Historical Perspective of Sri Krishna in Nepal
The personal significance of Sri Krishna does not appear to have been deeply embedded in Nepalese society during ancient historical periods. This is evident from the absence of authentic Krishna idols from the Licchavi era in the Kathmandu Valley. While numerous statues of Buddha, Bodhisattvas, and Vishnu from the Licchavi period are scattered throughout the region, there are no statues directly associated with Sri Krishna’s life.
Historians believe that there were two figures named Krishna in the same historical period. One was the Krishna known for delivering the Bhagavad Gita, and the other was Krishna Dvaipayana, also known as Ved Vyasa, credited with classifying the Vedas. Although Sri Krishna is revered in Hindu scriptures as an incarnation of Vishnu, his historical existence as a prominent and multi-talented individual in ancient Indian society, roughly 5,000 years ago, is undeniable. However, whether systematic research has been conducted to establish Krishna’s historical facts remains uncertain. The reason for his relatively late recognition in Nepalese history warrants deeper examination.
For about 500 to 600 years after the Licchavi period, there is no evidence of Krishna being established as a distinct deity in Nepal. Although a few references to Krishna appear in connection with Vishnu, it was only in the medieval period that numerous statues and illustrated depictions of Krishna began to appear in Kathmandu. Many grand Krishna statues and temples from that time still enhance the beauty of the valley. From an artistic and architectural standpoint, the significant reverence for Krishna in Nepal seems to have begun around the 16th century. This is supported by the depiction of 90 different Krishna-related illustrations in the Srimad Bhagavatam written during the reign of King Prana Malla of Bhaktapur. No such extensive artistic representations of Krishna appear before this period, although literary references to Krishna were present.
The Establishment of the Patan Krishna Temple
The Krishna Temple in Patan, constructed by King Siddhi Narsingh Malla in 1693 BS (1636 AD), is a major landmark of Krishna worship in Nepal. The architectural style of this temple was innovative for its time. Based on historical analysis, this temple is considered the first Krishna temple in Kathmandu, and its Krishna idol is regarded as the first significant Krishna statue in the region. Following this, the Radha-Krishna idol in Bhaktapur’s Phasin Khyah, built in 1697 BS (1640 AD), and the statues established by King Pratap Malla in Kantipur were added. Pratap Malla also built the Mohan Chowk in his palace, which houses the notable Bal Mukunda idol. Adjacent to this is another courtyard with a magnificent statue of Kaliya Damana (Krishna subduing the serpent Kaliya).
Artistic Evolution of Krishna Sculptures
Compared to Shaiva and Buddhist tantric sculptures, the Krishna statues created during the Middle Malla period do not appear as intricately carved. This may be because ancient Nepalese artisans, who were primarily skilled in carving tantric deities, struggled with the relatively new tradition of Krishna sculpture. Another notable feature is that most Krishna statues were carved from a black stone known as Saro Dhunga, rather than the traditionally favored Kotkha stone. Due to the nature of this black stone, the finer artistic details were not as pronounced, a point that has been observed by art critics.
One exception is the Kaliya Damana statue inside Hanuman Dhoka, which was not carved from Saro Dhunga but from a different material, allowing for greater artistic finesse. Some historians speculate that this statue may even date back to the Licchavi period. However, determining the exact period of its origin requires concrete evidence, which is currently lacking.
King Pratap Malla is known to have brought several artistic artifacts from Bhaktapur and other locations to adorn his palace. Some believe the Kaliya Damana statue may have been relocated in this manner. Despite the artistic significance of Krishna statues in Nepal, there has been little scholarly research dedicated to them, even though the Krishna idol from Hanuman Dhoka was featured on Nepalese postage stamps as a representation of Nepalese sculpture.
Krishna Worship and Festivals in Nepal
Since the 17th century, a variety of Krishna statues depicting Bal Krishna (child Krishna), Radha-Krishna, and Kaliya Damana have been established throughout the Kathmandu Valley. While such artistic considerations may not be particularly intriguing to the general religious public, they hold great significance for art historians.
On Krishna Janmashtami, devotees honor Krishna’s ideals and divinity. The Bhagavad Gita’s teachings, particularly Krishna’s philosophy of karma (action without attachment to results), remain highly relevant in today’s complex world. Krishna’s guidance in the Mahabharata war highlights the importance of duty, a principle applicable not only to warriors but to all of humanity.
Nepalese devotees observe Janmashtami by fasting and performing religious rituals. The Krishna Temple in Patan hosts a grand celebration and fair on this day, a tradition dating back to 1693 BS (1637 AD), when the temple was first built by Siddhi Narsingh Malla. The devotion of the Malla kings to Krishna played a key role in making Krishna worship widespread in Patan, as evidenced by the city’s annual Krishna Janmashtami procession.
Currently, there are approximately 600 Krishna statues in Patan alone, with their numbers increasing yearly. This widespread presence of Krishna statues reflects the deep devotion of the local population. A similar situation is observed in Kathmandu and Bhaktapur. Today, Krishna worship is prevalent even in households that traditionally followed Shaivism. All these factors indicate that since the 16th century, Krishna has held a significant place in the hearts of Kathmandu Valley’s rulers and citizens. This historical evolution of Krishna devotion is an important subject of discussion, especially on Krishna Janmashtami, from a national and cultural perspective.
Krishna Janmashtami: The Celebration of Lord Krishna’s Birth
Krishna Janmashtami, also known as Krishnashtami, is the auspicious occasion marking the birth of Lord Krishna. It is celebrated with great enthusiasm throughout the Kathmandu Valley. Observed on the eighth day (Ashtami) of the dark fortnight (Krishna Paksha) in the month of Bhadrapada (August-September), as per the lunar calendar, this festival holds immense religious significance for devotees. The day is filled with fasting, temple visits, and devotional singing, with major celebrations taking place at the Krishna Temple in Patan and other Krishna temples across the valley.
The Mythological Story of Krishna
Krishna was born in Mathura to Vasudeva and Devaki. Vasudeva was a relative of King Kansa, the tyrannical ruler of Mathura, but they were not on good terms. One day, the sage Narada informed Kansa that Devaki’s eighth child would be the cause of his downfall. This prophecy initially seemed unbelievable to Kansa, but ultimately, it came true.
Krishna, born as Devaki’s eighth child, was secretly taken to Gokul, where he grew up as a cowherd. Over time, he performed numerous miracles and eventually defeated Kansa. Krishna was also closely related to the Pandavas, as Kunti, their mother, was his paternal aunt. Due to this connection, Krishna took the Pandavas’ side in the Mahabharata war. Under Krishna’s strategic guidance, the Pandavas emerged victorious. This episode is one of the reasons Krishna is highly revered in Hindu mythology.
The tenth skandha (book) of the Srimad Bhagavatam extensively narrates Krishna’s divine life and extraordinary deeds.
References
- Nepali Chad-Parbaharu Ko Bibechana, Mana Bajra Bajracharya, 1968