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Svayam Bhagavan (Sanskrit: स्वयं भगवान्; roughly: "God Himself") is a Sanskrit concept in Hinduism, referring to the absolute representation of Bhagavan (the title "Lord" or "God") as a singular deity in a monotheistic framework.[1] The concept is most commonly (but not always) associated with a male deity, for instance in Hindu sub-movements like Krishnaism and Gaudiya Vaishnavism, in which Krishna is regarded as Svayam Bhagavan.[2][3]
As stated in the Bhagavata Purana, Vishnu appeared before Vasudeva and Devaki in his divine original four-armed form before being born as Krishna. After worshipping Vishnu, Vasudeva and Devaki asked him to conceal his heavenly appearance. Vishnu complied by changing into his infant form of Krishna.
Svayam Bhagavan is a term most often used in Gaudiya Vaishnava and other Krishna-centered theologies, and that title is used there exclusively to designate Krishna,[4] there being conflicting semantics or other usages in the Bhagavata Purana. Traditions of Gaudiya Vaishnavas, the Nimbarka Sampradaya and followers of Vallabha consider him to be the source of all avatars,[5] and the source of Vishnu and Narayana. As such, he is therefore regarded as Svayam Bhagavan.[6][7][8]
Though Krishna is recognized as Svayam Bhagavan by many,[9] he is also perceived and understood from an eclectic assortment of perspectives and viewpoints.[10] When Krishna is recognized to be Svayam Bhagavan, it can be understood that this is the belief of Gaudiya Vaishnavism,[11] the Vallabha Sampradaya,[12] and the Nimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily from the "famous statement" of the Bhagavatam[4] (1.3.28).[13]
A different viewpoint differing from this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although it is usual to speak of Vishnu as the source of the avatars, this is only one of the names of the God of Vaishnavism, who is also known as Narayana, Vasudeva-Krishna, and just Krishna, and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism.[14]
The theological interpretation of svayam bhagavān differs with each tradition, and the literal translation of the term has been understood in several distinct ways. Translated from the Sanskrit language, the term literally means "Bhagavan Himself" or "directly Bhagavan".[4] Gaudiya Vaishnava tradition often translates it within its perspective as primeval Lord or original Personality of Godhead; it also considers the terms such as Supreme Personality of Godhead and Supreme God as an equivalent to the term Svayam Bhagavan, and may also choose to apply these terms to Vishnu, Narayana and many of their associated avatars.[15][16]
'Bhagavān', to be understood, is split into Bhaga and vān. vān and mān are Sanskrit male-denoting words, meaning 'possessor of' which are used as a suffix to nouns like Bhaga (blessed attributes), Śrī (splendour), Kīrti (fame) etc. Thus, Bhaga, as per Viṣṇu Purāṇa, refers to the six attributes of the Lord – aiśvaryam (wealth), vīryam (valour), jñānam (wisdom), balam (prowess), śaktī (power) and tejas (splendour). Thus, Bhaga-vān means the possessor of the six divine qualities, ṣadguṇa.
Another interpretation of Bhagavān as per Viṣṇu Purāṇa is bha denotes aiśvaryam and vīryam, ga denotes jñānam and balam and va denotes śaktī and tejas, and an which is etymoligically na, means 'none', symbolising that he is devoid of inauspicious or evil qualities.
As the etymology of Bhagavān is perfectly illustrated in the Vishnu Purana, referring to the Vishnu Purana on who is Bhagavan too is perfect. Vishnu Purana clearly states that Bhagavan denotes none but Vāsudeva alias Narayana-Krishna.
Svayam means Himself, thus Svayam Bhagavān refers to one who is Bhagavān (Vāsudeva) Himself. As Śrī Kr̥ṣṇa, the most perfect descent (avatāra) of Narayana (Vāsudeva), He is no different from the latter, and hence, the Bhāgavata states kr̥ṣṇastu bhagavān svayam – Kr̥ṣṇa is the Supreme, Blessed Lord (Nārāyaṇa) Himself.
Early commentators of Bhagavata Purana such as Madhvacharya translated the term Svayam Bhagavan as "he who has bhagavata"; meaning "he who has the quality of possessing all good qualities".[8] Others have translated it simply as "the Lord Himself".[17] Followers of Vishnu-centered sampradayas of Vaishnavism rarely address this term, but believe that it refers to their belief that Krishna is among the highest and fullest of all Avatars[18] and is considered to be the "paripurna avatara", complete in all respects and the same as the original.[19] According to them Krishna is described in the Bhagavata Purana as the purnavatara (complete manifestation) of Bhagavan, while other incarnations are called partial. "Krishna being Bhagavan; the mind of man 'centred intensely', whatever the motive and however ignorant it might be, is centred in Him."(p. 334)[9] Generally there is a universal acceptance of the uniqueness of Krishna incarnation throughout Hinduism, as well as the principles involved in His life and personality for which He has been described as Svayam Bhagavan.[9]
There is an element of countenance in many Krishna centered traditions to the subordination of Krishna to Vishnu. The reasons for that are given that it was the easiest way to accommodate Krishna's human story within the composite Vaishnava theological perspective. These "core texts assert and defend the ultimacy of Krishna's identity".[20] However inclusion of Krishna in the list of avataras does not necessarily subordinate him to Vishnu as one of the latter's expansions.[21] Early authors, such as 12th century Jayadeva considered dasavatara to be principal incarnations of Krishna, rather than Vishnu.
The prime supporters of the Krishna-centered theology, Gaudiya Vaishnavas and followers of the Vallabha Sampradaya and Nimbarka Sampradaya, use the Gopala Tapani Upanishad,[22] Vedanta Sutras[4] and other Hindu scriptures[23] such as the Bhagavata Purana as in verse 1.3.28 and the Brahma Vaivarta Purana, among others, to support their view that Krishna is indeed the Svayam Bhagavan. This belief was summarized by the 16th century author Jiva Goswami in some of his works, such as Krishna-sandarbha.[4][24]
In the sixth book of the Hindu epic Mahābhārata, the Bhishma Parva (where the Bhagavad Gita is part of), Krishna offers numerous quotations that reaffirm the belief that he himself is the Svayam Bhagavan. Verse 7.7 of the Bhagavad Gita, is often used to support the opinion that Krishna himself is the Svayam Bhagavan, and that no impersonal form of Brahman supersedes his existence, as it is a common view that Bhagavad Gita was propounding Krishna-theism before first major proponents of monism.[25]
Other pervading understandings of the position of Svayam Bhagavan asserted in the Gita are connected to, non-Krishna-centered, traditions. One tradition follows predominately the views of Sankaracharya commentary on Brahma Sutras and is referred as maya-vad[25] which justifies Svayam Bhagavan supremacy by a concept of power, wisdom or illusionary maya.
The second alternative understanding of the evident supremacy of Svayam Bhagavan in the Gita, is a popular view on Krishna being the highest and fullest Avatar of the Lord, Vishnu or Narayana.[18] "The Bhagavad Gita depicts Krishna not only as Brahman but also as an 'Avatar of Vishnu' and the friend of Arjuna."[26] In summary in accordance with this view Svayam Bhagavan Krishna is considered to be the purna-avatara (full incarnation) of Vishnu or, according to some, the universal Narayana who transcends even Brahman.[5] [27]
Supremacy or a concept of originality is often referred to in the words of Krishna himself, as for example, the theologian Abhinavagupta, in another tradition of Hinduism, introduces a quotation from the Bhagavad-gita of 'I', Krishna referencing Himself as the highest Self who transcends the perishable and imperishable.[28]
The Sri Vaishnavas identify Vishnu with the Brahman, while Krishna-centered traditions will associate Para Brahman with Krishna as Svayam Bhagavan. According to Ramanujacharya, Brahman is personal. Indeed, he is the supreme person, creator and Lord, who leads souls to salvation. Far from having no (positive) attributes, as some Advaita Vedanta followers maintain, Brahman is the sum of all “noble attributes”—i.e. omniscient, omnipotent, omnipresent, and all-merciful, all qualities attributed to Vishnu by all Vaishavas. According to South Indian traditions he is also advitya (Sanskrit meaning without rival). To such Vaishnavas, Shiva, Brahma, and the other gods of the Hindu pantheon are viewed as Brahman's agents or servants, created and commissioned by him. Some Vaishnavas consider them to be or see that they have the same status that of angels have in the western religious traditions.[29]
“The entire complex of intelligent and non-intelligent beings – is viewed as real and constitutes the form, i. e., the body of the highest Brahman”.[30] A soul-body relationship, according to Ramanujacharya, is “entirely subordinate” to its soul, having no independent reality or value.[31] However Ramanujacharya himself did not stress a subordination of the 'puravatara' Krishna to Vishnu.
However, Vaishnava traditions do not adhere to the concept of Svayam Bhagavan with the same views as those who support the concept.[32][unreliable source?][unreliable source?] To support their view they quote the 149th chapter of Anushāsanaparva in the epic Mahabharata, Bhishma which states, with Krishna present, that mankind will be free from all sorrows by chanting the Vishnu sahasranama, which are the thousand names of the all-pervading supreme being Vishnu, who is the master of all the worlds, supreme over the devas and who is one with Brahman.[33][34][unreliable source?] This seems to indicate that Krishna is identical with Vishnu. Indeed, Krishna himself said, "Arjuna, one may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by one shloka. There is no doubt about it.” [35]
Many Vaishnava schools have different interpretation of the concept as for example followers of the Swaminarayan Sampraday believe that Lord Narayana manifested himself as Swaminarayan.[36] This view is only supported within their particular tradition.
Some early schools of thought, such as Pancaratra in particular, refer to Vasudeva-Krishna (Krishna, the son of Vasudeva) as the source of all incarnations and as no different from the ultimate and absolute reality, and as non-distinct from Vasudeva and any other manifestations of the supreme self.[37]
Main article: Krishnaism |
The term Krishnaism has been used to describe the cults of Krishna, reserving the term "Vaishnavism" for cults focusing on Vishnu in which Krishna is an Avatar, rather than a transcended being.[38]
"Greater Krishnaism" corresponds to the second and dominant phase of Vaishnavism, revolving around the cults of Vasudeva, Krishna, and Gopala.[39] Today the faith has a significant following outside of India as well.[40] Supremacy of Krishna is the key concept of Krishnaism. Gaudiya is one of the main traditions worshiping Radha Krishna that developed this concept.
While some place Krishna-centered worship as Svayam Bhagavan in the medieval times of Indian history, there is some evidence suggesting the opposite. In antiquity Krishna images were worshiped at many places. Quoting Curtius, Dr. D.C. Sircar says that an image of Herakles (i.e. Vasudeva-Krishna according to Sircar) was being carried in front of the Paurava army, as it advanced against the Greeks led by Alexander the Great (The Cultural Heritage of India, vol. 4. p. 115) An interesting terracotta plaque showing Vasudeva carrying the infant Krishna over his head across the flooded Yamuna river, belonging to c. first century is housed in the Mathura Museum. A Mora stone inscription of about the same time refers to some images of Bhagavata Vrshni Panchaviras, Sankarshana, Vasudeva, Pradyumna, Samba and Aniruddha – which were very beautifully carved in stone.[107] A Gupta period research makes a "clear mention of Vasudeva as the exclusive object of worship of a group of people," who are referred as bhagavatas.[108]
Verifying the antiquity of the exclusive worship of Svayam Bhagavan, Krishna, the early Jaina texts repeatedly stress two categories of Baladevas and Vasudevas that clearly can not be attributed to the Buddhist tradition, and can not be traced to the earlier strata of the Jaina canon itself. The introduction of these novel categories in the Jaina tradition, therefore, can hardly be explained without references to the legends surrounding the two popular figures of the early Vaishnava tradition, namely Balarama and Krishna of Mathura.[109]
Archaeological remains found in the region of Mathura support the fact that the popularity of these two divine figures had reached its zenith in the Mauryan and the Shunga period and associated Bhagavata religion had become widespread throughout Mathura and Western India areas. This period coincides with the large migrations of Jainas from Magadha to Mathura. Baladeva is referred to by Jaina Puranas as Halabhrit, without any support from Brahminical texts. All the Vasudevas are modeled after the description of Krishna found in the Puranas. They are called blue-black (nila) in complexion and are designated by several names that are normally applied exclusively to Krishna e.g. Keshava, Madhava, Govinda, Vishnu and Narayana (which is used as synonym for the name Vasudeva). List of opposites (or prati categories) include most of the names associated with Asuras in Puranas.[109] According to an opinion of some scholars in Patanjali's time identification of Krishna with Vasudeva is an established fact as is surmised from a passage of the Mahabhasya – (jaghana kamsam kila vasudevah).[110] This "supposed earliest phase is thought to have been established from the sixth to the fifth centuries BCE at the time of Panini, who in his Astadhyayi explained the word vasudevaka as a bhakta, devotee, of Vasudeva and its believed that Bhagavata religion with the worship of Vasudeva Krishna were at the root of the Vaishnavism in Indian history."[111][112] Not just Indian Gupta period but also some historical records of the Greeks show existence of the bhakti tradition to Krishna-Vaasudeva,[113] it needs to be noted that, even Panini gives some support to the ancient root of Krishna-Vaasudeva bhakti – (vāsudeva arjunābhyāṁ, or related to Arjuna),[114] it is however only much later (2nd century BC) Patanjali who refer in his definition of the devotee or bhakta as "the follower of Vasudeva, God of gods."[110][115]
In the Bhagavata Purana the term is used for other forms of God, including Dhanvantari,[116] Vamana,[117] Vishnu,[118] and Vaikunthadeva.[119] Although the term appears in the text referring to other forms, these references do not form a part of the Krishna-centered theology on which the reference to Krishna is based.
The Brahma Vaivarta Purana and Garga Samhita often refer to Krishna as paripūrṇatama, the term used in Gaudiya Vaishnava tradition by Bhaktivinoda Thakura in his Amnaya Sutra – krishnas tu paripurnatma sarvatra sukha-rupakah translated as 'original Supreme Personality of Godhead'.[120]