Thoughts on the Dvârakâ
At Dvârakâ, we find Sri Krishna as the Lord of the Universe, a Kâlpic Avatâra, and as such something more than the historical Krishna.
Sri Krishna as an Avatâra.
It is time that we should know something definitely of Sri Krishna as an Avatâra.
To restore the Brâhmana boys, Sri Krishna went with Arjuna to the abode of Purusha. Purusha smiled and said: — “I brought the Brâhmana boys, that I might see you both. For the protection of Dharma on the Earth, you have incarnated as my parts (Kalâ). Kill the Asuras that oppress the Earth and come back soon to Me. Sâtiated are your own desires, O you Rishis, Nara and Nârâyana, but for the preservation of the universe do that which others may follow.”
The Purusha is the Virât Purusha of our universe, the Second Purusha or the Second Logos.
When the first Purusha woke up, the process of transformation went on and the material creation was completed. The materials could not however unite to form individual bodies. Purusha infused the material creation and became known as the Second Purusha or Virât Purusha, As regards this Virât Purusha, the Bhâgavata Purâna says as follows: —
“He is the resting place and eternal seed of all Avatâras. Brahmâ is His part, Marichi and other Rishis are parts of His part. Devas, animals and men are brought into manifestation by parts of His part.” Bhâgavata I. 3-5.
“He is the primal, unborn Purusha, who in every Kalpa creates, preserves and destroys self (objective) as self (nominative), in self (locative), by self (instrumental).” II. 6 XXXVII.
“He is the primal Purusha Avatâra of the Supreme.” II. 6 XL.
He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV., III. 6, VI.
This Virât Purusha upholds the manifested universe. All materials are in Him and all individuals take their rise from Him and end in Him. He is the one ocean of endless bubbles which have their beginning and end in Him. The Avatâras also all rest on the bosom of Virât Purusha.
We have looked at Virât Purusha from the standpoint of the First Purusha. Now let us proceed upwards from below.
The Brihat Aranayaka Upanishad thus speaks of Virât Purusha, at the beginning of the Fourth Brâhmana of the first chapter: —
“This was before soul, bearing the shape of a man. Looking round he beheld nothing but himself. He said first: — ‘This am I.’ Hence the name of I was produced. And, because he as the first of all of them consumed by fire all the sins, therefore he is called Purusha. He verily consumes him who, before this, strives to obtain the state of Prajâpati, he, namely who, thus knows.”
The following is the commentary of Sankarâchârya.
“This was before the soul.” The soul is here defined as Prajâpati, the first born from the Egg, the embodied soul, as resulting from his knowledge and works in accordance with the Vedas. He was what? “This,” produced by the division of the body, “was the soul” not separated from the body of Prajâpati, “before” the production of other bodies. He was “also bearing the shape of man”, which means that he was endowed with head, hands and other members, he was the Viraj, the first born. “Looking round reflecting who am I, and of what nature, he beheld nothing but himself”, the fulness of life, the organism of causes and effects. He beheld only himself as the Universal soul. Then, endowed with the recollection of his Vedic knowledge in a former birth, “he said first: This am I” viz., Prajâpati, the universal soul. “Hence,” because from the recollection of his knowledge in a former world he called himself I, therefore his name was I “And because he” — Prajâpati in a former birth, which is the cause, as the first of those who were desirous of obtaining the state of Prajâpati by the exercise of reflection on works and knowledge viz. “as the first of all of them,” of all that were desirous of obtaining the state of Prajâpati, consumed by the perfect exercise of reflection on works and knowledge of all the sins of contact which are obstacles to the acquirement of the state of Prajâpati, — because such was the case, therefore he is called Purusha, because he is Purvam Aushad, (first burnt). As that Prajâpati, by consuming all opposite sins, became this Purusha Prajâpati, so also any other consumes, reduces all to ashes by the fire of the practice of reflection on knowledge and works, or only by the force of his knowledge, and He verily “consumes” Whom? “Him who before this sage strives to obtain the state of Prajâpati.” The sage is pointed out as he who thus knows, who according to his power manifests his reflection on knowledge. “But is it not useless for any one to strive for the state of Prajâpati, if he is consumed by one who thus knows? There is no fault in this; for consuming means here only that the highest state, that of Prajâpati, is not obtained, because the eminence of reflection on knowledge is wanting. Therefore by the words, “He consumes him” is meant, that the perfect performer obtains the highest state of Prajâpati; he who is less perfect does not obtain it, and by no means that the less perfect performer is actually consumed by the perfect; thus it is said in common life, that a warrior who first rushes into battle, consumes his combatants, which means that he exceeds them in prowess.
In order to understand this better, let us consider the scheme of human evolution.
Âtmâ is the same in all beings and, when free from the limitations of individual life, it becomes all pervading.
Sympathy and compassion open the door to the liberation of Âtmâ.
The Upadhi, or vehicle of Âtmâ, or the body of its manifestation, becomes less and less gross, as Âtmâ proceeds in its course of liberation, the body becomes better able to do good to all mankind and it does not act as a barrier to communion with the real self.
The most highly evolved beings become universal and not individual, and they live normally on the spiritual plane.
They at last reach the state of divinity. Then they may become Avatâras. When these Avatâras have to work on the physical and intellectual planes, they assume a body and become born, like ordinary beings. They have then to come down from their normal state, but their vision and power remain undestroyed. When their mission is over, they reach again their normal state. The Avatâras have not to work out their own Karma. They are liberated Âtmâs, staying back for the liberation of other individuals in the universe. Karma-less themselves, they bear the Karma of the universe upon their shoulders. The thin veil that separates their state from the state of the absolute Brahmâ is Mâyâ, which is the highest manifestation of Prakriti which enables them to assume cosmic responsibility out of their unbounded compassion for all beings.
The Avatâras may cast off their veil at will, but as long as they choose to keep that veil, the whole universe is at their command and they guide the whole course of universal evolution.
Now of all Avatâras one takes upon himself to hold all individuals in His bosom, to sustain them all and to make Him the field of their Involution and Evolution, in the Kalpa.
He is called Virât Purusha. He is practically the Íshvara of our universe.
The body of this Purusha, called the First Avatâra, the Second or Virât Purusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four in the Sânkhya philosophy. These Tatvas collect together to form an Egg and the Second Purusha breaks forth from that Egg and becomes the Thousand-headed Purusha of the Upanishads. For the sake of meditation, He is imagined to be seated on the Serpent Ananta. The lotus stalk grew out of his navel.
The Tatvas themselves are brought into manifestation by the awaking of the First Purusha.
The Second Purusha enters into all beings as their Âtmâ, becoming three-fold in his aspect viz. Adhi-Âtmâ, Adhi-bhuta and Adhi-deva. Then He is called the Third Purusha. Says the Sâtvata Tantra, as quoted by Śridhara: —
“There are three forms of Vishnu known as Purusha — the first is the creator of Mahat, the Second is the permeator of the cosmic Egg, and the third is the permeator of all beings.” Virât Purusha is the seat af all Avatâras. Therefore all Avatâras are called parts of the Virât Purusha.
Speaking of other Lilâ Avatâras, Bhâgavata calls them parts and aspects of the Second Purusha; “but Krishna is Bhagavat Himself.”
Bhagavat is here the First Purusha. I. 3 XXVIII.
In the Tenth Skandha, Râjâ Parikshit says: “Tell us the mighty deeds of Vishnu, incarnated as a part in the line of Yadu.” X. 1 II. Later on again: —
“The supreme Purusha, Bhagavat Himself, shall be born in the house of Vâsudeva.” X. 1 XXIII.
The Devas said, addressing Devaki: — “Rejoice mother, the Supreme Purusha, Bhagavat Himself, is in thy womb by His part” X. 2 XII.
The Purusha, seated on Ananta, addressed Arjuna and Krishna as Nara and Nârâyana.
The Mahâbhârata also calls them Incarnations of Nara and Nârâyana. These Rishis are invoked all throughout the Mahâbhârata. They were the sons of Dharma by Mûrti, daughter of Daksha.
Nara and Nârâyana are looked upon as two in one and they were adored by the Devas, as manifestations of Purusha Himself. (IV. 1 XLVI).
They went after their birth to Gandha Madana. (IV. 1 XLVIII.) It is these Rishis, parts of Bhagavat Hari, who have now appeared for the removal of her load from the Goddess Earth, as Krishnas, in the lines of Yadu and Kuru. (IV. 1 XLIX.)
Krishna in the line of Kuru is Arjuna.
In explaining this Śloka, Śridhara quotes the following from a Vaishnava Tantra: —
“In Arjuna, there is only the Âvesa (suffusing) of Nara. Krishna is Nârâyana Himself.”
Sri Krishna said to Arjuna: — “I have passed through many births as well as thou. I know them all. Not so thou.”
This shows that Arjuna was not Nara himself, the supplement of Nârâyana, for in that case he would have remembered his previous births. But, as the Tantra says, “Arjuna was possessed by the Nara aspect of the dual Rishi.”
Sri Krishna said to Devaki: —
“At my first birth, in the Svâyam-bhuva Manvantara, thou wert born as Prisni and this Vâsudeva was named Prajâpati Sutapas I was born as your son, Prisni-garbha. I was also born of you, when you were Aditi and Vâsudeva was Kasyapa, as Upendra, also called the Vâmana or Dwarf Avatâra. At this third birth, I am your son again, with the same body.” X. 3 XXXII. to XLIII.
These are the three Incarnations of Nara Nârâyana, mentioned in the Bhâgavata. They are certainly not the many births to which Sri Krishna alludes in the Gitâ. Those many births took place in previous Kalpas of which we know nothing. In this Kalpa, however, he appeared at the turning points in the Evolution of our universe. He appeared in the First Manvantara, the Manvantara of manifestation, as Prisni-garbha. We do not know the good done by Him in His first birth.
As Vâmana, however, he restored the Trilokî to the Devas and asserted the supremacy of the spiritual forces.
The Earth was again overpowered by the Asuras. The Kalpa was about to be half over. The last struggle was to be made. Satva had to be infused into all beings, even into the materials composing them. Every thing in the universe was to be wedded to the Lord of Preservation. An upward trend was to be given to the whole course of evolution. Materialism could not be stamped out all at once. But henceforth there was to be a steady fall of Materiality and rise of Spirituality, subject to such variations as minor Cycles might cause.
Sri Krishna is therefore the greatest Avatâra of our Kalpa. “For the good of those that seek Âtmâ, Nara Nârâyana shall perform Tapas in Bharata Varsha, unknown to others, till the end of the Kalpa.” V. 19-9
Sri Krishna as Bhagavat is greater than the Second Purusha.
To the devotees, he is greater than the Purusha manifestation.
He now appeared as the preserver of the Universe, the embodiment of Satva, the force of ascent. And the Tatvas had to be wedded to him, so that they might acquire the energy of higher evolution in them.
Unless there was change in the innate downward tendency of the Tatvas, the spiritual ascent of the universe was not possible.
The Lord brought about this change by permeating the whole universe with His Satva body, or becoming something like the spiritual soul in every being. Therefore Lord Krishna is in the hearts of all beings and can be perceived by all in meditation. He is everywhere, in every atom. Whether Sri Krishna is Bhagavat Himself or some manifestation of Bhagavat makes no difference whatever. By His works, He is Bhagavat. His worshippers are bound for the abode of Bhagavat. They have not to wait in Brahmâ or Satya Loka, till the end of Brahmâ’s life. Those who worship. Hiranya garbha or Brahmâ cannot pass beyond the limits of Brahmâ Loka.
In answer to Râjâ Parikshit, Suka Deva delineated the Paths to be followed after death.
I. The Prompt Path of Liberation (Sadyo Mukti). Those who meditate on the abstract Absolute, called Brahmâ, attain prompt liberation. The All-pervading principle is abstracted from the phenomenal universe, there is no thought of man, no thought of fellow beings, no thought of the universe, there is the pure abstraction by the process of “Not this.” “Not this” liberates one from all phenomenal connections. This is Sadyo Mukti. (II. 2 XV. to XXI.)
II. The Deferred Path of Liberation (Krama Mukti), when one wishes to go to Brahmâ Loka or to the abode of the Siddhas. Where the eight siddhis are acquired, he retains the Manas and the Indriyas and goes all over the universe of Seven Lokas. II. 2 XXII.
With their Linga Sarira, these Lords of Yoga go inside and outside Trilokî. II. 2 XXIII.
On their way to Brahmâ Loka, they are carried by Sushumna first to Agni Loka. Then they go to the farthest limit of Trilokî, the Sisumara Chakra, extending over to Dhruva or the Polar star. II. 2 XXIV.
When at the end of a Kalpa, the Trilokî becomes consumed by fire from the mouth of Sankarshana, they go to Brahmâ Loka, which lasts for two Parârddhas, and which is adorned by the chariots of great Siddhas. II. 2 XXVI.
There is no sorrow, no infirmity no death, no pain, no anxiety in Brahmâ Loka. But those who go there are, out of their compassion, afflicted by the endless miseries of those that do not know the path. II. 2 XXVII.
Then they pass through the seven Avaranas or covers of the Universe and, having the Vehicle of Mula Prakriti only, become full of Bliss and, when that Upadhi is destroyed, they obtain absolute bliss and do not return again. This is the attainment of the state. II. 2. XXVIII to XXXI.
Those who go to Brahmâ Loka pass through three different paths.
Those, who come with great merits acquired in life, get posts of duty according to their merits in the next Kalpa (i.e. they become Prajâpatis, Lokapâlas. Indras and so on.)
Those who go to Brahmâ Loka merely by force of their Upâsanâ of Hiranya-Garbha become liberated, when Brahmâ becomes liberated at the end of his life (‘extending over two Parârddhas.)
Those that worship Bhagavat pierce the Brahmânda at will, and rise to the abode of Vishnu. The Ślokas XXVIII to XXXI refer to the piercing of Brahmânda by the Bhâgavatas. Śridhara.
The worshippers of Sri Krishna attain the last state. The deferred path of Liberation is the path of all Bhaktas. It is the path of compassion, of service. The Bhaktas spurn all sorts of Mukti, even if they be offered to them. They become servants of the Lord in the preservation of the Universe.
In the Dvârakâ Lilâ, we shall find Sri Krishna, as the greatest Avatâra of the Kalpa, carrying out His work of Preservation.
The Purâna does not speak of the Nara aspect of Sri Krishna as manifested in Arjuna. That is the subject matter of the Mahâbhârata. The study of the one is complementary to the study of the other, as the study of the Bhagavat is complementary to the study of the Gitâ. In one, we see the Evolution of Man, in the other we see the work of Bhagavat. We see in both together the whole of our Lord Sri Krishna.