Krishna as Godly Avatara/Prophet like Buddha or Jesus........

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Foun in net:)l =====================================================God: Autobiographical Fragments from the Bhagavad Gita=====================================================The Bhagavad Gita consists of seven hundred verses. Out of these,a massive 574 have been uttered by Krishna himself, giving us anunparalleled insight into the true nature of divinity. The titleof the poem too suggests this, meaning the song (Gita) of God (Bhagavat).For example, at one point Krishna says:'Amongst the great sages (maharishis) I am present as Bhrigu.' (10.25)Now this sage named Bhrigu has an interesting history. Once, inorder to test Vishnu's greatness, he charged up to the latter'sabode and found him resting (as usual), on the coils of avenomous snake, with his wife Lakshmi lovingly massaging his feet.Illustration: http://www.exoticindia.com/artimages/he85.jpgIncensed that the Lord did not get up to welcome him, the saintmounted the serpent and planted a strong kick on Vishnu's chest.Bhrigu's temerity in doing so is however eclipsed by Vishnu's ownreaction: He immediately got up and softly rubbed the aggressor'sheels, saying: "O dear sir, my chest is hard and your legs soft.I hope I did not hurt you. I am blessed to have been so honoredby your lotus feet whose imprint will always remain on my body."To this day, Vishnu carries on his chest this mark, known inpopular parlance as the Shrivatsa. (Bhagavata Purana 10.89)It is well established that Krishna is an incarnation of Vishnu;in fact, in many instances, they are indistinguishable. As forBhrigu, he is venerated in ancient texts as a guru who exposeshis disciples to torment and suffering, making them resilient andamenable to the inevitable ups and downs of

life.Thus does God inspire us to maintain equanimity in the face ofadversity, saying:"The calm man is completely composed in heat and cold, pleasureand pain, honor and dishonor." (6.7)"One who deals equally with friend and foe, who is free fromattachment, he who takes praise and reproach alike, is silent andcontent with his lot (santushta), without a sense of ownership(for his house etc), and of a steady mind, such a devotee(bhaktiman) is dear to Me." (12.18-19)"He who regards a clod of earth, a stone and gold as being ofequal worth, is wise and views censure and praise as alike.."(14.24)Why does Krishna have to subject himself to this apparent insult?To set an example, because:"Whatever the best one does, that others also do. Whateverstandards he sets, the world follows. For me, in all the threeworlds, there is nothing that I lack. Yet I am ever engaged inaction (karma). For if I did not

continue to work with alertness,humans would in every way follow my example. If I did not performkarma, these worlds would be ruined.." (3.21-24)Here it needs to be observed that in the above narrative, God isboth the tormentor (Bhrigu) and the tormented (Vishnu).The God of SufferingKrishna's autobiographical intent is not restricted to a specifichumiliating circumstance. His wish is to encompass the entirespectrum of human suffering:"Among the Rudras, I am Shankara." (10.23)Shankara is a synonym for Shiva, who is the God of destruction inthe Hindu pantheon. Rudras are the class of deities responsiblefor making humanity grieve (rud: weep). Shankara is their leaderand his name literally means one who grants welfare (sham). Thisverse is illustrative of the Hindu penchant for glorifying theenriching potential of suffering and indicates that adversecircumstances in life are as much a gift of God as

are favorableones. In fact, the philosophers of yore stated that it was onlythose who were his favorite did God thus bless, much like amother who knows when it is best to shower her child withaffection and when to yield the stick, both of which arenecessary for the potential flowering of the infant's character.Only she knows when to apply which principle. She may distributesweets equally to all children playing in a group; but will notchastise them in equal measure when they misbehave. Only her ownbeloved child has a right over her rod. Thus does Krishna alsoensure our lasting welfare (Shankara), by exposing us to therudras of life.Illustration: http://www.exoticindia.com/artimages/zl95.jpgSignificantly, Vishnu (Krishna) here identifies himself withShiva. This seems a contradiction in terms since the former iscredited with the creation of

the world and the latter with itsdestruction (death). However, God clarifies matters:"I am immortality (amrita) as well as death (mrityu)." (9.19)"I am the all-depriving death and also the source of all futurebeings." (10.34)In Indian philosophy, death is not the opposite of life but itstimely fulfillment. Destruction is not the end of creation, butthe beginning of a fresh cycle.Later, Krishna identifies himself with another, slightlydifferent instrument of destruction:"Of weapons I am the thunderbolt (vajra)." (10.28)The vajra is no ordinary weapon, having being created when allother means failed to restrain the forces of evil wreaking havocon the world. It was carved out of the bones of the celebratedsaint Dadhichi, who readily gave up his mortal form for thedivine cause. As the king of the positive forces in the world, itwas the privilege of Indra to wield the thunderbolt.Illustration:

http://www.exoticindia.com/artimages/hd77.jpgIn fact, God also says:Amongst the demigods "I am Indra" (10.22) and "amongst the finestof elephants (gajendera) I am Airavata" (10.27). The latter wasrecovered when the demons and gods churned the ocean together toretrieve the nectar of immortality. It was later handed over toIndra as his mount.Illustration: http://www.exoticindia.com/artimages/dd81.jpgNot surprisingly, there is a marked preference for Indra, whosename literally means 'one who has conquered the sense organs(indriya)', an attribute which God immensely appreciates:"One who has controlled the sensory organs is superior." (3.7)The God of EvilWhat however, about the question of evil? Krishna states:"Everything is God" (Vaasudev Sarvam

7.19).Hence, whatever is present in this world is charged with God'sown dynamism and the latter has no qualms about declaring:"Of the demons (rakshasas) and yakshas I am Kuvera (Vittesh)."(10.23)A rakshasa is someone who protects (raksha: protection). Here,Krishna is referring to those of us who lord over our wealth,jealously guarding it with our lives, inhibiting its circulation.A yaksha is one who is not of a clenched fist, but neverthelessuses money solely for his or her own consumption, without anyintention of sharing it. In the latter case, though there is aflow of prosperity, since one man's expense is another's gain,nevertheless, because of the absence of altruistic intentions itlacks in spiritual merit (punya). Indeed, money can have only oneof the following three kinds of mobility (it cannot remain immobile):1). Charity (daana)2). Selfish pleasure (bhoga), or3). Dissolution

(naash).It would have been hardly surprising if Krishna had identifiedhimself with the first characteristic. He however, speaksotherwise, saying that he is present in those individuals whoconsume money selfishly and also those of us who do not let apenny escape, thus affecting the dynamics of nature adversely,ultimately leading to the annihilation of wealth.The name Kuvera literally means one who has an ugly (ku) body(vera). Legend has it that he was born extremely poor but byextreme penance managed to please Lord Shiva who made him theguardian of the world's wealth. Our prosperity too is a boon ofGod and we may justify our conduct taking cue from Krishna above.It must be remembered however that the result is obvious for allof us to see. True to their names, Kuvera (and the yakshas), havebeen given grotesque horrifying forms in the Indian art tradition.Illustration: http://www.exoticindia.com/artimages/kuvera.jpgThe God of Deception"Among deceitful practices I am dicing (gambling)." (10.36)The Bhagavad Gita is presented in the form of a dialogue betweenKrishna and his friend cum disciple Arjuna. The latter hadsuffered lifelong due to his elder brother's irresistible urge toindulge the dice. Thus Krishna here has a chosen a particularlypotent metaphor, lightening the serious mood of philosophicaldiscourse with the warmth of human interaction. This was one evilelement Arjuna could easily relate to. Though he and his brotherslost their kingdom because of the deception of the group playingopposite, the end result was the destruction of the villains, theestablishment of dharma, and the icing on the cake - a pertinentopportunity for God to deliver the discourse of the Gita.Truly God is present in all

that is good and bad. The choicehowever remains ours. Being subject to the inexorable laws ofkarma, we will reap what we choose to sow. That is the reason hepoints out to us various specific and temporal manifestations ofhis otherwise endless and eternal glory. By following theirbiographical narratives to their logical conclusions, expressedthrough an autobiographical discourse in God's own voice, we gaina clearer roadmap for identifying, and making the correct choicesin our own lives.The Female God"In women, I am virtuous reputation (kirti), fortune (Shri),speech (vak), memory (smriti), ability to imbibe things (medha),constancy (dhrti) and forgiveness (kshama)." (10.34)A well-known piece of humor has it that we can get a taste ofheaven on earth if we have the following:1). An American salary to take home.2). Chinese food to eat.3). A British home to live in, and,4). An Indian

wife to go home to.It is perhaps this fame of the virtuous Indian woman that Krishnais talking about. The reasons are not far to seek. When the Gitaitself says that God resides in the steadfast woman, who letsonly one man live in her memory (smriti), much like the goddessShri (Lakshmi), the prosperity of one who has her for a consortis assured. Indeed, it is a belief in India that when a man andwoman are bound in holy matrimony, it is a conjoining of theirfortunes, and all sin (paap) and merit (punya) acquired by eitheris shared equally between the two. The lips of such a woman speak(vak) of no other than the one she has chosen to give herself upcompletely to. Since her very childhood it has been imbibed inher to remain committed to one only, till this chaste idealbecomes as integral a part of her character as much as her breathis to her physical existence. It is her infinite capacity toforgive and the forbearance

inherent in womanhood that lets sucha divine relationship blossom on earth.I am Me, You are also MeIn the tenth chapter God says:"In the tribe called Vrishni, I am Krishna and amongst the fivePandava brothers, I am Arjuna." (37)Meaning, the one narrating the Bhagavad Gita (Krishna), is alsothe one listening to it, namely Arjuna.Illustration: http://www.exoticindia.com/artimages/rb06.jpgGod in The Philosophy of Language"Amongst alphabets, I am the letter A, and of the different kindsof compounds in grammar, I am the copulative compound." (10.33)'A', pronounced as the first sound in the word 'amuse', is theimmediate sound that springs from the mouth as soon as it isopened, even though it comes from the deepest levels in thethroat. It is hence naturally the first letter of the Sanskritalphabet and is a

grammatical reminder that God is the origin of all.The second part of the statement refers to the fondness of theSanskrit writer to make new, bigger words, by fusing together twoor more of them. These combinations are of four types:1). Avyayibhava (Adverbial compounds): In this fusion, the firstword retains its primary importance, while the latter may bereduced to a prefix. For example:vanasya (forest) samipam (near) becomes upvanam.2). Bahuvrihi (Possessive): None of the original words remainimportant, but a new one emerges, meaning something other thanthe constituents:neelam (blue) kanttham (throat) yasya (one who possesses) becomesNeelkanth (Lord Shiva)Illustration: http://www.exoticindia.com/artimages/bh85.jpg3). Tatpurusha (Determinative): The second word retains primacy:rashtrasya (of nation) pati (lord)

becomes rashtrapati4). Dvandva (Copulative): Both the constituents retain equal primacy.Ram and Lakshman becomes Ramlakshmanau (au denotes duality).Evidently, the copulative compound in Sanskrit is also the mostdemocratic, giving equal weightage to both its constituents,knitting them together in one 'advaita' identity, withoutdestroying their individuality.The Fire in the Belly"I am fire" (9.16)"Know the fieriness of fire to be mine." (15.12)"Abiding in all living beings as the fire of life, conjoined withthe two kinds of breaths (inhalation and exhalation), I digestthe four kinds of food." (15.14)Ancient philosophy divides food (anna), into four categories;namely that one can chew, drink, swallow or lick. In all cases itis God, existing in our body as the warmth of life, generatingthe metabolic heat digesting it. He carries out this task notonly in humans, but in every being

(praninam).All fire needs air for ignition. Likewise, inflamed by theincoming breath (apana), and the other, which is expelled(prana), flushing out the residue from the furnace, the fire oflife continues to pulsate in us.Truly, we have to be very careful with what we eat. It is notourselves but God we are feeding, who consumes what we intake,much as the fire in the Vedic sacrifice devours the sacred fuelnourishing it.The Topsy-Turvy World of God"Of all trees I am the banyan (peepal)." (10.26).Krishna mentions the banyan tree again:"The wise speak of the imperishable banyan tree (ashvattha),which has its roots above and branches below. Its leaves are theVedas and he who knows this is the knower of the Vedas. Itsbranches extend all about; nourished by the three attributes ofnature (luminescence, mobility and lethargy), the sensory objectsare its shoots and below, in the world of men, its

secondaryroots stretch forth, binding them in karma. Its real form (rupa)is not perceived here, nor its end nor beginning nor itsfoundation. Let man first hew down this firm rooted banyan treewith the strong weapon of detachment." (15.1-3)Illustration: http://www.exoticindia.com/artimages/cosmictree.jpgThe banyan tree is unusual in that it can send forth from itsbranches secondary roots, often reaching down to the ground.Illustration: http://www.exoticindia.com/artimages/banyantree.jpgThis is a daring, almost surrealistic metaphor - a tree withroots above and branches below. At the top of such a tree residesGod and in the trunk is Brahma, responsible for the creation ofall manifested existence. We are however accustomed to a verydifferent kind of tree,

exactly the opposite of the one thusdescribed. Hence are appearances deceptive. Things are not whatthey seem at first sight. The richest are the poorest inside.Those who are seen smiling outside, feel terrible within, and theone successful is only sitting over his mound of failures. Oncewe gain this discriminating vision, what Krishna calls the "divyachakshuh" (11.8), only then can we see through appearances andperceive the root cause common to all - God.The farther we move (evolve) away from the top of the cosmictree, the more distant we are from God himself and what wenormally feel to be progression is in spiritual terms regression.Nevertheless, even though the branches and leaves may spread outfar and wide, they are always joined to their root cause (mula),and therefore never separated from God, although perhaps at aremote distance from him.What we are able to see in the world is in truth the exactopposite of

how things actually are. Conforming to this flawedvision our priorities too have become inverted. For example,spiritual activity is thought to be the opposite of worldliness.For those of us who have understood the true nature of the treeof life, living life inside out is the correct way to progress onthe spiritual path. God acknowledges this when He says:"What is night for all beings is the time of waking for thedisciplined soul; and what is the time of waking for all is nightfor the sage with vision." (2.69)How can we gain this vision? By standing detached from the world,very much like a person on the moon, who would perceive all thetrees of the world to be hanging upside down, as they actuallyare, only because he stands apart from it all. Somewhat likeArchimedes, when he said: "Give me a firm spot on which to stand,and I will move the earth." The eagerly sought spot is howevernot a geographical location separate

from where we already are.It is the mental condition of unattached (asanga) equanimity,with which we need to cleave the flawed tree of our distortedperception.The Silent, Secret God"In things mysterious, I am silence." (10.38)"The silent one (mauni) is dear to me." (12.19)"Silence is the penance of mind." (17.16)A typical malady of the modern era is mankind's inner turmoil,the offshoot of an unnaturally fast pace of life. Silence (maun),means quietening this turbulence by withdrawing from activity andturning all effort inwards. The internal dialogue quietensgradually; and then, when the silence becomes profound, the voiceof God speaks.Thus, the more we come near to hearing God's own voice, enteringthe ultimate of mysteries, our own need to speak becomes lesser.Shri Ramakrishna compared this to the honeybee, which hums onlywhile hovering over a flower. No sooner than it lands and

beginsto suck the nectar, all humming ceases.The Serpentine God"Among snakes (sarpas), I am Vasuki." (10.28)."Among serpents (nagas), I am Ananta." (10.29)In consecutive verses, Krishna identifies himself with twodifferent serpents. There is a fine distinction between them.While the sarpas are single-hooded and live on land, themulti-headed nagas dwell in water.Specifically, Vasuki adorns Lord Shiva's finger as a ring andserved as a rope during the churning of the ocean. Ananta is theserpent on whom Vishnu reclines during his yoga-nidra (sleep).Metaphysically, Ananta represents the infinite potential energylying dormant in us (Kundalini); and Vasuki, with one head, itssingular uncoiling.Conclusion:The Bhagavad Gita is in many ways God's picture album filled withself-portraits. However, his voice is different from ours, andidentification with one is not the negation of the

other. When hesays, "In the rivers I am Ganga" or "amongst birds I am Garuda",it is the underlying qualities making these manifestationsspecial that he is calling to attention. The Great Teacher knowsthat human intellect is but naturally attracted to what itperceives to be extraordinary. This is made explicit when hedefines himself to be "the brilliance of all that is brilliantand the splendor of all that is splendid." He is the invisibleinfinite, whose essence permeates all finite things, much as"gems beaded on a string" (7.7), poetically revealed as "theflavor (rasa) of water" (7.8).(This article is dedicated to the memory of Swami Ramsukhdas, whowas never photographed and whom the author never met. He diedearly this year.)=========================================== References and Further Reading:Bhagavadgita, Srimad with English translation and transliteration(4th ed.): Gorakhpur,

2004.Chaitanya, Krishna. The Gita for Modern Man (3rd ed.): Delhi,1992.Chinmayananda, Swami. The Holy Geeta (8th ed.): Mumbai, 2002.Easwaran, Eknath. The Bhagavad Gita for Daily Living (3 vols.)(5th ed.): Mumbai, 2005.Goyandka, Jayadayal. Shrimadbhagavadgita with word-to-wordtranslation (54th ed.): Gorakhpur, 2004.Goyandka, Jayadayal. Srimadbhagavadgita Tattvavivecani (EnglishCommentary) (19th ed.): Gorakhpur, 2004.Goyandka, Shri Harikrishandas (tr.) Shrimadbhagavadgita with theCommentary of Shankaracharya (25th ed.): Gorakhpur, 2004.Grimes, John. A Concise Dictionary of Indian Philosophy(Sanskrit-English): Madras, 1988.Osho. Gita Darshan (Discourses on the Bhagavad Gita) (8 vols.)(3rd ed.): Pune, 2003.Radhakrishnan, S. The Bhagavadgita (21st ed.): New Delhi, 2004.Ramsukhdas, Swami. Gita Darpan Essays on the Gita (18th ed.):Gorakhpur, 2003.Ramsukhdas, Swami. Gita

Gyan Praveshika (11th ed.): Gorakhpur,2004.Ramsukhdas, Swami. Gita Prabodhni (4th ed.): Gorakhpur, 2005.Ramsukhdas, Swami. God is Everything (4th ed.): Gorakhpur, 2003.Ramsukhdas, Swami. Sadhaka Sanjivani Commentary on the BhagavadGita (2 vols.) (5th ed.): Gorakhpur, 2005.Ramsukhdas, Swami. Sadhan Sudha Sindhu A Collection ofBenedictory Discourses (17th ed.): Gorakhpur, 2003.Rangacharya, M. The Hindu Philosophy of Conduct Essays on theBhagavad Gita (4 vols.) (2nd ed.): Delhi, 1989.Ranganathananda, Swami. Universal message of the Bhagavad Gita (3vols.) (2nd ed.): Kolkata, 2003.Saraswati, Swami Akhandananda. Bhaktiyoga (Discourses on the 12thchapter) (5th ed.): Varanasi, 1997.Saraswati, Swami Akhandananda. Gyan Vigyan Yoga (Discourses onthe 7th chapter): Varanasi, 1999.Saraswati, Swami Akhandananda. Shri Purshottam Yoga (Discourseson the 15th chapter) (4th ed.): Varanasi,

1999.Saraswati, Swami Akhandananda. Vibhuti Yoga (Discourses on the10th chapter) (2nd ed.): Varanasi, 2004.Tapasyananda, Swami. Srimad Bhagavata: The Holy Book of God (4vols.): Chennai.Vanamali. Nitya Yoga Essays on the Sreemad Bhagavad Gita: NewDelhi, 2004.Warrier, Dr. A.G. Krishna (tr.) Bhagavad Gita Bhasya of SriSankaracharya: Chennai, 2002.Yogananda, Sri Sri Paramahansa. God Talks with Arjuna (2 vols.)(2nd ed.): Kolkata, 2002.---------------------------The illustrations along with the text can be read at theHTML version:http://www.exoticindia.com/article/bhagavadgita/This article was send as a newsletter from the website:http://www.exoticindia.com

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