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Krishna is Vishnu who lived during Dwapara yuga for the establishment of dharma.
My doubt is whether he was in the state of moksha at that time or not?
Suppose someone attains moksha after death, can he become the Krishna of the next Dwapara yuga?
If it's true that one can become Vishnu by attaining moksha and he could also be reborn as Krishna, then how can moksha prevent the birth-death cycle?
Or is it that a person can never become Vishnu during his lifetime or after attaining moksha?
Krishna or vishnu is the Supreme Personality of Godhead.
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
Also in Brahma Samhita(5.1) it is stated that
"Krishna, who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes."
Here is lord Brahma himself confirms that Krishna has spiritual body and hence He is not subject to dualities of material nature and is always in liberated state.
Further Lord Shiva confirms 'mukti-pradātā sarveṣāṁ viṣṇur eva na saṁśayaḥ:'...He says:“There is no doubt that Viṣṇu is the deliverer of liberation for everyone.” So if Vishnu is the granter of Moksha than he has to be liberated in all situations and all the time; and that is also confirmed by all the scriptures.
Krishna is not one of the Siddhas or Yogis who by some meditations power or Yoga practice has achived perfection. But He is perfect eternally and He is infallible
He showed His parents His chatur-Bhuja Narayan form just few minutes after He was born.
He is called Achyut ; meaning infallible. i.e. He never forgets Himself or fall from His position. Hence His position can not be taken by any one ; what to speak of small living entities like us who are subject to illusion and ignorance all the time
The highest position in this Universe is said to be that of Lord Brahma. A living entity may at most become Brahma. He can not become Shiva or Vishnu any time.
Krishna was in moksha state, i.e. in the Turiya or the fourth state, according to this passage in Mahabharata.
Yudhisthira said, 'How wonderful is this, O thou of immeasurable prowess, that thou art rapt in meditation! O great refuge of the universe, is it all right with the three worlds? When thou hast, O God, withdrawn thyself (from the world), having, o bull among men, adopted the fourth state, my mind has been filled with wonder. The five life-breaths that act within the body have been controlled by thee into stillness. Thy delighted senses thou hast concentrated within thy mind. Both speech and mind, O Govinda, have been concentrated within thy understanding. All thy senses, indeed, have been withdrawn into thy soul. The hair on thy body stands erect. Thy mind and understanding are both still. Thou art as immobile now, O Madhava, as a wooden post or a stone. O illustrious God, thou art as still as the flame of a lamp burning in a place where there is no wind. Thou art as immobile as a mass of a rock......'
Mahabharata, Santi Parva, Section XLVII
A Jiva even after moksha can never become Ishvara.
Who is Ishvara? Janmadyasya yatah - "From whom is the birth, continuation, and dissolution of the universe," - He is Ishvara - "the Eternal, the Pure, the Ever-Free, the Almighty, the All-Knowing, the All-Merciful, the Teacher of all teachers"; and above all, Sa Ishvarah anirvachaniya-premasvarupah - "He the Lord is, of His own nature, inexpressible Love." These certainly are the definitions of a Personal God. Are there then two Gods - the "Not this, not this," the Sat-chit-ananda, the Existence-knowledge-Bliss of the philosopher, and this God of love of the Bhakta? No it is the same Sat-chit-ananda who is also the God of Love, the impersonal and personal in one. It has always to be understood that the Personal God worshipped by the Bhakta is not separate or different from Brahman. All is Brahman, the One without a second; only the Brahman, as unity or absolute, is too much of an abstraction to be loved and worshipped; so the Bhakta chooses the relative aspect of Brahman, that is Ishvara, the Supreme Ruler. To use a simile: Brahman is as the clay or substance out of which an infinite variety of articles are fashioned. As clay, they are all one; but form or manifestation differentiates them. Before everyone of them was made, they all existed potentially in the clay, and, of course, they are identical substantially; but when formed, and so long as the form remains, they are separate and different; the clay-mouse can never become a clay-elephant, because, as manifestations, form alone makes them what they are, though as unformed clay they are all one. Ishvara is the highest manifestation of the Absolute Reality, or in other words, the highest possible reading of the Absolute by the human mind. Creation is eternal and so also is Ishvara........Those who attain to that state where there is neither knower, nor knowable, nor knowledge, where there is neither I, nor thou, nor he, where there is neither subject, nor object, nor relation, "there, who is seen by whom?" - such persons have gone beyond everything to "where words cannot go nor mind", gone to where the Shrutis declare as "Not this, not this"; but for those who cannot, or will not reach this state, there will inevitably remain the triune vision of the one undifferentiated Brahman as nature, soul and the interpenetrating sustainer of both - Ishvara. .....
Complete Works of Swami Vivekananda, III, p 37-42
