Krishnas call to battle - The Poetics of Pretext - Krishna's Names in gita

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Article of the Month - December 2007

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The Poetics of Pretext - Krishna's Names in the Bhagavad Gita

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Once Shri Krishna knocked at Shrimati Maharani's door and the

following conversation took place:

 

Radharani: Who is it?

 

Krishna: I am Hari.

 

Since the word Hari in Sanskrit also means a lion, she replied:

 

Radharani: There are no suitable animals of prey here, so why

have you come?

 

Krishna: I am Madhava don't you know me?

 

The word Madhava, other than being a name of Krishna also means

the season of spring, so came the reply:

 

Radharani: This is not the time for spring to come.

 

Krishna: I am Janardana, surely you know me?

 

The word Janardana holds within itself many meanings, two of

which are contrary to each other. It means both - one who causes

distress to society and also one who destroys the wicked.

Obviously, Shrimati Radha chose the former meaning:

 

Radharani: Persons like you should stay in the forest where there

are no other people you can cause distress to.

 

Krishna: Open the door young lady, I am Madhusudana.

 

The word Madhusudana means both the 'killer of the demon named

Madhu,' and also means the honeybee, which drinks honey (madhu)

from various flowers. Thus she said:

 

Radharani: Now I understand, you a dvirepha.

 

Dvirepha means both a honeybee and also an outcaste. Thus does

Radharani suggest that since Krishna has the habit of fluttering

towards various gopis like the honeybee, he has been banned from

her house.

 

In this light banter Krishna introduced himself with various

names, the meanings of which were taken differently by Radharani

than that intended by him. Many of these names also occur in the

sacred conversation between Krishna and Arjuna, the Bhagavad

Gita, in which context still other meanings are intended.

 

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In the Bhagavad Gita there are forty different names used by

Arjuna to call upon Shri Krishna. Each of these names describes

an attribute or quality of god, reverberating with the

potentiality of an inner, philosophical echo, leading to a

realization of the deeper meaning of the dialogue between the

two.

 

The different epithets used by Arjuna to address Krishna are not

just there for the sake of variety but meaningful to the context.

This is one of the enriching features which make the study of

Gita a relishable exercise rather than it being a mere pursuit of

a dry philosophical treatise.

 

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As the major part of the Bhagavad Gita is but a dialogue between

Arjuna and Krishna, with the former calling upon the latter to

relieve his distress, we see a gradual shift in Arjuna's position

as Krishna provides him relief, reflected in the tone and

demeanor of his address. For example, his first call to Krishna

in the text is but a command given by a warrior to his

charioteer. Arjuna says:

 

" O Achyuta, place my chariot in between the two armies. "

(Bhagavad Gita 1.21)

 

Here Arjuna addresses Krishna as " Achyuta, " which means " one who

never falls from his position. " This implies that Krishna, even

though he is the supreme lord, has out of affection for his

devotee Arjuna reduced himself to the status of a charioteer.

However this in no way compromises his supreme position. This is

akin perhaps to the situation of a Supreme Court judge, who

diligently orders out punishments and rewards in his courtroom;

but the same person, when he comes back home, is content to play

around with his grandson and take orders from the child.

 

Indeed it is the nature of the supremely compassionate Krishna to

take on the slightest job for his devotees. When Arjuna's elder

brother Yudhishtra performed the great sacrifice (yajna) known as

Rajasuya, each member of the family was assigned a different

responsibility; and what did Shri Krishna volunteer to do? The

great lord took it upon himself to wash the feet of each and

every guest who came to the yajna. Thus Yudhishtra says in the

Bhagavata Purana:

 

" Just as the brilliance of the sun is neither enhanced nor

diminished with the ascent or decline of the sun, even so your

actions in no way exalt or detract your glory. " (10.74.4)

 

Obeying Arjuna's command, Krishna drove the chariot in between

the two armies. We all know what happened next. Seeing his near

and dear ones arrayed opposite him, ready to lay down their

lives, Arjuna was awash with a flood of sentimentality, leading

to emotional exhaustion, and he found his heart sinking to never

before depths of turmoil.

 

With his limbs shaking, Arjuna said:

 

" O Madhusudana, I do not wish to kill these my relatives, even

though they may kill me. "

(Bhagavad Gita 1.35)

 

The epithet Madhusudana means the slayer of the demon named

" Madhu. " It refers to the annihilation of this villain by the

lord just before the creation of this world. The word " madhu " in

its turn means 'honey,' and thus the demon Madhu represents

attachment (raag) to this world, which seems sweet to us. Hereby,

Arjuna reminds Krishna that just as he had killed the demon of

attachment before, similarly should he do so in the present

circumstances.

 

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Next Arjuna queries:

 

" O Madhava, how can we be happy by killing our own relatives? "

(1.36)

 

" Ma " means Goddess Lakshmi and " dhav " means husband. Thus the

perplexed Arjuna wants to point out that since Krishna is the

lord of the goddess of fortune, he should point out the way which

would save their (Arjuna's) clan from the impending misfortune.

 

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As the narrative proceeds, Krishna discourses Arjuna that the

only way to gain peace is through equanimity of the mind,

prompting the latter to say:

 

" The mind is restless, turbulent, obstinate and very strong. To

subdue it is, O Krishna, more difficult than controlling the

wind. " (6.34)

 

Actually Indian Philosophy is pretty clear on the issue that it

is extremely difficult to control the mind. However, one does not

need to do so, there being a much easier way to salvation. Since

the mind is not independent, but like a prostitute goes to any

object which gains its fancy, the solution lies in wedding it to

one divine husband. Truly, Krishna is the ultimate attraction,

and like a magnet drawing iron files towards it, he too naturally

attracts his devotees. Indeed, the first letter in his name is

symbolic of his 'grip' over his devotees, because of the

hook-like shape in its lower half.

 

Illustration: http://www.exoticin dia.com/artimage s/hook.jpg

 

Thus Arjuna in this verse, revealing the position of each of us,

acknowledges that he is unable to divert his restless mind

towards the feet of Krishna and instead implores Krishna to do

so.

 

Krishna gradually builds up his discourse, starting off with bold

exhortations and then gradually going on to more abstract

formulations. However, the accent always is on a partnership

between man and deity. Thus Krishna says:

 

" Those who attempt to liberate themselves from old age and death

by taking refuge in me, they realize the Supreme Reality

(Brahman). " (7.29)

 

Arjuna then questions:

 

" Purshottama, what is the Supreme Reality? " (8.1)

 

Purshottama means the " Supreme Person, " obviously he is the only

one who can grant the knowledge of the Supreme Reality.

 

The lord then instructs Arjuna that the Supreme Reality is none

other than himself, who pervades each and every aspect of the

manifested existence. This prompts Arjuna to say:

 

" O Keshava, I totally believe whatever you have told me as true.

Neither the gods, nor the demons, O Bhagvan, can understand you. "

(10.14)

 

Here there are two modes of addressing Krishna: Keshava and

Bhagvan, both of which are loaded with spiritual and contextual

relevance. According to Shri Shankaracharya' s commentary on the

Vishnu Sahasranama, the word Keshava is made up of the following:

 

1). " K " meaning Lord Brahma.

 

2). " A " meaning Lord Vishnu.

 

3). " Ish " meaning Lord Shiva

 

4). " Va " meaning form (vapu in Sanskrit).

 

Therefore, by calling upon god as Keshava, Arjuna communicates

his realization of the fact that it is the 'One Supreme Reality'

which takes form as these three principal gods, and thus by

implication of the entire world.

 

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The epithet Bhagvan too signifies Krishna's supremely abundant

status, since " Bhagvan " is a technical term indicating 'One who

possesses the six kinds of splendors (shad-aishvarya) ', namely:

 

a). Complete Prosperity

 

b). Dharma

 

c). Yasha (fame)

 

d). Shri (fortune)

 

e). Jnana (Knowledge)

 

f). Vairagya (Detachment)

 

In the next verse, Arjuna refers to Krishna with no less than

five names, expressing his wonder and reverence:

 

" O Supreme Person (Purushottama) , Origin of all beings

(Bhuta-bhavan) , Lord of all beings (Bhutesh), God of all gods

(Deva-deva) and Ruler of the world (Jagatpati). " (10.15)

 

However, Arjuna is not satisfied with the lord's abstract

formulation, and asks Krishna to expand his discourse with easily

understandable examples:

 

" O Janardana, my thirst for your nectar-like speech is not

quenched. Therefore, kindly describe again your attributes in

detail. " (10.18)

 

The name Janardana is composed of two parts - 'jana' meaning the

veil of ignorance (avidya) and 'ardana' meaning the one who

annihilates it.

 

Krishna then proceeds to explain in detail, with examples taken

from the physical world, that the whole manifested existence is

but his manifestation. This forms the majority of the eleventh

chapter of the Bhagavad Gita.

 

In the next chapter, Arjuna requests Krishna to show him this

Universal Form encompassing the entire world (Vishva Rupa), after

seeing which Arjuna says:

 

" O Lord of the universe (Vishveshvara) , O Universal Form (Vishva

Rupa), I see in you no beginning, middle or end. " (11.16)

 

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Then very aptly does he call Krishna by the name Vishnu, meaning

all-pervading:

 

" O all-reaching Vishnu, with your gaping mouths and glowing eyes

you touch the skies. " (11.24)

 

The sky represents the highest point the human eyes can reach,

and with his senses thus stretched to the limit, Arjuna becomes

terrified and asks Krishna to come back to his usual soothing

form. Now at last, having understood the true nature of Krishna

does Arjuna acknowledge him as 'Hrishikesha' , meaning 'master of

the senses.'

 

" O Master of the senses, the world delights upon hearing your

glory. " (11.36)

 

Krishna as Hrishikesha is the " director " of the senses, who now

controls the reins of Arjuna's senses, unlike the first instance

above when Arjuna " orders " Krishna to take his chariot between

the two armies.

 

Arjuna now apologizes for having addressed Krishna as a friend

rather than venerating him like the god that he truly was:

 

" For addressing you familiarly as 'O Krishna " , O Yadava, O

Comrade (sakha), and regarding you merely as a friend, unknowing

of this greatness of yours, O Achyuta, O Immeasurable One, I ask

for your forgiveness. " (11.41-42)

 

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Arjuna was very fond of the name 'Krishna.' He has used this

epithet no less than nine times in the Gita, more than any other.

The name 'Yadava' indicates that Krishna belonged to the Yadava

clan, and Krishna and Arjuna were related to each other as first

cousins. Thus Arjuna is reminding Krishna that it was only

because they were brothers that he had taken the liberties to

address him as above. However, the immeasurable (aprameya)

greatness of Krishna makes sure that Arjuna's liberties did not

at all affect his exalted status, thus is Krishna (Achyuta), " one

who never falls from his position. " This name also suggests that

since god is unchanging in nature, his affection towards Arjuna

is not diminished a bit inspite of any offense committed by the

latter (or any of us).

 

Conclusion:

 

The 'nameless' has a thousand names and it is through these names

that the 'nameless' is to be realized. Just as the forms of the

divine are unlimited, so are its attributes, excellencies,

glories and the names that express them. All things, all persons,

all phenomena, identifiable by their names, are in fact

manifestations of the Supreme. Each name signifies an excellence.

The purpose of meditating on the god's forms, names and lilas is

to get rid of our obsession with the name-and-form world. The

world is too much with us. It prevents us from realizing the

truth of the non-dual reality which is its basis. As one thinks

of the divine forms, and utters the sacred names, one's sense

faculties get sublimated.

 

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Between name and form, the former is even superior to and subtler

than the latter. While 'form' stands for the physical features of

the world of phenomena, 'name' signifies the psychical

characteristics, a much more potent tool for creative meditation.

 

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This article by Nitin Kumar

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References and Further Reading:

 

Bhola (tr.) Shri Vishnu Sahasranama with the Commentary of Shri

Shankaracharya: Gorakhpur, 2004.

 

Chaitanya, Krishna. The Gita for Modern Man (3rd ed.): Delhi,

1992.

 

Chinmayananda, Swami. The Holy Geeta: Mumbai, 2002.

 

Dasa, Purusottama. Sri Krsna's (Krishna's) Names In Bhagavad-Gita

With Commentary by the Acaryas<IDG403> Vrindavana, 1996.

 

Goswami, C.L. and Shastri, M.A. Srimad Bhagavata Mahapurana

(English Translation in Two Volumes) Gorakhpur, 2005.

 

Mahadevan, T.M.P. Visnu Sahasra-Nama: A Study <IDE697> Mumbai,

1998.

 

Pati, Madhusudan. Bhagavad Gita: A Literary Elucidation< IDJ794>

Mumbai, 1997

 

Ramsukhdas, Swami. Gita Gyan Praveshika: Gorakhpur, 2004.

 

Ramsukhdas, Swami. Sadhaka Sanjivani Commentary on the Bhagavad

Gita (2 vols.) Gorakhpur, 2000.

 

Sankaranarayanan, P. (tr.) Sri Visnusahasranama Stotram (With

English Translation of the Commentary by Sri Sankara

Bhagavatpada) <IDF072> Mumbai, 1996.

 

Saraswati, Swami Akhandananda (tr). Shrimad Bhagavata Purana (2

Volumes): Gorakhpur, 2004.

 

Saraswati, Swami Akhandananda. Bhagawatamrit (The Elixir of the

Bhagwat) Mumbai, 2005.

 

Saraswati, Swami Akhandananda. Shri Vishnu Sahasranama (Partial

Commentary). Vrindavan,

Saraswati, Swami Akhandananda. Bhagawatamrit (The Elixir of the

Bhagwat) Mumbai, 2005.

 

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, pyari_h <no_reply wrote:

>

> Namaste.

>

> Like to add this message as a continuation of my previous post:

>

> yasya nAhaMkRto bhAvo buddhir yasya na lipyate

> hatvA 'pi sa imAM lokAn na hanti na nibadhyate

>

> (Gita- 18.17)

>

> " He who is FREE from the notion of EGOISM and whose

> understanding is NOT tainted - though he kills these people,

> he kills NOT, NOR is he BOUND. "

>

> Modifications such as agency and egoism create difference between

man

> and man. But as man EVOLVES high, he is able to outgrow ALL

> modifications and be established in Pure Consciousness.

>

> Let us take cases of men being affected by modifications and those

not

> being affected by them. Men ACT on the stage as murdering and as

being

> murdered. These acts being MERE pretence, agency and egoism are

ABSENT

> in them. The ACTORS are NOT affected by the staged modifications.

But

> where actual murder takes place, the concerned men are affected by

the

> modifications of agency and egoism.

>

> Whereas to a spiritually EVOLVED man stage act and life act are one

> and the same. Because of the ABSENCE of EGOISM, NO modification of

any

> kind takes place in his MIND.

>

> There are instances of this in the Mahabharata war itself.

>

> Arjuna vanquished his grandfather Bhishma in the encounter. But he

did

> NOT harbour the egoistic feeling that he caused the death of the

> grandsire. His MIND was FREE from that modification.

> While waiting to give up the body in the auspicious northern

passage

> of the sun, Bhishma DID NOT feel that he was vanquished.

>

> Non-ego was the cause of it. As a man casts off a worn-out

clothing,

> Bhishma cast off his old body, unattached as he was to it.

>

> The reflection of a moving body is seen in a mirror. That mirror is

> NOT the creator of the reflection and its movement. The reflection

> leaves no impression either in the mirror. While reflecting the

things

> as they are, the mirror is ever itself, UN-attached, UN-affected

and

> UN-modified.

> Like the mirror is Atman, the pure Consciousness. It reveals the

> activities of the Prakriti. But Atman is NO doer of karma. It is

NOT

> bound in spite of Its being the lord, ruler and regulator of the

> Prakriti. That 'Jivatman' who TRACES his ORIGINAL STATE to this

Pure

> Consciousness REGAINS his taintless understanding.

>

> Freed that he is from EGOISM, he is NOT affected by the actions of

the

> body and the senses. Happenings such as KILLING and being KILLED

are

> ALL modifications of the Prakriti. As Atman is supremely above

karma,

> the KNOWER of Atman also RISES above the turmoils of karma.

>

> " Purusha is free from karma. No vibration of any kind takes place

in

> him. Prakriti is the doer of all karma, while Purusha is MERELY the

> WITNESS to it. But for the presence of the Purusha, NO action is

> possible for the Prakriti. So say the scriptures. "

>

> - Sri Ramakrishna Paramahamsa

>

> Another explanation of: Gita 18.17

>

> yasya nAhaGkRtI bhAvo buddhir yasya na lipyate

> hatvApi sa imAn lokAn na hanti na nibadhyate

>

> In the state where one no longer thinks he is the doer,

> whose intelligence is not tainted by the modes of nature,

> he may kill all these worlds,

> and yet not really be killing, nor be bound by his acts.

>

> Radhakrishna interprets this as follows--

>

> The freed man does his work as the instrument of the Universal

Spirit

> and for the mainenance of the cosmic order. He performs even

terrific

> deeds without any selfish aim or desire but because it is the

ordained

> duty. What matters is not the work but the spirit in which it is

done.

> " Though he slays from the worldly standpoint, he does not slay in

truth. "

>

> Zaehner thinks this is a " disturbing doctrine. " He writes: " Killing

> only takes place on the phenomenal plane, not on that of the

Absolute.

> This disturbing doctrine had already been proclaimed in Gita 2.18-

19

> as it had in the Upanishads.

> ......

>

> , pyari_h <no_reply@> wrote:

>

> > Spiritual seekers should 'study' the entire Gita, 18 chapters.

> > We cannot draw simple conclusions based on one or two verses.

> >

> > We all know Bhagavadgita is known as 'Gitopanishad', as another

> > Upanishad itself and is considered being one of the esteemed'

> > Prasthana Trayam'.

> >

>

[Guest guest]

Beautiful Pyariji, I never thought this way.

 

love

shantnu

[Guest guest]

Namaste Shantnu ji and all. I am glad you've enjoyed the Divine Names.

Similarly, Lord Krishna has also addressed Arjuna with various names

in different slokas, verses, as appropriate for theinstruction. Some

Acharyas have elucidated their meanings too in their purports. I hope

Gita lovers and devotees may collect those to enlighten us more.

 

Jaya Sri Radhe!

 

dr.jaya

 

 

, shanracer <no_reply wrote:

>

> Beautiful Pyariji, I never thought this way.

>

> love

> shantnu

>