda Purana Vishnu-tattva-nirnaya 94). Moreover, seekers of liberation are advised to worship only the primary avataras and not the secondary ones. That is why devotees offer their prayers to the images of Narasimha, Sri Rama and Sri Krishna, who are the most popular among the ten principal avataras. The Avataras of Sri Rama and Sri Krishna

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Sri Nrisimhapriya February 2013 These two avataras have held centre stage in Hindu theology for millennia and have been the subject matter for Itihasas and Puranas, not to speak of several prose and poetic works, ballads etc. There are quite a few similarities in these incarnations and also some significant differences. As for similarities, both Sri Rama and Sri Krishna took birth in this mortal world due to prayers from the celestials. In the case of Sri Rama, the gods prayed for relief from the marauding demons like Ravana, a living terror of whom even senior gods like Surya, Vayu were afraid (Bala-kanda, sarga 15). With regard to Sri Krishna, Mother Earth cried before Brahma that she was unable to bear the stupendous weight of millions of demons in the guise of arrogant kings (Srimad Bhagavata 10-1-17, 18). Both of them accompanied by Siva went to Bhagavan Vishnu and placed the problem before Him, when they were assured of His descent in the family of Yadavas. Both Sri Rama and Sri Krishna incarnated in royal families. While Sri Rama was born to King Dasaratha (who was Svayambhu Manu in a previous birth, vide Padma Purana 6-263-53), Sri Krishna appeared as the son of Prince Vasudeva, who was Prajapati called Sutapa and Sage Kasyapa in earlier births (Srimad Bhagavata 10-32). The two underwent tutelage under sages Visvamitra and Sandipani respectively. Both fought for their Consorts, Sita Devi and Rukmini Devi respectively, the former after marriage and the latter before marriage. Both formed everlasting friendships with people of their times Guha, Sugreeva, Hanuman and Vibheeshana in the case of Sri Rama and the five Pandavas and Akroora by Sri Krishna. Coming to the dissimilarities, they are also quite a few. Sri Rama had to enlist the support of others (vanaras) to achieve the purpose of His incarnation. On the other hand, all the innocent, faithful and saintly persons sought the support of Sri Krishna and He annihilated the evil forces in stages Kamsa first, Sisupala and Jarasandha later and -3-

Sri Nrisimhapriya February 2013 Duryodhana and his clan finally, in a gigantic war lasting for eighteen days. Further, towards the end of His stay on earth, Sri Rama took away all the inhabitants of Ayodhya to a higher world, whereas Sri Krishna had His own Yadava kith and kin destroyed in an internecine warfare. Then again, Sri Rama is depicted as an exemplar in His various roles as an ideal Son, Husband, Brother, Friend and Adversary ( cf. Mareechas words in Aranya-kanda 37-13: raamo vigrahavaan dharmah). Contrarily, Sri Krishna is portrayed in Srimad Bhagavata and the Mahabharata as a naughty Child, elusive Lover and a wily Adversary. But the most crucial difference between the two incarnations lies in the fact that Sri Rama considered Himself as only a human being and the son of Dasaratha till the destruction of Ravana and the rakshasas, vide His words aatmaanam maanusham manye raamam dasarathaatmajam (Yuddha-kanda 120-12), while Sri Krishna declared and displayed His parattva or transcendence right from His advent into this world till He departed for His abode. Srimad Bhagavata also singles out this incarnation as unique and says krishnastu bhagavaan svayam (1-3-28). The following lines contain a few of the instances where Sri Krishna confirms that He is indeed Bhagavan and where He exhibited the form and qualities of Bhagavan. Sri Krishnas Declarations The eighteen chapters of the Bhagavad Gita are replete with direct and indirect statements of Sri Krishna declaring that He is the supreme Being. A few are listed below. The selections are given indicating the chapter and verse. 1. Though I am the Lord of all beings, I take birth of my own free will. (46) 2. I am not lost to one who sees in me all beings and sees all beings in me. (6-30) -4-

Sri Nrisimhapriya February 2013 (This shows that Sri Krishna is Narayana Himself by virtue of being inherent in all bodies as Antaryami and also supporting them from outside as Dharaka. 3. I am the source of all beings as well as the place of dissolution of this universe. Nothing is higher than me; the whole universe is strung on me like gems on a string. Only those who take refuge in me can get over illusion. After several births, a rare wise man resorts to me, knowing me to be everything. It is I who grant the prayers of people. When they worship other gods I give them finite fruits since those gods are finite. When they worship me I grant infinite fruits, i.e. total liberation. (7-6, 7, 14, 18, 22, 23) 4. Once people reach me they are not reborn as they have obtained the supreme object of attainment. (8-15) 5. Not knowing my transcendent imperishable and unsurpassed state, dim-witted people consider me an ordinary human being. The whole universe is pervaded by me but I am unmanifest. I uphold all beings and keep them in existence. (These lines show that Sri Krishna is Niyanta or controller). At the conclusion of a kalpa, all beings merge in me; I recreate them with my special nature in many forms at the beginning of a new kalpa. But these actions do not bind me. I am the goal, supporter, master, witness, abode, refuge and friend, seat of origin and dissolution and enjoyer of all activities. I am the indestructible seed in the universe. (These show that He is Seshi or master). Those who worship other gods actually worship me alone, since I am present in those gods. Place your mind on me and be my devotee. Keep me as your goal and worship me alone. Then you will attain me. (9- 4, 5, 7, 8, 9, 11, 18, 23, 24, 34) 6. I am the source of all gods and sages. I am the object of their thoughts. I am the beginning, middle and end of all embodied beings. Nothing movable or immovable can exist without me. I stand alone controlling and regulating the entire universe with but a fraction of my power. (102, 8, 11, 20, 39, 42)

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Sri Nrisimhapriya February 2013 7. There are two kinds of souls mentioned in the scriptures, the destructible (bound or baddha) and the indestructible (liberated and ever-free or mukta and nitya). Other than these, there is the highest person who is supreme and immutable. I am that highest Person. (1516 to 18) 8. I condemn the cruel and unholy men to a continuous cycle of births and deaths. (16-19) 9. Being unable to perform your dharma, seek refuge in me. I will release you from all sins. Do not grieve! (18-66) Display of Transcendence 1. To begin with, He was born to Devaki with all His divine potencies, says Srimad Bhagavata (10-3-9, 10), in all splendour with His four Arms holding the Conch, Discus, Mace and Lotus. He bore the mark of Srivatsa on His chest and, with the Kaustubha around His Neck, sported a splendorous diadem, resplendent earrings, girdles, armlets and bracelets. Then, at the request of His earthly parents, He transformed into an ordinary child. 2. As a mere infant, He killed the demoness Pootana when He suckled at her poison-smeared breast (ibid. 10-7-7). Then followed a host of demons such as Trinavarta who came as a whirlwind, Vatsasura who came in the form of a calf, Bakasura as a heron, Aghasura, the brother of Pootana and Bakasura, who came as a boa constrictor, Dhenuka who came as a donkey, etc., who were all sent by Kamsa at regular intervals to kill Him. And the Lord destroyed them all. While Sri Rama had to go through the process of formally learning the use of weapons from the Sage Visvamitra before beginning to destroy the demoniac clan (starting from Tataka), Krishna exhibited His sakti from infancy. 3. When, as an infant being fed by His mother Yasoda, Krishna opened His tiny Mouth to yawn, she beheld within the entire universe with the mountains, rivers and planets. Quick as a wink, the image vanished and Yasoda thought that it was a figment of her imagination. However, -6-

Sri Nrisimhapriya February 2013 later, as a toddler, when Balarama and others complained that Sri Krishna had consumed sand, He was commanded by His mother to open His Mouth. Finally, when He did so after much coaxing and threatening, she again beheld the universe and this time she saw herself looking into the Mouth of her little Krishna. This sight being too much, she fainted away. These instances showed Sri Krishnas demonstration that He was the Lord of both animate and inanimate entities (chit and achit). 4. Then, as a boy Sri Krishna, subdued the arrogance of Brahma. It happened thus: One day Brahma carried away the calves and cowherdboys to a mountain cave and hid them. Sri Krishna, knowing that it was the work of Brahma, wanted to teach the latter a lesson. So, instead of rescuing them straightaway, He manifested Himself as each one of them. He appeared exactly like the calves and the cowherd boys who had disappeared. He guided the boys (who were Himself) and drove the calves (who were again Himself) as though nothing untoward had happened. Thus for a whole earthly year, Sri Krishna assumed the forms of the boys and the calves. During that year, all the mothers and all the cows were overwhelmed with love for their offsprings more than what they felt during earlier days. Was it not the Lord Himself who the mothers were taking care of and the cows suckled? After a year, when Brahma returned, he perceived all the boys and calves he had secreted away in the mountains fast asleep in the magic he had spun. At the same time, He saw them all in Vrindavan going about their daily routine of herding and grazing. Attempting to delude the Lord, Brahma stood deluded himself. To Brahma, each cowherd and each calf seemed to be the dark hued Krishna with four arms with the attendant jewels and weapons. For a moment, Brahma saw them all identical as the supreme Being (ibid. 10-13-53 to 55). Thus Krishna showed that He was Niyanta and Seshi, beyond the realm of illusion. 5. Krishna even showed His supremacy over death by bringing to life His guru Sandipanis son, who was swallowed by the ocean as he was playing on the sands. Another illustration of the Lords supremacy is -7-

Sri Nrisimhapriya February 2013 the story of the Brahmin in Dvaraka, whose infant sons disappeared as soon as they were born. When the Brahmin lamented at the palace gates, Arjuna swore to immolate himself if he failed to save the next new born. The next infant too disappeared and accordingly Arjuna went in search of the infant, first to the abode of Yama. Not finding him there, Arjuna then proceeded to the abodes of Indra, Agni, Nirruti, Soma and Vayu. Unable to find the baby there, he decided to immolate himself as he had not kept his word to the Brahmin. At that time, Sri Krishna came forward and led Arjuna in His divine chariot to the abode of Vishnu where they saw all the missing sons of the Brahmin ( ibid. X.89). Arjuna realized his own littleness and remarked that mere prowess could not win without the grace of Sri Krishna. 6. Through the gopis of Vrindavan, Sri Krishna yet again showed that He is Sarvaseshi and that all are dependent on Him. In Srimad Bhagavata (10-22), when the gopis finally yielded to His commands and raised their hands high above their heads with joined palms, He gave back their clothes and promised to fulfil their vows. (This again conveyed that He is accessible to all by a through and sincere surrender.) In accordance with this promise, He sported with them on the banks of the river Yamuna. He gave them heavenly bliss which only liberated and ever-free souls would get in Srivaikuntha. 7. According to Srimad Bhagavata (10-30), the gopis became proud and thought themselves superior to other women, for had they not received the loving attention of Sri Krishna Himself? They thought that they had obtained this through their own efforts. The Lord disappeared from amidst them in order to curb their pride. The gopis were full of anguish and languished for Him. When they repented and sang His praises, He reappeared amidst them and showered His abundant love and grace on them (ibid. 10-32). He made them realise that their well-being depended on His grace, thus establishing their utter paratantrya on Him. 8. Another incident revealed that He was indeed the supreme Lord. Akroora, at the behest of Kamsa, came to Vrindavan to take Sri Krishna -8-

Sri Nrisimhapriya February 2013 and Balarama to Mathura. On the way, he halted the chariot on the banks of the River Yamuna to perform his ablutions. Sri Krishna and Balarama were seated in the chariot. When Akroora took a dip into the water, he saw Sri Krishna and Balarama inside the waters of the Yamuna on their chariot. Amazed, Akroora jumped out of the water and lo and behold, Sri Krishna and Balarama were also seated in the chariot on the shores of the Yamuna chatting to each other. Akroora, unable to believe his eyes, dipped into the water again. He once more perceived at the bottom of the river Sri Krishna seated on the serpentine coils of Adisesha. He came out of the water realizing that Krishna was none other than Purushottama, the supreme Being and fell at His Feet. The Lord thus showed that He was easily accessible to one who loved Him and was devoted to Him. 9. Sri Krishna revealed His most spectacular universal Form on two occasions: first on a limited scale in Dhritarashtras court, when Prince Duryodhana foolishly tried to entrap Sri Krishna by providing Him with a seat on a dug out pit loosely covered with stones and soil. The second was at the battlefield, when He showed His wonderful, supreme, sovereign Form not ordinarily seen by mortal eyes. Arjuna saw in that Form Brahma, Siva and other gods, divine ornaments, the Sun and the Moon, the entire planetary systems, countless faces, hands and legs, with millions of warriors including Bheeshma, Drona, Karna and others entering and disappearing in His mouth. Arjuna was dumbstruck at this sight and prayed to him to revert to His familiar ordinary Form (ref. Bhagavad Gita chapter 10). Conclusion Thus Krishna established, in several ways and at different times, that He was indeed the supreme Lord Himself, no doubt in human form, but fully endowed with the qualities of supreme divinity. In Bhagavad Gita (4-9), He shared His avatara-rahasya with Arjuna. He not only showed that He was the supreme Reality having full control over chit and achit, but that He -9-

Sri Nrisimhapriya February 2013 was beyond the ken of place, time and objects ( desa-kaala-vastuapariccheda). He is, at the same time Creator of illusion and bondage and the Bestower of grace and eternal liberation. No wonder that while Sri Rama is remembered and revered only as Maryada Rama for His strict adherence to righteousness in all spheres, Sri Krishnas name evokes wonder and instant rapport for His multi-faceted activities, endearing him to all sections of the populous. A Krishna-cult has come into existence and philosophers like Vallabhacharya, Chaitanya Mahaprabhu, Sankaradeva and others have paid tributes to him. Many Azhvars like Periyazhvar, Andal and Kulasekhara Azhvar have devoted considerable space in their works to His exploits. Swami Nammazhvar has been known for his inordinate desire for contemplation on Sri Krishna ( Krishna-trishnaatattva). Sri Krishna will ever remain in our hearts for His endearing and extraordinary activities during His incarnation, evoking love, admiration and a rare feeling of closeness, a true exhibition of Bhagavans accessibility and friendliness (saulabhya and sauseelya).

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