He will manifest himself at a time which suits his world plan, writes Dr Asha Goswami
Survey of India’s mythical past reveals that from time to time, the occasion has demanded Almighty’s grace in the form of avataras for relieving the world from its troubles. Varied and complex Indian tradition holds that God descended on Earth asavataras when there was some confusion and disorder prevailing, and unrighteousness was hampering the progress of society.
Another crucial point which is related to theseavataras in the Indian tradition is that they must proceed from Vishnu, who is more dear to the human beings since he often visits the world in human or other forms for its benefit. He is the only God of the trio of Brahma, Vishnu, and Shiva who could transform his essence into the avatara form for the salvation of the worldly beings, as the Vedas states “Yo rajaamsi vimame...manave baadhitaaya”, which implies that lord Vishnu traverses all over the cosmos for helping the afflicted mankind.
Similarly, thePuranas also recount God Vishnu’s generosity and assuming various incarnations or avataras to help the mankind as Parshurama and Shri Rama in Tretayuga; and Shri Krishna at the junction between Dvapara and Kali age besides the five avataras of the earlier ages in the form of Matsya, Kacchapa, Varaha, Nrisimha and Vamana, which are held symbolical representations of a kind of evolution of the organic life that took place during those ages.
Although a lot of mythological web was also engrafted around these avataras of earlier ages. Apart from the theological notion on the incarnation theory, the Bhaagavatas have inculcated anotheravatara theory that instead of the vedic God Vishnu, it is Krishna who is not only the full-fledged avatara complete in all aspects but, the other stereotyped avataras are none others than the different forms of Shri Krishna since they proclaim “ete caamshakalaah pumsah Indraarivyaakulam lokam mridayanti yuge yuge”.
Hence, Janmashtami celebrating Shri Krishna’s birthday each year assures us of the grand manifestation of the supreme power in the world in the form of Shri Krishna for the protection of the virtuous and the destruction of the wicked at the appropriate time, which suits his plan. Since, his manifestation is linked with the time, as it occurs under special circumstances and is a part of the great world plan.
For, the time or the Mahakaala, the great mover acts as a main force for bringing forth such manifestations of God. Hence, the Puranic theology aptly associates the avataras of God with the four yugas: Sat, Treta, Dvapara and Kali. Hence according to this theory, in the present times of Kali yuga too we may look forward to Krishna’s next avatara in our midst.
We also believe that certainly at the demand of the world conditions, Shri Krishna will manifest himself for fulfilling his famous promise “yada yada hi dharmasya glaanirbhavati Bharata/Abhyuthaanama dharmasya tadaatmaanam srijaamyaham”. Believing firmly the famous mandate which the lord had made in the Gita, let us chant his superb glory and recall his magnificent grandiose of hislilas in all spheres of life which prove high watermark of human perfection.
For, Krishna denotes an unmeasured, incomprehensible and absolutely great personae stimulating all around astonishment, rapture and admiration. At Yudhishthira’s Rajasuya sacrifice, he is declared the noblest of all the beings and the great preceptor “arhaneeyatamam bhuvi; guruvatbh utaguru”. His truthful nature is often hinted in the Mahabharata when he is acclaimed as “satyavaak bhuvi shrutah”. He is also known as the foremost Yogi in the world, “yoginaameeshvarah”.
With the amalgamation of the theistic doctrine of devotion into his concept, he grew into a personal God of love and grace in the form of Kanha Krishna at Gokula and Vrindavan apart from representing Vasudeva Krishna at Mathura and Dvaraka. Hence, truly, the Indian tradition cherishes the two personaes of Krishna. One as the son of Vasudeva and the second as Kanha or Krishna. This galaxy of analogous personae of Krishna came into existence also due to the varied emotions, fancies and ideas of the people which they tend to associate with their favourite God, Krishna.
In this context, the Bhaagavatapurana very aptly adds that “lord Krishna turns out just a shadowy projection of his devotees’ travailing fancies and perceptions with regard to their lord:taanyeva teabhirupaani yaani ca rocante svajanaanaam”. Hence, some cherish him as an extraordinary historical personae or purushottama of the Dvapara age.
The others consider him as God Vishnu anthropomorphised or as avatara of the Almighty, who like an actor had discharged double role on world’s stage. One that of a superman, which consists of an aspect of truth. The other, which is calledlila or play of an actor and appears a bit mysterious, has to be grasped with the help of symbolism and the interpretations seeking definition of spiritual truths. Thus, while understanding Krishna one must keep in mind both these aspects of his multiple personae, relating to his role as an avatara which is immensely linked with spiritual varieties; and the other that of a great man of world history.
As endowed with these two personaes, he is also looked upon as having two bodies. One which is eternal, superacosmic and spiritual, and the other which is material and temporary and endowed with these, he performs his double roles at Vrindavan as well as at Mathura and Dvaraka respectively.
Playing the role of theavatara of Vishnu at Vrindavan, he also represents the object of bhakti in different forms eg, as child to Yashoda, as a sportive youth to the Gopas and Gopis at Vrindavan, friend to the Gopas, brother to Balarama, beloved to the Gopis, counsellor to the people of Vrindavan and also Gita preacher to Arjuna, so on and so forth apart from acting as destroyer of the opposite forces that retard the evolution in good spheres in the form of demons at Gokula, Vrindavan, Mathura as well as the tyrant kings at Dvaraka and finally the opponents of the Pandavas at Kurukshetra.
As an object of bhakti, he appears as an embodiment of ninefold emotions (rasas) and fulfills the ninefold required enforcements (aalumbhanas) of the devotees as God in the form of a child, youth, counsellor, friend, beloved so on and so forth. While playing the role of the child and youth at Vrindavan, he represented the object of pure theistic bhakti.
let us conclude in affirmation that at the demand of the world conditions for fulfilling his earlier promise, Shri Krishna will surely manifest himself at appropriate time, which suits his world plan.
The writer is a noted Indologist and authority on Krishnaite Studies
