Krishna chose Vasudeva, who patiently explained the imperishability of the Atma (soul) versus the perishable Shariram (body) to Kamsa. By selecting a father who already demonstrated patience in imparting spiritual knowledge, Krishna practiced the quality of a future Acharya (Gitacharya) who would later patiently teach the essence of the Upanishads.

Immediately upon birth, Krishna acquiesced to his mother Devaki's plea to hide his four-armed divine form and become a normal baby, thereby practicing the principle of Matru Devo Bhava (Mother first).

The iron fetters (shackles) restraining Vasudeva fell off the moment he held the newborn Krishna. This act served as a practice of Krishna's later promise in the Bhagavad Gita that he would annihilate the karma bandhanam (shackles of karma) for those who surrender to him (Sarva dharman parityajya mamekam sharanam vraja).

When Krishna consumed mud, he opened his mouth to Yashoda and revealed the entire universe (Vishwam or NASA) within. This practiced the Upanishadic truth that Paramatma reveals itself only to those whom it chooses (yamai vesha vivrunute tena labhyah), establishing him as an Upanishadic Acharya long before his discourse on the Gita.

Krishna bestowed Moksham (liberation) upon a fruit seller who recognized the auspicious Shankha Chakra Rekha (lines of the conch and disc) on his palms. This practiced the promise of granting moksham that he later preaches in the 18th chapter of the Bhagavad Gita (moksha ishyami).

By stealing the butter (representing the Jeevatma) and breaking the pot (representing the perishable body), Krishna practiced the philosophical teaching (bhokta bhogyam preritaram chamatva) that the body is transitory, but the Jeevatma is eternal and enjoyable.

Krishna convinced the cowherds to worship Govardhana Hill instead of Indra (Indrotsavam). When Indra retaliated, Krishna lifted the mountain, correcting Indra's arrogance. This practiced the spiritual teaching that veneration should be offered not to the flawed physical form of Indra, but to the Antaratma (the inner self/Paramatma) dwelling within him.

Krishna showed greater affinity for the wives of the Brahmanas (who were Uttara Mimamsakas, believing in both Vedic ritual and Paramatma) than their husbands (Poorva Mimamsakas, who believed only in ritual). This practiced the principle that faith in Paramatma (Gyanakandam) must be coupled with Vedic study (Karma Kandam).

When Krishna danced on the hoods of Kaliya, he accepted the gems inadvertently offered by the serpent, and in return, he bestowed protection (Abhaya Pradanam) and imprinted the Shankha Chakra Mudra on Kaliya's hood. This demonstrated the guru's duty to bestow more knowledge and blessing upon the disciple than the offering received.

Krishna's dance where he positioned himself between two Gopikas (Anganam Anganam antare Madhava) was a physical practice and demonstration of the Sharira Shariri Bhavam—the concept that the entire universe is Paramatma's body. This fundamental principle is later explained in the Bhagavad Gita.

This blog post is based on notes taken from the following video : Video Source: Watch on YouTube For a more detailed explanation, I highly recommend watching the original video.

These articles are based on discourses by Sri Dushyanth Sridhar, who renders discourses in English & Tamil on Rāmāyana, Mahābhārata, Bhāgavata, Vishnu Purāna, Bhagavad Gitā, Vishnu Sahasranāma, and Divya Prabanda in the upanyāsam, pravachanam, or kālakshepam style. Visit https://desikadaya.org for more information. These notes are presented solely for educational purposes to help viewers download and benefit from these teachings. Any incorrect interpretations or inaccuracies are mine and unintentional—please forgive me. For any feedback, please send an email.