Hare Krishna Prabhu Jis and Mata Jis. PAMHO. All glories to Srila Prabhupada!
Was Krishna's form worshiped and Krishna's names chanted before Krishna descended on Earth? Did people already know about Krishna? Most people at that time seemed to worship the Vishnu form of Krishna.
Hari Bol!
Replies
Hare Krishna, Zola Preetam prabhu!!! Rightly and perfectly said!!!
Thank you for your replies. Hari Bol!
Sri Suta Muni has said in Srimad-Bhâgavatam –
‘ete châmsha kalâh pumsah krishnastu bhagavân swayam.”
Meaning –“They (whom I mentioned so far) are parts or parts of the
parts, but Sri Krishna is Swayam Bhagavân (God Himself).” – (S.B.1.3.8)
We owe credit to Srimad-Bhâgavatam for the term ‘Swayam Bhagavân’.
No scripture has used this phrase for any other divine form. Our
preceptors tell us, this sentence is Veda-Vyâs’s pledge of declaration and
he has used it to establish Sri Krishna’s supremacy. We find the phrase
‘Swayam Bhagavân’ in the third chapter of the first branch of Srimad-
Bhâgavatam. This chapter deals with the incarnations. It is popularly
known as ‘janma-guhya-adhyây’ (the chapter containing the mystery of
creation’. It goes like this –
“jagrihe pourusham rupam bhagavân mahadâdibhih,
Sambhutam shodashakalam-âdou lokasisrikshayâ.”
Meaning - “Once again Sri Bhagavân wished to create the worlds with the
twenty four elements such as mahat etc. Therefore, He assumed the
divine form of Purush with its sixteen attributes.”
This Purush does not have any material quality; it is ‘vishuddha-satvamurjitam’
– especially pure and self-manifested. He is Kâranârnav-shâyi
Nârâyan. From Him, Garbhodakashâyi, the second Purush emanates and
from Him all other incarnations manifest. Therefore, the preceptors call
the second Purush, that is, Garbhodakashâyi Nârâyan as the seed of all
incarnations. Who are these incarnations? Suta Muni replied starting with
Sanak Rishi, he went on to Varâha, Nârad, Nara-nârâyan, Kapil and finally
when he reached the nineteenth and twentieth names, he said –
“Balarâm and Krishna appeared on numbers nineteen and twenty in the
Vrishni clan and delivered the earth from sinful elements.”
When we read this part, the first thought that strikes us is – “When Suta
Muni has included Sri Krishna’s name in the list of incarnations, then He
must be one of them. This is a valid point since he is discussing
incarnations. Therefore since he has taken Sri Krishna’s name, we ought
to call Him an incarnation.” However, this is a big blunder and we shall
prove it just now.
The preceptors who have explained Srimad-Bhâgavatam say – here
although Sri Krishna has appeared in this context (of incarnations) he is
not an incarnation of the Purush, rather He is the original Person, God
Himself. They prove their statement by quoting the verse “jagrihe
pourusham rupam bhagavân mahadâdibhih”. In this verse, Srimad-
Bhâgavatam has started talking about ‘Bhagavân’ and in the verse “râmakrishnâ-
viti bhuvo-bhagavânaharadbhayam” He (Srimad-Bhâgavatam)
has concluded with ‘Bhagavân’. In this manner, Srimad-Bhâgavatam has
expressed that the Purush has appeared from Sri Bhagavân and all the
incarnations have manifested from the Purush. Srimad-Bhâgavatam goes
on to mention all the incarnations one after another, however, He does
not refer any of them as ‘Bhagavân’. He utters ‘Bhagavan’ only to refer to
Sri Krishna. It is clear that Lord Veda Vyâs is not ready to call any
incarnation as the root or actually God. Rather, from the depth of his
heart, he wants to proclaim that Sri Krishna is God Himself, all the
incarnations have manifested from Purush and Purush has appeared from
Sri Krishna.
Vedanta Philosophy uses this method of analysis. If we use this process to
investigate into what-is-the-real-intention, then we shall arrive at the
conclusion that the One Who had assumed the form of Purush, in the very
beginning of creation, and from whom all the incarnations have appeared
is none other than Sri Krishna, God Himself.
To wipe away any inkling of doubt, Sri Suta Muni, after calling Sri Krishna
as ‘Bhagavân’ boldly declares once again – “ete châmsha kalâh pumsah
krishnastu bhagavân swayam” – “O Rishis! Previously all the incarnations
that I have mentioned – none of them is Purush, some are parts of
Purush, while the others are parts of the parts. However, Sri Krishna is
God Himself. Sri Krishna is replete with all powers and He is the supreme
Tattva. He is not an incarnation, but the source of all incarnations, He is
not a part but the whole, He is not Purush but Purushottam, and…..He is
not Bhagavân (God) but Swayam Bhagavân (God Himself).
This verse blows the trumpet of Sri Krishna being God Himself. It is the
crest-jewel of all the verses in Srimad-Bhâgavatam. Lord Veda-Vyâs has
used it as a declaration. Based on this statement the great saints such as
Shridhar Swâmipâd have accepted Sri Krishna as the supreme truth and
thus explained Srimad-Bhâgavatam. According to our Goswamis, this
statement defines Srimad-Bhâgavatam’s original Tattva.
What is a definition?
“aniyame niyamakârini paribhâshâ”
Meaning - "A definition is a set of words that regularizes an irregular
description.”
A definition occurs only once in a text. It is never repeated. The rest of
the text just explains the definition. Similarly, “Krishna is God Himself”
appears only once in Srimad-Bhâgavatam. The statement is crystal clear
by itself. It towers over the scripture like a sovereign king. It proudly flies
like a flag of victory over all other statements. Shridhar Swâmi has
explained this verse as follows –
“Sri Krishna is God Himself because all the shaktis are always present in
Him.”
Srimaj-Jiva Goswâmipâd says, “The words ‘Swayam Bhagavân’ strongly
prove that Sri Krishna is the source of all incarnations.”
If we want to know about the truth regarding Sri Krishna we have to
contemplate very deeply on this verse. Then we will understand why
Vyâsdev has instructed us that Sri Krishna alone is God Himself. Why did
he say “Sri Krishna alone is God Himself” and not “God Himself is Sri
Krishna”? The litterateurs state the rule –
“anuvâdam-anuktaiva na vidheyam-udeerayet”
Meaning - "Do not state the predicate without first stating the subject.”
Going by this rule, the literary pandits say that – in the sentence
‘krishnastu bhagavân swayam’, ‘Sri Krishna’ is the subject and ‘bhagavân
swayam’ (God himself) is the predicate and describes Him. Had Vyâsdev
said “God Himself is Sri Krishna” it would have seemed as if there is
someone called ‘God Himself’ and He appears as Sri Krishna. However,
this is not he case. Srila Krishnadâs Kavirâj Goswâmi has explained this
matter very sweetly and simply. He has written –
“After Suta Gosâin included Krishnachandra in his list of ordinary
incarnations, he got very scared. Therefore, he stated their positions. He
said that they were all incarnations – either parts or parts of the parts of
Purush. However, Sri Krishna is Swayam Bhagavân and the root source of
all.
I can hear my opponents passing sarcastic comments – what an
explanation! Do you not know that Lord Nârâyan of Paravyom (the divine
world) is God Himself? He comes and appears as Krishna. This is what the
verse means, what is there to explain?
I tell my opponents – why do you assume wrong things and then argue?
You can never prove a hypothesis that contradicts the shâstras. We are
never supposed to state the predicate before the subject. We should
always state the subject first and then the predicate. ‘Predicate’ is that
part of a sentence what we do not know, while the ‘subject’ is of what we
are already aware. For example – when we say “this Brahmin is very
scholarly”, ‘the brahmin’ is the subject and ‘is very scholarly’ is the
predicate. Now everyone knows that he is a brahmin, but that ‘he is very
scholarly’ is the new information. Therefore we mention the word
‘brahmin’ first and then ‘very scholarly’.
Similarly, Suta Gosâin has already mentioned the incarnations. So we
know this. But whose incarnations? This is unknown. ‘ete’ means ‘these’ –
the incarnations – this is the subject. ‘châmsha kalâ pumsah’ (parts or
parts of the parts of Purush) is the predicate. In the same way, he has
already mentioned Krishna in his list. So we know Him. But we do not
know His specialty. Therefore, he states ‘Krishna’ first – this is the
subject, and the predicate ‘Bhagavân Swayam’, later.
Suta Gosain’s topmost goal is to highlight the fact that Sri Krishna is God
Himself. Had He been the part and Nârâyan the whole, then Suta would
have reversed the words in his sentence. He would have then said,
“Nârâyan is God Himself and That God Himself is (has appeared as)
Krishna.” You see, the great wise preceptors don’t have faults such as
bhram, pramâd, vipra-lipsâ and karanâpâtav. You are drawing all wrong
conclusions and when I am pointing them out you are getting angry. The
other divine forms get their divinity from Sri Krishna, so we call Him
Swayam Bhagavân. Period.” – (C.C.)
"Sri Krishna alone is the source of everything – He contains all the abodes
and all universes repose in Him.” – (C.C.)
Not only Srimad-Bhâgavatam, but Sri Brahma-Samhitâ too states that Sri
Krishna alone is God Himself and other divine forms are either His portion
or parts of the parts. Sri Brahma-Samhitâ begins with -
“ishwarah paramah krishna sachchidânanda vigrahah,
Anâdir-âdi govindah sarva-kârana-kâranam.”
Meaning - “Sri Krishna is the Supreme controller and His form is eternal,
conscious and blissful. He is without a beginning and He is the beginning
of everything; Govinda is the cause of all causes.”
Hare Krishna, prabhuji!!
Factually, Sri Krishna is the root of all incarnations – the original God.
Therefore, He does not depend on anyone while descending. He is entirely
independent.
“ananyâ-pekshi yadrupam swayam-rupah sa uchyate”
Meaning - “‘Swayam rup’ or ‘Original form’ is the one that is
independent of others.”
‘Swayam rup’ is famous in the scriptures as the form that does not rest on
any other factor; it is eternally present in the eternal abode and even
when it descends in the material world, it is entirely independent in the
manifest and non-manifest leelâs. Sri Krishna’s form is self-evident
original form. Srimad-Bhâgavatam has described essentially this form as
“lavanya-sâram-asamorddham-ananya-siddham” – the original form that
is condensed lâvanya, unparalleled and non-exceeded.
Also in Vedic scripture, its mentioned 'raso vai sah' meaning- Sri Bhagavân is ras personified and this ras is eternally present in Krishna, not in Vishnu.
Also Sri Chaitanya Mahaprabhu says-'
Hear O Sanâtan, about Krishna’s sweet beauty – a drop of which drowns
all creation and attracts all beings. He wished to display the prowess of
Yogmâyâ, His internal potency, and therefore He expressed in the world
this gem of a beauty, that was hitherto known only to His confidential
devotees. It was hidden in the spiritual world and the devotees cherished
it like a precious wealth (however now, it was revealed to all).
He is so gorgeous that it astounds even Him. When He beholds Himself,
He too wishes to enjoy His body. He is Fortune personified and possesses
all excellent qualities. This beauty resides eternally in Him. Every part of
His body is so attractive that it beautifies the ornaments it wears.
Moreover, His stylish tribhanga pose is doubly attractive. Add to it His
dancing eyebrows that shoot arrows with sidelong glances – and they
determinedly pierce the heart of Râdhârâni and the other Gopis.
Hare Krishna dear Devotees, please accept my humble obeisances! All glories to Srila Prabhupada!
Firstly Krishna is worshiped by Lord Balarama Himself. In this way He is the first One who is worshiped in whole creation and non creation.
Krishna came to the Earth unlimited times. In unlimited creations. in this way for sure He was worshiped from the time of immemorial.
But the sweetness of the age of Kali is that Lord Gouranga gives the topmost treasure - love for Krishna.
which is very confidential.
Lord Brahma lives over 311 trillion years. Now he is over 50. In this way Brahma Samhita was spoken 150 trillion years ago.
But it is not correct to say that Lord Krishna was worshiped only from 150 trillion years ago. This material universe again and again created and annihilated.
Your servant,
Krishna was originally, first mentioned by Lord Brahma as the supreme personality of Godhead, in Brahma Samhita. I am not sure how many millions of years ago. Can someone tell me the age of the presiding Brahma?
Govindam Aadipurusham.
Krishna was worshiped predominantly in awe and reverence, His form as Vishnu.
(also its the Vishnu form of Krishna that kills all the demons, that we know Krishna killed)