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We can easily find from Puranas the history of Sri Krishna, the time and the place of his birth and also the political climate in the country at that time. The real question to be explored is "Who is this Sri Krishna, who was hailed by Vyasa as "bhagavaan svayam". As per the accounts of creation in Puranas, Maha Vishnu, Brahma born of him and Rudra, who came from Brahma, were involved in the processes of creation, sustenance and dissolution of this universe. They accomplished this by neutralizing the demonic forces appearing during the creation process. Brahmanda, "the cosmic egg" was created by Maha Vishnu, called Hiranya-Garbha, and it started to expand. The seven higher worlds (lokas) including the earth and the six above it and the seven nether worlds were part of this Brahmanda. Brahma created residents of these worlds called jivas. The seven higher worlds have the names bhu, bhuvas (bhuvar-loka), svar (svarga-loka), mahas (mahar-loka), jana, tapas and satya lokas. Initially, Brahma created beings of the higher worlds and then slowly added beings in the lower worlds as progeny of Maharshis (great sages) such as Marichi and several Prajapatis such as Daksha, Kasyapa and others. All these beings were not newly created by Brahma. All of them were waiting to the born to evolve themselves. Mind, intellect, consciousness, ego, sensory organs, qualities and forms are provided for these beings by Brahma, in each creation cycle. Creation of animals, fishes, birds, trees, and humans commenced only in the present (the seventh) Vaivasvata Manvantara, which came after Caakshusa Manvantara. The penance of the great sages led to the revelation of Veda as s ' ruti to them. The progeny of the sages began to inhabit the earth and along with them several dynasties of kings have come to rule the earth. Under their benevolent rule, a civilization has evolved. This was the history of mankind as it evolved first in the Indian continent (bharata-varsha). The fundamental concepts of dharma and karma were established by these kings in the society. Something else happened more are less simultaneously. The demonic forces, such as Hiranyaksha, which were killed by Vishnu in higher worlds, took birth in human form on the earth and started to create chaos here. Hiranyakasipa, Bali, Ravana, Kumbhakarna and others belonged to this class of beings. As they were the same beings from higher worlds created by Brahma, they knew the power of penance and they acquired enormous strength through that process. After acquiring powers, they rejected the supremacy of Devas of the Vedic pantheon, and of Vishnu, the main source of their strength and their role in yajna. This led to the incarnations of Vishnu such as Narasimha, Vaamana, and Rama on the earth to destroy these personifications of demonic forces (Rakshasas) ruling the earth. So far in creation, Vishnu himself incarnated on earth each time for destroying these Rakshasas, for preserving and establishing Vedic order or aarsha-dharma and for protecting people upholding that dharma. By the advent of the 28th Mahayuga of Vaivasvata Manvantara of the infinite wheel of time, unlike the Rakshasas of yore who acquired enormous powers through penance, many human beings and other jivas themselves were harbouring demonic traits. Treta Yuga in which Sri. Rama appeared was over and Dvapara Yuga was also coming to an end. There were many kings born in ordinary Kshatriya clans, who were cruel, violent and arrogant. Kamsa, Jarasandha and Sisupala belonged to this category. They were not particularly inimical to Vishnu or Vedic dharma. Jarasandha, in fact, is said to have had great respect for Brahmanas. But he imprisoned many princes of his time and tortured them. These kings were in the path of adharma. They were not of the class of the earlier Rakshasas, nor did they have the power of penance warranting Vishnu to personally undertake their annihilation. The time was ripe for reestablishment of dharma and guiding people on the righteous path. Population at large had to be reminded of the path shown by Rishis and the merits of aarsha-dharma. There was a great need to show them various paths of jnana, vairagya, bhakti and karma (awareness, detachment, devotion and action) needed for liberation (moksha). This activity of setting people on the path of righteousness was not to be done by an exhibition of super-human powers of one but by appropriate individuals amidst them living in dharma.