Sri Krishna incarnated as Ganesha - Brahmavaivarta Purana

[V Subrahmanian]

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.

https://sa.wikisource.org/s/145w

गणेशरूपः श्रीकृष्णः कल्पे कल्पे तवात्मजः ।।
त्वत्क्रोडमागतः क्षिप्रमित्युक्त्वाऽन्तरधीयत ।। ८२ ।।

Vishnu tells Parvati: Krishna will be your son Ganesha in every kalpa. 

The above may be seen in the Ganapati khanda of the Brahma vaivarta, chapter 8. One may read it's adjacent chapters for more details

Here one may read the full chapter with interesting details:

chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj 

https://dn721509.ca.archive.org/0/items/357106450BrahmavaivartaPurana2SanskritTextWithEnglishTranslationPdf/357106438-Brahmavaivarta-Purana-1-Sanskrit-text-with-English-translation-pdf.pdf

regards

subbu

 

[Bhaskar YR]

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

[Aravinda Rao]

Thank you, This is new information. It is in consonance with the advaita philosophy which says that all forms are of one Reality. Vibhuti yoga lists some prominent forms but essentially all forms are appearances in the Supreme Reality. 

Aravinda rao

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[Bhaskar YR]

praNAms

Hare Krishna

 

Yes, these are all there just to advocate the Upanishad parama siddhAnta that ekaM sat viprA bahudA vadaNti.  Some time vishNu protected shiva and some times shiva stretching his helping hands to vishNu 😊 though we say shivaaya vishNu rUpAya, shiva rUpAya vishNave 😊 and there is absolutely no difference between hari-hara.

[V Subrahmanian]

On Mon, Sep 8, 2025 at 10:03 AM Krishna Kashyap via Advaita-l <adva...@lists.advaita-vedanta.org> wrote:

*Incarnations of Hari (Vishnu): A Comprehensive Overview*

Namaste

It would be interesting to note what Shankara says in the Pancharatra adhikarana regarding the 'vyuhas':  

न चैते भगवद्व्यूहाश्चतुःसंख्यायामेवावतिष्ठेरन् , ब्रह्मादिस्तम्बपर्यन्तस्य समस्तस्यैव जगतो भगवद्व्यूहत्वावगमात् ॥ ४४ ॥ BSB 2.2.44:   There is no need to limit the vyuhas of Bhagavan to just four; the entire world of jivas from Brahmā up to the tiniest creature are known (from the shruti) to be the vyuhas of Bhagavan.  

In another bhashya there itself, Shankara says: BSB 2.242:

 योऽसौ नारायणः परोऽव्यक्तात्प्रसिद्धः परमात्मा सर्वात्मा, स आत्मनात्मानमनेकधा व्यूह्यावस्थित इति — तन्न निराक्रियते, ‘स एकधा भवति त्रिधा भवति’ (छा. उ. ७ । २६ । २) इत्यादिश्रुतिभ्यः परमात्मनोऽनेकधाभावस्याधिगतत्वात् । 

What the Pancharatras say: Bhagavan Narayana takes many forms as vyuhas, is acceptable to us as the Upanishad says: 'He appears as one, as three...' Chandogya 7.26.2.  

The Claude analysis posted here by Krishna Kashyap Ji aligns with the above:  One Brahman appearing as everything in creation: all categories of sentient entities - gods, humans, asuras, animals, etc.  

regards

subbu

 

 

[Krishna Kashyap]

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 <adva...@googlegroups.com> wrote:

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[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

[V Subrahmanian]

On Mon, Sep 8, 2025 at 11:48 AM Krishna Kashyap <kkashy...@gmail.com> wrote:

Namaste. 

Thanks, Subrahmanian Ji, for the reference to the Pancharatra-related information.

Shankaracharya's bhashya contains citations from Pancharatra Agama texts.

While one can't see any verbatim citation from the Pancharatra Agama in Shankara's Bhashya for that Adhikarana, I heard that a Vishishtadvaitin has challenged: in no Pancharatra Agama text do we see the idea: the jiva is created: jivotpatti.  This is the point Shankara disagrees with primarily with Pancharatra. It would be interesting to locate such a passage in a Pancharatra Agama text that means or at least implies that.  In fact Bhaskara who disagreed with Shankara on the ultimate siddhanta, takes the same stand as Shankara in this adhikarana. So does Vallabhacharya. And Nilakantha in his Brahma sutra bhashya.

regards

subbu    

 

I plan to examine these references in detail later, as they show how Advaita incorporates diverse scriptural traditions in its interpretive framework.

As my teacher KSV used to say: 

"If one has Brahma-drishti (vision of Brahman) in any object, he or she will attain the ultimate goal."

This principle validates even the simplest forms of worship. In traditional Amman temples, devotees would worship a plain stone, in fact, without any specific vigraha form, with complete devotion. According to Vedanta, this is perfectly valid because of the fundamental truth: "सर्वं खलु इदं ब्रह्म" (sarvam khalu idam brahma) - "All this is indeed Brahman."

The key is the quality of vision and devotion with which one approaches it.

---

This demonstrates how Advaita Vedanta harmonizes all devotional practices with non-dual wisdom

Best Regards,

Krishna Kashyap

[Krishna Kashyap]

Namaste. 

Thanks, Subrahmanian Ji, for the reference to the Pancharatra-related information.

Shankaracharya's bhashya contains citations from Pancharatra Agama texts. I plan to examine these references in detail later, as they show how Advaita incorporates diverse scriptural traditions in its interpretive framework.

As my teacher KSV used to say: 

"If one has Brahma-drishti (vision of Brahman) in any object, he or she will attain the ultimate goal."

This principle validates even the simplest forms of worship. In traditional Amman temples, devotees would worship a plain stone, in fact, without any specific vigraha form, with complete devotion. According to Vedanta, this is perfectly valid because of the fundamental truth: "सर्वं खलु इदं ब्रह्म" (sarvam khalu idam brahma) - "All this is indeed Brahman."

The key is the quality of vision and devotion with which one approaches it.

---

This demonstrates how Advaita Vedanta harmonizes all devotional practices with non-dual wisdom

Best Regards,

Krishna Kashyap

On Mon, Sep 8, 2025 at 11:04 AM V Subrahmanian <v.subra...@gmail.com> wrote:

[Krishna Kashyap]

Following up on my recent research interests, and given that we're just a few days past the Ganesh Chaturthi celebration, I wanted to share some additional information I've gathered on this topic.

While I recognize that many of you may already be familiar with much of this content, I thought it would be valuable to include the insights I obtained when I posed a question to aistudio.google.com regarding Ganapatya Agamas and theological perspectives.

Question posed to AI Studio: "Are there specific agamas for the Ganapatya tradition. Which are the texts of Ganapatya Agamas, and are there statements that indicate Ganapati is the ultimate deity? How do these agamas treat Siva, who is the father of Ganapati?"

Important Note: AI tools may provide incomplete or inaccurate information. The following response should be verified by subject matter experts and is shared only as an initial perspective:

AI Studio Response: [Include the AI response here]

Yes, absolutely! Just like there are specific Agamas for Shaiva, Shakta, and Vaishnava traditions, there is a distinct body of scripture for the Ganapatya tradition, where Ganesha (Ganapati) is revered as the Supreme Being.

Ganapatya Agamas and Related Texts

The Ganapatya tradition primarily draws its scriptural authority from a combination of:

1. Dedicated Ganapatya Upanishads: These are considered Sruti (revealed texts) within the tradition. The most important is the Ganapati Atharvashirsha Upanishad.

2. Ganapatya Agamas (Tantras): There are specific Agamic/Tantric texts that elaborate on the philosophy, ritual practices, mantras, yantras, and iconography for the worship of Ganesha as the supreme deity. Some key texts include:

   • Ganesha Purana: This is perhaps the most significant text, often considered a "Mahapurana" by Ganapatyas, detailing Ganesha's life, cosmic functions, various forms, and stories that establish his supremacy.

   • Mudgala Purana: Another important text that elaborates on the eight incarnations (Ashta-vinayaka) of Ganesha and further establishes his role as the Supreme.

   • Ganapatyopanishad (or Ganesha Upanishad): Though often synonymous with Ganapati Atharvashirsha, some traditions may refer to other minor Upanishads under this umbrella.

   • Various Tantras: Specific Tantras (Agamas) dedicated to Ganesha worship, though not as widely known or published as the Shaiva or Shakta Agamas, form the ritualistic backbone. Examples might be found cited in later ritual manuals. The Ganesha Sahasranama (from Ganesha Purana) is also a revered text.

Statements Indicating Ganapati as the Ultimate Deity

Yes, these Ganapatya texts contain clear and unambiguous statements that establish Ganapati as the Para Brahman (Supreme Reality) and the creator, sustainer, and destroyer of the universe.

The most famous and oft-quoted example is from the Ganapati Atharvashirsha Upanishad:

• "Om Namaste Ganapataye. Tvameva Pratyaksham Tattvamasi."

  • (Om, Salutations to Ganapati. You indeed are the visible Principle/Reality.)

• "Tvameva Kevalam Kartāsi. Tvameva Kevalam Dhartāsi. Tvameva Kevalam Hartāsi."

  • (You alone are the Creator. You alone are the Sustainer. You alone are the Destroyer.)

• "Tvameva Sarvam Khalvidam Brahmasi."

  • (You indeed are this entire Brahman.)

• "Tvameva Brahma, Tvameva Vishnu, Tvameva Rudraḥ..."

  • (You are Brahma, You are Vishnu, You are Rudra (Shiva)...)

These statements explicitly identify Ganapati with the ultimate Brahman, the Saguna Brahman (with attributes), and the Trimurti (Brahma, Vishnu, Shiva) as aspects or manifestations of Him. This is the characteristic approach of sectarian Upanishads and Puranas, where the favored deity is elevated to the supreme position.

Treatment of Shiva in Ganapatya Agamas

This is a crucial and interesting point, as Shiva is Ganesha's father in popular Puranic mythology. In Ganapatya texts, Shiva is treated with great reverence and respect, but ultimately as a subordinate deity or a manifestation/aspect of Ganapati's own power.

Here's how they generally treat Shiva:

1. Manifestation/Aspect of Ganapati: Just as Vishnu and Brahma are stated to be Ganapati, Shiva is also considered a manifestation of Ganapati. Ganapati is seen as the ultimate source from which Shiva (the destroyer/transformer) emerges or whose power Shiva embodies.

2. Deva/God within the Cosmic Order: Shiva is respected as a powerful Maha Deva (great god) responsible for dissolution and other cosmic functions, but always under the ultimate control or guidance of Ganapati.

3. Mythological Relationship Reinterpreted: The traditional stories where Shiva is Ganesha's father are often reinterpreted to highlight Ganapati's supremacy. For example:

   • Stories of Ganesha's birth might emphasize his spontaneous, primordial nature, with Shiva merely playing a role in his manifestation rather than being his absolute progenitor.

   • The story of Shiva accidentally beheading Ganesha and then replacing his head with an elephant's (a popular Puranic narrative) is sometimes narrated in a way that shows Ganesha's inherent power and that Shiva's action was part of a divine play orchestrated by Ganesha himself, to manifest his elephant-headed form for a specific cosmic purpose. It emphasizes that Ganesha is beyond mortal injury and is the ultimate controller, even of Shiva's actions.

4. No Contradiction: For Ganapatyas, there is no contradiction in Shiva being Ganesha's father and Ganesha being the Supreme. It's akin to how for Vaishnavas, Brahma is born from Vishnu, but Vishnu is also the Supreme. The relationship is seen as a divine lila (play) that illustrates the cosmic order, with Ganapati at its apex.

So, while Shiva is deeply respected and integral to the mythological narratives, in the Ganapatya Agamas and related texts, he is ultimately a part of the grand cosmic scheme orchestrated and embodied by Lord Ganapati, the Supreme Brahman.

Best Regards,

Krishna Kashyap