Krishna Sentence Examples
Krishna himself is usually regarded as one of these avatars."
Of still later date are the popular developments of the modern cult of Krishna associated with Radha, as found in the Vishnu Purana.
It is not without reason, therefore, that those two schools, the older and the younger, are commonly called the Black (krishna) and the White (sukla) Yajus respectively.
Brindaban is one of the most popular places of pilgrimage in India, being associated with the cult of Krishna as a shepherd.
He crossed, and named, the Dzungarian extension of the Gobi desert, and then traversed the Gobi itself from Hami to Sachu, which became a point of junction between his journeys and those of Krishna.Advertisement
The worship of the tulsi plant, or holy basil (Ocymum sanctum, Don), by the Hindus is popularly explained by its consecration to Vishnu and Krishna.
It is an important centre of trade, especially in raw cotton, and has cotton presses and the Krishna cotton mills.
Though Siva, too, assumes various forms, the incarnation theory is peculiarly characteristic of Vaishnavism; and the fact that the principal hero of the Ramayana (Rama), and one of the prominent warriors of the Mahabharata (Krishna) become in this way identified with the supreme god, and remain to this day the chief objects of the adoration of Vaishnava sectaries, naturally imparts to these creeds a human interest and sympathetic aspect which is wholly wanting in the worship of Siva.
Possibly the growth of the legend of Krishna - his being reared at Go-kula (cow-station); his tender relations to the gopis, or cowherdesses, of Vrindavana; his epithets Gopala," the cowherd,"and Govinda," cow-finder,"actually explained as" recoverer of the earth "in the great epic, and the go-loka, or" cow-world,"assigned to him as his heavenly abode - may have some connexion with the sacred character ascribed to the cow from early times.
But, on the other hand, the essentially human nature of these two gods 1 As in the case of Siva's traditional white complexion, it may not be without significance, from a racial point of view, that Vishnu, Rama and Krishna have various darker shades of colour attributed to them, viz.Advertisement
And accordingly it is exactly in connexion with these two incarnations of Vishnu, especially that of Krishna, that a new spirit was infused into the religious life of the people by the sentiment of fervent devotion to the deity, as it found expression in certain portions of the epic poems, especially the Bhagavadgita, and in the Bhagavatapurana (as against the more orthodox Vaishnava works of this class such as the Vishnupurana), and was formulated into a regular doctrine of faith in the Sandilya-sutra, and ultimately translated into practice by the Vaishnava reformers.
His followers, the Ramanujas, or Sri-Vaishnavas as they are usually called, worship Y Y, P Vishnu (Narayana) with his consort Sri or Lakshmi (the goddess of beauty and fortune), or their incarnations Rama with Sita and Krishna with Rukmini.
Ramanuja's doctrine, which is especially directed against the Linga-worship, is essentially based on the tenets of an old Vaishnava sect, the Bhagavatas or Pancharatras, who worshipped the Supreme Being under the name of Vasudeva (subsequently identified with Krishna, as the son of Vasudeva, who indeed is credited by some scholars with the foundation of that monotheistic creed).
Their most important shrines are those of Srirangam near Trichinopoly, Mailkote in Mysore, Dvaraka (the city of Krishna) on the Kathiawar coast, and Jagannath in Orissa; all of them decorated with Vishnu's emblems, the tulasi plant and salagram stone.
This shrine contains an image of Krishna which is said to have been rescued from the wreck of a ship which brought it from Dvaraka, where it was supposed to have been set up of old by no other than Krishna's friend Arjuna, one of the five Pandava princes.Advertisement
The favourite object of adoration with adherents of these sects is Krishna with his mate - but not the devoted friend and counsellor of the Pandavas and deified hero of epic song, nor the ruler of Dvaraka and wedded lord of Rukmini, but the juvenile Krishna, Govinda or Bala Gopala, "the cowherd lad," the foster son of the cowherd Nanda of Gokula, taken up with his amorous sports with the Gopis, or wives of the cowherds of Vrindavana (Brindaban,near Mathura on the Yamuna), especially his favourite mistress Radha or Radhika.
This episode in the legendary life of Krishna has every appearance of being a later accretion.
In this sect, children are solemnly admitted to full membership at the early age of four, and even two, years of age, when a rosary, or necklace, of 108 beads of basil (tulsi) wood is passed round their necks, and they are taught the use of the octo-syllabic formula Sri-Krishnah saranam mama, " Holy Krishna is my refuge."
Of these sects, it will suffice to mention that of the Radha-Vallabhis, started in the latter part of the 16th century, who worship Krishna as Radhavallabha, "the darling of Radha."
He is the central figure of that portion of the epic known as the Bhagwad-gita, where he is represented as horrified at the impending slaughter of a battle and as being comforted by Krishna.Advertisement
Krishna's remarkable journey in 1879-1882 extended from Lhasa northwards through Tsaidam to Sachu, or Saitu, in Mongolia.
Strange to say, however, no mention is as yet made by any of these works of Krishna's favourite Radha; it is only in another Purana - though scarcely deserving that designation - that she makes her appearance, viz.
It is worthy of remark, in this respect, that - in accordance with Ramanuja's and Nimbarka's philosophical theories - Jayadeva's presentation of Krishna's fickle love for Radha is usually interpreted in a mystical sense, as allegorically depicting the human soul's striving, through love, for reunion with God, and its ultimate attainment, after many backslidings, of the longed-for goal.
Vallabha, the son of a Telinga Brahman, after extensive journeyings all over India, settled at Gokula near Mathura, and set up a shrine with an image of Krishna Gopala.
The followers of his creed, amongst whom there are many wealthy merchants and bankers, direct their worship chiefly to Gopal Lal, the boyish Krishna of Vrindavana, whose image is sedulously attended like a revered living person eight times a day - from its early rising from its couch up to its retiring to repose at night.Advertisement
Having married in due time, and a second time after the death of his first wife, he lived as a "householder" (grihastha) till the age of 24, when he renounced his family ties and set out as a religious mendicant (vairagin), visiting during the next six years the principal places of pilgrimage in northern India, and preaching with remarkable success his doctrine of Bhakti, or passionate devotion to Krishna, as the Supreme Deity.
Chaitanya also seems to have done much to promote the celebration on an imposing scale of the great Puri festival of the Ratha-yatra, or "car-procession," in the month of Ashadha, when, amidst multitudes of pilgrims, the image of Krishna, together with those of his brother Balarama and his sister Subhadra, is drawn along, in a huge car, by the devotees.
Whilst numerous observances are recommended as more or less meritorious, the ordinary form of worship is a very simple one, consisting as it does mainly of the constant repetition of names of Krishna, or Krishna and Radha, which of itself is considered sufficient to ensure future bliss.
Indeed, Chaitanya himself, as well as his immediate disciples, have come to be regarded as complete or partial incarnations of the deity to whom adoration is due, as to Krishna himself; and their modern successors, the Gosains, share to the fullest extent in the devout attentions of the worshippers.
Whilst in Chaitanya's creed, Krishna, in his relations to Radha, remains at least theoretically the chief partner, an almost inevitable step was taken by some minor sects in attaching the greater importance to the female element, and making Krishna's love for his mistress the guiding sentiment of their faith.
To a certain extent this is indeed the case; but though Vaishnavism, and especially the Krishna creed, with its luxuriant growth of erotic legends, might have seemed peculiarly favourable to a development in this direction, it is practically only in connexion with the Saiva system that an independent cult of the female principle has been developed; whilst in other sects - and, indeed, in the ordinary Saiva cult as well - such worship, even where it is at all prominent, is combined with, and subordinated to, that of the male principle.
In the Vaishnava camp, on the other hand, the cult of Krishna, and more especially that of the youthful Krishna, can scarcely fail to exert an influence which, if of a subtler and more insinuating, is not on that account of a less demoralizing kind.
No fault, in this respect, can assuredly be found with the legendary Rama, a very paragon of knightly honour and virtue, even as his consort Sita is the very model of a noble and faithful wife; and yet this cult has perhaps retained even more of the character of mere hero-worship than that of Krishna.
The banks of the great rivers such as the Ganga (Ganges), the Yamuna (Jumna), the Narbada, the Krishna (Kistna), are studded with them, and the water of these rivers is supposed to be imbued with the essence of sanctity capable of cleansing the pious bather of all sin and moral taint.
It seems to have been originally included, along with the greater part of north-eastern Bengal, in the old Hindu territory of Kamrup. Its early legends point to great religious revolutions between the rival rites of Krishna and Siva as a source of dynastic changes.
The Hindus believe he has appeared (I) as a fish, (2) as a tortoise, (3) as a hog, (4) as a monster, half man half lion, to destroy the giant Iranian, (5) as a dwarf, (6) as Rama, (7) again as Rama for the purpose of killing the thousand-armed giant Cartasuciriargunan, (8) as Krishna, (9) as Buddha.
As the birthplace and residence of Krishna, it is the most sacred spot in this part of India, and its principal temple is visited annually by many thousand pilgrims. The approach from the sea is by a fine flight of stone steps, and the great spire rises to a height of 150 ft.
Seeing Krishna smiling, Arjuna fell at His feet and enquired whether he had vanquished the demon.
With all his superhuman qualities and achievements, Sri Krishna never appeared distant to any of his fellow human beings.
Stories cover some of the major Hindu deities, including Krishna, Rama, Durga and the snake goddess Manasa.
Monsoon clouds are often likened to Krishna, finally arriving to quench the thirst of his lovers.
Krishna uses his last few rupees to travel to a city, which by luck of the draw turns out to be Bombay.
In southern Tibet the trans-Himalayan explorations of the native surveyors attached to the Indian survey, notably Pundits Nain Singh and Krishna, added largely to our knowledge of the great plateau.
The best known have all been made into stage-plays, and it is in this form that they usually come before the notice of the general public. Amongst them are Ramakien, taken from the great Hindu epic Ramayana; Wetyasunyin, the tale of a king who became an ascetic after contemplation of a withered tree; Worawongs, the story of a prince who loved a princess and was killed by the thrust of a magic spear which guarded her; Chalawan, the tale of a princess beloved by a crocodile; Unarud, the life story of Anuruddha, a demigod, the grandson of Krishna; Phumhon, the tale of a princess beloved by an elephant; Prang tong, a story of a princess who before birth was promised to a "yak" or giant in return for a certain fruit which her mother desired to eat.
The best known of these men were Pundit Nain Singh, Pundit Krishna, originally known as A.-K.
After barely a few allusions to it in the epics, it bursts forth full-blown in the Harivansa, the Vishnu-purana, the Narada-Pancharatra and the Bhagavata-purana, the tenth canto of which, dealing with the life of Krishna, has become, through vernacular versions, especially the Hindi Prem-sagar, or "ocean of love," a favourite romance all over India, and has doubtless helped largely to popularize the cult of Krishna.
The camels were not a pretty pair and Krishna 's stumpy teeth, green tongue and foul breath did not endear him to me.
Sri Krishna had indeed uttered falsehoods so many times, had broken his pledges, had wives and even ` married ' 16,000 ladies !
Well, probably the most innovative artist today is Krishna Das.
Krishna Pattabhi Jois began studying with Krishnamacharya in 1927 and quickly became an extension of his guru's teachings, never swaying off the main method.
The rich land round about the holy city of Pandharpur, sacred to Vithoba the national Mahratta form of (Krishna)- Vishnu, is wholly restricted to the cultivation of the tulsi plant.
The special cult of Krishna with which the neighbourhood is associated seems to be of comparatively late date.
Here Krishna and his brother Balarama fed their cattle upon the plain; and numerous relics of antiquity in the towns of Muttra, Gobardhan, Gokul, Mahaban and Brindaban still attest the sanctity with which this holy tract was invested.
He was succeeded by his uncle Krishna I.
Among the names of Krishna are Gopal, the cowherd; Gopinath, the lord of the milkmaids; and Mathuranath, the lord of Muttra.
The Kailas temple at Ellora was built in the reign of Krishna I.
Although the Vaishnava sects hitherto noticed, in their adoration of Vishnu and his incarnations, Krishna and Ramachandra, usually associate with these gods their Brot wives, as their saktis, or female energies, the sexual element is, as a rule, only just allowed sufficient scope to enhance the emotional character of the rites of worship. In some of the later Vaishnava creeds, on the other hand, this element is far from being kept within the bounds of moderation and decency.
In origin, Krishna, like Rama, was undoubtedly a deified hero of the Kshatriya caste.