Some people are remembered for a few years after their demise. Some are famous enough to be remembered for centuries. Only there are a few who are remembered by humanity for many millania. Vasudeva Kirshna, Yadava, was such a great personality. Most conservative historical estimate place Krishna to be born before 1000 BC.
Krishna was the son of the Yadava chief Vasudeva and his wife Devaki. Hence he was known as Vasudeva Krishna or Vaasudeva.
In this blog I am trying to analyze Krishna's personality as a human being. We all know the divinity of Krishna and the influence he has on Hindu religion and on the devotees spread across the world. I am here focusing on the life of Krishna as a statesman, political reformer and a great philosopher.
Krishna as a statesman and a political reformer
Krishna was the key political figure, in overthrowing Kansa the king of the Kingdom of Surasena (Mathura district in Uttar Pradesh, India). The kingdom of Surasena was the native kingdom of the Yadava clans constituted by the Andhakas, Vrishnis and Bhojas. It was a beautiful kingdom situated on the banks of river Yamuna and lied to the south of the powerful kingdom of the Kurus (Faisabad district in Uttar Pradesh as well as eastern parts of Hariyana). Its capital was Mathura, a city which retains its name even today. By overthrowing Kansa, Krishna re-established the old king Ugrasena on the throne and stabilized the kingdom, from collapse due to factional fighting within the kingdom. The next threat came from outside the country, from the kingdom of Magadha (Patna district in Bihar, India). The ruler of Magadha, Jarasandha, attacked Surasena many times and weakened its millitary. Krishna and other Yadava chief tried all thier best to hold on. Eventually they had to flee from their native kingdom to the south and to the west.
Later, with the initiative of Krishna, the Yadavas who fled from Surasena formed a new kingdom called Dwaraka. Its capital was Dwaravati a city well protected by mountains on all sides, in an island, not far from the Gujarat coast. This made it immune to attacks from land. The kingdom prosepered by sea trade, with sea-faring kingdoms. Dwaraka had ancient roads connecting it to kingdoms like Kamboja (Jammu district, and areas to the west of it in Pakistan) and with major trade routes like Uttarapatha. Dwaraka's influenced reached to as south as Kerala along the western sea-coast of India, leaving many cultural establishments in Gomanta (Goa), Gokarna (in Karnataka) and Guruvayoor (in Kerala).
Krishna established a tie-up of Yadavas with the Pandavas, a faction of Kurus, who were fighting against the established Kuru Kingdom. This tie up prooved profitable to the Yadavas, stratagically. With the help of the Pandavas they overthrew the Magadha king Jarasandha who were thier biggest enemy. Thus the rising power of the Magadhas as a prominent power of ancient India was subdued and the Kurus continued as the major political power of ancient India during the period of Mahabharata epic. For the assistance rendered by the Pandavas in overthrowing Jarasandha, Krishna in turn helped the Pandavas to win the Kurukshetra War against the Kurus headed by Duryodhana. Thus the rule of the Pandava Yudhisthira was re-established by Krishna at Indraprastha (Delhi).
In his endevour of supporting the Pandavas, Krishna faced opposition from his own men, including his own brother Bala Rama and other leaders like Kritavarman. However the leaders like Satyaki and Chekitana stood besides him. But Krishna had to pay a price for this polarization among his own people. The Yadava chiefs faught the Kurukshetra War, on both sides, and even after the war ended, the enimity among the Yadava leaders continued. After 36 years, since the Kurukshetra War, another war broke among the Yadavas, in their own kingdom. This resulted in the absolute destruction of the Yadava kingdom in Dwaraka.
But the help Krishna extended to the Pandava Yudhisthira, paid off. When the rule of Yudhisthira ended, he established the Yadava prince Vajra on the throne of Indraprashta along with the Kuru prince Parikshit, at Hastinapura. Thus the royal lineage of the Yadavas continued through the prince Vajra.
The following sections shows glimpses of Krishna's political life, as a supporter of the Pandava cause, and as a mediater among his own kinsmen.
When Pandava Arjuna eloped with the Yadava Princess Subhadra, Krishna pacified his kinsmen with the following words:- (Mahabharata, Book 1, Chapter 223) "Even this is my opinion: go ye cheerfully after Dhananjaya and by conciliation stop him and bring him back. If Partha goes to his city after having vanquished us by force, our fame will be gone. There is no disgrace, however, in conciliation."
During the preparations for the Kurukshetra War Pandavas held many discussions camping at Upaplavya (a city in the Kingdom of Matsyas, identified to be in the Alwar district of Rajasthan). Everybody knew that the war will cost a great deal of destruction of human life and wealth. Pandavas, Krishna and other kings discussed on peaceful resolution of the dispute with the Kuru king Duryodhana. Krishna expressed his openion as follows:- (Mahabharata, Book 5, Chapter 5) "As we are desirous of adopting a politic course, this is, no doubt, our first duty; a man acting otherwise would be a great fool. But our relationship to both the Kurus and the Pandus is equal, howsoever these two parties may behave with each other. If that chief of the Kuru race should make peace on equitable terms, then the brotherly feelings between the Kuras and the Pandus will sustain no injury. If on the other hand, the son of Dhritarashtra should wax haughty and from folly refuse to make peace, then, having summoned others, summon us too, for war. "
Krishna also offered aid in war for both Pandava Arjuna and Kaurava Duryodhana as both were his kinsmen. (Arjuna was married to Krishna's sister Subhadra and also was the son of his aunt Kunti, the sister of Vasudeva. Duryodhana's son Lakshmana was married to Krishna's daughter).
Arjuna was the beloved friend of Krishan and so secretly wished to help him than Duryodhana and spoke thus:- (Mahabharata, Book 5, Chapter 7) "There is a large body of cowherds numbering ten crores, rivalling me in strength and known as the Narayanas, all of whom are able to fight in the thick of battle. These soldiers, irresistible in battle, shall be sent to one of you and I alone, resolved not to fight on the field, and laying down my arms, will go to the other. You may, first select whichever of these two commends itself to you." Arjuna chose Krishna and Krishna's army went to Duryodhana. Krishna served as the key war-strategeist for the Pandavas in the Kurukshetra war.
Krishna was chosen by the Pandavas to approach the Kurus as an ambassedor of peace. Mahabharata, Book 5, Chapter 83):- "I will go to king Dhritarashtra, desirous of accomplishing what is consistent with righteousness, what may be beneficial to us, and what also is for the good of the Kurus. "
Krishna was always troubled by the in-fighting among the Yadava chiefs. Here is a passage describing the dialemma of Krishna, thinking about his freinds who quarrel among each other:-
(Mahabharata, Book 12, Chapter 80):- "I never behave with slavish obsequiousness towards my kinsmen by flattering speeches about their prosperity. I give them half of what I have, and forgive their evil speeches. As a fire-stick is grinded by a person desirous of obtaining fire, even so my heart is ground by my kinsmen with their cruel speeches. Indeed those cruel speeches burn my heart every day. Might resides in Sankarshana (Balarama); mildness in Gada; and as regards Pradyumna, he surpasses even myself in beauty of person. Although I have all these on my side yet I am helpless. Many others among the Andhakas and the Vrishnis are possessed of great prosperity and might, and during courage and constant perseverance. He on whose side they do not range themselves meets with destruction. He, on the other hand, on whose side they do range themselves, achieves everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do not side either of them. What can be more painful for a person than to have both Ahuka and Akrura on his side? What, again, can be more painful for one than not to have both of them on his side I am like the mother of two brothers gambling against each other, invoking victory to both. I am thus, afflicted by both."
Krishna was the son of the Yadava chief Vasudeva and his wife Devaki. Hence he was known as Vasudeva Krishna or Vaasudeva.
In this blog I am trying to analyze Krishna's personality as a human being. We all know the divinity of Krishna and the influence he has on Hindu religion and on the devotees spread across the world. I am here focusing on the life of Krishna as a statesman, political reformer and a great philosopher.
Krishna as a statesman and a political reformer
Krishna was the key political figure, in overthrowing Kansa the king of the Kingdom of Surasena (Mathura district in Uttar Pradesh, India). The kingdom of Surasena was the native kingdom of the Yadava clans constituted by the Andhakas, Vrishnis and Bhojas. It was a beautiful kingdom situated on the banks of river Yamuna and lied to the south of the powerful kingdom of the Kurus (Faisabad district in Uttar Pradesh as well as eastern parts of Hariyana). Its capital was Mathura, a city which retains its name even today. By overthrowing Kansa, Krishna re-established the old king Ugrasena on the throne and stabilized the kingdom, from collapse due to factional fighting within the kingdom. The next threat came from outside the country, from the kingdom of Magadha (Patna district in Bihar, India). The ruler of Magadha, Jarasandha, attacked Surasena many times and weakened its millitary. Krishna and other Yadava chief tried all thier best to hold on. Eventually they had to flee from their native kingdom to the south and to the west.
Later, with the initiative of Krishna, the Yadavas who fled from Surasena formed a new kingdom called Dwaraka. Its capital was Dwaravati a city well protected by mountains on all sides, in an island, not far from the Gujarat coast. This made it immune to attacks from land. The kingdom prosepered by sea trade, with sea-faring kingdoms. Dwaraka had ancient roads connecting it to kingdoms like Kamboja (Jammu district, and areas to the west of it in Pakistan) and with major trade routes like Uttarapatha. Dwaraka's influenced reached to as south as Kerala along the western sea-coast of India, leaving many cultural establishments in Gomanta (Goa), Gokarna (in Karnataka) and Guruvayoor (in Kerala).
Krishna established a tie-up of Yadavas with the Pandavas, a faction of Kurus, who were fighting against the established Kuru Kingdom. This tie up prooved profitable to the Yadavas, stratagically. With the help of the Pandavas they overthrew the Magadha king Jarasandha who were thier biggest enemy. Thus the rising power of the Magadhas as a prominent power of ancient India was subdued and the Kurus continued as the major political power of ancient India during the period of Mahabharata epic. For the assistance rendered by the Pandavas in overthrowing Jarasandha, Krishna in turn helped the Pandavas to win the Kurukshetra War against the Kurus headed by Duryodhana. Thus the rule of the Pandava Yudhisthira was re-established by Krishna at Indraprastha (Delhi).
In his endevour of supporting the Pandavas, Krishna faced opposition from his own men, including his own brother Bala Rama and other leaders like Kritavarman. However the leaders like Satyaki and Chekitana stood besides him. But Krishna had to pay a price for this polarization among his own people. The Yadava chiefs faught the Kurukshetra War, on both sides, and even after the war ended, the enimity among the Yadava leaders continued. After 36 years, since the Kurukshetra War, another war broke among the Yadavas, in their own kingdom. This resulted in the absolute destruction of the Yadava kingdom in Dwaraka.
But the help Krishna extended to the Pandava Yudhisthira, paid off. When the rule of Yudhisthira ended, he established the Yadava prince Vajra on the throne of Indraprashta along with the Kuru prince Parikshit, at Hastinapura. Thus the royal lineage of the Yadavas continued through the prince Vajra.
The following sections shows glimpses of Krishna's political life, as a supporter of the Pandava cause, and as a mediater among his own kinsmen.
When Pandava Arjuna eloped with the Yadava Princess Subhadra, Krishna pacified his kinsmen with the following words:- (Mahabharata, Book 1, Chapter 223) "Even this is my opinion: go ye cheerfully after Dhananjaya and by conciliation stop him and bring him back. If Partha goes to his city after having vanquished us by force, our fame will be gone. There is no disgrace, however, in conciliation."
During the preparations for the Kurukshetra War Pandavas held many discussions camping at Upaplavya (a city in the Kingdom of Matsyas, identified to be in the Alwar district of Rajasthan). Everybody knew that the war will cost a great deal of destruction of human life and wealth. Pandavas, Krishna and other kings discussed on peaceful resolution of the dispute with the Kuru king Duryodhana. Krishna expressed his openion as follows:- (Mahabharata, Book 5, Chapter 5) "As we are desirous of adopting a politic course, this is, no doubt, our first duty; a man acting otherwise would be a great fool. But our relationship to both the Kurus and the Pandus is equal, howsoever these two parties may behave with each other. If that chief of the Kuru race should make peace on equitable terms, then the brotherly feelings between the Kuras and the Pandus will sustain no injury. If on the other hand, the son of Dhritarashtra should wax haughty and from folly refuse to make peace, then, having summoned others, summon us too, for war. "
Krishna also offered aid in war for both Pandava Arjuna and Kaurava Duryodhana as both were his kinsmen. (Arjuna was married to Krishna's sister Subhadra and also was the son of his aunt Kunti, the sister of Vasudeva. Duryodhana's son Lakshmana was married to Krishna's daughter).
Arjuna was the beloved friend of Krishan and so secretly wished to help him than Duryodhana and spoke thus:- (Mahabharata, Book 5, Chapter 7) "There is a large body of cowherds numbering ten crores, rivalling me in strength and known as the Narayanas, all of whom are able to fight in the thick of battle. These soldiers, irresistible in battle, shall be sent to one of you and I alone, resolved not to fight on the field, and laying down my arms, will go to the other. You may, first select whichever of these two commends itself to you." Arjuna chose Krishna and Krishna's army went to Duryodhana. Krishna served as the key war-strategeist for the Pandavas in the Kurukshetra war.
Krishna was chosen by the Pandavas to approach the Kurus as an ambassedor of peace. Mahabharata, Book 5, Chapter 83):- "I will go to king Dhritarashtra, desirous of accomplishing what is consistent with righteousness, what may be beneficial to us, and what also is for the good of the Kurus. "
Krishna was always troubled by the in-fighting among the Yadava chiefs. Here is a passage describing the dialemma of Krishna, thinking about his freinds who quarrel among each other:-
(Mahabharata, Book 12, Chapter 80):- "I never behave with slavish obsequiousness towards my kinsmen by flattering speeches about their prosperity. I give them half of what I have, and forgive their evil speeches. As a fire-stick is grinded by a person desirous of obtaining fire, even so my heart is ground by my kinsmen with their cruel speeches. Indeed those cruel speeches burn my heart every day. Might resides in Sankarshana (Balarama); mildness in Gada; and as regards Pradyumna, he surpasses even myself in beauty of person. Although I have all these on my side yet I am helpless. Many others among the Andhakas and the Vrishnis are possessed of great prosperity and might, and during courage and constant perseverance. He on whose side they do not range themselves meets with destruction. He, on the other hand, on whose side they do range themselves, achieves everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do not side either of them. What can be more painful for a person than to have both Ahuka and Akrura on his side? What, again, can be more painful for one than not to have both of them on his side I am like the mother of two brothers gambling against each other, invoking victory to both. I am thus, afflicted by both."
Battles of Krishna
The epic Mahabharata describes many battles fought by Krishna, and his conquest of various kingdoms. He defeated the king Naraka of Prakjyotisha (Gohati). He also conqured Bana or Vana of Sonitapura (Sonitpur of Assam), to the east of Prakjyotisha. (Some historians consider the location of Prakjyotisha and Sonitapura to be along the Sindhu river in Pakistan). Bana later became an ally, as Krishna's grandson Aniruddha married Usha, the daughter of Bana. He belonged to the Daitya clan of Asuras. In (Mahabharata, Book 5, Chapter 62), Krishna is described as the slayer of Vana and Bhumi’s son (Naraka). Krishna married Rukmini, his first wife, by abducting her from the Vidarbha Kingdom (Vidarbha retains it name as the Vidarbha region in Maharashtra). He also abducted and married a Gandhara princess in the same manner. Krishna aslo attacked and conqured the Pandya Kingdom in the south.
Krishna as a Philosopher
The best internet resource for Bhagavat Gita (MP3 Audio of each Sanskrit-verse in 18 chapters with translation to any language of choice, Hindi and English included):- http://www.bhagavad-gita.org/
One of the most astonishing aspect of Krishna was the Philosopher in him. He authered the famous Bhagavat Gita, the Bible of Hindus. How he amassed this great knowledge is revealed in the Anugita chapters of Mahabharata, which stats that he got this knowledge by interactions with many learned men, and by his own meditations.
The following was what Krishna told to Arjuna when later told to repeat what he discoursed as Bhagavat Gita, in the midst of the Kurukshetra War.
Bhagavat Gita in Krishna's own Words (Mahabharata, Book 14, Chapter 16):- "I made thee listen to truths that are regarded as mysteries. I imparted to thee truths that are eternal. Verily, I discoursed to thee on Religion in its true form and on all the eternal regions. It is exceedingly disagreeable to me to learn that thou didst not, from folly, receive what I imparted. The recollection of all that I told thee on that occasion will not come to me now. Without doubt, O son of Pandu, thou art destitute of faith and thy understanding is not good. It is impossible for me, O Dhananjaya (Arjuna), to repeat, in detail, all that I said on that occasion. That religion about which I discoursed to thee then is more than sufficient for understanding Brahma. I cannot discourse on it again in detail. I discoursed to thee on Supreme Brahma, having concentrated myself in Yoga."
Krishna mentions about the knowledge he obtained from a certain Brahmana. (Mahabharata, Book 14, Chapter 16):- "On one occasion, a Brahmana came to us. Of irresistible energy, he came from the regions of the Grandsire. He was duly reverenced by us. Listen, to what he, said, in answer to our enquiries.The Brahmana said, That which thou askest me, O Krishna, connected with the religion of Moksha (Emancipation), led by thy compassion for all creatures and not for thy own good,--that, indeed, which destroys all delusion, O thou that art possessed of supreme puissance I shall now tell thee duly. Do thou listen with concentrated attention as I discourse to thee." - words of Krishna.
Extracts from Bhagavat Gita the Philosophy of Krishna
(Mahabharata, Book 6, Chapter 26):- "There is no objective existence of anything that is distinct from the soul; nor non-existence of anything possessing the virtues of the soul. This conclusion in respect of both these hath been arrived at by those that know the truths of things. Know that the soul to be immortal by which all this [universe] is pervaded. No one can compass the destruction of that which is imperishable. It hath been said that those bodies of the Embodied soul which is eternal, indestructible and infinite, have an end."
(Mahabharata, Book 6, Chapter 26):- "As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new. Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable. "
(Mahabharata, Book 6, Chapter 26):- "All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata, are they manifest; and then again, when death comes, they become (once more) unmanifest. "
(Mahabharata, Book 6, Chapter 27):- "In this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work."
(Mahabharata, Book 6, Chapter 29) Arjuna said,--"Thou applaudest, O Krishna, the abandonment of actions, and again the application (to them). Tell me definitely which one of these two is superior." The Holy One said—"Both abandonment of actions and application to actions lead to emancipation. But of these, application to action is superior to abandonment. He should always be known to be an ascetic who hath no aversion nor desire. For, being free from pairs of opposites, he is easily released from the bonds of action.
"
(Mahabharata, Book 6, Chapter 29):- "He who is wise never taketh pleasure in these that have a beginning and an end. "
(Mahabharata, Book 6, Chapter 26):- "As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new. Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable. "
(Mahabharata, Book 6, Chapter 26):- "All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata, are they manifest; and then again, when death comes, they become (once more) unmanifest. "
(Mahabharata, Book 6, Chapter 27):- "In this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work."
(Mahabharata, Book 6, Chapter 29) Arjuna said,--"Thou applaudest, O Krishna, the abandonment of actions, and again the application (to them). Tell me definitely which one of these two is superior." The Holy One said—"Both abandonment of actions and application to actions lead to emancipation. But of these, application to action is superior to abandonment. He should always be known to be an ascetic who hath no aversion nor desire. For, being free from pairs of opposites, he is easily released from the bonds of action.
"
(Mahabharata, Book 6, Chapter 29):- "He who is wise never taketh pleasure in these that have a beginning and an end. "
Other Dimensions of Krishna's Personality
Mahabharata is the oldest text mentioning about Krishna and seemed to be authentic about his true charecter. Harivamsa, a later addition to Mahabharata as well as Mahabhagavata Purana speak about his childhood and his role as a lover among the milk-maids (Gopikas) in the villages (Gokula and Vrindavana) where Krishna passed his childhood and tean-age days. The Bhakti cult which describe Krishna as an incarnation of Vishnu ( a Vedic God ), gave more importance to this aspect of Krishna, viz that of a charming and carishmatic child who did miracles and that of a tean age lover.
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