The Date of Devakiputra Krishna

Vedveer Arya

The evolution of ancient Indian calendric Yuga system from the 5-year Yuga and the 20-year
Chaturyuga of Vedic and Post Vedic era to the Chaturyuga of 43,20,000 years of post-Ramayana
era had posed a great challenge to the Sutas (the Puranic updaters) of post-Mahabharata era.
Unfortunately, the original texts of the Puranas of pre-Mahabharata era and the Puranas
compiled by Vyāsa of Mahabharata era are not extant today. Seemingly, the available texts of
Puranas and Itihasa (Ramayana, Mahabharata, Yogavasishtha etc.) have been recompiled from
the Maurya period to the post-Gupta period. The main objectives of the periodic recompilation
was to document more and more ancient Upākhyānas (historical legends) & mythological
narratives of Devas and also to update the genealogical chronology of various kings. The Puranic
slokas related to Upakhyanas were the periodic additions to the original Purana texts compiled
by Vyāsa whereas the slokas related to the genealogies had been periodically updated.
It appears that Itihasa texts were also recompiled during the Maurya and the post-Maurya eras.
According to tradition, Valmiki was the author of Ramayana, Yoga Vasishtha, Adbhuta Ramayana
and Ananda Ramayana. Seemingly, Valmiki of Ramayana era authored only Valmiki Ramayana
and Yoga Vāsishtha. His descendants of Dvapara Yuga also known as Valmiki wrote Adbhuta and
Ananda Ramayanas. The naming of Adbhuta and Ananda indicates the poetic presentation of
Ramayana to portray Adbhuta Rasa and Ananda Rasa. The poets of Dvapara Yuga might have
attempted to present the popular story of Ramayana in their poetry and Nātakas. Agastya of
Dvapara Yuga might have authored “Agastya Ramayana”. Vyāsa of Mahabharata era wrote
Adhyātma Ramayana. Evidently, the concept of the incarnations of Vishnu was evolving during
Mahabharata era and Vyāsa has propounded Rama as an incarnation of Vishnu. Since the story
of Ramayana had been poetically retold to the audience since 5577 BCE, many mythological
narratives of the events of Ramayana were evolved like Rama as an incarnation of Vishnu, Sitā as
the daughter of Bhudevi (earth), Vāli, Sugreeva and Hanuman of Kapi Rishi gotra as monkeys,
Jambavan as the king of Rikshas (King of bears) and Jatayu, Sampati as vultures, Sagara lived for
60000 years, Rama reigned for 11000 years etc. In fact, Vedic Rishi Kapi probably a descendant
of Maruta, son of Rudra. Vali, Sugreeva and Hanuman were generally referred to as Kapis because
they belonged to the Kapi pravara gotra. Similarly, Jatayu and Sampati were the descendants of
Garuda, son of Rishi Kashyapa and mother Vinatā. Jambavan was probably a descendant of King
Riksha, the father of Samvarna and the grandfather of Kuru. Gradually, the ancient Sanskrit words
“Kapi”, “Garuda” and “Riksha” became synonymous to monkey, vulture and bear respectively in
Laukika Sanskrit. The Sanskrit poets started imagining them as monkeys, vultures and bears to
portray “Adbhuta Rasa”.
Interestingly, the vahanas of Devatas (deities) like Mushaka, Vyaghra, Simha, Mayura, Nandi,
Garuda, Shunaka, Hamsa, Makara, Shuka, Uluka etc. were actually human beings who were the
Sārathis of the chariots of Devatas or carried Devatas on their back. Gradually, these ancient
Sanskrit names became synonymous to the common names of kinds of animals and birds in
Laukika Sanskrit. Travelling on the back of a strong man was practiced even during the period of
the 18th century in India. Some of the British officers had travelled on the back of a man in South
India.
The concept of the Chirajivis in Ramayana, Mahabharata and Puranas and the concept of 28
Vyāsas have also been evolved due to the confusions in the chronology. According to Puranic
legends, Ashvatthama, Bali, Vyāsa, Hanuman, Vibhishana, Kripacharya, Parashurama and Rishi
Markandeya were the eight long lived personalities (अश्वत्थामा बलिर्व्ाा सो हनु माां श्च लिभीषण: कृपश्च
परशु रामश्च सप्तै ते लिरजीलिन:। सप्तैतान् सांस्मरे लित्यां माकाण्डे यमथाष्टमम्।). Saptarshis, Jāmbavan,
Devāpi, Maru, Muchukunda, Banasura and Kaka Bhushundi etc. were also considered to be the
Chirajivis. We will discuss the dates of these Chirajivis later.
Evidently, there were numerous chronological challenges in explaining the historical legends of
ancient India. Consequently, the updaters of Itihasa texts and Puranas had committed certain
mistakes in presentation of genealogical and chronological history. One of such chronological
mistakes is the dating of Devakiputra Krishna. They had erroneously assumed the Devakiputra
Krishna and the Krishna of Mahabharata era to be the same individual which led to the following
chronological inconsistencies. I have conclusively established that Devakiputra Krishna lived in
the Rigvedic era around 11100-11020 BCE whereas Krishna of Mahabharata era lived around
3211-3126 BCE. Let us discuss these chronological inconsistencies with reference to the
chronology presented in my article titled “From Manu to Mahabharata”.
1. Chāndogyopanishad mentions that Devakiputra Krishna was a pupil of Rishi Ghora
Angirasa who wrote a Sukta of Rigveda in Vedic Sanskrit. Evidently, Ghora Angiras and
Devakiputra Krishna lived before the evolution of Samhitā Sanskrit and Laukika Sanskrit.
Sri Krishna of Mahabharata era was the pupil of Muni Sāndipani.

2. The legend of Kāliya Mardana informs us that Krishna was the contemporary of Kāliya
Nāga. Kaliya was a descendant of the Naga lineage of mother Kadru and Rishi Kashyapa.
Garudas were the descendants of mother Vinata and Rishi Kashyapa. It may be noted that
neither Garudas were vultures nor Nagas were serpents. They were cousin brothers.
Garudas were always in conflict with Nagas. Kaliya Naga was forced to leave his ancestral
place Ramanaka dvipa (probably, a place between Yamuna and Charmanvati Rivers) and
took shelter in a place near to Kalindi Hrada to avoid conflict with Garudas. Rishi Saubhari
was also residing near Kalindi Hrada. He warned Garudas not to enter Kalindi Hrada.
Evidently, Kaliya Naga was also the contemporary of Rishi Saubhari who married 50
daughters of Ikshvaku King Mandhāta (11090 BCE). Since Kaliya Naga started harassing
the people of Kalindi Hrada, Krishna taught him a lesson and asked him to leave Kalindi
 Hrada and go back to Ramanaka dvipa. The Puranic updaters mythologized the legend by
assuming Kaliya Naga as a venomous serpent. Chronologically, Krishna and Kaliya Naga
might have lived during the lifetime of Rishi Saubhari and the sons of King Mandhata.

3. According to Garga Samhita and Brahma Vaivarta Purana, Putanā was a daughter of
Rakshasa King Bali. Vamana forced king Bali to hand over his kingdom to Devas. Probably,
the Asuras became generals of King Kamsa. Putana tried to kill Krishna. Aghasura,
Bakasura and Trinavrata were the brothers of Putana. Shakatasura, a contemporary of
Krishna was a descendant of Utkacha, son of Hiranyāksha. Baladeva or Balabhadra, the
elder brother of Krishna killed an Asura named Pralamba. Evidently, Asura King Bali’s sons
and daughters were the contemporaries of Krishna. King Bali lived before Ramayana era.
Since Purana updaters mistakenly assumed Devakiputra Krishna to be the contemporary
of Mahabharata era, they had no other option to accept that King Bali was a Chirajivi and
lived up to Mahabharata era. In fact, there were no Asuras or Rakshasas during
Mahabharata era.

4. Narakāsura, a contemporary of Devakiputra Krishna was a descendant of Hiranyaksha.

Ramayana refers to the legend of Narakasura who was killed by Vishnu or Krishna.

5. The legend of Kālayavana indicates that Devakiputra Krishna was a contemporary of

Muchukunda, son of King Mandhāta. Confused Purana updaters started believing that
Muchukunda was also a Chirajivi.

6. The legend of Ikshvaku King Nriga informs us that Krishna was also a contemporary of
King Nriga. There was no Ikshvaku king named Nriga during Mahabharata era.

7. Devakiputra Krishna married Satyabhāmā, daughter of King Satrajit. The legend of

Shyāmantaka mani tells us that Jambavan killed Prasena, brother of Satrajit and had
stolen Shyamantaka mani. Krishna defeated Jambavan and married his daughter,
Jāmbavati. This Jambavan was the ancestor of the Jambavan of Ramayana era. Yaska’s
Nirukta refers to Akrura and Shyamantaka Mani. Mahabharata refers to Yaska. Evidently,
Yaska wrote Nirukta much before Mahabharata era. Aitareya Brahmana also refers to
King Satrajit and his son Shatanika. Mahidasa Aitareya flourished during the era of
Samhita Sanskrit and before Ramayana era.

8. Dravida, son of Krishna and Jambavati was the progenitor of Dravidas. Dravida kings were
already established in Tamilnadu during Mahabharata era.
9. According to Puranas, Krishna built Dvaravati after the death of Kamsa. Tamil text
Tolkappiyam mentions that Agastya brought Velir kings (sons of Dravida king Satyavrata)
to Tamilnadu from the city of Dvaravati. There was no Agastya during Mahabharata era.
Moreover, Tolkappiyam was written before Mahabharata era.

10. Pradyumna was the son of Krishna and Rukmini. Once Asura Shambara abducted
Pradyumna. Asura king Shambara and his descendants lived in Rigvedic period.

11. Krishna and Pradyumna fought against Rakshasa Nikumbha and killed him. Nikumbha was
a descendant of Hiranyakashipu. Sunda and Upasunda were the sons of Nikumbha.
Ramayana refers to Sunda and Upasunda. Evidently, Pradyumna flourished in Rigvedic
period.

12. Aniruddha was the son of Pradyumna. He married Usha, daughter of Bānāsura and
granddaughter of King Bali. Evidently, Aniruddha lived in Rigvedic period.

13. The legend of Kakudmi and Balarama indicates that Revati, a daughter of Kakudmi
reincarnated as Jyotishmati after 27 Yugas and married Balarama. Seemingly, Revati was
married to Baladeva, the elder brother of Devakiputra Krishna in the beginning of
Vaivasvata Manvantara (1st Chaturyuga) whereas Jyotishmati was married to Balarama,
brother of Krishna of Mahabharata era.

14. Rishi Shardvan was a great grandson of Rishi Gautama and Ahalya. He was a
contemporary of King Pratipa and his son Shantanu. His son was Kripacharya and
daughter was Kripi who married Drona. Ashvatthama was the son of Drona and Kripi.
Since Kripacharya and Ashvatthama lived in the beginning of Vaivasvata Manvantara, they
were also considered to be Chirajivis.

15. Veda Vyāsa was born in Kalpi which was located in Krishna Dvipa. Yamuna River was
flowing in the north of Kalpi whereas Bet River was flowing in the south. This is the reason
why Kalpi region was called as Dvipa. Most probably, the area from Mathura to Kalpi was
known as Krishna Dvipa because it was the birth place of Devakiputra Krishna. Evidently,
Devakiputra Krishna flourished much before the lifetime of Krishna Dvaipayana Vyāsa.
16. Megasthanese refers to Shurasena, the land of two cities namely Methora (Mathura) and
Kleisobora (Kalpapura or Kalpipura). He considers Indian Krishna and Greek Heracles to
be identical. He mentions that Indian Heracles lived 6042 years before Alexander.
Evidently, Megasthanes refers to Devakiputra Krishna of pre-Ramayana era.

17. Interestingly, Rishi Vasishtha relates the story of Devakiputra Krishna to Ikshvaku King
Dilipa, an ancestor of Sri Rama as recorded in Padma Purana (4.13.8 ff).
लििीपेन पुरा पृष्टो िलसष्ठो मुलनसत्तमः
तच्छृ णुष्व महाप्राज्ञ सिापातकनाशनम् ८
लििीप उिाि-
भाद्रे मास्यलसताष्टम्ाां यस्याां जातो जनार्द्ानः
तिहां श्रोतुलमच्छालम कथयस्व महामुने ९
कथां िा भगिान्जातः शांखिक्रगिाधरः
िे िकीजठरे लिष्ुः लकां कतुुं केन हे तुना १०
िलसष्ठ उिाि-
शृणु राजन्प्रिक्ष्यालम कस्माज्जातो जनार्द्ानः
पृलथर्व्ाां लिलििां त्यक्त्वा भिते कथयाम्हम् ११
पुरा िसुांधरा ह्यासीत्कांसालिनृपपीलिता

स्वालधकारप्रमत्तेन कांसिू तेन तालिता १२

क्रांिती क्रांिती सा तु ययौ घूलणातिोिना
यि लतष्ठलत िे िेश उमाकाां तो िृषध्वजः १३
कांसेन तालिता नाथ इलत तस्मै लनिेलितुम्
बाष्पिारीलण िषुंलत लििणाा सालिमालनता १४
क्रांिां तीां ताां समािोक्य कोपेन स्फुररताधरः
उमयासलहतः सिैिेििृांिैरनुव्रतः १५
आजगाम महािे िो लिधातृभिनां रुषा
गत्वा िोिाि ब्रह्माणां कांसध्वांसनहे तिे १६
उपायः सृज्यताां ब्रह्मन्भिता लिष्ुना सह
ऐश्वरां तद्विः श्रुत्वा गांतुां प्राह कृतात्मभूः १७
क्षीरोिे यि िैकुांठः सुप्तोऽस्ति भुजगोपरर
हां सपृष्ठां समारुह्य हरे रां लतकमाययौ १८
ति गत्वा ि तां धाता िे ििृांिैहारालिलभः
सांयुक्तः िूयते िास्तभः कोमिां िास्तििाां िरः १९
18. Nammalvar, the 5th Tamil Vaishnava saint (born in 3173 BCE) and Andal (born in 3075 BCE)
wrote poems dedicated to Lord Sri Krishna. Andal composed two poems in which she
expressed her love for Sri Krishna. She imagined herself as Gopi of Sri Krishna. Evidently,
Lord Sri Krishna was well established as Vishnu’s incarnation before Mahabharata era.
There are numerous references of Krishna as incarnation of Vishnu in Mahabharata.
Udyoga Parva (48) refers to Krishna as Narayana.
एष नारायणः कृष्ः फल्गुनस तु नरः समृतः नारायणॊ नरश िैि सत्त्वम एकां िलिधाकृतम | एतौ लह
कमाणा िॊकान अश्नुिाते ऽकषयान धरुिान ति तिैि जायेते युद्धकािे पुनः पुनः |तस्मात कमैि
कतार्व्म इलत हॊिाि नारिः एति लध सिाम आिष्ट िृस्तष्िक्रस्य िेिलित | शङ्खिक्रगिाहिां यिा
िरक्ष्यलस केशिम |

19. Mahanarayanopanishad, an upanishad text written before Ramayana era refers to

Vāsudeva.

20. Yudhisthira requests Bhishma to narrate the ancient legend of Shukacharya. If Shuka was
the son of Vyasa of Mahabharata era, how Bhishma had eulogized Shuka of ancient
period?

21. A dialogue between Shuka and Ravana has been related in the Yuddha Kanda of
Adhyatma Ramayana. How Shuka of Mahabharata era can be a contemporary of Ravana?

22. The Canto 7 of Adbhuta Ramayana relates the story of Krishna, an incarnation of Vishnu.
Undoubtedly, Adbhuta Ramayana indicates that Krishna had flourished before Ramayana
era.

23. While answering to a question of Rishi Vasishtha, Rishi Vishvamitra says that Sri Rama is
indeed an incarnation of Vāsudeva. Evidently, Vāsudeva Krishna must be dated before
Ramayana era.

24. Jain Acharya Hemachandra indicates that the incarnation of Vishnu as Krishna was before
that as Rama.

25. Kalpasutra of Bhadrabahu refers to Chakravartins, Baladevas and Vasudevas. Later texts
indicates that Rama was one of Baladevas.

26. Jain version of Mahabharata describes the story of Kauravas & Pandavas and the
descendants of Krishna and Balarama. Interestingly, Jain Mahabharata indicates that
Krishna fought against Jarasandha whereas Pandavas supported Jarasandha. Seemingly,
 Jarasandha invaded Mathura at least 20 years before Mahabharata war. He was
supported Kashmir king Gonanda I.

27. Guru Govind Singh gives the list of 24 Avatars. According to him, Balarama was the 11 th
Avatar, Rama was the 20th and Krishna was the 21st. How Balarama can be placed nine
Avatars before Rama? Seemingly, Balarama and Krishna avatars were before Ramayana
era.