When Would Be Krishna's Next Avatar
A survey of India's mythical past reveals that from time to time, occasion has demanded nighty’s Grace in the form of avatars alieving the world of its troubles. an tradition holds that God ended on Earth as avatars when e was some confusion, disorder and ghteousness in society. nother crucial point related to ars is that they must proceed from nu. He is the only god who could storm his essence into avatar-form lavation of worldly beings. Vedas -,"You raja’s vim me...manave hitaaya," which implies that nu traverses all over the cosmos to afflicted mankind. imilarly, the Puranas also recount nu's generosity in assuming various nations: as Parshurama and Rama eta Yuga; as Krishna at the junction been Dvapara and Kali Yugas; besides the five avatars of earlier ages namely Mistaya, Kashyapa, Varaha, Narasimha and Vamana which are symbolic representations of the evolution of organic life. The Bhagavata say that Krishna is the full-fledged avatar complete in all aspects; other stereotyped avatars are different forms of Krishna. Janmashtami celebrating Krishna's birth day each year assures us of the grand manifestation of the Supreme in the form of Krishna for protection of the virtuous and destruction of the wicked at the appropriate time. Puranic theology associates the avatars with the four yogis-Sat, Treat, Dvapara and Kali. In today's Kali Yuga Krishna could appear in our midst at any given moment. Krishna denotes unmeasured, incomprehensible and absolutely great personae stimulating astonishment, rapture and admiration. At Yudhishthira's Rajasuya sacrifice he is declared the noblest of all beings and the great preceptor. Krishna is also known as the foremost yogi. With the amalgamation of the theistic doctrine of devotion, Krishna evolved as a personal god of love and grace in the form of Kanha Krishna at Gokul and Vrindavan apart from representing Vasudeva Krishna at Mathura and Dvaraka. Indian tradition cherishes two personae of Krishna-as son of Vasudeva and as Kanha or Krishna. Bhagavata Purana adds, "Krishna turns out to be just a shadowy projection of his devotees’ travailing fancies and perceptions with regard to their god." Krishna is also looked upon as having two bodies. One which is eternal, supracosmic and spiritual and the other which is material and temporary Endowed with both these he performs his double roles at Vrindavan as well as at Mathura and Dvaraka respectively. Playing the role ofthe avatar of Vishnu at Vrindavan, he also represents the object of bhakti in different forms-as child to Yahola, sportive youth to gompas and gopis at Vrindavan, friend to the gapes, brother to Balarama, beloved to the gopis, counsellor to the people of Vrindavan and alsoGita preacher to Arjuna, apart from acting as destroyer of opposite forces in the form of demons, as well as the tyrant kings atDvaraka and finally the opponents of the Pandeva’s at Kurukshetra. As an object of bhakti, Krishna appears as an embodiment of nine emotions or rasas and fulfils the nine fold required enforcements of devotees as god in the form of a child, a youth, counsellor, friend and beloved. As the child and youth at Vrindavan, he represents the object of pure theistic devotion. (The author is an Indologist and scholar of Krishnaitestudies).
DISCLAIMER:
The views expressed in the Article above are Asha Goswami views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Asha Goswami and Speaking Tree,Times of India
When Would Be Krishna's Next Avatar
A survey of India's mythical past reveals that from time to time, occasion has demanded nighty’s Grace in the form of avatars alieving the world of its troubles. an tradition holds that God ended on Earth as avatars when e was some confusion, disorder and ghteousness in society. nother crucial point related to ars is that they must proceed from nu. He is the only god who could storm his essence into avatar-form lavation of worldly beings. Vedas -,"You raja’s vim me...manave hitaaya," which implies that nu traverses all over the cosmos to afflicted mankind. imilarly, the Puranas also recount nu's generosity in assuming various nations: as Parshurama and Rama eta Yuga; as Krishna at the junction been Dvapara and Kali Yugas; besides the five avatars of earlier ages namely Mistaya, Kashyapa, Varaha, Narasimha and Vamana which are symbolic representations of the evolution of organic life. The Bhagavata say that Krishna is the full-fledged avatar complete in all aspects; other stereotyped avatars are different forms of Krishna. Janmashtami celebrating Krishna's birth day each year assures us of the grand manifestation of the Supreme in the form of Krishna for protection of the virtuous and destruction of the wicked at the appropriate time. Puranic theology associates the avatars with the four yogis-Sat, Treat, Dvapara and Kali. In today's Kali Yuga Krishna could appear in our midst at any given moment. Krishna denotes unmeasured, incomprehensible and absolutely great personae stimulating astonishment, rapture and admiration. At Yudhishthira's Rajasuya sacrifice he is declared the noblest of all beings and the great preceptor. Krishna is also known as the foremost yogi. With the amalgamation of the theistic doctrine of devotion, Krishna evolved as a personal god of love and grace in the form of Kanha Krishna at Gokul and Vrindavan apart from representing Vasudeva Krishna at Mathura and Dvaraka. Indian tradition cherishes two personae of Krishna-as son of Vasudeva and as Kanha or Krishna. Bhagavata Purana adds, "Krishna turns out to be just a shadowy projection of his devotees’ travailing fancies and perceptions with regard to their god." Krishna is also looked upon as having two bodies. One which is eternal, supracosmic and spiritual and the other which is material and temporary Endowed with both these he performs his double roles at Vrindavan as well as at Mathura and Dvaraka respectively. Playing the role ofthe avatar of Vishnu at Vrindavan, he also represents the object of bhakti in different forms-as child to Yahola, sportive youth to gompas and gopis at Vrindavan, friend to the gapes, brother to Balarama, beloved to the gopis, counsellor to the people of Vrindavan and alsoGita preacher to Arjuna, apart from acting as destroyer of opposite forces in the form of demons, as well as the tyrant kings atDvaraka and finally the opponents of the Pandeva’s at Kurukshetra. As an object of bhakti, Krishna appears as an embodiment of nine emotions or rasas and fulfils the nine fold required enforcements of devotees as god in the form of a child, a youth, counsellor, friend and beloved. As the child and youth at Vrindavan, he represents the object of pure theistic devotion. (The author is an Indologist and scholar of Krishnaitestudies).
DISCLAIMER:
The views expressed in the Article above are Asha Goswami views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Asha Goswami and Speaking Tree,Times of India