The Poetics of Pretext - Krishna's Names in the Bhagavad Gita

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!! Sri Rama Jayam !!

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Once Shri Krishna knocked at the door of Srimati Radha and the following

conversation took place:

 

Radharani: Who is it?

 

Krishna: I am Hari.

 

Since the word Hari in Sanskrit also means a lion, she replied:

 

Radharani: There are no suitable animals of prey here, so why have you

come?

 

Krishna: I am Madhava don't you know me?

 

The word Madhava, other than being a name of Krishna also means the

season of spring, so came the reply:

 

Radharani: This is not the time for spring to come.

 

Krishna: I am Janardana, surely you know me?

 

The word Janardana holds within itself many meanings, two of which are

contrary to each other. It means both - one who causes distress to

society and also one who destroys the wicked.

Obviously, Shrimati Radha chose the former meaning:

 

Radharani: Persons like you should stay in the forest where there are no

other people you can cause distress to.

 

Krishna: Open the door young lady, I am Madhusudana.

 

The word Madhusudana means both the 'killer of the demon named Madhu,'

and also means the honeybee, which drinks honey (madhu) from various

flowers. Thus she said:

 

Radharani: Now I understand, you a dvirepha.

 

Dvirepha means both a honeybee and also an outcaste. Thus does Radharani

suggest that since Krishna has the habit of fluttering towards various

gopis like the honeybee, he has been banned from her house.

 

In this light banter Krishna introduced himself with various names, the

meanings of which were taken differently by Radharani than that intended

by him. Many of these names also occur in the sacred conversation

between Krishna and Arjuna, the Bhagavad Gita, in which context still

other meanings are intended.

 

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In the Bhagavad Gita there are forty different names used by Arjuna to

call upon Shri Krishna. Each of these names describes an attribute or

quality of god, reverberating with the potentiality of an inner,

philosophical echo, leading to a realization of the deeper meaning of

the dialogue between the two.

 

The different epithets used by Arjuna to address Krishna are not just

there for the sake of variety but meaningful to the context.

This is one of the enriching features which make the study of Gita a

relishable exercise rather than it being a mere pursuit of a dry

philosophical treatise.

 

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As the major part of the Bhagavad Gita is but a dialogue between Arjuna

and Krishna, with the former calling upon the latter to relieve his

distress, we see a gradual shift in Arjuna's position as Krishna

provides him relief, reflected in the tone and demeanor of his address.

For example, his first call to Krishna in the text is but a command

given by a warrior to his charioteer. Arjuna says:

 

" O Achyuta, place my chariot in between the two armies. "

(Bhagavad Gita 1.21)

 

Here Arjuna addresses Krishna as " Achyuta, " which means " one who never

falls from his position. " This implies that Krishna, even though he is

the supreme lord, has out of affection for his devotee Arjuna reduced

himself to the status of a charioteer.

However this in no way compromises his supreme position. This is akin

perhaps to the situation of a Supreme Court judge, who diligently orders

out punishments and rewards in his courtroom; but the same person, when

he comes back home, is content to play around with his grandson and take

orders from the child.

 

Indeed it is the nature of the supremely compassionate Krishna to take

on the slightest job for his devotees. When Arjuna's elder brother

Yudhishtra performed the great sacrifice (yajna) known as Rajasuya, each

member of the family was assigned a different responsibility; and what

did Shri Krishna volunteer to do? The great lord took it upon himself to

wash the feet of each and every guest who came to the yajna. Thus

Yudhishtra says in the Bhagavata Purana:

 

" Just as the brilliance of the sun is neither enhanced nor diminished

with the ascent or decline of the sun, even so your actions in no way

exalt or detract your glory. " (10.74.4)

 

Obeying Arjuna's command, Krishna drove the chariot in between the two

armies. We all know what happened next. Seeing his near and dear ones

arrayed opposite him, ready to lay down their lives, Arjuna was awash

with a flood of sentimentality, leading to emotional exhaustion, and he

found his heart sinking to never before depths of turmoil.

 

With his limbs shaking, Arjuna said:

 

" O Madhusudana, I do not wish to kill these my relatives, even though

they may kill me. "

(Bhagavad Gita 1.35)

 

The epithet Madhusudana means the slayer of the demon named " Madhu. " It

refers to the annihilation of this villain by the lord just before the

creation of this world. The word " madhu " in its turn means 'honey,' and

thus the demon Madhu represents attachment (raag) to this world, which

seems sweet to us. Hereby, Arjuna reminds Krishna that just as he had

killed the demon of attachment before, similarly should he do so in the

present circumstances.

 

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Next Arjuna queries:

 

" O Madhava, how can we be happy by killing our own relatives? "

(1.36)

 

" Ma " means Goddess Lakshmi and " dhav " means husband. Thus the perplexed

Arjuna wants to point out that since Krishna is the lord of the goddess

of fortune, he should point out the way which would save their

(Arjuna's) clan from the impending misfortune.

 

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As the narrative proceeds, Krishna discourses Arjuna that the only way

to gain peace is through equanimity of the mind, prompting the latter to

say:

 

" The mind is restless, turbulent, obstinate and very strong. To subdue

it is, O Krishna, more difficult than controlling the wind. " (6.34)

 

Actually Indian Philosophy is pretty clear on the issue that it is

extremely difficult to control the mind. However, one does not need to

do so, there being a much easier way to salvation. Since the mind is not

independent, but like a prostitute goes to any object which gains its

fancy, the solution lies in wedding it to one divine husband. Truly,

Krishna is the ultimate attraction, and like a magnet drawing iron files

towards it, he too naturally attracts his devotees. Indeed, the first

letter in his name is symbolic of his 'grip' over his devotees, because

of the hook-like shape in its lower half.

 

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Thus Arjuna in this verse, revealing the position of each of us,

acknowledges that he is unable to divert his restless mind towards the

feet of Krishna and instead implores Krishna to do so.

 

Krishna gradually builds up his discourse, starting off with bold

exhortations and then gradually going on to more abstract formulations.

However, the accent always is on a partnership between man and deity.

Thus Krishna says:

 

" Those who attempt to liberate themselves from old age and death by

taking refuge in me, they realize the Supreme Reality (Brahman). " (7.29)

 

Arjuna then questions:

 

" Purshottama, what is the Supreme Reality? " (8.1)

 

Purshottama means the " Supreme Person, " obviously he is the only one who

can grant the knowledge of the Supreme Reality.

 

The lord then instructs Arjuna that the Supreme Reality is none other

than himself, who pervades each and every aspect of the manifested

existence. This prompts Arjuna to say:

 

" O Keshava, I totally believe whatever you have told me as true.

Neither the gods, nor the demons, O Bhagvan, can understand you. "

(10.14)

 

Here there are two modes of addressing Krishna: Keshava and Bhagvan,

both of which are loaded with spiritual and contextual relevance.

According to Shri Shankaracharya's commentary on the Vishnu Sahasranama,

the word Keshava is made up of the following:

 

1). " K " meaning Lord Brahma.

 

2). " A " meaning Lord Vishnu.

 

3). " Ish " meaning Lord Shiva

 

4). " Va " meaning form (vapu in Sanskrit).

 

Therefore, by calling upon god as Keshava, Arjuna communicates his

realization of the fact that it is the 'One Supreme Reality'

which takes form as these three principal gods, and thus by implication

of the entire world.

 

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The epithet Bhagvan too signifies Krishna's supremely abundant status,

since " Bhagvan " is a technical term indicating 'One who possesses the

six kinds of splendors (shad-aishvarya)', namely:

 

a). Complete Prosperity

 

b). Dharma

 

c). Yasha (fame)

 

d). Shri (fortune)

 

e). Jnana (Knowledge)

 

f). Vairagya (Detachment)

 

In the next verse, Arjuna refers to Krishna with no less than five

names, expressing his wonder and reverence:

 

" O Supreme Person (Purushottama), Origin of all beings (Bhuta-bhavan),

Lord of all beings (Bhutesh), God of all gods

(Deva-deva) and Ruler of the world (Jagatpati). " (10.15)

 

However, Arjuna is not satisfied with the lord's abstract formulation,

and asks Krishna to expand his discourse with easily understandable

examples:

 

" O Janardana, my thirst for your nectar-like speech is not quenched.

Therefore, kindly describe again your attributes in detail. " (10.18)

 

The name Janardana is composed of two parts - 'jana' meaning the veil of

ignorance (avidya) and 'ardana' meaning the one who annihilates it.

 

Krishna then proceeds to explain in detail, with examples taken from the

physical world, that the whole manifested existence is but his

manifestation. This forms the majority of the eleventh chapter of the

Bhagavad Gita.

 

In the next chapter, Arjuna requests Krishna to show him this Universal

Form encompassing the entire world (Vishva Rupa), after seeing which

Arjuna says:

 

" O Lord of the universe (Vishveshvara), O Universal Form (Vishva Rupa),

I see in you no beginning, middle or end. " (11.16)

 

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Then very aptly does he call Krishna by the name Vishnu, meaning

all-pervading:

 

" O all-reaching Vishnu, with your gaping mouths and glowing eyes you

touch the skies. " (11.24)

 

The sky represents the highest point the human eyes can reach, and with

his senses thus stretched to the limit, Arjuna becomes terrified and

asks Krishna to come back to his usual soothing form. Now at last,

having understood the true nature of Krishna does Arjuna acknowledge him

as 'Hrishikesha', meaning 'master of the senses.'

 

" O Master of the senses, the world delights upon hearing your glory. "

(11.36)

 

Krishna as Hrishikesha is the " director " of the senses, who now controls

the reins of Arjuna's senses, unlike the first instance above when

Arjuna " orders " Krishna to take his chariot between the two armies.

 

Arjuna now apologizes for having addressed Krishna as a friend rather

than venerating him like the god that he truly was:

 

" For addressing you familiarly as 'O Krishna " , O Yadava, O Comrade

(sakha), and regarding you merely as a friend, unknowing of this

greatness of yours, O Achyuta, O Immeasurable One, I ask for your

forgiveness. " (11.41-42)

 

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Arjuna was very fond of the name 'Krishna.' He has used this epithet no

less than nine times in the Gita, more than any other.

The name 'Yadava' indicates that Krishna belonged to the Yadava clan,

and Krishna and Arjuna were related to each other as first cousins. Thus

Arjuna is reminding Krishna that it was only because they were brothers

that he had taken the liberties to address him as above. However, the

immeasurable (aprameya) greatness of Krishna makes sure that Arjuna's

liberties did not at all affect his exalted status, thus is Krishna

(Achyuta), " one who never falls from his position. " This name also

suggests that since god is unchanging in nature, his affection towards

Arjuna is not diminished a bit inspite of any offense committed by the

latter (or any of us).

 

 

Conclusion:

 

The 'nameless' has a thousand names and it is through these names that

the 'nameless' is to be realized. Just as the forms of the divine are

unlimited, so are its attributes, excellencies, glories and the names

that express them. All things, all persons, all phenomena, identifiable

by their names, are in fact manifestations of the Supreme. Each name

signifies an excellence.

The purpose of meditating on the god's forms, names and lilas is to get

rid of our obsession with the name-and-form world. The world is too much

with us. It prevents us from realizing the truth of the non-dual reality

which is its basis. As one thinks of the divine forms, and utters the

sacred names, one's sense faculties get sublimated.

 

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Between name and form, the former is even superior to and subtler than

the latter. While 'form' stands for the physical features of the world

of phenomena, 'name' signifies the psychical characteristics, a much

more potent tool for creative meditation.

 

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This article by Nitin Kumar

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References and Further Reading:

 

 

Bhola (tr.) Shri Vishnu Sahasranama with the Commentary of Shri

Shankaracharya: Gorakhpur, 2004.

 

Chaitanya, Krishna. The Gita for Modern Man (3rd ed.): Delhi, 1992.

 

Chinmayananda, Swami. The Holy Geeta: Mumbai, 2002.

 

Dasa, Purusottama. Sri Krsna's (Krishna's) Names In Bhagavad-Gita With

Commentary by the Acaryas<IDG403> Vrindavana, 1996.

 

Goswami, C.L. and Shastri, M.A. Srimad Bhagavata Mahapurana (English

Translation in Two Volumes) Gorakhpur, 2005.

 

Mahadevan, T.M.P. Visnu Sahasra-Nama: A Study <IDE697> Mumbai, 1998.

 

 

Pati, Madhusudan. Bhagavad Gita: A Literary Elucidation<IDJ794>

Mumbai, 1997

 

Ramsukhdas, Swami. Gita Gyan Praveshika: Gorakhpur, 2004.

 

Ramsukhdas, Swami. Sadhaka Sanjivani Commentary on the Bhagavad

Gita (2 vols.) Gorakhpur, 2000.

 

Sankaranarayanan, P. (tr.) Sri Visnusahasranama Stotram (With

English Translation of the Commentary by Sri Sankara

Bhagavatpada) <IDF072> Mumbai, 1996.

 

Saraswati, Swami Akhandananda (tr). Shrimad Bhagavata Purana (2

Volumes): Gorakhpur, 2004.

 

Saraswati, Swami Akhandananda. Bhagawatamrit (The Elixir of the

Bhagwat) Mumbai, 2005.

 

Saraswati, Swami Akhandananda. Shri Vishnu Sahasranama (Partial

Commentary). Vrindavan, 2007.

 

Saraswati, Swami Akhandananda. Vibhuti Yoga (Discourses on the

10th chapter) (2nd ed.): Varanasi, 2004.

 

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