Svayam Bhagavan

[1] The concept is most commonly (but not always) associated with a male deity, for instance in Hindu sub-movements like Krishnaism and Gaudiya Vaishnavism, in which Krishna is regarded as Svayam Bhagavan.

[2][3] As stated in the Bhagavata Purana, Vishnu appeared before Vasudeva and Devaki in his divine original four-armed form before being born as Krishna.

Svayam Bhagavan is a term most often used in Gaudiya Vaishnava and other Krishna-centered theologies, and that title is used there exclusively to designate Krishna,[4] there being conflicting semantics or other usages in the Bhagavata Purana.

[14] The theological interpretation of svayam bhagavān differs with each tradition, and the literal translation of the term has been understood in several distinct ways.

vān and mān are Sanskrit male-denoting words, meaning 'possessor of' which are used as a suffix to nouns like Bhaga (blessed attributes), Śrī (splendour), Kīrti (fame) etc.

Thus, Bhaga, as per Viṣṇu Purāṇa, refers to the six attributes of the Lord – aiśvaryam (wealth), vīryam (valour), jñānam (wisdom), balam (prowess), śaktī (power) and tejas (splendour).

As Śrī Kr̥ṣṇa, the most perfect descent (avatāra) of Narayana (Vāsudeva), He is no different from the latter, and hence, the Bhāgavata states kr̥ṣṇastu bhagavān svayam – Kr̥ṣṇa is the Supreme, Blessed Lord (Nārāyaṇa) Himself.

[17] Followers of Vishnu-centered sampradayas of Vaishnavism rarely address this term, but believe that it refers to their belief that Krishna is among the highest and fullest of all Avatars[18] and is considered to be the "paripurna avatara", complete in all respects and the same as the original.

334)[9] Generally there is a universal acceptance of the uniqueness of Krishna incarnation throughout Hinduism, as well as the principles involved in His life and personality for which He has been described as Svayam Bhagavan.

The prime supporters of the Krishna-centered theology, Gaudiya Vaishnavas and followers of the Vallabha Sampradaya and Nimbarka Sampradaya, use the Gopala Tapani Upanishad,[22] Vedanta Sutras[4] and other Hindu scriptures[23] such as the Bhagavata Purana as in verse 1.3.28 and the Brahma Vaivarta Purana, among others, to support their view that Krishna is indeed the Svayam Bhagavan.

[4][24] In the sixth book of the Hindu epic Mahābhārata, the Bhishma Parva (where the Bhagavad Gita is part of), Krishna offers numerous quotations that reaffirm the belief that he himself is the Svayam Bhagavan.

One tradition follows predominately the views of Sankaracharya commentary on Brahma Sutras and is referred as maya-vad[25] which justifies Svayam Bhagavan supremacy by a concept of power, wisdom or illusionary maya.

The second alternative understanding of the evident supremacy of Svayam Bhagavan in the Gita, is a popular view on Krishna being the highest and fullest Avatar of the Lord, Vishnu or Narayana.

[29] “The entire complex of intelligent and non-intelligent beings – is viewed as real and constitutes the form, i. e., the body of the highest Brahman”.

To support their view they quote the 149th chapter of Anushāsanaparva in the epic Mahabharata, Bhishma which states, with Krishna present, that mankind will be free from all sorrows by chanting the Vishnu sahasranama, which are the thousand names of the all-pervading supreme being Vishnu, who is the master of all the worlds, supreme over the devas and who is one with Brahman.

[44] In his instruction to Sanatana Goswami, at Kasi, Chaitanya Mahaprabhu explains the implications of the vadanti verse: "The word brahman refers to Svayam Bhagavan, who has one consciousness without a second, and without whom there is nothing else."

"[53] It is also described as such in Bhagavata Purana[55] Vaishnavas of ISKCON often stress their view that in both cases Krishna is speaking about himself, aham and me in Sanskrit mean, I am and Me respectively.

Venkata and his two brothers, Gopala's uncles Trimalla and Prabodhananda Sarasvati "were converted from their Sri Vaishnava faith in Lakshmi-Narayana as supreme to one in Radha Krishna" as Svayam Bhagavan.

[63] Prabodhananda Sarasvati who was a Sri Sampradaya sannyasi was converted as to supreme position of Radha-Krishna being Svayam Bhagavan instead of Lakshmi-Narayana.

Pancaratra sources are accepted by all of Vaishnava traditions, and confirmed by Yamunacarya who preceding in the line of Ramanuja, summarizing in his Agamapramanya, a defense of the revelation of the tantric Vaishnava Pancaratra, defending whole body of the texts being part of the Veda: "The Pancadratra Tantra is authoritative like the Vedic sentences ordaining sacrifice on the grounds that it is based on knowledge free from all defects".

In Vedic sources such as the Purusha sukta, Narayana is given as the name of the self-offering of the great cosmic sacrifice of the Rig Veda.

In the Bhagavata he is recognized as "the Lord whose being is sacrifice, Yajna Purusha"[23][72][73][74] Some believe that thus this verse of the Rig Veda is a foundation of Vaishnava tradition.

In the Gopala Tapani Upanishad the Rig Veda verse(1.22.20) was addressed paraphrasing the original of the Vedic hymn in accordance with the beliefs of the Gaudiya Vaishnava:[75] It outlines a specific view held by the Gaudiya Vaishnava and Vallabha Sampradaya, that the conclusion of Vishnu worship is meditation on gopa-rupah or specific form of Krishna.

[89] Badarayana Vyasa says in his Brahma Sutras, visesam ca darsayati, implying that the scripture declares a difference with regard to the passing from the world of nirapeksa or unflinching devotees.

[97] Gaudiya Vaishnavas quote sources that claim that it happens only once in a kalpa (universal day of Brahma), which consists of fourteen manvantaras, each having seventy-one divya-yugas.

"[103][104] [105][106] While some place Krishna-centered worship as Svayam Bhagavan in the medieval times of Indian history, there is some evidence suggesting the opposite.

4. p. 115) An interesting terracotta plaque showing Vasudeva carrying the infant Krishna over his head across the flooded Yamuna river, belonging to c. first century is housed in the Mathura Museum.

[107] A Gupta period research makes a "clear mention of Vasudeva as the exclusive object of worship of a group of people," who are referred as bhagavatas.

[109] According to an opinion of some scholars in Patanjali's time identification of Krishna with Vasudeva is an established fact as is surmised from a passage of the Mahabhasya – (jaghana kamsam kila vasudevah).

"[111][112] Not just Indian Gupta period but also some historical records of the Greeks show existence of the bhakti tradition to Krishna-Vaasudeva,[113] it needs to be noted that, even Panini gives some support to the ancient root of Krishna-Vaasudeva bhakti – (vāsudeva arjunābhyāṁ, or related to Arjuna),[114] it is however only much later (2nd century BC) Patanjali who refer in his definition of the devotee or bhakta as "the follower of Vasudeva, God of gods.