[Advaita-l] [advaitin] Sri Krishna incarnated as Ganesha - Brahmavaivarta Purana

[Krishna Kashyap]

Advaita Perspective: Shankaracharya on Deity Worship vs. Brahman Worship The
Fundamental Principle

Shankaracharya's commentary on the *Indra Prāṇādhikaraṇa* (Brahma Sutras
1.1.28-32) establishes a crucial interpretive principle that extends far
beyond just Indra - *all scriptural passages appearing to glorify
individual deities ultimately refer to Brahman, the Supreme Reality*.
Case Study: The Kaushitaki Upanishad Teaching The Apparent Contradiction

In Kaushitaki Upanishad (3.1-8), Indra tells Pratardana:

   - "Know me alone" (*mām eva vijānīhi*)
   - "I am Prana, the intelligent Self" (*prāṇo 'smi prajñātmā*)
   - Recounts his heroic deeds and divine powers

*Question:* Does this refer to the deity Indra, physiological prana, or
Brahman?
Shankaracharya's Analysis 1. *Contextual Framework (Upakrama-Upasamhara)*

   - *Beginning:* Indra offers "the boon most beneficial to man" (
   *puruṣārtham*)
   - *Conclusion:* Describes the entity as "bliss, ageless, immortal" (*ānando
   'jaro 'mṛtaḥ*)
   - *Shankara's Point:* Ultimate human benefit = liberation (moksha),
   achievable only through Brahman knowledge

2. *Attribute Analysis (Dharma)*

The text ascribes qualities impossible for finite beings:

   - Universal control and omnipotence
   - Eternal bliss and immortality
   - Intelligence directing all life force
   - *Conclusion:* Only Brahman possesses these attributes

3. *Purpose Analysis (Moksha-vidya)*

   - The teaching aims at liberation, not ritual propitiation
   - Individual deities are conditioned souls (jiva) bound by karma
   - Physiological prana is insentient and cannot grant liberation

The Mimamsa vs. Vedanta Debate *Jaimini's Position* (Brahma Sutra 1.2.28)

*"Sākṣādapyavirodhaṃ Jaiminiḥ"* - "Jaimini holds there is no contradiction
even directly"

   - *Mimamsa View:* Take deity references literally
   - *Purpose:* Support ritual actions and deity propitiation
   - *Interpretation:* Indra means the individual deity Indra

*Shankara's Refutation*

While acknowledging Jaimini's ritualistic perspective, Shankara argues:

   1. *Contradicts Ultimate Attributes:* Individual deities cannot be
   "ageless, immortal"
   2. *Contradicts the Goal:* Liberation requires knowing the Infinite, not
   the finite
   3. *Contradicts Universal Scope:* Only Brahman has universal
   creative/sustaining power

The Universal Principle

*Shankara's Interpretive Method:*

   - Look beyond superficial word meanings
   - Consider overall Upanishadic context and purpose
   - Recognize that deity names often serve as *symbols for Brahman*
   - Understand that Brahman, as the Inner Controller (Antaryamin),
   empowers all deities

Practical Implication

When scriptures glorify any deity with ultimate attributes or promise
ultimate benefits:

   - The *apparent reference* is to the individual deity
   - The *ultimate reference* is to Brahman
   - The *spiritual purpose* is to lead seekers from the finite to the
   Infinite

This principle applies not just to Indra, but to *all cases* where deities
are presented in supreme contexts - they are ultimately pointing to the
non-dual Brahman that is the true Self of all.
------------------------------

*This analysis demonstrates how Advaita Vedanta harmonizes devotional
practices with non-dual wisdom, showing that all authentic worship
ultimately leads to Self-realization.*
https://claude.ai/public/artifacts/5d594d6f-8ead-483c-b592-a7c1b74f5bff

link to publication

On Mon, Sep 8, 2025 at 10:03 AM Krishna Kashyap <kkashyap2011 at gmail.com>
wrote:

> *Incarnations of Hari (Vishnu): A Comprehensive Overview*
> Understanding the Bhagavad Gita Context
>
> The Bhagavad Gita's Vibhuti Adhyaya (Chapter 10) contains verses like:
>
> *Verse 10.24:* पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् |
> सेनानीनामहं स्कन्द: सरसामस्मि सागर: || 24||
>
> *"O Arjun, amongst priests, I am Brihaspati; amongst warrior chiefs, I am
> Kartikeya; and amongst reservoirs of water, know Me to be the ocean."*
>
> *Verse 10.23:* रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् | वसूनां
> पावकश्चास्मि मेरु: शिखरिणामहम् || 23||
>
> *"Amongst the rudras know Me to be Shankar; amongst the semi-celestial
> beings and demons I am Kuber. I am Agni amongst the vasus and Meru amongst
> the mountains."*
>
> *Key verse 10.41:* यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा |
> तत्देवावगच्छ त्वं मम तेजोंऽशसम्भवम् || 41||
>
> *"Whatever you see as beautiful, glorious, or powerful, know it to spring
> from but a spark of My splendor."*
>
> *These statements indicate divine presence in all manifestations of
> excellence and power, rather than direct incarnations.*
> Traditional Avatara Classifications 1. *Dashavatara (Ten Primary
> Incarnations)*
>
> The most widely recognized list across Vaishnava traditions:
>
>    1. *Matsya* (Fish)
>    2. *Kurma* (Tortoise)
>    3. *Varaha* (Boar)
>    4. *Narasimha* (Man-Lion)
>    5. *Vamana* (Dwarf)
>    6. *Parashurama* (Warrior with Axe)
>    7. *Rama* (Prince of Ayodhya)
>    8. *Krishna*
>    9. *Buddha* (or Balarama in some lists)
>    10. *Kalki* (Future Warrior)
>
> 2. *Chaturvyuha (Four Primary Emanations)*
>
> From Pancharatra Agamas:
>
>    - Vasudeva
>    - Samkarshana
>    - Pradyumna
>    - Aniruddha
>
> 3. *Extended Lists (22-24 Avataras)*
>
> The Bhagavata Purana provides comprehensive lists including:
>
>    - The Four Kumaras
>    - Narada, Kapila, Dattatreya
>    - Yajna, Rishabha, Prithu
>    - Dhanvantari, Mohini
>    - Vyasa
>    - *Plus the traditional Dashavatara*
>
> *Important note:* The Bhagavata Purana states "avatārā hy asaṅkhyeyā" - *incarnations
> are innumerable*.
> 4. *Pancharatra Enumeration (39 Avataras)*
>
> Some Pancharatra Agamic texts enumerate 39 specific avataras, including:
>
>    - Traditional Dashavatara
>    - Chaturvyuha forms
>    - Additional Vyuhantara manifestations
>    - The 12 names of Vishnu as distinct forms
>
> Important Distinctions *Ganesha and Kartikeya as Avataras*
>
> While some Puranas (Brahmavaivarta, Skanda, Devi) mention Ganesha as
> Krishna's incarnation, *traditional Agamic and Puranic avatara lists do
> not include Ganesha or Kartikeya as direct avatara of Hari*.
>
> *Note: The Shyamantaka story's complexity - where Krishna is affected by
> Ganesha's curse to Chandra - illustrates the intricate nature of these
> theological narratives.*
> *Sectarian Perspectives*
>
>    - *Shaiva Agamas*: Focus on Shiva's manifestations, not Vishnu's
>    avataras
>    - *Shakta Agamas*: Center on Devi's forms, not Vishnu's incarnations
>    - *Vaishnava Agamas*: Provide detailed avatara enumerations
>
> Summary
>
> *Standard Answer:* 10 avataras (Dashavatara) *Scriptural Detail:* 22-24
> primary avataras (Bhagavata Purana) *Ultimate Truth:* Innumerable
> manifestations *Specific Traditions:* Up to 39 enumerated forms
> (Pancharatra)
>
> The divine principle manifests countless times to restore dharma and guide
> creation, with formal lists serving as representative examples rather than
> exhaustive catalogs.
> https://claude.ai/public/artifacts/19295d0e-4e0a-43f4-a2bd-9bcaba4ea021
> link to this on public forum.
>
> On Mon, Sep 8, 2025 at 8:31 AM 'Bhaskar YR' via advaitin <
> advaitin at googlegroups.com> wrote:
>
>> praNAms
>>
>> Hare Krishna
>>
>>
>>
>> The Brahmavaivrta Purana says it was Sri Krishna himself who incarnated
>> as Ganesha. There are mentions in skanda and devi purana too of Ganapathi
>> being an incarnation of Narayana.
>>
>>
>>
>> Ø     In shyamantakOpAkhyAna Krishna gets into somany controversies due
>> to ‘chauti Chandra darshana’ it is due to Ganesha’s  curse to Chandra.  So
>> Krishna incarnated as Ganesha cursed Chandra and Krishna himself affected
>> by the curse 😊  Sometimes these puranic allegories are more complex
>> than what they appear!!
>>
>>
>>
>> Hari Hari Hari Bol!!!
>>
>> bhaskar
>>
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>> .
>>
>