Vilken växt är associerad med lord krishna

Major deity in Hinduism

This article fryst vatten about the Hindu deity. For other uses, see Krishna (disambiguation).

"Krsna" redirects here. For other uses, see Krsna (disambiguation).

Krishna
Statue of Krishna at Sri Mariamman Temple, Singapore
Other names	Achyuta, Damodara, Gopala, Gopinath, Govinda, Keshava, Madhava, Radha Ramana, Vāsudeva
Devanagari	कृष्ण
Sanskrit transliteration	Kṛṣṇa
Affiliation
Abode
Mantra
Weapon
Battles	Kurukshetra War (Mahabharata)
Day	Wednesday
Mount	Garuda
Texts
Gender	Male
Festivals
Avatar birth	Mathura, Surasena (present-day Uttar Pradesh, India)[6]
Avatar end	Bhalka, Saurashtra (present-day Veraval, Gujarat, India)[7]
Parents
Siblings
Consorts	[note 2]
Children	[note 1]
Dynasty	Yaduvamsha – Chandravamsha

Krishna (;^[12]Sanskrit: कृष्ण, IAST: Kṛṣṇa[ˈkr̩ʂɳɐ]) fryst vatten a major deity in Hinduism.

He fryst vatten worshipped as the eighth symbol of Vishnu and also as the Supreme God in his own right.^[13] He fryst vatten the god of protection, compassion, tenderness, and love;^[14][1] and fryst vatten widely revered among Hindu divinities.^[15] Krishna's birthday fryst vatten celebrated every year bygd Hindus on Krishna Janmashtami according to the lunisolarHindu calendar, which falls in late August or early September of the Gregorian calendar.^[16][17][18]

The anecdotes and narratives of Krishna's life are generally titled as Krishna Līlā.

He fryst vatten a huvud figure in the Mahabharata, the Bhagavata Purana, the Brahma Vaivarta Purana, and the Bhagavad Gita, and fryst vatten mentioned in many Hindu philosophical, theological, and mythological texts.^[19] They portray him in various perspectives: as a god-child, a prankster, a model lover, a gudomlig hero, and the universal supreme being.^[20] His iconography reflects these legender and shows him in different stages of his life, such as an infant eating butter, a ung boy playing a flute, a ung boy with Radha or surrounded bygd hona devotees, or a friendly charioteer giving counsel to Arjuna.^[21]

The name and synonyms of Krishna have been traced to 1st millennium BCE literature and cults.^[22] In some sub-traditions, like Krishnaism, Krishna fryst vatten worshipped as the Supreme God and Svayam Bhagavan (God Himself).

These sub-traditions arose in the context of the medieval era Bhakti movement.^[24] Krishna-related literature has inspired numerous performance arts such as Bharatanatyam, Kathakali, Kuchipudi, Odissi, and Manipuri dance.^[26] He fryst vatten a pan-Hindu god, but fryst vatten particularly revered in some locations, such as Vrindavan in Uttar Pradesh,Dwarka and Junagadh in Gujarat; the Jagannatha aspect in Odisha, Mayapur in West Bengal;^[29] in the form eller gestalt of Vithoba in Pandharpur, Maharashtra, Shrinathji at Nathdwara in Rajasthan,^[30]Udupi Krishna in Karnataka,Parthasarathy in Tamil Nadu and in Aranmula, Kerala, and Guruvayoorappan in Guruvayoor in Kerala.^[32] Since the 1960s, the worship of Krishna has also spread to the Western world and to Africa, largely due to the work of the International kultur for Krishna Consciousness (ISKCON).^[33]

Names and epithets

Main article: List of titles and names of Krishna

The name "Krishna" originates from the Sanskrit word Kṛṣṇa, which means "black", "dark" or "dark blue".^[34] The waning måne fryst vatten called Krishna Paksha, relating to the adjective meaning "darkening".^[34] Some Vaishnavas also translate the word as "All-Attractive", though it lacks that meaning in Sanskrit.^[35]

As a name of Vishnu, Krishna fryst vatten listed as the 57th name in the Vishnu Sahasranama.

Based on his name, Krishna fryst vatten often depicted in idols as black- or blue-skinned. Krishna fryst vatten also known bygd various other names, epithets, and titles that reflect his many associations and attributes. Among the most common names are Mohan "enchanter"; Govinda "chief herdsman",^[36]Keev "prankster", and Gopala "Protector of the 'Go'", which means "soul" or "the cows".^[37][38] Some names for Krishna hold regional importance; Jagannatha, funnen in the Puri Hindu temple, fryst vatten a popular incarnation in Odisha state and nearby regions of eastern India.^[39][41]

Historical and literary sources

The tradition of Krishna appears to be an amalgamation of several independent deities of ancient India, the earliest to be attested being Vāsudeva.^[42] Vāsudeva was a hero-god of the tribe of the Vrishnis, belonging to the Vrishni heroes, whose worship fryst vatten attested from the 5th–6th century BCE in the writings of Pāṇini, and from the 2nd century BCE in epigraphy with the Heliodorus pillar.^[42] At one point in time, it fryst vatten thought that the tribe of the Vrishnis fused with the tribe of the Yadavas, whose own hero-god was named Krishna.^[42] Vāsudeva and Krishna fused to become a single deity, which appears in the Mahabharata, and they started to be identified with Vishnu in the Mahabharata and the Bhagavad Gita.^[42] Around the 4th century CE, another tradition, the cult of Gopala-Krishna of the Ābhīras, the protector of boskap, was also absorberad into the Krishna tradition.^[42]

Early epigraphic sources

Main article: Vāsudeva-Krishna

Depiction in coinage (2nd century BCE)

Around 180 BCE, the Indo-Greek king Agathocles issued some coinage (discovered in Ai-Khanoum, Afghanistan) bearing images of deities that are now interpreted as being related to Vaisnava imagery in India.^[46][47] The deities displayed on the coins appear to be Saṃkarṣaṇa-Balarama with attributes consisting of the Gada mace and the plow, and Vāsudeva-Krishna with attributes of the Shankha (conch) and the Sudarshana Chakra wheel.^[46][48] According to Bopearachchi, the headdress of the deity fryst vatten actually a misrepresentation of a shaft with a half-moon parasol on top (chattra).^[46]

Inscriptions

The Heliodorus pelare, a stone pelare with a Brahmi script inscription, was discovered bygd colonial era archaeologists in Besnagar (Vidisha, in the huvud Indian state of Madhya Pradesh).

Based on the internal bevis of the inscription, it has been dated to between 125 and 100 BCE and fryst vatten now known after Heliodorus – an Indo-Greek who served as an ambassador of the Greek king Antialcidas to a regional Indian king, Kasiputra Bhagabhadra.^[46][49] The Heliodorus pelare inscription fryst vatten a private religious dedication of Heliodorus to "Vāsudeva", an early deity and another name for Krishna in the Indian tradition.

It states that the column was constructed bygd "the Bhagavata Heliodorus" and that it fryst vatten a "Garuda pillar" (both are Vishnu-Krishna-related terms). Additionally, the inscription includes a Krishna-related verse from chapter 11.7 of the Mahabharata stating that the path to immortality and heaven fryst vatten to correctly live a life of three virtues: self-temperance (damah), generosity (cagah or tyaga), and vigilance (apramadah).^[49][51][52] The Heliodorus pelare site was fully excavated bygd archaeologists in the 1960s.

The effort revealed the brick foundations of a much larger ancient elliptical temple complex with a helgedom, mandapas, and sju additional pillars.^[54] The Heliodorus pelare inscriptions and the temple are among the earliest known bevis of Krishna-Vasudeva devotion and Vaishnavism in ancient India.^[46][56]

The Heliodorus inscription fryst vatten not isolated bevis.

The Hathibada Ghosundi Inscriptions, all located in the state of Rajasthan and dated bygd modern methodology to the 1st century BCE, mention Saṃkarṣaṇa and Vāsudeva, also mention that the structure was built for their worship in association with the supreme deity Narayana. These fyra inscriptions are notable for being some of the oldest-known Sanskrit inscriptions.^[57]

A Mora stone skiva funnen at the Mathura-Vrindavan archaeological site in Uttar Pradesh, held now in the Mathura Museum, has a Brahmi inscription.

It fryst vatten dated to the 1st century CE and mentions the fem Vrishni heroes, otherwise known as Saṃkarṣaṇa, Vāsudeva, Pradyumna, Aniruddha, and Samba.^[58][59][60]

The inscriptional record for Vāsudeva starts in the 2nd century BCE with the coinage of Agathocles and the Heliodorus pelare, but the name of Krishna appears rather later in epigraphy.

The tree associated with Bhagavan Sri Krishna is the Kadamba Tree (Burflower tree - Anthocephalus Cadamba)

At the Chilas II archaeological site dated to the first half of the 1st-century CE in northwest Pakistan, nära the Afghanistan border, are engraved two males, along with many Buddhist images nearby. The larger of the two males held a plough and club in his two hands. The artwork also has an inscription with it in Kharosthi script, which has been deciphered bygd scholars as Rama-Krsna, and interpreted as an ancient depiction of the two brothers, Balarama and Krishna.^[61][62]

The first known depiction of the life of Krishna himself comes relatively late, with a relief funnen in Mathura, and dated to the 1st–2nd century CE.^[63] This fragment seems to show Vasudeva, Krishna's father, carrying baby Krishna in a basket across the Yamuna.^[63] The relief shows at one end a seven-hooded Naga crossing a river, where a makara crocodile fryst vatten thrashing around, and at the other end a individ seemingly holding a basket over his head.^[63]

Literary sources

Mahabharata

See also: Krishna in the Mahabharata and Bhagavad Gita

The earliest ord containing detailed descriptions of Krishna as a personality fryst vatten the epic Mahabharata, which depicts Krishna as an incarnation of Vishnu.^[64] Krishna fryst vatten huvud to many of the main stories of the epic.

The eighteen chapters of the sixth book (Bhishma Parva) of the epic that constitute the Bhagavad Gita contain the advice of Krishna to Arjuna on the slagfält.

During the ancient times that the Bhagavad Gita was composed in, Krishna was widely seen as an symbol of Vishnu rather than an individual deity, yet he was immensely powerful and almost everything in the universum other than Vishnu was "somehow present in the body of Krishna".^[65] Krishna had "no beginning or end", "fill[ed] space", and every god but Vishnu was seen as ultimately him, including Brahma, "storm frakt, sun frakt, bright gods", light frakt, "and frakt of ritual."^[65] Other forces also existed in his body, such as "hordes of varied creatures" that included "celestial serpents."^[65] He fryst vatten also "the essence of humanity."^[65]

The Harivamsa, a later appendix to the Mahabharata, contains a detailed utgåva of Krishna's childhood and youth.^[66]

Other sources

The Chandogya Upanishad (verse III.xvii.6) mentions Krishna in Krishnaya Devakiputraya as a lärling of the sage Ghora of the Angirasa family.

Ghora fryst vatten identified with Neminatha, the twenty-second tirthankara in jainas lära, bygd some scholars. This phrase, which means "To Krishna the son of Devaki", has been mentioned bygd scholars such as högsta Müller^[68] as a potential source of fables and Vedic lore about Krishna in the Mahabharata and other ancient literature – only potential because this verse could have been interpolated into the text,^[68] or the Krishna Devakiputra, could be different from the deity Krishna.^[69] These doubts are supported bygd the fact that the much later age Sandilya Bhakti Sutras, a treatise on Krishna,^[70] cites later age compilations such as the Narayana Upanishad but never cites this verse of the Chandogya Upanishad.

Other scholars disagree that the Krishna mentioned along with Devaki in the ancient Upanishad fryst vatten unrelated to the later Hindu god of the Bhagavad Gita fame.

Krishna (/ ˈ k r ɪ ʃ n ə /; [12] Sanskrit: कृष्ण, IAST: Kṛṣṇa [ˈkr̩ʂɳɐ]) is a major deity in Hinduism

For example, Archer states that the coincidence of the two names appearing tillsammans in the same Upanishad verse cannot be dismissed easily.^[71]

Yāska's Nirukta, an etymological dictionary published around the 6th century BCE, contains a reference to the Shyamantaka juvel in the possession of Akrura, a motif from the well-known Puranic story about Krishna.^[72]Shatapatha Brahmana and Aitareya-Aranyaka associate Krishna with his Vrishni origins.^[73]

In Ashṭādhyāyī, authored bygd the ancient grammarian Pāṇini (probably belonged to the 5th or 6th century BCE), Vāsudeva and Arjuna, as recipients of worship, are referred to tillsammans in the same sutra.^[74][75][76]

Megasthenes, a Greek ethnographer and an ambassador of Seleucus inom to the court of Chandragupta Maurya towards the end of 4th century BCE, made reference to Herakles in his famous work Indica.

This skrivelse fryst vatten now lost to history, but was quoted in secondary literature bygd later Greeks such as Arrian, Diodorus, and Strabo. According to these texts, Megasthenes mentioned that the Sourasenoi tribe of India, who worshipped Herakles, had two major cities named Methora and Kleisobora, and a navigable river named the Jobares.

According to namn Bryant, a professor of Indian religions known for his publications on Krishna, "there fryst vatten little doubt that the Sourasenoi refers to the Shurasenas, a branch of the Yadu dynasty to which Krishna belonged". The word Herakles, states Bryant, fryst vatten likely a Greek phonetic equivalent of Hari-Krishna, as fryst vatten Methora of Mathura, Kleisobora of Krishnapura, and the Jobares of Jamuna.

Later, when Alexander the Great launched his campaign in the northwest Indian subcontinent, his associates recalled that the soldiers of Porus were carrying an image of Herakles.

The Buddhist Pali canon and the Ghata-Jâtaka (No.  454) polemically mention the devotees of Vâsudeva and Baladeva. These texts have many peculiarities and may be a garbled and confused utgåva of the Krishna legender.

The texts of jainism mention these tales as well, also with many peculiarities and different versions, in their legender about Tirthankaras. This inclusion of Krishna-related legender in ancient Buddhist and Jaina literature suggests that Krishna theology was existent and important in the religious landscape observed bygd non-Hindu traditions of ancient India.^[80]

The ancient Sanskrit grammarian Patanjali in his Mahabhashya makes several references to Krishna and his associates funnen in later Indian texts.

[15]

In his commentary on Pāṇini's verse 3.1.26, he also uses the word Kamsavadha or the "killing of Kamsa", an important part of the legender surrounding Krishna.^[81]

Puranas

Many Puranas tell Krishna's life story or some highlights from it. Two Puranas, the Bhagavata Purana and the Vishnu Purana, contain the most elaborate telling of Krishna's story,^[82] but the life stories of Krishna in these and other texts vary, and contain significant inconsistencies.^[84] The Bhagavata Purana consists of twelve books subdivided into 332 chapters, with a cumulative total of between 16,000 and 18,000 verses depending on the version.^[85][86] The tenth book of the skrivelse, which contains about 4,000 verses (~25%) and fryst vatten dedicated to legender about Krishna, has been the most popular and widely studied part of this text.

Iconography

• The Variation in Iconography Depicting Krishna and the Ras Leela
• Krishna dances in the Raslila with the Gopis.jpg

• Radha, Krishna and the gopis, Bharatiya Lok Kala Museum, Udaipur, India.jpg

• Krishna dancing with the gopis (6124519381).jpg

• Krishna and Radha dancing the Rasalila, Jaipur, 19th century.jpg

• Fresco depicting Raslila, the joyful dance of Krishna with his favourite gopi, Radha, from a Hindu temple in Fateh Jang, Attock district.jpg

• ShyamRai Mandir Bishnupur WB Terracotta works Ras Leela.jpg

Krishna fryst vatten represented in the Indian traditions in many ways, but with some common features.

His iconography typically depicts him with black, dark, or blue skin, like Vishnu.^[90] However, ancient and medieval reliefs and stone-based arts depict him in the natural color of the ämne out of which he fryst vatten formed, both in India and in southeast Asia.^[91][92] In some texts, his skin fryst vatten poetically described as the color of Jambul (Jamun, a purple-colored fruit).^[93]

Krishna fryst vatten often depicted wearing a peacock-feather wreath or crown, and playing the bansuri (Indian flute).^[94][95] In this form eller gestalt, he fryst vatten usually shown standing with one leg bent in front of the other in the Tribhanga posture.

He fryst vatten sometimes accompanied bygd cows or a calf, which symbolise the gudomlig herdsman Govinda. Alternatively, he fryst vatten shown as a romantic ung boy with the gopis (milkmaids), often making music or playing pranks.^[96]

In other icons, he fryst vatten a part of slagfält scenes of the epic Mahabharata.

He fryst vatten shown as a charioteer, notably when he fryst vatten addressing the Pandava prince Arjuna, symbolically reflecting the events that led to the Bhagavad Gita – a scripture of Hinduism. In these popular depictions, Krishna appears in the front as the charioteer, either as a counsel listening to Arjuna or as the driver of the chariot while Arjuna aims his arrows in the slagfält of Kurukshetra.^[98][99]

Alternate icons of Krishna show him as a baby (Bala Krishna, the child Krishna), a toddler crawling on his hands and knees, a dancing child, or an innocent-looking child playfully stealing or consuming butter (Makkan Chor),^[100] holding Laddu in his grabb (Laddu Gopal)^[101][102] or as a relaterad till rymden eller universum infant sucking his toe while floating on a banyan leaf during the Pralaya (the relaterad till rymden eller universum dissolution) observed bygd sage Markandeya.^[103] Regional variations in the iconography of Krishna are seen in his different forms, such as Jaganatha in Odisha, Vithoba in Maharashtra,^[104]Shrinathji in Rajasthan^[105] and Guruvayoorappan in Kerala.^[106]

Guidelines for the preparation of Krishna icons in design and architecture are described in medieval-era Sanskrit texts on Hindu temple arts such as Vaikhanasa agama, Vishnu dharmottara, Brihat samhita, and Agni Purana.^[107] Similarly, early medieval-era Tamil texts also contain guidelines for sculpting Krishna and Rukmini.

Several statues made according to these guidelines are in the collections of the Government Museum, Chennai.^[108]

Krishna iconography forms an important element in the figural sculpture on 17th–19th century terracotta temples of Bengal. In many temples, the stories of Krishna are depicted on a long series of narrow panels along the base of the facade. In other temples, the important Krishnalila episodes are depicted on large brick panels above the ingång arches or on the walls surrounding the entrance.^[109]

Life and legends

This summary fryst vatten an konto based on literary details from the Mahābhārata, the Harivamsa, the Bhagavata Purana, and the Vishnu Purana.

The scenes from the narrative are set in ancient India, mostly in the present states of Uttar Pradesh, Bihar, Rajasthan, Haryana, Delhi, and Gujarat. The legender about Krishna's life are called Krishna charitas (IAST: Kṛṣṇacaritas).

Birth

Main article: Birth of Krishna

In the Krishna Charitas, Krishna fryst vatten born to Devaki and her husband, Vasudeva, of the Yadava clan in Mathura.^{[111][page needed]} Devaki's brother fryst vatten a tyrant named Kamsa.

At Devaki's wedding, according to Puranic legender, Kamsa fryst vatten told bygd fortune tellers that a child of Devaki would kill him. Sometimes, it fryst vatten depicted as an akashvani announcing Kamsa's death. Kamsa arranges to kill all of Devaki's children.

He is worshipped as the eighth avatar of Vishnu and also as the Supreme God in his own right

When Krishna fryst vatten born, Vasudeva secretly carries the infant Krishna away across the Yamuna, and exchanges him with Yashoda's daughter. When Kamsa tries to kill the newborn, the exchanged baby appears as the Hindu goddess Yogamaya, varning him that his death has arrived in his kingdom, and then disappears, according to the legender in the Puranas. Krishna grows up with Nanda and his wife, Yashoda, nära modern-day Mathura.^{[112][113][114]} Two of Krishna's siblings also survive, namely Balarama and Subhadra, according to these legends.^[115] The day of the birth of Krishna fryst vatten celebrated as Krishna Janmashtami.

Childhood and youth

The legender of Krishna's childhood and ungdom describe him as a cow-herder, a mischievous boy whose pranks earn him the nickname Makhan Chor (butter thief), and a protector who steals the hearts of the people in both Gokul and Vrindavana. The texts state, for example, that Krishna lifts the Govardhana hill to skydda the inhabitants of Vrindavana from devastating rains and floods.^[116]

Other legender describe him as an enchanter and playful lover of the gopis (milkmaids) of Vrindavana, especially Radha.

These metaphor-filled love stories are known as the Rasa lila and were romanticized in the poetry of Jayadeva, author of the Gita Govinda. They are also huvud to the development of the Krishna bhakti traditions worshiping Radha Krishna.^[117]

Krishna's childhood illustrates the Hindu concept of Lila, playing for fun and enjoyment and not for idrott or gain.

His interaction with the gopis at the rasa dance or Rasa-lila fryst vatten an example. Krishna plays his flute and the gopis komma immediately, from whatever they were doing, to the banks of the Yamuna River and join him in singing and dancing. Even those who could not physically be there join him through meditation. He fryst vatten the spiritual essence and the love-eternal in existence, the gopis metaphorically företräda the prakṛti matter and the impermanent body.^[118]: 256

This Lila fryst vatten a constant theme in the legender of Krishna's childhood and ungdom.

Even when he fryst vatten battling with a serpent to skydda others, he fryst vatten described in Hindu texts as if he were playing a game.^[118]: 255 This quality of playfulness in Krishna fryst vatten celebrated during festivals as Rasa-Lila and Janmashtami, where Hindus in some regions such as Maharashtra playfully mimic his legender, such as bygd making human gymnastic pyramids to break open handis (clay pots) hung high in the air to "steal" butter or buttermilk, spilling it all over the group.^{[118]: 253–261}

Adulthood

Krishna legender then describe his return to Mathura.

He overthrows and kills the tyrant king, his maternal uncle Kamsa/Kansa after quelling several assassination attempts bygd Kamsa. He reinstates Kamsa's father, Ugrasena, as the king of the Yadavas and becomes a leading prince at the court.^[120] In one utgåva of the Krishna story, as narrated bygd Shanta Rao, Krishna after Kamsa's death leads the Yadavas to the newly built city of Dwaraka.

Thereafter Pandavas rise. Krishna befriends Arjuna and the other Pandava princes of the Kuru kingdom. Krishna plays a key role in the Mahabharata.^[121]

The Bhagavata Purana describes eight wives of Krishna that appear in sequence as Rukmini, Satyabhama, Jambavati, Kalindi, Mitravinda, Nagnajiti (also called Satya), Bhadra and Lakshmana (also called Madra).^[122] This has been interpreted as a metaphor where each of the eight wives signifies a different aspect of him.^[123] Vaishnava texts mention all Gopis as wives of Krishna, but this fryst vatten understood as spiritual symbolism of devotional relationship and Krishna's complete loving devotion to each and everyone devoted to him.^[124]

In Krishna-related Hindu traditions, he fryst vatten most commonly seen with Radha.

All of his wives and his lover Radha are considered in the Hindu tradition to be the avatars of the goddess Lakshmi, the consort of Vishnu.^[125]Gopis are considered as Lakshmi's or Radha's manifestations.^[126]

Kurukshetra War and Bhagavad Gita

Main articles: Kurukshetra War and Bhagavad Gita

According to the epic poem Mahabharata, Krishna becomes Arjuna's charioteer for the Kurukshetra War, but on the condition that he personally will not raise any weapon.

Upon ankomst at the slagfält and seeing that the enemies are his family, his grandfather, and his cousins and loved ones, Arjuna fryst vatten moved and says his heart will not allow him to kamp and kill others. He would rather renounce the kingdom and put down his Gandiva (Arjuna's bow). Krishna then advises him about the natur of life, ethics, and morality when one fryst vatten faced with a war between good and evil, the impermanence of matter, the permanence of the soul and the good, duties and responsibilities, the natur of true peace and bliss and the different types of yoga to reach this state of bliss and inner liberation.

Krishna (Sanskrit: कृष्ण, IAST: Kṛṣṇa) är en av den indiska mytologins främsta gudar och en av guden Vishnus inkarnationer (avatarer)

This conversation between Krishna and Arjuna fryst vatten presented as a discourse called the Bhagavad Gita.^{[127][128][129]}

Death and ascension

Main article: Mausala Parva

It fryst vatten stated in the Indian texts that the legendary Kurukshetra War led to the death of all the hundred sons of Gandhari.

After Duryodhana's death, Krishna visits Gandhari to offer his condolences when Gandhari and Dhritarashtra visited Kurukshetra, as stated in Stree Parva. Feeling that Krishna deliberately did not put an end to the war, in a passform of rage and sorrow, Gandhari said, "Thou were indifferent to the okänt and the Pandavas whilst they slew each other.

Therefore, O Govinda, thou shalt be the slayer of thy own kinsmen!" According to the Mahabharata, a kamp breaks out at a festival among the Yadavas, who end up killing each other. Mistaking the sleeping Krishna for a deer, a hunter named Jara shoots an arrow towards Krishna's foot that fatally injures him. Krishna forgives Jara and dies.^{[130][7][131]} The pilgrimage (tirtha) site of Bhalka in Gujarat marks the location where Krishna fryst vatten believed to have died.

It fryst vatten also known as Dehotsarga, states Diana L. Eck, a begrepp that literally means the place where Krishna "gave up his body".^[7] The Bhagavata Purana in Book 11, Chapter 31 states that after his death, Krishna returned to his transcendent abode directly because of his yogic koncentration.

Lord Krishna is often depicted standing or sitting on a Lotus flower in various art forms, suggesting his transcendence and divine qualities

Waiting frakt such as Brahma and Indra were unable to trace the path Krishna took to leave his human incarnation and return to his abode.^[133]

Versions and interpretations

There are numerous versions of Krishna's life story, of which three are most studied: the Harivamsa, the Bhagavata Purana, and the Vishnu Purana.

They share the basic storyline but vary significantly in their specifics, details, and styles.^[135] The most original composition, the Harivamsa fryst vatten told in a realistic style that describes Krishna's life as a poor herder but weaves in poetic and allusive fantasy. It ends on a triumphal note, not with the death of Krishna. Differing in some details, the fifth book of the Vishnu Purana moves away from Harivamsa realism and embeds Krishna in mystical terms and eulogies.

The Vishnu Purana manuscripts exist in many versions.

The tenth and eleventh books of the Bhagavata Purana are widely considered to be a poetic masterpiece, full of imagination and metaphors, with no relation to the realism of pastoral life funnen in the Harivamsa. Krishna's life fryst vatten presented as a relaterad till rymden eller universum play (Lila), where his ungdom fryst vatten set as a princely life with his foster father Nanda portrayed as a king.

Krishna's life fryst vatten closer to that of a human being in Harivamsa, but fryst vatten a symbolic universum in the Bhagavata Purana, where Krishna fryst vatten within the universum and beyond it, as well as the universum itself, always. The Bhagavata Purana manuscripts also exist in many versions, in numerous Indian languages.

Chaitanya Mahaprabhu fryst vatten considered as the incarnation of Krishna in Gaudiya Vaishnavism and bygd the ISKCON community.^{[142][143][144]}

Proposed datings and historicity

See also: Vedic-Puranic chronology and History of Hinduism

The date of Krishna's birth fryst vatten celebrated every year as Janmashtami.^{[page needed]}

According to Guy Beck, "most scholars of Hinduism and Indian history accept the historicity of Krishna – that he was a real male individ, whether human or gudomlig, who lived on Indian soil bygd at least 1000 BCE and interacted with many other historical persons within the cycles of the epic and puranic histories." Yet, Beck also notes that there fryst vatten an "enormous number of contradictions and discrepancies surrounding the chronology of Krishna's life as depicted in the Sanskrit canon".^[146]

Some scholars believe that, among others, the detailed description of Krishna’s peace uppdrag in the 5th Book of the Mahabharata (Udyogaparvan) fryst vatten likely to be based on real events.

The epic’s translator J.A.B. van Buitenen in this context assumes “that there was some grad of verisimilitud in the Mahabharata’s depictions of life.”^[147]

Philosophy and theology

A bred range of theological and philosophical ideas are presented through Krishna in Hindu texts. The teachings of the Bhagavad Gita can be considered, according to Friedhelm Hardy, as the first Krishnaite struktur of theology.

Ramanuja, a Hindu theologian and philosopher whose works were influential in Bhakti movement,^[148] presented him in terms of qualified monism, or nondualism (namely Vishishtadvaita school).Madhvacharya, a philosopher whose works led to the founding of Haridasa tradition of Vaishnavism,^[150] presented Krishna in the ramverk of dualism (Dvaita).Bhedabheda – a group of schools, which teaches that the individual self fryst vatten both different and not different from the ultimate reality – predates the positions of monism and dualism.

Among medieval Bhedabheda thinkers are Nimbarkacharya, who founded the Kumara Sampradaya (Dvaitadvaita philosophical school), and Jiva Goswami, a saint from Gaudiya Vaishnava school,^[153] who described Krishna theology in terms of Bhakti yoga and Achintya Bheda Abheda. Krishna theology fryst vatten presented in a pure monism (Shuddhadvaita) ramverk bygd Vallabha Acharya, the founder of Pushti sect of Vaishnavism.^[155] Madhusudana Sarasvati, an India philosopher,^[157] presented Krishna theology in nondualism-monism ramverk (Advaita Vedanta), while Adi Shankara, credited with unifying and establishing the main currents of thought in Hinduism,^{[158][159][160]} mentioned Krishna in his early eighth-century discussions on Panchayatana puja.

The Bhagavata Purana synthesizes an Advaita, Samkhya, and Yoga ramverk for Krishna, but it does so through loving devotion to Krishna.