7 September 1980, Calcutta, INDIA 

Parama Puruśa Himself as Táraka Brahma takes birth at a certain transitional period.

The people of that period invariably enjoy some special privileges.

The privileges enjoyed by the people are the veritable proof of Táraka Brahma’s Advent.

Let us analyze how VrajaKrśńa and PárthasárathiKrśńa tried to help and actually did help elevate people on the Path of Spirituality……. 



22 October 1967, Ranchi, INDIA 

Now about Lord Krśńa’s approach. All the characters in the Mahábhárata, from beginning to end, were simply puppets on the stage.

They were made to dance by Lord Krśńa alone with HIS actions.

The life of Lord Krśńa justifies HIS practical approaches.

However, I shall put forth a few out of many examples.

The first and foremost thing is that Lord Krśńa was Táraka Brahma. The advent of Táraka Brahma is known as “Mahásambhúti.”………

Sadáshiva came some 7000 years ago, and HIS vibration continues to this day.

Similarly 3500 years ago, Lord Krśńa came to the world.

HE was also a Mahásambhúti. HE came to create a vibration in the world, to give a new direction to it. Had HE not come, society would have been destroyed. So Mahásambhúti is born to guide the world.

Mahásambhúti will behave like a human being, but Mahásambhúti’s every action will be a superhuman action so that people may take lokashikśá (lessons) from it……. 



12 January 1980, Calcutta, INDIA 

We shall discuss one of the shlokas [couplets] of the Giitá today. This particular shloka may be taken as the guiding or controlling shloka of the Giitá. We will deal with the subject rather elaborately. Here is the shloka – Dhrtaráśt́ra uváca [“Dhritarastra said”]:

Dharmakśetre Kurukśetre samavetá yuyutsavah;

Mámakáh Páńd́avashcaeva kimakurvata Saiṋjaya. 

This is the first shloka of the Giitá, about which I have spoken to you before.

Today I will give you only an introduction.

The name of the book is the Giitá.

The root verb gae means “to sing”.

Hence Giitá means “that which has been sung”.

It is in the passive voice. But the passive voice always carries a sense of something remaining inarticulate in the statement.

So it becomes necessary to make that implicit idea explicit. Something has been sung.

Who then has sung it?

Yá Bhagavatá Giitá, sá Giitá [“That which has been sung by Bhagaván, the Lord, is the Giitá”]. 

In this case, since that which has been sung by Shrii Krśńa is the Giitá, Bhagavatá means Krśńena, “by Krśńa”.

Who then is Shrii Krśńa?

That also should be explained in this introduction. 

Three Interpretations

The word Krśńa has three different interpretations. The word can be derived from the root verb, one of the meanings of which is “to attract”, “to draw everything to one’s self”.

The root verb krś plus na gives us “Krśńa”; that is to say, the being which attracts everything of the universe towards its own self, calling out: “Come, come… come to me… you have nothing to worry about… come to me. I am your shelter. I will save you from all dangers. There is nothing to be afraid of, nothing to fear; I am here.”

The speaker of these words, who is attracting everybody towards Himself, is indeed Krśńa. Our mind does not want to go to HIM, but even then it runs towards HIM. 

A Vaishnavite poet had this to say:

Ucát́ana mana ná máne várańa,

Shudhu tári páne chut́e yáy.

[The restless mind defies restrictions, and runs only after HIM.]

I do not have a mind to go to or to look at Krśńa, but even then, it is as if something keeps pulling me. Thus the word “Krśńa” means “the supreme attractive faculty”.

Again,Krśńa has the meaning “black”. The colour black has the greatest attraction for human mind. Among all colours, our attention is drawn first by black. This is the reason why the colour black is called Krśńa. It should be remembered, however, that the complexion of the historical Krśńa who lived in Dvápara Yuga was not black. 

There is also a third meaning of “Krśńa” – krśi bhúh or krśibhúh.

The root verb krś means the feeling “I am”. Don’t you all have a feeling such as this, “I exist”? 

In fact every individual has the feeling “I am”, myáy hun, ahaḿ asmi. Whenever that “I” feeling is struck a blow, people get irritated, worried, angry or frightened. Now this feeling “I am” [is represented by] the root verb krś, and the meaning of the root verb bhú is “to be”. Hence the meaning of the word “Krśńa” is “I am because HE is.”

In other words, it is only because of Krśńa that the world exists and living beings exist. If Krśńa had not been there, living beings and the world would not have been there either. 

Shrii Krśńa is Parama Puruśa. In the absence of Parama Puruśa, neither living beings nor the universe would have existed at all.

The world is, only because HE is. That is why HE is called “Krśńa”.

My individual existence is dependent on HIS existence.

For instance, because Bengal is there, Calcutta is there. The existence of Calcutta as an entity is dependent on the existence of Bengal. Hence it may well be said that Bengal is the Krśńa of Calcutta. Similarly, because India is there, Bengal is there. Thus India is Krśńa to Bengal. Or, because Asia is there, India is there. Thus Asia is Krśńa to India. And because the world is there, Asia is there. So the world is Krśńa to Asia. Then there is the solar system with the sun, the planets and the satellites – because it is there, our little world is there. Thus the solar system is Krśńa to the world. And because Parama Puruśa is there, this solar system, the planets and satellites, stars and nebulae, and the milky way – all of these entities are there.  

Hence Parama Puruśa is Shrii Krśńa to the entire Universe. This is the third meaning of “Krśńa”.  

Krśibhúh – the existence of the root verb bhúh dependent on the existence of the root verb krś; that is, one existence dependent on another existence. 

About 3500 years ago, in Dvápara Yuga, a great personality was born in Mathura. HIS father’s name was Vasudeva.

Because HE was a son of Vasudeva, one of HIS names was Vásudeva.

One of HIS uncles was Nanda, whose profession was cattle-rearing, and his father Vasudeva was a superintendent of jails in Mathura.

One elder brother of HIS father was Maharshi Garga.

When the child was born, Maharshi Garga noticed in HIM a number of extraordinary qualities, and after much thinking and cogitation, named “Krśńa”.

Shrii Krśńa whom we will discuss, that is, Shrii Krśńa of the Giitá, is this Krśńa of Dvápara Yuga…..



24 August 1980, Calcutta, INDIA 

Lord Krśńa’s role is divided into two main parts – one is Shrii Krśńa, Vraja Krśńa; and the other is Shrii Krśńa the king of Mathura. The natures and jurisdictions of the duties of the two aspects were different, hence the roles also were different. 

People in general could not become as easily intimate or familiar with the king Krśńa – Párthasárathi Krśńa – as they could be with Krśńa of Vrindavana.  

Vraja Krśńa was a sweet personality, and that sweetness was mixed with spirituality; whereas Krśńa the king was a tough personality, but that toughness was also mixed with spirituality. In both roles Shrii Krśńa set a unique example before the Indian people as well as the entire world, and the necessity to hold that example up before others is not yet over.  

Although the first part of Shrii Krśńa’s life was that of Vraja Krśńa, instead of first discussing Vraja Krśńa, I wish to discuss first Shrii Krśńa the king – Párthasárathi Krśńa. 

I have already said many things about Shrii Krśńa. I gave a series of discourses on the Mahábhárata in Ranchi stretching over a long period.  

But the main theme there was the Mahábhárata, and not Shrii Krśńa.  

In this series of discourses, however, I propose to focus more upon Shrii Krśńa as the central figure.  

The context of the Mahábhárata will come up only incidentally, because it does not cover the whole life of Krśńa.  

The Mahábhárata cannot stand if we remove Shrii Krśńa from it; while if we wish to remove the Mahábhárata and retain Shrii Krśńa, Shrii Krśńa will stand……….