Garga

The Preceptor of the Yadu Dynasty

Garga Maharṣi was the revered family priest and spiritual preceptor of the Yadu dynasty. His lineage is elaborated in the Garga Saṁhitā. From Bṛhaspati and Mamata was born Bharadvāja. Bharadvāja’s son was Vitatha, who was raised by the deities and later given to Bharata, the son of Duṣyanta. Vitatha’s descendants included Manya, followed by Bṛhatkṣatra, then Jaya, and thereafter Garga. Garga’s brother was Nara, whose son was the famous Rantideva. Garga, even as a child, was a devout follower of Shiva and considered Shiva to be his direct Guru. Shiva himself imparted all the sacred sciences to him. Garga’s fame spread throughout the world as a great soul, and thousands of disciples gathered around him to learn the Vedas and Śāstras. Members of the Haihaya lineage approached him, requesting him to become their family Guru. Thus, Garga became the spiritual preceptor for numerous Kṣatriya clans. After begetting a son, Garga renounced worldly life and embraced sannyāsa. Later, he became the Guru of the Yadavas as well.

Garga Maharṣi’s Visit to Gokulam and Revelation of Krishna’s Secret

During the time of Krishna’s incarnation, Garga Maharṣi visited Gokulam when Krishna was still a child growing up in the home of Nanda and Yaśodā. Upon arriving, he saw Yaśodā affectionately tending to Krishna. Yaśodā greeted Garga Maharṣi with reverence and requested him to reveal his identity. Garga introduced himself as Garga, the family priest of Vasudeva. He then revealed the divine secret that the child in her lap was not her biological son, but the son of Vasudeva. He explained that Balarama, born to Rohiṇī, was Krishna’s elder brother, and due to fear of Kamsa, Vasudeva had secretly brought Krishna to Gokulam and placed him in their household. He clarified that the daughter born to Yaśodā at the same time was taken to Mathura, and in reality, the boy in their home was none other than Śrī Mahāviṣṇu Himself, the Supreme Being, the Bhagavān of Goloka, and Rādhā’s Bhagavān Śrī Krishna.

Garga explained further that Krishna encompassed within Himself the aspects of Bhārgava, Shiva, Nārāyaṇa, Nara-Nārāyaṇa, and Kapila. He was not an ordinary soul but the very embodiment of all divine manifestations. Krishna alone was the Bhagavān of Goloka, Madhava in his ultimate form. This was the supreme secret regarding Krishna’s identity.

The Explanation of Krishna’s Names and Forms

Garga Maharṣi elaborated on Krishna’s divine forms across different Yugas. He stated that Krishna had revealed His true form only to Devakī and Vasudeva at birth. In every Yuga, Krishna appears with different colors and names. In the Kṛta Yuga, He is of white complexion; in Tretā Yuga, He is red; in Dvāpara Yuga, He is yellow; and in this present Dvāpara Yuga, due to His dark complexion, He is called Krishna.

Garga detailed the profound meanings behind the name Krishna. The syllable “ka” denotes Brahman, “ra” signifies the infinite, “ṣa” represents Shiva, “ṇa” symbolizes Dharma, “a” is connected to Viṣṇu, and the visarga indicates Nara-Nārāyaṇa. The word “kṛṣ” means dissolution or absorption, signifying the cessation of action and merging into the Absolute, while “ṇa” implies liberation and the pristine Self. The term “kṛṣ” is also interpreted as non-action or total stillness, and “ra” indicates devotion. “A” denotes the Supreme Giver, the Nirguṇa Brahman, beyond all activity. The combined meaning of the name Krishna includes the renunciation of karma and the ultimate attainment of the Supreme. According to Garga, chanting the name Krishna itself yields immense spiritual merit and destroys all sins.

The Naming Ceremony of Krishna and Balarama

When asked to perform the naming ceremony for the child, Garga Maharṣi named him Krishna and Kamsadhvaṁsi, foretelling his future deeds. According to the Bhāgavata, Garga Maharṣi also cast Krishna’s horoscope. He listed various divine names of Krishna during this occasion, each carrying deep spiritual meaning. These names included Śrī Krishna, Pītāmbara, Kamsadhvaṁsi, Viṣṭarāśrava, Devakīnandana, Śrīmanta, Yaśodānandana, Hari, Sanātana, Acyuta, Viṣṇu, Sarveśvara, Sarvarūpadhara, Sarvādhāra, Sarvagati, Sarvakāraṇakāraṇa, Sampūrṇatama, Parabrahma, Govinda, Garuḍadhvaja, Rādhābandhu, Rādhikāntarātma, and Rādhikājīvana. Garga stated that all these names were present in the Vedas and that reciting them bestows auspiciousness and destroys all sins.

The Names and Forms of Balarama

Garga also described the names and forms of Balarama. Since Balarama was transferred from Devakī’s womb to Rohiṇī’s by mystical power, he was called Saṅkarṣaṇa. Because of his boundless strength, he is known as Ananta in the Vedas, and due to his limitless power, he is also called Baladeva. As he carries a Hala (Plough), he is called Hali. Due to wearing blue garments, he is called Nīlāmbara. Since he wields a Musala (Pestle), he is named Musali. He is also known as Rauhiṇeya, being the son of Rohiṇī, and Revatīnatha, the consort of Revati.

The Cosmic Roles of Krishna and Balarama

The people present asked Garga Maharṣi about the origins of Krishna and Balarama, the nature of their incarnations, and the fundamental truths behind their appearance. Garga explained that Krishna and Rādhā were originally the rulers of Goloka, known as Śrī Rāma and Rādhikā in that realm. They incarnated on earth to perform divine activities as part of their cosmic role. Garga also explained the divine tasks Krishna and Balarama would accomplish during their lifetimes.

The Jātakarma and Upanayana of Krishna and Balarama

Garga Maharṣi secretly performed the jātakarma rituals of Krishna and Balarama at an auspicious time. Many Yādavas visited the Krishna Mandira and offered their respects to Garga at Nanda’s house. Garga blessed them and later took Krishna into seclusion, where he performed circumambulation and worshipped the child. Offering heartfelt prayers, Garga expressed that his entire life and penance had been for the vision of Krishna’s divine feet. He declared that all the powers acquired by Brahmā, Rudra, and others were ultimately attained through Krishna’s grace. Even Dharma himself, he said, becomes Dharma-devatā only through worship of Krishna’s feet. Garga’s sole request was that his mind should always be fixed on Krishna’s lotus feet, desiring uninterrupted contemplation of Him.

The Education of Krishna and Balarama

After continuing his penance for some time, Garga Maharṣi later performed the upanayana (sacred thread ceremony) for both Krishna and Balarama after Kamsa’s death. Devakī and Vasudeva themselves initiated the boys into the Gāyatrī Mantra. This ceremony took place in Mathura. Subsequently, it was Garga who sent Krishna and Balarama to Sāndīpani Maharṣi for their formal education.

Guidance to Kārtavīryārjuna

At the request of the Haihaya dynasty, Garga Maharṣi became their family preceptor. This role, mentioned in earlier accounts, established his close connection with many Kṣatriya lineages. When Kārtavīryārjuna ascended the throne of the Haihayas, he initially developed intense vairāgya, a deep sense of detachment from worldly life. Seeking spiritual guidance, he approached Garga Maharṣi, acknowledging him as the family guru and requesting instruction on the path of liberation.

Understanding Kārtavīryārjuna’s sincerity at that moment, Garga Maharṣi initiated him into the Dattātreya mantra and advised him to perform upāsana (worship) of Dattātreya, the embodiment of the Trimūrti (Brahmā, Viṣṇu, and Śiva). Dattātreya is considered the ultimate guru in the knowledge of mokṣa and the bestower of liberation. His capacity for granting boons is such that, when he wills it, he can bestow combined blessings greater than what all three deities of creation, sustenance, and dissolution could individually offer.

Following his guru’s instructions, Kārtavīryārjuna performed severe penance and received the grace of Dattātreya. He attained immense strength, brilliance, and fame through this spiritual practice and then returned to rule his kingdom with renewed vigor. However, after acquiring such great powers, he gradually forgot his initial vairāgya. Over time, intoxicated by his might, he committed transgressions, including insulting the sage Jamadagni. Eventually, his arrogance led to his downfall, and he was slain by Paraśurāma, the incarnation of Viṣṇu, marking the end of his earthly journey.

Kālayavana

Garga Maharṣi once traveled to Mathurā, where he was met with disrespect and mockery from the Yādavas. They ridiculed him, questioning his usefulness despite having appointed him as their kula-guru. The Yādavas complained that they had suffered at the hands of wicked rulers such as Jarāsandha and others, and accused Garga of having done nothing to protect them. They insulted him further by saying that he was no true puruṣa but like a strī and that his guidance was of no benefit to them. Angered by their arrogance and lack of gratitude, Garga pronounced a curse, declaring that a calamity would arise through him in the form of a ruler named Kālayavana, who would bring destruction upon them.

When the Yādavas realized their mistake and sought forgiveness by falling at Garga’s feet, the sage relented and softened the curse. He told them that if they learned to respect elders and behaved wisely, Śrī Kṛṣṇa himself would destroy Kālayavana and ensure their welfare.

At that time, an apsaras approached Garga Maharṣi, served him with devotion, and sought his grace. In connection with the curse placed upon the Yādavas, Garga granted the apsaras a son. After the child was born, the apsaras departed. Garga released the child, who was then taken in and raised by a Yavana king. This child came to be known as Kālayavana. Garga had given Kālayavana a boon that no weapon nor any warrior could harm him.

Prompted by Nārada, Kālayavana later attacked Dvārakā and caused great suffering to its citizens. Nārada himself had advised Kālayavana to create this trouble. As Kālayavana tormented the people of Dvārakā, Śrī Kṛṣṇa used māyopāya, a strategy of divine illusion and cleverness, to eliminate him without violating the boon. This entire account is preserved in the Garga Bhāgavata.

Mucikunda and Kālayavana’s End

Once, a king named Mucikunda assisted the devas in their wars for a very long period. As a result of his service, he received a boon from Brahmā. When Brahmā appeared before him and asked him to choose a boon, Mucikunda expressed his exhaustion and requested the ability to sleep undisturbed for an extended time. Brahmā agreed and pointed out a cave on Bhūloka where Mucikunda could rest in uninterrupted sleep. However, Mucikunda, aware of the possibility of disturbance, asked Brahmā what would happen if someone woke him up from his slumber. Brahmā assured him that anyone who disturbed his sleep would be burned to ashes the moment Mucikunda laid eyes upon them upon awakening.

Kālayavana, who was born to an apsaras through Garga Maharṣi and raised by a Yavana king, possessed great strength and brilliance. Due to the boon given by Garga, he could not be defeated by any ordinary weapon or warrior. Śrī Kṛṣṇa, knowing this, decided to eliminate Kālayavana through a clever strategy. Kṛṣṇa came out of the fort and, upon seeing Kālayavana, began to run. Kālayavana, determined to capture Kṛṣṇa, chased after him, declaring that he would not let him escape. As Kṛṣṇa ran, he would occasionally look back to ensure Kālayavana was following, then continue moving forward. In this manner, Kṛṣṇa led Kālayavana into the cave where Mucikunda was asleep.

Once inside the cave, Kṛṣṇa hid behind a rock, vanishing from Kālayavana’s sight. Kālayavana, unaware of Mucikunda’s presence, mistook the sleeping figure for Kṛṣṇa and kicked him, causing Mucikunda to awaken. As soon as Mucikunda opened his eyes and saw Kālayavana, Kālayavana was instantly reduced to ashes due to Brahmā’s boon. In this way, Kṛṣṇa destroyed Kālayavana not through battle but by using the boon given to Mucikunda as a divine instrument.

Upon awakening, Mucikunda was granted the darśana of Śrī Kṛṣṇa. Realizing the supreme nature of the person before him, Mucikunda offered his prayers and praises. After offering stotra to Kṛṣṇa, Mucikunda merged into Him, attaining liberation. The river named Mūsī-nadī, also known as Mucikunda-nadī, is associated with this event. This river originates near Hyderabad and flows towards the village of Vāḍapalli in Nalgonda district, where it merges with the Kṛṣṇā river. The confluence point is marked by the village of Vāḍapalli, where a grand temple of Nṛsiṁha Svāmī stands. This temple is noted for its height and has an ancient Īśvara temple known as Agastyeśvara at the same location.

A unique feature of the Nṛsiṁha temple is that when the priest lights the lamp in the morning and leaves, gentle air currents, known as ūrpulu, emerge directly from the mouth of the deity’s image. This causes the flame of the lamp to flutter, despite the temple being fully enclosed and protected from external wind. From the vantage point of the temple, the river appears to be deep below, as though situated in Pātāla. The Mūsī-nadī flows through this path and joins the Kṛṣṇā river. Crossing the Kṛṣṇā from there leads into the Kṛṣṇa district. This convergence of the Mūsī river into the Kṛṣṇā symbolizes the merging of Mucikunda into Śrī Kṛṣṇa, aligning with the account of his attaining liberation through the Bhagavān’s darśana.

Contributions to Dharma Śāstra, Astrology, and other scriptures

Garga Maharṣi authored a Saṁhitā and composed works on Dharma Śāstra. In the text known as Vṛddha-Yājñavalkya, Garga Maharṣi is highly praised for his contributions to Dharma literature. His Saṁhitā is also referred to as Gārgya. Numerous ślokas found in later Dharma Śāstra texts such as the Mitākṣarā and Smṛti-Candrikā were derived from the Garga Saṁhitā. Large portions of what constitutes the modern civil code trace their origins back to the ślokas of Garga’s writings.

There is an account of a sage named Ṛtuvant who performed severe penance for a long time and eventually had a son. However, the son was born with many defects, lacking good conduct and prone to wicked behavior. Distressed by this, Ṛtuvant approached Garga Maharṣi and asked why such a son had been born despite his intense austerities. Garga responded by explaining that his son was born under Revati Nakṣatra, during a time when dosha, or unfavorable planetary influences, were predominant. It is not that the nakṣatra itself is inherently flawed, but the specific combination of time and circumstances led to these outcomes.

Garga Maharṣi was an expert in Nakṣatra Śāstra, fully understanding the effects of birth under different constellations. He could explain precisely what results would manifest depending on the nakṣatra at the time of birth, including both favorable and unfavorable outcomes. His knowledge of astrology was comprehensive.

The Viṣṇu Purāṇa describes Garga Maharṣi as a sage surrounded by other ṛṣis, dedicated to the pursuit of transcendental knowledge, and one who safeguards the cosmic path. This reflects his supreme command over time and cosmic order.

Garga Maharṣi’s understanding of time, or kālajñāna, was as clear to him as holding an āmalaka fruit in the palm of his hand. He was closely involved in the history of the Bhārata period, having imparted several teachings and blessings to the Pāṇḍavas. His historical role includes various significant acts during the Mahābhārata era.

Garga Maharṣi’s Role in the Mahābhārata

During the Mahābhārata war, Garga Maharṣi appeared before Droṇācārya, who was engaged in battle having forgotten the path of Dharma. Garga admonished Droṇa and instructed him to cease fighting and return to the righteous way. This intervention is noted as a significant moment where Garga sought to remind even the mightiest warriors of their spiritual duties.

Garga’s Āśrama

On the banks of the Godāvarī river, in present-day West Godāvari district, lies the village of Garagaparru. This place is believed to be the site of Garga Maharṣi’s āśrama, and the village itself is named after him, gaining fame through its connection to the sage.

Garga Saṁhitā

Garga Maharṣi was also the one who imparted the secrets of Jyotiṣa Śāstra to Pṛthu Cakravartin. His expertise in the science of astrology and cosmic knowledge extended across generations.

After the slaying of Kaṁsa, Ugrasena performed the Aśvamedha Yajña, and various events unfolded involving Śrī Kṛṣṇa, Balarāma, Pradyumna, and Aniruddha completing their respective avatāras. At that time, Garga Maharṣi narrated all these divine occurrences to Vajranābha, the son of Aniruddha and grandson of Pradyumna. This narration is the basis of the text known as the Garga Saṁhitā. This episode took place in Madhurā city and serves as a vital record of the Yādava lineage and their divine acts.

The Śrī Kṛṣṇa Sahasranāmāvali found within the Garga Saṁhitā is especially renowned. In this list of a thousand names of Kṛṣṇa, the name Bhāṣyakāra appears, wherein Kṛṣṇa is described as being in the form of Patañjali. The name Pāṇini is also included, indicating the association of Kṛṣṇa with the great grammarian. Another name found is Piṅgala, referring to Piṅgala Maharṣi, the author of the Chandaḥ Śāstra, one of the six Vedāṅgas. Additionally, the name Kātyāyana is present, referencing the sage who composed the vārttikas, critical notes on Pāṇini’s grammar.

A unique aspect of this Sahasranāma is that the name Garga is also included. This signifies the idea that the supreme yogic essence of Śrī Kṛṣṇa is embodied in Garga Maharṣi himself, recognizing him as an integral part of the divine tattva.