| Part ofa series on | |
| Hindu philosophy | |
|---|---|
 | |
| Orthodox | |
| Heterodox | |
Sub-schools | |
| |
Svayam Bhagavan (Sanskrit:स्वयं भगवान्,romanized: Svayaṁ-Bhāgavan; roughly: "God Itself") is aSanskrit concept inHinduism, referring to the absolute representation ofBhagavan (the title "Lord" or "God") as theSupreme God in amonotheistic framework.[1] The concept is most commonly (but not always) associated with a male deity, for instance in Hindu sub-movements likeKrishnaism andGaudiya Vaishnavism, in whichKrishna is regarded as Svayam Bhagavan.[2][3]
As stated in theBhagavata Purana,Vishnu appeared beforeVasudeva andDevaki in his divine originalfour-armed form before being born as Krishna. After worshipping Vishnu, Vasudeva and Devaki asked him to conceal his heavenly appearance. Vishnu complied by changing into his infant form of Krishna.
Svayam Bhagavan is a term most often used inGaudiya Vaishnava and other Krishna-centered theologies, and that title is used there exclusively to designate Krishna,[4] there being conflicting semantics or other usages in the Bhagavata Purana. Traditions ofGaudiya Vaishnavas, theNimbarka Sampradaya and followers ofVallabha consider him to be the source of allavatars,[5] and the source of Vishnu andNarayana. As such, he is therefore regarded asSvayam Bhagavan.[6][7][8]
Though Krishna is recognized asSvayam Bhagavan by many,[9] he is also perceived and understood from an eclectic assortment of perspectives and viewpoints.[10] When Krishna is recognized to beSvayam Bhagavan, it can be understood that this is the belief ofGaudiya Vaishnavism,[11] theVallabha Sampradaya,[12] and theNimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily from the "famous statement" of theBhagavatam[4] (1.3.28).[13]
A different viewpoint differing from this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although it is usual to speak of Vishnu as the source of the avatars, this is only one of the names of the God of Vaishnavism, who is also known as Narayana, Vasudeva-Krishna, and just Krishna, and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism.[14]
The theological interpretation ofsvayam bhagavān differs with each tradition, and the literal translation of the term has been understood in several distinct ways. Translated from theSanskrit language, the term literally means "Bhagavan Himself" or "directly Bhagavan".[4] Gaudiya Vaishnava tradition often translates it within its perspective asprimeval Lord ororiginal Personality of Godhead; it also considers the terms such asSupreme Personality of Godhead andSupreme God as an equivalent to the termSvayam Bhagavan, and may also choose to apply these terms to Vishnu, Narayana and many of theirassociated avatars.[15][16]
'Bhagavān', to be understood, is split intoBhaga andvān.vān andmān are Sanskrit male-denoting words, meaning 'possessor of' which are used as a suffix to nouns likeBhaga (blessed attributes),Śrī (splendour),Kīrti (fame) etc. Thus, Bhaga, as per Viṣṇu Purāṇa, refers to the six attributes of the Lord – aiśvaryam (wealth), vīryam (valour), jñānam (wisdom), balam (prowess), śaktī (power) and tejas (splendour). Thus, Bhaga-vān means the possessor of the six divine qualities,ṣadguṇa.
Another interpretation of Bhagavān as per Viṣṇu Purāṇa isbha denotes aiśvaryam and vīryam,ga denotes jñānam and balam andva denotes śaktī and tejas, andan which is etymoligicallyna, means 'none', symbolising that he is devoid of inauspicious or evil qualities.
As the etymology of Bhagavān is perfectly illustrated in the Vishnu Purana, referring to the Vishnu Purana on who is Bhagavan too is perfect. Vishnu Purana clearly states that Bhagavan denotes none but Vāsudeva aliasNarayana-Krishna.
Svayam means Himself, thusSvayam Bhagavān refers to one who is Bhagavān (Vāsudeva) Himself. As Śrī Kr̥ṣṇa, the most perfect descent (avatāra) of Narayana (Vāsudeva), He is no different from the latter, and hence, the Bhāgavata stateskr̥ṣṇastu bhagavān svayam – Kr̥ṣṇa is the Supreme, Blessed Lord (Nārāyaṇa) Himself.
Early commentators of Bhagavata Purana such asMadhvacharya translated the termSvayam Bhagavan as "he who hasbhagavata"; meaning "he who has the quality of possessing all good qualities".[8] Others have translated it simply as "the Lord Himself".[17] Followers of Vishnu-centeredsampradayas of Vaishnavism rarely address this term, but believe that it refers to their belief that Krishna is among the highest and fullest of allAvatars[18] and is considered to be the "paripurna avatara", complete in all respects and the same as the original.[19] According to them Krishna is described in the Bhagavata Purana as thepurnavatara (complete manifestation) of Bhagavan, while other incarnations are called partial. "Krishna being Bhagavan; the mind of man 'centred intensely', whatever the motive and however ignorant it might be, is centred in Him."(p. 334)[9] Generally there is a universal acceptance of the uniqueness of Krishna incarnation throughoutHinduism, as well as the principles involved in His life and personality for which He has been described asSvayam Bhagavan.[9]
There is an element of countenance in many Krishna centered traditions to the subordination of Krishna to Vishnu. The reasons for that are given that it was the easiest way to accommodate Krishna's human story within the composite Vaishnava theological perspective. These "core texts assert and defend the ultimacy of Krishna's identity".[20] However inclusion of Krishna in the list of avataras does not necessarily subordinate him to Vishnu as one of the latter's expansions.[21] Early authors, such as 12th centuryJayadeva considereddasavatara to be principal incarnations of Krishna, rather than Vishnu.
The prime supporters of the Krishna-centered theology, Gaudiya Vaishnavas and followers of the Vallabha Sampradaya and Nimbarka Sampradaya, use theGopala Tapani Upanishad,[22]Vedanta Sutras[4] and other Hindu scriptures[23] such as theBhagavata Puranaas in verse 1.3.28 and theBrahma Vaivarta Purana, among others, to support their view that Krishna is indeed theSvayam Bhagavan. This belief was summarized by the 16th century authorJiva Goswami in some of his works, such asKrishna-sandarbha.[4][24]
In the sixth book of theHindu epicMahābhārata, theBhishma Parva (where theBhagavad Gita is part of), Krishna offers numerous quotations that reaffirm the belief that he himself is theSvayam Bhagavan. Verse7.7 of the Bhagavad Gita, is often used to support the opinion that Krishna himself is theSvayam Bhagavan, and that no impersonal form ofBrahman supersedes his existence, as it is a common view that Bhagavad Gita was propounding Krishna-theism before first major proponents ofmonism.[25]
Other pervading understandings of the position ofSvayam Bhagavan asserted in the Gita are connected to, non-Krishna-centered, traditions. One tradition follows predominately the views ofSankaracharya commentary onBrahma Sutras and is referred asmaya-vad[25] which justifiesSvayam Bhagavan supremacy by a concept of power, wisdom or illusionarymaya.
The second alternative understanding of the evident supremacy ofSvayam Bhagavan in the Gita, is a popular view on Krishna being the highest and fullestAvatar of the Lord, Vishnu or Narayana.[18] "The Bhagavad Gita depicts Krishna not only as Brahman but also as an 'Avatar of Vishnu' and the friend ofArjuna."[26] In summary in accordance with this viewSvayam Bhagavan Krishna is considered to be thepurna-avatara (full incarnation) of Vishnu or, according to some, the universal Narayana who transcends evenBrahman.[5][27]
Supremacy or a concept oforiginality is often referred to in the words of Krishna himself, as for example, the theologianAbhinavagupta, in another tradition of Hinduism, introduces a quotation from theBhagavad-gita of 'I', Krishna referencing Himself as the highest Self who transcends the perishable and imperishable.[28]
TheSri Vaishnavas identify Vishnu with the Brahman, while Krishna-centered traditions will associatePara Brahman with Krishna as Svayam Bhagavan. According toRamanujacharya, Brahman ispersonal. Indeed, he is thesupreme person, creator and Lord, who leads souls to salvation. Far from having no (positive) attributes, as someAdvaita Vedanta followers maintain, Brahman is thesum of all “noble attributes”—i.e. omniscient, omnipotent, omnipresent, and all-merciful, all qualities attributed to Vishnu by all Vaishavas. According to South Indian traditions he is alsoadvitya (Sanskrit meaning without rival). To such Vaishnavas,Shiva,Brahma, and the other gods of theHindu pantheon are viewed as Brahman's agents orservants, created and commissioned by him. Some Vaishnavas consider them to be or see that they have the same status that ofangels have in the western religious traditions.[29]
“The entire complex of intelligent and non-intelligent beings – is viewed as real and constitutes the form, i. e., the body of the highest Brahman”.[30] A soul-body relationship, according to Ramanujacharya, is “entirely subordinate” to its soul, having no independent reality or value.[31] However Ramanujacharya himself did not stress a subordination of the 'puravatara' Krishna to Vishnu.
However, Vaishnava traditions do not adhere to the concept ofSvayam Bhagavan with the same views as those who support the concept.[32][unreliable source?][unreliable source?]To support their view they quote the 149th chapter ofAnushāsanaparva in the epicMahabharata,Bhishma which states, with Krishna present, that mankind will be free from all sorrows by chanting theVishnu sahasranama, which are the thousand names of the all-pervadingsupreme being Vishnu, who is the master of all the worlds, supreme over thedevas and who is one with Brahman.[33][34][unreliable source?] This seems to indicate that Krishna is identical with Vishnu. Indeed, Krishna himself said, "Arjuna, one may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by oneshloka. There is no doubt about it.”[35]
Many Vaishnava schools have different interpretation of the concept as for example followers of theSwaminarayan Sampraday believe that Lord Narayana manifested himself asSwaminarayan.[36] This view is only supported within their particular tradition.
Some early schools of thought, such as Pancaratra in particular, refer to Vasudeva-Krishna (Krishna, the son of Vasudeva) as the source of all incarnations and as no different from the ultimate and absolute reality, and as non-distinct from Vasudeva and any other manifestations of the supreme self.[37]
The term Krishnaism has been used to describe the cults of Krishna, reserving the term "Vaishnavism" for cults focusing on Vishnu in which Krishna is an Avatar, rather than a transcended being.[38]
"Greater Krishnaism" corresponds to the second and dominant phase of Vaishnavism, revolving around the cults ofVasudeva, Krishna, andGopala.[39] Today the faith has a significant following outside of India as well.[40] Supremacy of Krishna is the key concept ofKrishnaism.Gaudiya is one of the main traditions worshipingRadha Krishna that developed this concept.
Primary theology of Caitanyaite orGaudiya traditions is based and presented inBhagavata Purana andCaitanya Caritamrita.[41]Svayam inSvayam rupa does not imply one and only, and all conceptions by previousVaishnava traditions, according to theGaudiya Vaishnavas beliefs, fall under a second category,tad ekatma rupa[42] (meaning: one thatone andnot different).[43] 'Svayam' as a term meansnot depending on others orbeing himself.[44] In his instruction to Sanatana Goswami, at Kasi, Chaitanya Mahaprabhu explains the implications of thevadanti verse: "The wordbrahman refers toSvayam Bhagavan, who has one consciousness without a second, and without whom there is nothing else." (Gupta 2007, p 36).[4]
Rūpa Gosvāmī has described thesvayaṁ-rūpa in hisLaghu-bhāgavatāmṛta:[45] "The form of the Supreme Personality of Godhead that does not depend on other forms is calledsvayaṁ-rūpa, the original form."[42][46]
Thetad-ekātma-rūpa forms[42] are also described in theLaghu-bhāgavatāmṛta[46][47]"The tad-ekātma-rūpaforms simultaneous tosvayaṁ-rūpa form and are non-different.[42] At the same time by their bodily features and specific activities they appear to be different."
Two best known Vedic descriptions of the creation arepurusha sukta andnasadiya sukta. One hymn addresses to Vishvakarma, The one who makes all. To beliefs ofVaishnavas,[48] theVisvakarma Sukta ofRig Veda (10.82) refers toGarbhodakasayi Viṣṇu indirectly as the Supreme God: The waters verily first retained the embryo in which all the gods were aggregated, single deposited on the navel of the unborn (ajah), in which all beings abide.[49] and according to the Gaudiyas, falls under category oftad-ekātma-rūpa,[42]
According to theGaudiya Vaishnava interpretation, it is also confirmed in the Bhagavad-gītā (7.7), which says,mattaḥ parataraṁ nānyat: "There is no truth superior to Me." Where Krishna is 'bhagavan' himself, whose partial manifestations are the other gods. This idea is reflected in theBhagavata Purana. TheBrahma Vaivarta Purana tells us Krishna is the ultimate source from which Brahma, Vishnu, Shiva andPrakriti originate. He isSvayam Bhagavan while other incarnation are his partial manifestations. The comments ofSridhara Svami (an early Sankara sect commentator), bring out uniqueness of Krishna. According to him Krishna is perfect as all potencies are observed to be full in him.[50] InAtharvavedasamhita, Krishna is described as having slain the giant Kesi, Keshava. TheKaustiki Brahmana (30.9) alludes to Krishna Angirasa, who is an object of evening ceremony in connection with Brahmanaacchamsin priest. The Aitareya Aranyaka speaks of two Krishnas of Harita Gotra.[51] However the south IndianVaishnavism makes very little stress on Krishna and altogether ignoredRadha in contrast with the other traditions.[52]
To the views of the Gaudiya Sampradaya, theBhagavad-gita[53] states that thisbhakti-yoga is secretive:[54] - "Just hear from Me again about the most confidential part of the instructions inBhagavad-gītā."[53] It is also described as such inBhagavata Purana[55] Vaishnavas ofISKCON often stress their view that in both cases Krishna is speaking about himself,aham andme inSanskrit mean,I am andMe respectively. While some commentators derive secondary meanings,[56] all major Sanskrit dictionary accept that the direct meaning ofaham andme, refers to Krishna himself.[57]
When Gaudiya Vaishnavas present their views on Krishna beingSvayam Bhagavan,[58] they present a number of perspectives some include comparison with other forms such as Vishnu, that are considered supreme in other sampradayas. TheBhagavat SandarbhaArchived 16 February 2011 at theWayback Machine and theTattva SandabhaArchived 16 February 2011 at theWayback Machine are among quoted works byJiva Goswami,[4] "Vaishnavas don't argue among themselves if Krishna or Vishnu is the Supreme. They consider it a matter of one's relationship with the Lord. Someone has a relationship with Vishnu, someone with Rama, someone with Krishna, etc. as per rasa theology." In theCaitanya Caritamrita[59] Chaitanya discusses this in a joking mood withVenkatta Bhatta fromSri sampradaya.[60] WhilePustimarga tradition predates Gaudiya Vaisnavism in Radha worship.[61]When Chaitanya traveled through South India in 1509-10, he stayed at the house of Venkata Bhatta, the father ofGopala Bhatta, priest ofSrirangam. Venkata and his two brothers, Gopala's uncles Trimalla andPrabodhananda Sarasvati "were converted from theirSri Vaishnava faith inLakshmi-Narayana as supreme to one inRadha Krishna" as Svayam Bhagavan.[61] The dialog of this conversion is recorded in 16 c. Caitanya Caritamrita biography byKrishna dasa Kaviraja.[60]
In the Madhya lila of the Chaitanya charitamrita a presentation is given,[62] with a reference to the particular verse of the tenth canto ofBhagavata Purana as to the reason whyLakshmi also known asSri (thus the name of Sri Sampradaya) is burning with desire and still not capable of entering to the realm ofVrindavana.[63]
Prabodhananda Sarasvati who was a Sri Sampradayasannyasi was converted as to supreme position of Radha-Krishna being Svayam Bhagavan instead of Lakshmi-Narayana. He as well apparently came to appreciate the supremacy of Radha worship from Caitanya.[64]
The view of South Indian Vaishnava groups onsarga, or subtle creation, is based upon scriptural adherence toNarayana or Vishnu being the cause of creation[65] expanding into Viraja and thenMaha-Viṣṇu glancing overpradhana, and that is the start of actual function of creation. This view is not contradicted by Krishna-centered Vashnavism and does not appear to be in contradiction withSvayam Bhagavan who asVasudeva (son of Vasudeva, Krishna) is according to Pancaratra is at the source of creation.
Pancaratra sources are accepted by all of Vaishnava traditions, and confirmed byYamunacarya who preceding in the line ofRamanuja, summarizing in hisAgamapramanya, a defense of the revelation of thetantric Vaishnava Pancaratra, defending whole body of the texts being part of the Veda: "The Pancadratra Tantra is authoritative like the Vedic sentences ordaining sacrifice on the grounds that it is based on knowledge free from all defects". Amalananda, also defends Pancaratra and while confirming thatAgamas do not have the same self-authenticating validity, as the four Vedas, but the authenticity of it assured because Veda bear witness to the omniscience ofVasudeva. This position also forms the basis ofBhagavata Purana based theology.[66]
It is also a view ofGaudiya Vaishnavas thatSanatana GoswamisBrihad Bhagavatamrita, has illustrated this principle, not just in terms of comparative cosmology oravatara hierarchy as in Vaishnava Pancaratra, but also in terms of cosmology ofadi-rasa.[67] The cosmological principle of the four dhamas (with a separate place for the last two:Vaikuntha – abode of Vishnu orNarayana,tad-ekatma rupa, in transcendence, andGoloka as abode ofSvayam Bhagavan in transcendence) is the key of the graphical presentation, but it is also an answer to the dilemma.[68] In accordance with the cosmology of theBrihad Bhagavatamrita Krishna is believed being the original and most complete in allrasas or tastes is in fact not engaged and non engaging, is his independence, he does not even, at least in this his original form, carry symbols ofViṣṇu, he only carries his own flute, and that is the pleasure of his devotees.[69]
The form ofNarayana is linked with the concept of sacrifice in the earliest known references to him. In Vedic sources such as thePurusha sukta, Narayana is given as the name of the self-offering of the great cosmic sacrifice of theRig Veda.[70] Narayana is not mentioned in Rig Veda itself, but came to be regarded as the seer who authored thehymn. It is possible that the sage who composed the Purusha Sukta hymn has been assimilated to the Purusha whose praise he had sung, and he himself became the object of worship. Mentions of a divine sage namedNarayana, along with counterpart Nara, appears in manyPuranic texts.[71]Purusha is also identified with Vishnu in theRig Veda and interpreted accordingly by manytraditions ofVaishnavism. In the Bhagavata he is recognized as "the Lord whose being is sacrifice, YajnaPurusha"[23][72][73][74] Some believe that thus this verse of theRig Veda is a foundation of Vaishnava tradition. In theGopala Tapani Upanishad the Rig Veda verse(1.22.20) was addressed paraphrasing the original of the Vedic hymn in accordance with the beliefs of theGaudiya Vaishnava:[75] It outlines a specific view held by theGaudiya Vaishnava andVallabha Sampradaya, that the conclusion of Vishnu worship is meditation ongopa-rupah or specific form of Krishna.[22][76]
TheKrishna Upanishad supports this conclusion of Gopala Tapani,[77] and refers to the original "the most divine form of bliss dwells in the supremacy of love of Lord Krishna",[78]saksad, Hari asgopa-rüpa. (1.10-12):[79]
Gaudiya Vaishnava believe that Krishna possesses qualities that are absent in other forms and they relate to his sweetness inVrindavana lila. Krishna is himself Narayana.[81]Narayana is often identified with supreme, however, when his beauty andsweetness (madhurya) overshadow his majesty, he is known asKrishna, i.e.Svayam Bhagavan.[82] As Friedhelm Hardy says, the concept of Bhagavan, "a single, all-powerful, eternal, personal and loving God ... is an empty slot, to be filled by concrete characteristics" and these characteristics culminate in Krishna.[83]
InGaudiya Vaishnava,Vallabha SampradayaNimbarka sampradaya and oldBhagavata school, Krishna believed to be fully represented in his original form in theBhagavata Purana, that at the end of the list ofavataras concludes with the following text:[84]
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Sri Krishna is the original Personality of Godhead (Svayam Bhagavan).[85]
Not all commentators on the Bhagavata Purana stress this verse, however a majority of Krishna-centered and contemporary commentaries highlight this verse as a significant statement.[86]Jiva Goswami has called itParibhasa-sutra, the “thesis statement” upon which the entire book or even theology is based.[87]
In another place of theBhagavata Purana 10.83.5–43 those who are named as wives of Krishna all explain to Draupadi how the 'Lord himself' (Svayam Bhagavan,Bhagavata Purana 10.83.7) came to marry them. As they relate these episodes, several of the wives speak of themselves as Krishna's devotees.[88]
Many Krishna-centered traditions believe thatSvayam Bhagavan personally carries his unalloyed devotees (vahamy aham) like a husband carries his bride across the threshold into the house ofprema bhakti.[89] BadarayanaVyasa says in hisBrahma Sutras,visesam ca darsayati, implying that the scripture declares a difference with regard to the passing from the world ofnirapeksa or unflinching devotees.[90]
Baladeva Vidyabhusana, in his commentary onGopala Tapani Upanishad states: Glory to theGopala Tapani Upanishad, which to the pious reveals Lord Krishna, the original Personality of Godhead, the Supersoul near to all moving and unmoving creatures.[91]
The word used iskrsna svayam isvaram, the paraphrase of the Bhagavata Purana verse 1.3.28 thatJiva Goswami has called a keysutra,[92] not only to theBhagavata Purana but toVedanta and thus all the Vedas.[93][94]
According to the Upanishads it is believed that when Brahma, who is said to be the original created being, was approached by the sages, theFour Kumaras, he was presented with critical questions: – Who is the Supreme Lord? Who does death fear? – By knowing whom, does everything become realized? – Who is that person, who is behind the repetition of the creation of this Universe?[95][96] His own original or sweet form,Sva-bimbaṁ is not manifested very often in the Universe,loka-locanam.[97]Gaudiya Vaishnavas quote sources that claim that it happens only once in akalpa (universal day ofBrahma), which consists of fourteenmanvantaras, each having seventy-onedivya-yugas.[98] To answer the four Kumaras, Brahma needed to relate this secret word of theseed mantra.[99]And this is believed to be the answer to the question, who is supreme god and how he creates this world.[95]Brahma replied to the sages: "Krisna is the Supreme Personality of Godhead. Death fears Govinda. By knowing Gopijanavallabha everything becomes realized. By pronouncing the word "svaha" the Personality of Godhead created the world.[100] In the wider context of the Bhagavata's total perspective, Krishna is "not one among many but the Lord himself".[101]
Sanat-Kumara Samhita confirms the belief that thisKama Gayatri is the foundational structure of theGoloka, believed to be the abode of Krishna, who is the original Vaasudeva:[102]"In the whorl of thelotus flower which is Lord Krishna's transcendental abode, the Gopalamantra is written."[103][104][105][106]
While some place Krishna-centered worship asSvayam Bhagavan in the medieval times of Indian history, there is some evidence suggesting the opposite. In antiquity Krishna images were worshiped at many places. Quoting Curtius, Dr. D.C. Sircar says that an image of Herakles (i.e. Vasudeva-Krishna according to Sircar) was being carried in front of the Paurava army, as it advanced against the Greeks led by Alexander the Great (The Cultural Heritage of India, vol. 4. p. 115) An interesting terracotta plaque showing Vasudeva carrying the infant Krishna over his head across the flooded Yamuna river, belonging to c. first century is housed in the Mathura Museum. A Mora stone inscription of about the same time refers to some images of Bhagavata Vrshni Panchaviras, Sankarshana, Vasudeva, Pradyumna, Samba and Aniruddha – which were very beautifully carved in stone.[107] AGupta period research makes a "clear mention ofVasudeva as the exclusive object of worship of a group of people," who are referred asbhagavatas.[108]
Verifying the antiquity of the exclusive worship ofSvayam Bhagavan, Krishna, the earlyJaina texts repeatedly stress two categories ofBaladevas andVasudevas that clearly can not be attributed to theBuddhist tradition, and can not be traced to the earlier strata of the Jaina canon itself. The introduction of these novel categories in the Jaina tradition, therefore, can hardly be explained without references to the legends surrounding the two popular figures of the early Vaishnava tradition, namelyBalarama and Krishna of Mathura.[109]
Archaeological remains found in the region ofMathura support the fact that the popularity of these two divine figures had reached its zenith in theMauryan and theShunga period and associated Bhagavata religion had become widespread throughout Mathura and Western India areas. This period coincides with the large migrations of Jainas from Magadha toMathura. Baladeva is referred to by Jaina Puranas as Halabhrit, without any support from Brahminical texts. All the Vasudevas are modeled after the description of Krishna found in thePuranas. They are called blue-black (nila) in complexion and are designated by several names that are normally applied exclusively to Krishna e.g. Keshava, Madhava, Govinda, Vishnu and Narayana (which is used as synonym for the name Vasudeva). List of opposites (orprati categories) include most of the names associated withAsuras in Puranas.[109]According to an opinion of some scholars in Patanjali's time identification of Krishna with Vasudeva is an established fact as is surmised from a passage of the Mahabhasya – (jaghana kamsam kila vasudevah).[110] This "supposed earliest phase is thought to have been established from the sixth to the fifth centuries BCE at the time of Panini, who in his Astadhyayi explained the wordvasudevaka as a bhakta, devotee, of Vasudeva and its believed thatBhagavata religion with the worship of Vasudeva Krishna were at the root of the Vaishnavism in Indian history."[111][112]Not just IndianGupta period but also some historical records of the Greeks show existence of the bhakti tradition to Krishna-Vaasudeva,[113] it needs to be noted that, even Panini gives some support to the ancient root of Krishna-Vaasudeva bhakti – (vāsudeva arjunābhyāṁ, or related toArjuna),[114] it is however only much later (2nd century BC)Patanjali who refer in his definition of thedevotee orbhakta as "the follower of Vasudeva, God of gods."[110][115]
In theBhagavata Purana the term is used for other forms of God, includingDhanvantari,[116]Vamana,[117] Vishnu,[118] andVaikunthadeva.[119] Although the term appears in the text referring to other forms, these references do not form a part of theKrishna-centered theology on which the reference to Krishna is based.
TheBrahma Vaivarta Purana andGarga Samhita often refer to Krishna asparipūrṇatama, the term used in Gaudiya Vaishnava tradition byBhaktivinoda Thakura in hisAmnaya Sutra –krishnas tu paripurnatma sarvatra sukha-rupakah translated as 'original Supreme Personality of Godhead'.[120]
gavin flood."Early Vaishnava worship focuses on three deities who become fused together, namelyVasudeva-Krishna,Krishna-Gopala, and Narayana, who in turn all become identified with Vishnu. Put simply, Vasudeva-Krishna and Krishna-Gopala were worshiped by groups generally referred to asBhagavatas, while Narayana was worshipped by thePancaratra sect."
For his worshippers he is not an avatara in the usual sense, but Svayam Bhagavan, the Lord himself.p.109 Klaus Klostermaier translates it simply as "the Lord Himself"
First edition published in 1938 under the title of 'Europe asks: who is Shree Krishna'.p. 31: Shree Krishna stands at the top of this series. He is therefore called by his votaries as Purna Avatara or the highest and fullest incarnation of the Lord.
Preface Sri Swami Krishnanandap. 24
| Forms |  | |
|---|---|---|
| Consorts | ||
| Other relatives | ||
| Worship | ||
| Holy sites |
| |
| Epigraphy | ||
| Texts | ||
| See also | ||