Krushna Ka Vasudevatva Jain Drushti

Here's a comprehensive summary of the Jain text "Krushna ka Vasudevatva Jain Drushti" by Mahavir Kotiya, based on the provided pages:

The text explores the concept of Krishna's "Vasudevatva" (being Vasudeva) from a Jain perspective, contrasting it with the traditional Hindu understanding.

1. Krishna in the Mahabharata vs. Jain Tradition:

• Mahabharata: In the Mahabharata, Krishna is presented as Lord Vishnu himself, an incarnation born to Devaki and Vasudeva. He is the material cause of creation, the eternal, unborn, and supreme being. The text quotes the Bhagavad Gita (4.6) where Krishna states he is the lord of all beings, unborn, yet manifests through his own nature and illusion for the welfare of the world. The Mahabharata begins with obeisance to Narayana and Vasudeva, implying Krishna is both. Krishna, Vasudeva, and Narayana are presented as synonyms in this context.
• Jain Tradition: The Jain tradition also recognizes Krishna as a Vasudeva (Narayana). However, within Jainism, this term refers to a specific category of "Shalaka Purush" (distinguished individuals). Krishna is identified as a Vasudeva-Narayana, one of the nine sets of "Baladevas" and "Vasudevas" who are prominent figures in Jain narratives.

2. Characteristics of Krishna as a Vasudeva in Jain Literature:

The text outlines Krishna's specific characteristics as a Vasudeva according to Jain literature:

• Extraordinary Valor and Prowess: He is depicted as exceptionally brave and powerful, with his heroic and adventurous deeds evident from childhood.
• Influential and Powerful Ruler: Krishna is portrayed as a highly influential and potent ruler, referred to as an "Ardha-Chakravarti" (half-universal emperor) or "Trikhandadhipati" (lord of three continents). Jain geography divides the land into six continents. Krishna's influence extended over the southern regions (including Dwarka) and thus he was considered lord of these three continents, making him an Ardha-Chakravarti.
• Possessor of Seven Jewels: As an Ardha-Chakravarti, he possessed seven symbolic jewels: a mace (gada), discus (chakra), sword (kripana), bow (kodaṇḍa), conch shell (shankha), and a staff (danda). (Note: The text lists six, implying one is missed or combined).
• Destroyer of Unrighteousness and Establishers of Dharma: His actions are credited with destroying irreligion, immorality, and unrest, and establishing righteousness and justice in the land.
• Defeater of Pratīvasudevas: He vanquishes powerful rival kings, known in Jain tradition as "Prativasudevas" (anti-Narayanas), who patronize evil forces like irreligion and injustice. In this context, Jarasandha is identified as Krishna's rival. His defeat brings joy to the world, and deities celebrate Krishna as Vasudeva with showers of flowers.
• Religious Propagator but Attached to Worldly Possessions: Krishna is described as deeply religious and contributing fully to the propagation of dharma. However, he is also depicted as having attachments to his kingdom, wealth, and power, which prevent him from fully embracing the path of asceticism or renunciation.

3. The Meaning of "Vasudeva" in the Jain Context:

The text argues that in Jain tradition, "Vasudeva" signifies a highly valiant and powerful ruler who is an Ardha-Chakravarti. Such rulers liberate the oppressed and suffering by eradicating the unrighteous and tyrannical, thereby paving the way for the establishment of dharma. Their primary ideal is the protection of the world, and their heroic aspect is worshipped.

The author emphasizes that this Jain interpretation of "Vasudeva" is distinct from the Mahabharata's concept of Vasudeva as the supreme divine being.

4. The Possibility of "Vasudeva" as a Title:

The text suggests that "Vasudeva" might have been a viruda (title or epithet) adopted by powerful rulers in ancient India, and Krishna was one such individual. Evidence for this is presented:

• Harivansha Purana (Bhavishya Parva): The story of Poundraka, the king of Kashi, is mentioned. Poundraka declared that Krishna was falsely claiming equality with him and had adopted the name "Vasudeva" and similar weapons. This suggests a rivalry over the very adoption of the title "Vasudeva."
• Jain Tradition and the Krishna-Jarasandha Rivalry: The Jain narrative posits that Krishna was a powerful ruler of Dwarka and the southern regions, and Jarasandha was his equal in the north. Their rivalry escalated into the Mahabharata war, with the Kauravas and Pandavas fighting on opposing sides. Krishna's victory over Jarasandha, leading to his celebration as Vasudeva, implies that the core of their conflict was over "Vasudevatva." Krishna then installed Jarasandha's son Sahadeva on the throne of Magadha, extending his influence to North India.
• Ghat Jataka (Buddhist Text): The text notes that even Buddhist literature uses the name "Vasudeva" for Krishna, highlighting his power and prowess. In a Buddhist tale, Krishna defeats Kansa, conquers the king of Ayodhya, and establishes his capital in Dwarka, further reinforcing the idea of "Vasudeva" as a powerful king.

5. Conclusion:

The text concludes that in his historical context, Krishna, son of Devaki and Vasudeva, was a valiant hero and a powerful ruler of Dwarka. The later additions of divine deeds and pastimes were associated with him as his divine form was established, but they are not intrinsically linked to his historical character. In his original form, Krishna was an extraordinary hero, and it is likely that the worship of his heroic aspect was the first to gain prominence. Jain literature exclusively focuses on this heroic aspect of Krishna. Since Jain philosophy does not accept the existence of a supreme creator God, Krishna's depiction as an avatar or as God himself is not possible within Jain literature.