OpeningTo know Krishna truly is more than knowing the entire universe - that is held in the Bhagavad Gita. "I exist, supporting this whole world by one part of myself." [Bhagavad Gita 10:42]" Given that premise and some others, going for knowing your Self is good. Juan Mascaró writes: Brahman in the Universe, God in his transcendence and immanence is also the Spirit of man, the Self in every one and in all, Atman. Thus the momentous statement is made in the Upanishads that God must not be sought as something far away, separate from us, but rather as the very inmost of us, as the higher Self in us above the limitations of our little self. In rising to the best in us we rise to the Self in us, to Brahman, to God himself. Thus when the sage of the Upanishads is pressed fora definition of God, he remains silent, meaning that God is silence. When asked again to express God in words, he says: 'Neti, neti', 'Not this, not this'; but when pressed for a positive explanation he utters the sublimely simple words: 'TAT TVAM ASI', 'You are That'. If you don't know your Self, you don't know Krishna all the way through. And how is your Self? The First Shankaracharia, Adi Shankara, tells:
Shankaracharya Brahmananda Saraswati says succinctly: "Spiritual teachings . . . cannot throw light on the inner Self, for the Self is Light." The gist of it: You don't get it before you reach it. After you experience it, you are free to describe it by allegories or metaphors too, but the main thing to bear in mind is that words will not suffice. A word to the wise will suffice: "Sit down, keep on." For example to improve the odds in life: Out of many thousands of men hardly one endeavours for the perfection of self-realization, and of those so endeavouring hardly one has achieved the perfection of self-realization and of those hardly one knows me in truth. - Krishna in the Bhagavad Gita 7:3 Questions abound, for example:
And that takes us to Shankara and the Gita. Klaus Klostermeier: The Bhagavadgita in its present form constitutes chapters 23 to 40 in the Bhismaparvan of the Mahhabharata, one of the numerous philosophico-theological interpolations in the Great Epic. Since we possess Shankaracarya's commentary on the Bhagavadgita, which presupposes the same text that we possess today, we know with certainty that the Gita has not been changed in the last twelve hundred or more years. (2007, 74)
Krishna SourcesWhat is held to be Krishna's old capital Dwarka (Dvaraka) was found under water in the early 1980s. It gave rise to marine archaeological investigations conducted by the Marine Archaeology Unit of the National Institute of Oceanography and the Government of Gujarat. The final inference of these marine under water investigations is that "there was really a city which got submerged in Dwarka in 1500 BC and that the "architectural evidence and antiquities such as a seal and inscriptions go to indicate that it was the city of Mahabharata age". [WP, "Dwarka"] There is also a many-sided artistic "Krishna production" in the world - teachings and tales. The basic sources of Krishna's mythology are the epic Mahabharata and its appendix from the 400s, the Harivamsa; and the Puranas - particularly Books 10 and the Uddhava Gita (Book 11) of the Bhagavata-Purana (Srimad Bhagavatam). The Mahabharata with its famous Bhagavad Gita is another source.
In the first part of the Edwin F. Bryant-edited Krishna: A Sourcebook (2007, 23-136), the same four "handles" are used, with a chapter for each. In the old Upanishads, there are just a few lines about Krishna. Poets and others later made a lot about him, as the Bhagavatam lays bare. Here is a briefing based on Dimmitt and Buitenen [1978, 101-5]: Krishna Was ShotAs a child, Krishna is beguiling and naughty, steals milk and butter, overturns wagons, and kills his wicked nurse maid by sucking her. After puberty he gets noted for great charm and amorous adventures. The youth sings and plays seductive and irresistible music on his flute to lure the cowherd women out of their beds at night to come and dance with him, lost in love, each getting their desires gratified. His love-play and the act of love with his favourite partner among them, Radha, is described in affectionate detail. Then he leaves her and all the others to go and kill his evil uncle. With his brother Balarama he sets off on his heroic duty, working wonders such as straightening out a hunchback girl on his way. After killing his uncle, Krishna kidnaps a wife, Rukmini, for himself, and then 16,000 or 18,000 more apsara wives [sources differ], and becomes the father of a horde of sons. But he allows the members of his own family and clan by to kill each other towards the end of his life. Soon after he gets accidentally shot in the foot by a hunter in his one vulnerable spot, the heel, and dies. Last of all the ocean floods and submerges his city Dvaraka at the end of the story. The exploits of Krishna in the Bhagavatam look different from those of Krishna the king in the Mahabharata, but, "If they have anything in common, it is a tendency to trickery and deceit," writes Dimmitt and Buitenen. The trickster and lover conceals his purposes through charm, and may ignore rules. [Dimmit and van Buitenen 1978, 102, 105]. Further, after the Upanishads and the Bhagavad Gita, the Srimad Bhagavatam is the most authoritative of the Hindu scriptures. The teachings poem Uddhava Gita is in it (in Book 11). The Uddhava Gita consists of teachings of Krishna to his dear look-alike and disciple Uddhava. To what degree is Sri Krishna a product of art which is laden with symbolism? It can be difficult to tell:
Worth notingProfessors Cornelia Dimmitt and J. A. B. van Buitenen assess that many stories of the Hindu tradition may be difficult to understand for the non-specialist. [Dimmit and van Buitenen 1978, xi, 3-11 ff, passim]. To find out what is true, or at least best, eat mangoes, says Ramakrishna: You have come to the orchard to eat mangoes. . . . What is the use of your calculating how many mango-trees there are, how many millions of branches, how many billions of leaves? I have come to the orchard to eat mangoes. Let me enjoy them. [Gupta 1942, Chap. 43, "Nature of "I"] Eating mangoes is a figurative expression. |
Bryant, Edwin F., ed. 2007. Krishna: A Sourcebook. New York: Oxford University Press. Chidbhavananda, Swami. 2012. The Bhagavad Gita. Tirupparaithurai: Sri Ramakrishna Tapovanam, 2012. Dimmitt, Cornelia, ed., and J. A. B. van Buitenen, tr. 1978. Classical Hindu Mythology. Philadelphia: Temple University. Dutt, Manmatha Nath. 1897. A Prose English Translation of Harivamsha. Calcutta: M. N. Dutt. ⍽▢⍽ The first book of Harivamsa Parva leads up to the birth of Krishna. Vishnu Parva recounts the history of Krishna up to the events before the Mahabharata. — The Harivamsha has been regarded as an important source of information on the origin of Visnu's incarnation as Krishna. [WP, "Harivamsa"] Ganguli, K., tr. 1981. The Mahabharata, Vols 1-12. 4th ed. New Delhi: Munshiram Manoharlal. Gupta, Mahendranath. 1942. The Gospel of Sri Ramakrishna. Tr. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center. Klostermaier, Klaus K. 2007. A Survey of Hinduism. 3rd ed. Albany, N.Y: State University of New York Press. Mascaró, Juan, tr. 1965. The Upanishads: Translations from the Sanskrit. London: Penguin. Tuxen, Poul, tr. 1962. Bhagavadgita. Herrens Ord. København: Gyldendal.
Harvesting the hay
Symbols, brackets, signs and text icons explained: (1) Text markers — (2) Digesting.
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