Hare Krishna
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Krishna Introduction
Sources of Krishna
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
Krishna says he is the beginning and end of all beings, in the Bhagavad Gita [10:20,39]
What is held to be his old capital
Dwarka (Dvaraka) was found under water in the early 1980s. The capital has plenty in common
with the Troy of the Iliad by Homer; it was supposed to belong to tales of
old only before someone found it.There is also a many-sided artistic "Krishna production" in the world. There are good teachings in some of the tales and teachings.
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 the Bhagavad Gita in it is another source.
- The Mahabharata, a very long epic poem, tells stories of Krishna and others in an entertaining way in the splendid translation/condensation of Kamala Subramaniam [Aha]. In the Mahabharata, Krishna is a hero king who manipulates events. Krishna refused to bear arms in the great war between the Kauravas and the Pandavas but offered his personal attendance to one side and his army to the other. The Pandavas chose him, and Krishna thus served as charioteer for Arjuna. Otherwise, the whole Mahabharata poem has been translated by Kisari Mohan Galguli in twelve volumes. [Mmw]. His translation is online too, at Gutenberg.
- The influential teachings poem Bhagavad Gita [Bvg], is a dialogue between Arjuana and Krishna the charioteer on the brink of war somewhere not very far from where modern Delhi lies. The Gita is contained in the Mahabharata epos, and contains instructions in how to live, as ascribed to Krishna. The Gita is a slender portion of the Mahabharata, and is fervently regarded by most Hindus. I have included a thorough translation of it to, by Swami Sivananda. The text is in both Sanskrit and English. The one by Nikhilananda is fine too [Wa]. For those who want to inspect words and phrases even more, there is the Bhagavad Gita As It Is by Prabhupada [an online texts exists], and a Bhagavad Gita version translated by Swami Chidbhavananda, called The Bhagavad Gita (Tirupparaitturai: Ramakrishna Math, 1974 - or a later by Sri Ramakrishna Tapovanam, 1992).
- There are also many tales about Krishna in the Srimad Bhagavatam (The Bhagavata Purana or simply Bhagavatam) [Sh], and teachings too. An extensive online translation [Srm] is furnished by The Bhaktivedanta Book Trust International, Inc. Here is a summary based on Dimmitt and Buitenen [Clh 101-5]: In the comic, clever and heroic events, the child and later cowherd boy Krishna is beguiling and naughty, stealing milk and butter, overturning wagons, and killing his wicked nurse maid by sucking out her milk.
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 hunch-back girl on his way. After killing his uncle, Krishna struts around, assuming the mantle of manhood.
Krishna then kidnaps a wife, Rukmini, for himself, and then 16,000 more wives, and becomes the father of a horde of sons. But in his last act he arranges the demise of his own family and clan by allowing its members to kill each other. 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 the 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. [Clh 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 found there (Its Book 11). The Wisdom of God [Sl] by Prabhavananda contains interesting portions of the Bhagavatam in paraphrase, but also the whole Uddhava Gita, which consists of teachings of Krishna to his disciple Uddhava. Aldous Huxley has said, "The Bhagavatam . . its Eleventh Book . . . expresses the essence of Indian religion almost as forcefully as does the Bhagavad Gita . . . [Sl BC]"
To what degree is Sri Krishna a product of art which is laden with symbolism? It is difficult to tell:
- HISTORICALLY: Ancient Sanskrit Upanishad lines tell of what
could be a historical Krishna. The epic poem Mahabharata
also tells of Krishna among others.
Remains of a well-fortified township claimed to be Krishna's capital Dwarka (also called Kathiawad and Dwaraka) were found in 1981 under water on the coast of Gujarat in western India. The findings conform with Mahabharata descriptions. Some think the findings along with the epic descriptions are valid proof that Krishna existed. The findings are of immense cultural and religious importance to India. The archeological evidence of the site is also found compatible with the Mahabharata tradition when it comes to dating. [Links: A, B, C, and D.] - OUTPUT-WISE: It is pointed out by such as Professor Poul Tuxen [Wy] that sayings of the poem Bhagavad Gita - not all of them - are put in his mouth through centuries
of formation or gestation.
Bhagavadgita is a religious-philosophical teaching poem incorporated in the Mahabharata of 100 000 couplets - the most voluminous work of its kind - a storehouse of brahmanic knowledge and thought. [Wy 8]
Among the historical sources that refers to Krishna, the grammarian Panini (4:3,98), dated no later than the fourth century BC, refers to a worship that involves Krishna as the God. [Wy 10]
In many cases in the text it is evident that there was later additions; and it is very possible that large parts originally belonged to some other context, just as some verses are fetched from Upanishadic literate. [Wy 12] - SYMBOLICALLY: There is also the a symbolic Krishna, a figure that yogis put meanings into by interpreting symbolic features and gestations related to the Bhagavan (person-god). The inner sound of a flute is spoken of as hearing Krishna's flute, for example in Kundalini Tantra. [Spo]
- FROM ANCIENT TALES AND ART: Much that is handed over about Sri Krishna reflects a many-sided artistic production over time. There can also be good lessons inherent in some old tales, perhaps also accurate historical references.
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Krishna Delight
Krishna as a Pig
There is a story where Vishnu went into a sow and remained happily there, letting piglets suck her. Vishnu said, "I am quite happy here."On hearing this, Siva destroyed the sow's body with a stroke of his trident, and Vishnu went back to heaven. [Tas 47]
Comment
Krishna is understood as an incarnation (descent) of Vishnu, who is commonly regarded as the Upholder. In the current Hindu trinity of Gods we find Brahma the Creator, Vishnu the Upholder, and Shiva the Destroyer. They represent three sides to God, but there is more to it than this.What Life Is and Puranic Metaphors about It
I can recommend Dr Klaus Klostermaier's survey of Hinduism. [Sf] He gives a palatable "skeleton of conceptual pegs" to link up with. For the lack of meta-cognition (surveys from above), the jungle of fragmented stories can be hard to tackle.Also, professors Cornelia Dimmitt and J. A. B. van Buitenen have edited and translated many significant myths from very good Hindu sources. "Krishna" and "Vishnu" are covered among others. Life is a battleground, and there's nothing as good as winning, is a Puranic standard to discern. It can be hard to decide when and where these rustic tales were formed in the first place. The oldest material in the Puranas is contemporaneous with the Vedas - but mostly it spans the period from 300 to 1000 AD and documents the triumph of Hinduism in India. Stories of the Hindu tradition were also rewritten over a long period of time. Hindu mythology is so vast and complex and difficult to understand that it has become almost a closed world to the non-specialist, the authors assess. [Clh xi, 3-11 ff, passim].
In the Puranas we find good stories with a tail of indoctrination to them very often; we find reminiscences of popular idol beliefs. The tone is lyrical for most part, no matter how much slaying and maiming that goes on. A lyrical tone in telling of killings appears desensitising quite often. [Clh 59 et al].
Puranic works - there are over eighteen - drop historical evidence for most part. [Clh 3, 12-3].
Purana stories form the foundation of Hindu religion even today. [Clh 13]
. [T+]
Deceptive Vishnu
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| Hhh - the deceiver Vishnu is inside, is the lore - |
Vishnu is believed to be the preserver and upholder of the created world. He is believed to be all-pervading and foglike -
The most valuable is most inward, as a rule of the thumb. And what is more inside, is more encompassing [Tog].
Vishnu can be understood to mean "pervader". He is also reckoned with as "he whose abode is the waters [mind deep inside]". Most common of all names for Vishnu is Hari, but the origin of Hari is not clear. [Clh 60].
Vishnu is known by a variety of names, and Vishnu has four distinctive weapons, one in each of his four hands: mace, conch, lotus and a discus. The latter can be interpreted as a horoscope.
His heaven, or residing level (area), floats in the sky above the seven heavens deep inside.
His body figure has certain marks of identity, including a whorl of hair on the chest.
He glides on the giant vulture Garuda - the vessel represents his animal passion; such power or prowess in general. The vast bird can be cosmos - it is called Garuda. Most often it is a vulture, but Dimmitt and van Buitenen let it be an eagle. He rides through space. The giant cosmos does that.
Vishnu is also "endless" and "remainder". These are difficult concepts. Being endless means being a cosmic snake: it is the cosmic endlessness. Vishnu is a snake - that is, immortal, undying. He can remain coiled up in the ocean of milk (Milky Way) inside somewhere. [Clh 61]
His mate is Lakshmi, also called Sri, that is, wealth and prosperity, which can be fair. This female prowess, Lakshmi, is pretty, loves to rest on Vishnu's chest, and stands for low-levelled bliss, I would add. The most constructive view of Vishnu lies in this: Each one of us can have him within: if he is understood on symbolic terms it is not hard to do.
A Long Look at Jesus and Krishna and a Little Boy
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| Sex brought about Jesus, Krishna, and a little boy. Hence, sex may be great, some believe. |
Krishna was a dark-skinned changelling who grew up bereaved of his biological mom and dad. He was not pleasant to be with. All his relatives died, and his few friends were left feeling empty, and soon left the world. Those who align themselves with Krishna may have got too little esteem earlier.
Jesus was a "bastard". Joseph did not want the mother of Jesus to be stoned to death for the unmarital sex activity that brought about Jesus, so he took care of her and her child in time. Jesus soon had God as his Father . . . He was not pleasant to be with. In fact, he called forth martyrs.
We have now entered a haze. What I suggest is that many children who get bereaved of parental figures, later compensate for it. Some do it terribly well. Some take to boasting of fancied fathers and so on, and it seems there is little we can do about it.
A Few Krishna Puzzles
Monkey wisdom: "Hear no lies, see no lies, talk no lies"
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| Some can see it, talk about it, and listen to it, and some can not, even though they idealise sex-god Krishna. |
We were puzzled to see that Hare Krishna was not among the altar picture gurus of SRF in old SRF magazines from the fifties and a bit further. We understood his picture had been included somewhere in the 1960s, many years after the guru-founder's death in 1952.
We suspected tactical reasons were behind the main scheme: (1) Either Yogananda had told future SRF leaders that a Krishna picture was to be included some time after his death, when times were less intolerant; or (2) SRF leaders did it much of their own choice, and for other reasons.
Whatever the reason(s) might be, there was something fishy about it, as one very naturally thinks that an organization that is founded to spread teachings of Krishna, stands up and represents Krishna duly from the start.
Six gurus introduced years after Yogananda's passing
This is what I have read: In an SRF temple, there are pictures of six masters on the altar, and the added one is Krishna. It is claimed that SRF made this alteration after Yogananda's passing in 1952, in order to forestall possible rejection of Yogananda's mission in India. If Jesus was placed alone at the center, SRF might be considered a Christian work in Yogananda's homeland, India.The SRF leader accepted the Indian Binay N. Dubey's judgements in the matter, and she appointed him to head the guru's work in India. Adding Krishna to the altar was done on his insistence, it is held. It seems it took place in the late 1960s.
Wonderful complications?
Here comes a complication: Yogananda told that Babaji, Lahiri Baba's guru, was Krishna in a former incarnation." In fact Lahiri Baba said that he too was Krishna: "I myself am Lord Krisna," and "The old father [Babaji] is Lord Krisna." [Sayings 55, 94]There are others around too who have said, "I am Krishna," more or less insistently. The thing that should go along with such public claims, is genuine proof. If you believe the statements without proof of any kind, you have succumbed to blind belief in an area. Hope that area will not grow to weaken reason too. Man should not be robbed of his freedom to judge how trustworthy leader information is.
Demagoguery makes use of false claims and promises in order to gain power. It has been used for thousands of years, presumably to convince common people or cult followers of the purported greatness and supernatural prowess of leaders and enlist support. [Ebu "propaganda"]We have to decide such as "Just what hearsay tale could be the preferable one where you come from?" The unpretentious ones may work best, all in all, if there is reason to groan, "Save us from blind belief and far worse that is riding on its back."
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Literature
Aha: Subramaniam, Kamala, tr. Mahabharata. Bombay: Bharatiya Book University, 1982.
Bvg: Sivananda, Swami, tr. The Bhagavad Gita. Shivanandanagar: The Divine Life Trust Society, 2003. [oaks.nvg.org/bhagavad-gita.html].
Clh: Dimmit, Cornelia, and J. A. B. van Buitenen, trs. Classical Hindu Mythology. Philadelphia: Temple University, 1978.
Ebu: Encyclopaedia Britannica. Encyclopaedia Britannica 2008 Ultimate Reference Suite DVD. London: Encyclopaedia Britannica, 2008.
Mmw: Ganguli, K., tr. The Mahabharata, Vols 1-12. 4th ed. New Delhi: Munshiram Manoharlal, 1981.
Sf: Klostermaier, Klaus K. A Survey of Hinduism. Albany, N.Y: State University of New York Press, 1989.
Sh: Raghunathan, N., tr. Srimad Bhagavatam, Vols 1-2. Madras: Vighneswara, 1976.
Sl: Prabhavananda, swami, tr. The Wisdom of God. New York: Capricorn/Putnam, 1968.
Spo: Avalon, Arthur (Sir John Woodroffe). The Serpent Power: The Secrets of Tantric and Shaktic Yoga. 7th ed. New York: Dover, 1974.
Srm: Prabhupada, A. C. Bhaktivedanta Swami. Srimad-Bhagavatam. 18-Volume Set.Alachua, Fl: The Bhaktivedanta Book Trust, 1974.
Tas: Ramakrishna. Tales and Parables of Sri Ramakrishna. 5th ed. Madras: Ramakrishna Math, 1974.
Tog: Woodroffe, Sir John, tr. Tantra of the Great Liberation (Mahanirvana Tantra). New York: Dover, 1972.
Wa: Nikhilananda, swami, tr. The Bhagavad Gita. New York: Ramakrishna-Vivekananda Center, 1952.
Wy: Tuxen, Poul, tr. Bhagavadgita. Herrens Ord. København: Gyldendal, 1962.
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