Krishna - Wikipedia
There is no difference between Shree Krishna and Maha Vishnu. They are one and the same. This fact is clearly stated in Shreemad Bhagvat. Kṛishṇa, the other great incarnation of Vishṇu, is one of the most . of the most definite points in the legend is his connection with the coast town of Dvârakâ. But, if you go to the proper sources, the venerable Vedic texts Bhagavad-gita and Srimad-Bhagavatam, you'll find Brahma, Vishnu, and Shiva accurately.
Later, when Alexander the Great launched his campaign in the northwest Indian subcontinenthis associates recalled that the soldiers of Porus were carrying an image of Herakles. These texts have many peculiarities and may be a garbled and confused version of the Krishna legends. This inclusion of Krishna-related legends in ancient Buddhist and Jaina literature suggests that Krishna theology was existent and important in the religious landscape observed by non-Hindu traditions of ancient India.
What is the difference between Lord Vishnu and Lord Krishna - Hinduism Stack Exchange
The inscription states that Heliodorus is a Bhagvatena, and a couplet in the inscription closely paraphrases a Sanskrit verse from the Mahabharata. Its inscription is a dedication to "Vasudeva", another name for Krishna in the Indian tradition.
Scholars consider the "Vasudeva" to be referring to a deity, because the inscription states that it was constructed by "the Bhagavata Heliodorus" and that it is a "Garuda pillar" both are Vishnu-Krishna-related terms. These four inscriptions are notable for being some of the oldest-known Sanskrit inscriptions. Balarama, Krishna, PradyumnaAniruddhaand Samba.
Two Puranas, the Bhagavata Purana and the Vishnu Puranacontain the most elaborate telling of Krishna's story,  but the life stories of Krishna in these and other texts vary, and contain significant inconsistencies. The scenes from the narrative are set in ancient Indiamostly in the present states of Uttar PradeshBiharRajasthanHaryanaDelhiand Gujarat.
At Devaki's wedding, according to Puranic legends, Kansa is told by fortune tellers that a child of Devaki would kill him.
Kansa arranges to kill all of Devaki's children. When Krishna is born, Vasudeva secretly carries the infant Krishna away across the Yamuna and exchanges him. When Kansa tries to kill the newborn, the exchanged baby appears as the Hindu goddess Durgawarning him that his death has arrived in his kingdom, and then disappears, according to the legends in the Puranas.
Krishna grows up with Nanda Baba and his wife Yasoda near modern-day Mathura. Childhood and youth[ edit ] Krishna playing flute 15th-century artwork.
Portrait of Lord Krishna meditating in the Padmasana posture.
The legends of Krishna's childhood and youth describe him as a cow herder, a mischievous boy whose pranks earns him the nickname a Makhan Chor butter thiefand a protector who steals the hearts of the people in both Gokul and Vrindavana. The texts state, for example, that Krishna lifts the Govardhana hill to protect the inhabitants of Vrindavana from devastating rains and floods. These metaphor-filled love stories are known as the Rasa lila and were romanticised in the poetry of Jayadevaauthor of the Gita Govinda.
They are also central to the development of the Krishna bhakti traditions worshiping Radha Krishna. His interaction with the gopis at the rasa dance or Rasa-lila is an example. Krishna plays his flute and the gopis come immediately, from whatever they were doing, to the banks of the Yamuna Riverand join him in singing and dancing.
Even those who could not physically be there join him through meditation. Even when he is battling with a serpent to protect others, he is described in Hindu texts as if he were playing a game.
Krishna legends then describe his return to Mathura. He overthrows and kills the tyrant king, his uncle Kansa after quelling several assassination attempts by Kansa. He reinstates Kansa's father, Ugrasenaas the king of the Yadavas and becomes a leading prince at the court. Krishna befriends Arjuna and the other Pandava princes of the Kuru kingdom. Krishna plays a key role in the Mahabharata.
All of his wives and his lover Radha are considered in the Hindu tradition to be the avatars of the goddess Lakshmithe consort of Vishnu. According to the epic poem Mahabharata, Krishna becomes Arjuna's charioteer for the Kurukshetra Warbut on the condition that he personally will not raise any weapon.
From the vedic perspective he led a controversial life and preached a philosophy that emphasized the internalization of ritual and liberation through desireless actions, devotion to God and self-surrender. He tried to combine the finer aspects of vedic philosophy with the complex philosophies of Samkhya and Yoga and thereby made his teachings extraordinarily appealing to all sections of society.
Historical Antecedents of Lord Krishna
Long before the Buddha, he tried to reform the Vedic religion through his teachings and by making public the mostly secretive Upanishadic knowledge that remained confined to some selected families and vedic schools. The following paragraphs are excerpted from the book, the Hinduism and Buddhism An Historical Sketch, by Sir Charles Eliot in which the author tries to trace the origin of the legend of Krishna based on the available literary evidence.
The author made best possible effort to trace the historical origin of Krishna from various sources. He also drew some erroneous conclusions such as the possible connection between Krishna and Greek gods such as Herakles and Pan and his clear bias in favor of Christianity and western culture.
Those who are devoted to Lord Krishna and consider him to be Supreme God may not appreciate the effort of the author.
They are advised to read this information with an open mind and consider this as an exercise in speculation and intellectual exploration. In the absence of valid historical evidence all that we have about Lord Krishna are the scriptures like the Bhagavadgita, the Mahabharata, the Bhagavatapurana and speculative theories such as these. The purport of it was that the sacrifice may be performed without rites, the various parts being typified by ordinary human actions, such as hunger, eating, laughter, liberality, righteousness, etc.
He is mentioned in inscriptions which appear to date from about the second century B. Yet it presents many peculiarities and is either an independent version or a misrepresentation of a popular story that had wandered far from its home.
He therefore slew her first six children: It is probable that an ancient military hero of the west has been combined with a deity or perhaps more than one deity. Firstly, he is a warrior who destroys the powers of evil. Secondly, he is associated with love in all its forms, ranging from amorous sport to the love of God in the most spiritual and mystical sense. Thirdly, he is not only a deity, but he actually becomes God in the European and also in the pantheistic acceptation of the word, and is the centre of a philosophic theology.
The first of these aspects is clearly the oldest and it is here, if anywhere, that we may hope to find some fragments of history.
But the embellishments of poets and story-tellers have been so many that we can only point to features which may indicate a substratum of fact. He burns Benares and all its inhabitants. Yet he is called Upendra, which, whatever other explanations sectarian ingenuity may invent, can hardly mean anything but the Lesser Indra, and he fills the humble post of Arjuna's charioteer.
His kinsmen seem to have been of little repute, for part of his mission was to destroy his own clan and after presiding over it s annihilation in internecine strife, he was slain himself. In all this we see dimly the figure of some aboriginal hero who, though ultimately canonized, represented a force not in complete harmony with Brahmanic civilization. Similarly modern founders of sects, like Caitanya, though revered as incarnations, still retain their historical attributes.
But on the other hand many men of action have been deified not because they taught anything but because they seemed to be more than human forces. The two characters have little in common, except their lawlessness, and the date and locality of the two cycles of legend are different. But in later works, the relative importance is reversed and the figure of the amorous herdsman almost banishes the warrior. Ptolemy calls it the city of the gods. We need not therefore feel surprise if we find in the religious thought of Muttra elements traceable to Greece, Persia or Central Asia.
Some claim that Christianity should be reckoned among these elements and I shall discuss the question elsewhere. Here I will only say that such ideas as were common to Christianity and to the religions of Greece and western Asia probably did penetrate to India by the northern route, but of specifically Christian ideas I see no proof.
The resemblance to Christianity consists in the worship of a divine child, together with his mother.Lord Vishnu is an avtar of Lord Krishna -DSC#072
But this feature is absent in the New Testament and seems to have been borrowed from paganism by Christianity. He forbids the worship of Indra,  and when Indra in anger sends down a deluge of rain, he protects the country by holding up over it the hill of Goburdhan, which is still one of the great centres of pilgrimage.