yogic secrets of Radha and krishna

September 18, 2007

- Krishnarao krishnarao.lanka

Subject_ Yogic secrets of Radha and Krishna

Date :- 18th September 2007

mAnya mahASayAh,

On one BhAdrapada suklapakSha aShtami day, it was said

that Sri rAdhA dEvi has manifested herself in a village like `barsAnA'

of the vraja BhUmi. Of course this was mentioned in some purANAs.

But vyAsa BhagavAn who rendered the SrImahA BhAgavatam did not mention

this name any where in it. Some people say that rAdhA is the

concealed heroine of the BhAgavatam. In fact there was no individual

person with the name of rAdha, but it is the total personification of

not only the women kind of br^indAvan, but the whole of the living and

non living beings in the world.

In dEvI BhAgavatam, the Bhagavan has highlighted rAdhA as

the fifth prakR^iti of SrIkR^ishNa in making the creation of the

universe, where the other prakR^itis were named as " durgA dEvi,

BhArgavi, brahmANi and sAvitri. " : and that, as a result of the

conjunction of SrIkr^iShNa with rAdhA, myriads of caturBhuja nArayaNAs

were created. It was also said in another place that both SrIkR^iShNa

and rAdha have emerged from the same kAmAKya Adya bindu which has

split into two and those two have become the sole cause for the

creation. So, we have to understand that rAdhAdEvI is the

creative prakR^i ti of SrIkR^iShNa.

In the SrIrAma avatAra, rAma was very handsome

personality, that no body were willing to drop their eye lids, for

fear of missing that visual perception even for that fraction of a

moment.

Before concluding his avatAra and entering into the river

`sarayu', he called all the people to give boons, any thing whatever

they wish for. Some persons asked for total liberation; some persons

wanted to live with SrIrAma in vaykunTa paradise. At that time, all

the gods (dEvatAs) and R^iShis have attended that gathering. While

looking at SrIrAma, they all were caught with lust (mOha) for him,

forgetting every thing of their identity that they are not females.

They all expressed their strong desire to have close hugging and

conjugation with SrIrAma. SrIrAma told them that he is such an

EkapatnIvrati that not only he ever looked amorously at any woman

other than sItA, his own wife, but never gave chance for other women

too to have any romantic view for him. He advised all of them to be

born as gopikAs in his next avatAra as SrIkR^iShNa.

As we all know that SrIkR^iShNa avatArA was a paripUrNa

pUrNa avatAra, has exhibited innumerable super human miracles.

Firstly, he did not born from the womb of dEvakIdEvI, even though she

carried him all the nine months in her uterus. She did not have the

labor pains at all. The paramAtma has simply appeared before her

without the placenta, that too with four hands holding all the weapons

and decorations of SrImahAviShNu.

As he himself revealed it with aSwattHAma in

mahABhArata, that he could secure sudarSana cakra, pAncajanya SanKa,

kaumodaki gadA, nandaka Khadga and SAr.nga dhanuSh, and also the

chariot with five horses of SrImahAviShNu, only after performing very

severe penance for many thousands of years. He has performed such a

penance, only while he was remaining in his mother`s womb, like

vAmadEva could learn every thing while he was in his mother`s womb.

He knows the secret of many yugas of time existing in a split of a

second. It was proved in the story of sage nArada, experiencing sixty

years of married life bearing twenty seven children just with in the

fraction of a time of dipping his head and rising out of the river waters.

Almost all the vedantic texts say the same thing, that

whole of this universe and the incidents occurring are nothing but a

myth, and only they are all impressions of the mind created by the

mAyA Sakti. There is only one self and nothing else is there other

than that self.

" Siva swarOdaya " , a yogic method says that such events and incidents

are occurring according to the condition of the five elements of the

body. They will be revolving one after another in a cyclic manner,

along with their bAlya, yauvana, kaumAra, prauDa, vR^idda avasthAs.

It is in the hands of the yOgi, who practices this yOga, to predestine

the events to come in his favor. He will be able not only to predict

the future, but also he can mould the event in the way what ever he

wishes to be. In the same way, one can also create such impressions

in the other man's mind also, just like an aindrajAla magician creates

false impressions in our minds. SrIkR^iShNa is known to be

" yOgESwarESwara " . There is no yOgic method, which he does not know about.

With such a similar yOga, SrIkR^iShNa might have

created impressions in all the gOpikAs and also in the minds of his

sixteen thousand and eight wives, all according to their wishes,

because he was an " asKalita brahmacAri " all through his life. He

never involved in any sexual pleasures with any one of them. Sage

nArada has tested this yogic power in SrIkR^iSNa. He searched in all

the houses of SrIkR^iSNa`s 16,008 wives and found that SrIkR^iSNA was

living with every one of them all the time at the same time.

There is one SlOka saying " a~nganAm a~nganamantare

mAdhavam , madhavam madhavam antare a~ngana " (I don't remember the

slOka in total)

All the gOpikAs are dancing in a circular rotary. In it, between

every two gOpikAs, there is one kR^iSNa and between every two

kR^iShNAs, there is one gOpika. In the midst of the circle, one

kR^iShNa is lying on the lap of his mother YaSOda.

The fact that kR^iShNa lying on the lap of his mother

is only the truth. Dancing between the gOpikAs and every thing is all

a myth. All the gOpikAs are desirous of having kR^iShNa on their both

sides; and they are experiencing the same impression according to

their wishes " purastat pArSwayOh pR^iShTE namas kuryAd uparyadhah "

The gOpikAs were imagining in their minds, if

kR^iShNa comes to them and do some naughty deeds, instantly, they all

experience such impressions like kR^iShNa as if eating away their

butter and curds, breaking their pots of milk by thrusting stones etc.

They were thinking what if kR^iShNa comes to them, stealing their

cloths; ask them all to stand naked before him with raised hands.

They were all enjoying with their imaginations and experiencing the

physical kR^iShNa`s presence also because they were endowed with such

a boon in rAma avatAra. In fact kR^iShNa has no connection with all

those incidents at all.

In my opinion, there was no person with the name of

" rAdha " at all, and that is why, vyAsa BhagavAn did not mention that

name in the mahA BhAgavatam. The name rAdhA is in fact is the

personification of the entire women kind in the vraja BhUmi. Not only

that, but the whole of the living and nonliving beings not only of the

vraja BhUmi but the total world populace too.

We should not try to find any partition between

kR^iShNa and rAdha, They are not two separate individuals. They look

like two different personalities, but they are in fact a single unit.

Two bindus (visarga) have emerged from the single " kAmAKya " bindu

" m~ " (Brahman) for the purpose of making a new creation of universe.

That visarga was heard like " ah " . This division into two is " kalA " .

Those two bindus did not come out side of the bindu, but are remaining

embedded inside the nAdA " m~ " itself. Counting upon all the three

bindus we hear it as " aham~ " , and its name is the " kAmakaLA " . All the

three bindus, `kAma'bindu and the dual bindu `kalA' are all existing

in the very `aham' only. This dual bindu, which is an inseparable

unit, is in fact the symbol of puruSha and prakR^iti of which one

bindu was named as kR^iShNa and the other as rAdhA.

Here is a yOgic secret in the birth of rAdhA and

kR^iShNA, which can be useful as an instructor and guide for us while

doing japa of any mantra. Four types of meditation were mentioned in

the tantra granthas. They are all secretly arranged in our routine

life connecting with some " parva dinAs " (holy days) and purAnic tales

and also by installing idols of deities with different and different

names. They are –

1. " pUrNima " the full moon day. It contains all the fifteen kalAs in

it. So it is signified with widely opened eyes. This is also

depicted with the picture of " gangA avataraNam " . The posture of Siva

with raised head and widely opened eyes. This is said to be the

" sR^iShti kramam " of any mantra. This posture is formed by the nAda

" aaa " of the compound symbal " Om " . Our forefathers have installed the

idol of `madhura meenAkSi' to serve this purpose. It is said that all

the sahasra nAmAs should be recited with this nAdA and posture only,

because they are all written in the sR^iShti order.

2. " amAvAsya " the new moon day is a tithi which is empty of all

kalAs, was named as " anadhyayanam " . On that day, no one should recite

vEda mantras because it is considered as " SUnya tithi " . If we fully

close our eyes, it will become `amAvAsya', but closing eyes slightly

remaining to close is considered as kR^iShNa caturdaSi and it can be

acceptable for us to adopt it for the samhara kramam of any mantra, so

we have prefered kR^iShNa caturdaSi as the parva dinam. This posture

was depicted by the picture of Siva immersed in deep tapas after the

demise of sati dEvi. This was formed by the nAda of " m~ " of " Om " .

SrISaila BhramarAmba was installed only to remind us this message.

All the `triSati nAmAs' which were told in samhAra kramam should be

recited in this nAdA and posture.

..

3. In between these two (pUrNima and amAvAsys)

there is `aShtami tithi,

One in the Sukla pakSha and the other is in kR^iShNa pakSha. Both

are depicted as half closed eyes, but in Sukla pakSha, it is half

closed while raising the lids and in kR^iShNa pakSha it is while

drooping the eye lids. This is " sthiti kramam " and indicated by the

middle alphabet of Om, the " U " .kAra nAdA. kAmAkshi of kanci is a

reminder for this posture. All the ashtottara Sata nAmAs should be

recited in this nAdA only. This sthiti karma declares that the god is

inside of us as pratyagAtma and also outside in front of us on the

idol we are worshipping with flowers and naivEdya offerings.

If kR^iShNa has born on the aShtami night of the

dark fortnight of the SrAvaNa month in samhAra krama, our mother rAdhA

has manifested herself on the aStami day of the BhAdrapada month in

sR^IShti karma. If kR^iShNa can be compared with Siva, who only

remains after the total dissolution, and she is comparable with

brahma, who is the only remaining one to start creation. Both are one

and the same. (Here we have to notice one thing that aShtami is

considered as " kaSta tithi " , and both the SrAvaNa and BhAdrapada

months are the hardest months in whole of the year. This rainy season

is an indication for sorrow and ignorance. Both SrIkR^iShNa and rAdha

have manifested themselves only to repel such hardships of the human

kind. The conjunction of these samhAra and sR^iShti kramas reminds us

the Siva Sakti sAmarasya.

This is creating a new dimension of " sthiti

kramam " , while SrIkR^iShNa is coming down from the candra mandala with

white silvery rays, the mother is uprising with golden hue. When both

of these two apparently met together in the mid way, there itself

formulated an artificial sUrya manDalam.and that otherwise called as

the delusory world of plurality. This beautiful scenery was described

in the SrIsUktam as " suvarNa rajata srajAm " , which means that it

appears like the matted chains of gold and silver.

We should not try to find out any partition

between kR^iShNa and rAdhA. They are not two separate individuals.

They look like two, but they are in fact a single unit. Two bindus

(visarga) have emerged from the single lone " kAmAKya bindu (Brahman)

for the purpose of creating the new universe. That pair of bindus

were heard as " ah " . Its name is visarga, which means the creation.

But these two bindus did not come outside of the `Adyabindu', but

remaining embedded inside the nAdA " m~ " itself. Counting upon all the

three bindus we hear it as " aham " and its name is " kAmakalA " . All the

three bindus (kAma bindu and the dual " kalA bindu " are all existing in

the " aham " only.

This dual bindu which is an inseparable unit is

in fact the symbol of puruSha and prakriti, among which, one bindu was

named as kR^iShNa and the other rAdha. We can not distinguish which

bindu is kR^iShNa and which is rAdhA. They will be intermingling with

each other like an electron in an atom. This unit is called the

" sandhyA " , for which we were asked to pay oblations every day. This

is the persona of the " nR^isimhAvatAra " which killed the demonical

hiraNyakaSipu and protected prahlAda. This is the coordinated

combination of SrIkR^iShNa as guru and arjuna as disciple which has

inaugurated the wisdom of BhagavadgIta. This is the philosophy of

both dwaita and advita which is the essence of all vEdAs and

vEdA~ngAs. This is the theory of prANAyAma to mix both the ida and

pin~gala to generate the suShumna and many more of the yOgic methods too.

Please excuse me if I have exceeded any limits.

BhavadIya

Krishnarao (SrIparasuKAnandanAtha)

September 19, 2007

please do not mislead people with ur speculation.krishnarao <krishnarao.lanka wrote: - Krishnarao krishnarao.lanka Subject_ Yogic secrets of Radha and Krishna Date :- 18th September 2007 mAnya mahASayAh, On one BhAdrapada suklapakSha aShtami day, it was said that Sri rAdhA dEvi has manifested herself in a village like `barsAnA' of the vraja BhUmi. Of course this was mentioned in some purANAs. But vyAsa BhagavAn who rendered the SrImahA

BhAgavatam did not mention this name any where in it. Some people say that rAdhA is the concealed heroine of the BhAgavatam. In fact there was no individual person with the name of rAdha, but it is the total personification of not only the women kind of br^indAvan, but the whole of the living and non living beings in the world. In dEvI BhAgavatam, the Bhagavan has highlighted rAdhA as the fifth prakR^iti of SrIkR^ishNa in making the creation of the universe, where the other prakR^itis were named as "durgA dEvi, BhArgavi, brahmANi and sAvitri. ": and that, as a result of the conjunction of SrIkr^iShNa with rAdhA, myriads of caturBhuja nArayaNAs were created. It was also said in another place that both SrIkR^iShNa and rAdha have emerged from the same kAmAKya Adya bindu which has split into two and those two have become the sole cause for the creation. So, we have to understand that

rAdhAdEvI is the creative prakR^i ti of SrIkR^iShNa. In the SrIrAma avatAra, rAma was very handsome personality, that no body were willing to drop their eye lids, for fear of missing that visual perception even for that fraction of a moment. Before concluding his avatAra and entering into the river `sarayu', he called all the people to give boons, any thing whatever they wish for. Some persons asked for total liberation; some persons wanted to live with SrIrAma in vaykunTa paradise. At that time, all the gods (dEvatAs) and R^iShis have attended that gathering. While looking at SrIrAma, they all were caught with lust (mOha) for him, forgetting every thing of their identity that they are not females. They all expressed their strong desire to have close hugging and conjugation with SrIrAma. SrIrAma told them that he is such an EkapatnIvrati that not only he ever looked amorously at any woman

other than sItA, his own wife, but never gave chance for other women too to have any romantic view for him. He advised all of them to be born as gopikAs in his next avatAra as SrIkR^iShNa. As we all know that SrIkR^iShNa avatArA was a paripUrNa pUrNa avatAra, has exhibited innumerable super human miracles. Firstly, he did not born from the womb of dEvakIdEvI, even though she carried him all the nine months in her uterus. She did not have the labor pains at all. The paramAtma has simply appeared before her without the placenta, that too with four hands holding all the weapons and decorations of SrImahAviShNu. As he himself revealed it with aSwattHAma in mahABhArata, that he could secure sudarSana cakra, pAncajanya SanKa, kaumodaki gadA, nandaka Khadga and SAr.nga dhanuSh, and also the chariot with five horses of SrImahAviShNu, only after performing very severe penance for many thousands of

years. He has performed such a penance, only while he was remaining in his mother`s womb, like vAmadEva could learn every thing while he was in his mother`s womb. He knows the secret of many yugas of time existing in a split of a second. It was proved in the story of sage nArada, experiencing sixty years of married life bearing twenty seven children just with in the fraction of a time of dipping his head and rising out of the river waters. Almost all the vedantic texts say the same thing, that whole of this universe and the incidents occurring are nothing but a myth, and only they are all impressions of the mind created by the mAyA Sakti. There is only one self and nothing else is there other than that self. "Siva swarOdaya", a yogic method says that such events and incidents are occurring according to the condition of the five elements of the body. They will be revolving one after another in a cyclic

manner, along with their bAlya, yauvana, kaumAra, prauDa, vR^idda avasthAs. It is in the hands of the yOgi, who practices this yOga, to predestine the events to come in his favor. He will be able not only to predict the future, but also he can mould the event in the way what ever he wishes to be. In the same way, one can also create such impressions in the other man's mind also, just like an aindrajAla magician creates false impressions in our minds. SrIkR^iShNa is known to be "yOgESwarESwara". There is no yOgic method, which he does not know about. With such a similar yOga, SrIkR^iShNa might have created impressions in all the gOpikAs and also in the minds of his sixteen thousand and eight wives, all according to their wishes, because he was an "asKalita brahmacAri" all through his life. He never involved in any sexual pleasures with any one of them. Sage nArada has tested this yogic power in

SrIkR^iSNa. He searched in all the houses of SrIkR^iSNa`s 16,008 wives and found that SrIkR^iSNA was living with every one of them all the time at the same time. There is one SlOka saying "a~nganAm a~nganamantare mAdhavam , madhavam madhavam antare a~ngana" (I don't remember the slOka in total) All the gOpikAs are dancing in a circular rotary. In it, between every two gOpikAs, there is one kR^iSNa and between every two kR^iShNAs, there is one gOpika. In the midst of the circle, one kR^iShNa is lying on the lap of his mother YaSOda. The fact that kR^iShNa lying on the lap of his mother is only the truth. Dancing between the gOpikAs and every thing is all a myth. All the gOpikAs are desirous of having kR^iShNa on their both sides; and they are experiencing the same impression according to their wishes "purastat pArSwayOh pR^iShTE namas kuryAd uparyadhah" The gOpikAs were imagining in their

minds, if kR^iShNa comes to them and do some naughty deeds, instantly, they all experience such impressions like kR^iShNa as if eating away their butter and curds, breaking their pots of milk by thrusting stones etc. They were thinking what if kR^iShNa comes to them, stealing their cloths; ask them all to stand naked before him with raised hands. They were all enjoying with their imaginations and experiencing the physical kR^iShNa`s presence also because they were endowed with such a boon in rAma avatAra. In fact kR^iShNa has no connection with all those incidents at all. In my opinion, there was no person with the name of "rAdha" at all, and that is why, vyAsa BhagavAn did not mention that name in the mahA BhAgavatam. The name rAdhA is in fact is the personification of the entire women kind in the vraja BhUmi. Not only that, but the whole of the living and nonliving beings not only of the vraja BhUmi

but the total world populace too. We should not try to find any partition between kR^iShNa and rAdha, They are not two separate individuals. They look like two different personalities, but they are in fact a single unit. Two bindus (visarga) have emerged from the single "kAmAKya" bindu "m~"(Brahman) for the purpose of making a new creation of universe. That visarga was heard like "ah". This division into two is "kalA". Those two bindus did not come out side of the bindu, but are remaining embedded inside the nAdA "m~" itself. Counting upon all the three bindus we hear it as "aham~", and its name is the "kAmakaLA". All the three bindus, `kAma'bindu and the dual bindu `kalA' are all existing in the very `aham' only. This dual bindu, which is an inseparable unit, is in fact the symbol of puruSha and prakR^iti of which one bindu was named as kR^iShNa and the other as rAdhA. Here is a yOgic secret in the

birth of rAdhA and kR^iShNA, which can be useful as an instructor and guide for us while doing japa of any mantra. Four types of meditation were mentioned in the tantra granthas. They are all secretly arranged in our routine life connecting with some "parva dinAs" (holy days) and purAnic tales and also by installing idols of deities with different and different names. They are – 1. "pUrNima" the full moon day. It contains all the fifteen kalAs in it. So it is signified with widely opened eyes. This is also depicted with the picture of "gangA avataraNam". The posture of Siva with raised head and widely opened eyes. This is said to be the "sR^iShti kramam"of any mantra. This posture is formed by the nAda "aaa" of the compound symbal "Om". Our forefathers have installed the idol of `madhura meenAkSi' to serve this purpose. It is said that all the sahasra nAmAs should be recited with this nAdA and posture

only, because they are all written in the sR^iShti order. 2. "amAvAsya" the new moon day is a tithi which is empty of all kalAs, was named as "anadhyayanam". On that day, no one should recite vEda mantras because it is considered as "SUnya tithi". If we fully close our eyes, it will become `amAvAsya', but closing eyes slightly remaining to close is considered as kR^iShNa caturdaSi and it can be acceptable for us to adopt it for the samhara kramam of any mantra, so we have prefered kR^iShNa caturdaSi as the parva dinam. This posture was depicted by the picture of Siva immersed in deep tapas after the demise of sati dEvi. This was formed by the nAda of "m~" of "Om". SrISaila BhramarAmba was installed only to remind us this message. All the `triSati nAmAs' which were told in samhAra kramam should be recited in this nAdA and posture. . 3. In between these two (pUrNima and

amAvAsys) there is `aShtami tithi, One in the Sukla pakSha and the other is in kR^iShNa pakSha. Both are depicted as half closed eyes, but in Sukla pakSha, it is half closed while raising the lids and in kR^iShNa pakSha it is while drooping the eye lids. This is "sthiti kramam" and indicated by the middle alphabet of Om, the "U".kAra nAdA. kAmAkshi of kanci is a reminder for this posture. All the ashtottara Sata nAmAs should be recited in this nAdA only. This sthiti karma declares that the god is inside of us as pratyagAtma and also outside in front of us on the idol we are worshipping with flowers and naivEdya offerings. If kR^iShNa has born on the aShtami night of the dark fortnight of the SrAvaNa month in samhAra krama, our mother rAdhA has manifested herself on the aStami day of the BhAdrapada month in sR^IShti karma. If kR^iShNa can be compared with

Siva, who only remains after the total dissolution, and she is comparable with brahma, who is the only remaining one to start creation. Both are one and the same. (Here we have to notice one thing that aShtami is considered as "kaSta tithi", and both the SrAvaNa and BhAdrapada months are the hardest months in whole of the year. This rainy season is an indication for sorrow and ignorance. Both SrIkR^iShNa and rAdha have manifested themselves only to repel such hardships of the human kind. The conjunction of these samhAra and sR^iShti kramas reminds us the Siva Sakti sAmarasya. This is creating a new dimension of "sthiti kramam", while SrIkR^iShNa is coming down from the candra mandala with white silvery rays, the mother is uprising with golden hue. When both of these two apparently met together in the mid way, there itself formulated an artificial sUrya manDalam.and

that otherwise called as the delusory world of plurality. This beautiful scenery was described in the SrIsUktam as "suvarNa rajata srajAm", which means that it appears like the matted chains of gold and silver. We should not try to find out any partition between kR^iShNa and rAdhA. They are not two separate individuals. They look like two, but they are in fact a single unit. Two bindus (visarga) have emerged from the single lone "kAmAKya bindu (Brahman) for the purpose of creating the new universe. That pair of bindus were heard as "ah". Its name is visarga, which means the creation. But these two bindus did not come outside of the `Adyabindu', but remaining embedded inside the nAdA "m~" itself. Counting upon all the three bindus we hear it as "aham" and its name is "kAmakalA". All the three bindus (kAma bindu and the dual "kalA bindu" are all existing in the "aham" only. This dual bindu which is

an inseparable unit is in fact the symbol of puruSha and prakriti, among which, one bindu was named as kR^iShNa and the other rAdha. We can not distinguish which bindu is kR^iShNa and which is rAdhA. They will be intermingling with each other like an electron in an atom. This unit is called the "sandhyA", for which we were asked to pay oblations every day. This is the persona of the "nR^isimhAvatAra" which killed the demonical hiraNyakaSipu and protected prahlAda. This is the coordinated combination of SrIkR^iShNa as guru and arjuna as disciple which has inaugurated the wisdom of BhagavadgIta. This is the philosophy of both dwaita and advita which is the essence of all vEdAs and vEdA~ngAs. This is the theory of prANAyAma to mix both the ida and pin~gala to generate the suShumna and many more of the yOgic methods too. Please excuse me if I have exceeded any limits. BhavadIya Krishnarao

(SrIparasuKAnandanAtha)

Pinpoint customers who are looking for what you sell.

September 25, 2007

mananiya Sajjan/Sannari; If there was a real Radha, why did Shri Shankaracharya or Shri Ramanujacharya or Shri Madhvacharya not mention anything about her with Krishna!! Has anyone seen any writing or saying of Radhaji by them? I did not see one. Please educate me if you know this.Thanks Padmakant K.rajesh naidu <rajyogi97 wrote: please do not mislead people with ur speculation.krishnarao <krishnarao.lanka > wrote: - Krishnarao krishnarao.lanka Subject_ Yogic secrets of Radha and KrishnaDate :- 18th September 2007mAnya mahASayAh,On one BhAdrapada suklapakSha aShtami day, it was saidthat Sri rAdhA dEvi has manifested herself in a village like `barsAnA'of the vraja BhUmi. Of course this was mentioned in some purANAs. But vyAsa BhagavAn who rendered the SrImahA BhAgavatam did not mentionthis name any where in it. Some people say that rAdhA is theconcealed heroine of the BhAgavatam. In fact there was no individualperson with the name of rAdha, but it is the total personification ofnot only the women kind of br^indAvan, but the whole of the living andnon living beings in the world. In dEvI BhAgavatam, the Bhagavan has highlighted rAdhA asthe fifth prakR^iti of SrIkR^ishNa in making the creation of

theuniverse, where the other prakR^itis were named as "durgA dEvi,BhArgavi, brahmANi and sAvitri. ": and that, as a result of theconjunction of SrIkr^iShNa with rAdhA, myriads of caturBhuja nArayaNAswere created. It was also said in another place that both SrIkR^iShNaand rAdha have emerged from the same kAmAKya Adya bindu which hassplit into two and those two have become the sole cause for thecreation. So, we have to understand that rAdhAdEvI is the creative prakR^i ti of SrIkR^iShNa.In the SrIrAma avatAra, rAma was very handsomepersonality, that no body were willing to drop their eye lids, forfear of missing that visual perception even for that fraction of amoment. Before concluding his avatAra and entering into the river`sarayu', he called all the people to give boons, any thing whateverthey wish for. Some persons asked for total liberation; some personswanted to live with SrIrAma in vaykunTa

paradise. At that time, allthe gods (dEvatAs) and R^iShis have attended that gathering. Whilelooking at SrIrAma, they all were caught with lust (mOha) for him,forgetting every thing of their identity that they are not females. They all expressed their strong desire to have close hugging andconjugation with SrIrAma. SrIrAma told them that he is such anEkapatnIvrati that not only he ever looked amorously at any womanother than sItA, his own wife, but never gave chance for other womentoo to have any romantic view for him. He advised all of them to beborn as gopikAs in his next avatAra as SrIkR^iShNa.As we all know that SrIkR^iShNa avatArA was a paripUrNapUrNa avatAra, has exhibited innumerable super human miracles.Firstly, he did not born from the womb of dEvakIdEvI, even though shecarried him all the nine months in her uterus. She did not have thelabor pains at all. The paramAtma has simply appeared before

herwithout the placenta, that too with four hands holding all the weaponsand decorations of SrImahAviShNu.As he himself revealed it with aSwattHAma inmahABhArata, that he could secure sudarSana cakra, pAncajanya SanKa,kaumodaki gadA, nandaka Khadga and SAr.nga dhanuSh, and also thechariot with five horses of SrImahAviShNu, only after performing verysevere penance for many thousands of years. He has performed such apenance, only while he was remaining in his mother`s womb, likevAmadEva could learn every thing while he was in his mother`s womb. He knows the secret of many yugas of time existing in a split of asecond. It was proved in the story of sage nArada, experiencing sixtyyears of married life bearing twenty seven children just with in thefraction of a time of dipping his head and rising out of the river waters.Almost all the vedantic texts say the same thing, thatwhole of this universe and the

incidents occurring are nothing but amyth, and only they are all impressions of the mind created by themAyA Sakti. There is only one self and nothing else is there otherthan that self."Siva swarOdaya", a yogic method says that such events and incidentsare occurring according to the condition of the five elements of thebody. They will be revolving one after another in a cyclic manner,along with their bAlya, yauvana, kaumAra, prauDa, vR^idda avasthAs. It is in the hands of the yOgi, who practices this yOga, to predestinethe events to come in his favor. He will be able not only to predictthe future, but also he can mould the event in the way what ever hewishes to be. In the same way, one can also create such impressionsin the other man's mind also, just like an aindrajAla magician createsfalse impressions in our minds. SrIkR^iShNa is known to be"yOgESwarESwara". There is no yOgic method, which he does not know

about.With such a similar yOga, SrIkR^iShNa might havecreated impressions in all the gOpikAs and also in the minds of hissixteen thousand and eight wives, all according to their wishes,because he was an "asKalita brahmacAri" all through his life. Henever involved in any sexual pleasures with any one of them. SagenArada has tested this yogic power in SrIkR^iSNa. He searched in allthe houses of SrIkR^iSNa`s 16,008 wives and found that SrIkR^iSNA wasliving with every one of them all the time at the same time.There is one SlOka saying "a~nganAm a~nganamantaremAdhavam , madhavam madhavam antare a~ngana" (I don't remember theslOka in total)All the gOpikAs are dancing in a circular rotary. In it, betweenevery two gOpikAs, there is one kR^iSNa and between every twokR^iShNAs, there is one gOpika. In the midst of the circle, onekR^iShNa is lying on the lap of his mother YaSOda. The fact that kR^iShNa lying

on the lap of his motheris only the truth. Dancing between the gOpikAs and every thing is alla myth. All the gOpikAs are desirous of having kR^iShNa on their bothsides; and they are experiencing the same impression according totheir wishes "purastat pArSwayOh pR^iShTE namas kuryAd uparyadhah"The gOpikAs were imagining in their minds, ifkR^iShNa comes to them and do some naughty deeds, instantly, they allexperience such impressions like kR^iShNa as if eating away theirbutter and curds, breaking their pots of milk by thrusting stones etc.They were thinking what if kR^iShNa comes to them, stealing theircloths; ask them all to stand naked before him with raised hands. They were all enjoying with their imaginations and experiencing thephysical kR^iShNa`s presence also because they were endowed with sucha boon in rAma avatAra. In fact kR^iShNa has no connection with allthose incidents at all. In my opinion,

there was no person with the name of"rAdha" at all, and that is why, vyAsa BhagavAn did not mention thatname in the mahA BhAgavatam. The name rAdhA is in fact is thepersonification of the entire women kind in the vraja BhUmi. Not onlythat, but the whole of the living and nonliving beings not only of thevraja BhUmi but the total world populace too.We should not try to find any partition betweenkR^iShNa and rAdha, They are not two separate individuals. They looklike two different personalities, but they are in fact a single unit.Two bindus (visarga) have emerged from the single "kAmAKya" bindu"m~"(Brahman) for the purpose of making a new creation of universe. That visarga was heard like "ah". This division into two is "kalA".Those two bindus did not come out side of the bindu, but are remainingembedded inside the nAdA "m~" itself. Counting upon all the threebindus we hear it as "aham~", and its name is the

"kAmakaLA". All thethree bindus, `kAma'bindu and the dual bindu `kalA' are all existingin the very `aham' only. This dual bindu, which is an inseparableunit, is in fact the symbol of puruSha and prakR^iti of which onebindu was named as kR^iShNa and the other as rAdhA.Here is a yOgic secret in the birth of rAdhA andkR^iShNA, which can be useful as an instructor and guide for us whiledoing japa of any mantra. Four types of meditation were mentioned inthe tantra granthas. They are all secretly arranged in our routinelife connecting with some "parva dinAs" (holy days) and purAnic talesand also by installing idols of deities with different and differentnames. They are –1. "pUrNima" the full moon day. It contains all the fifteen kalAs init. So it is signified with widely opened eyes. This is alsodepicted with the picture of "gangA avataraNam". The posture of Sivawith raised head and widely opened eyes. This is said

to be the"sR^iShti kramam"of any mantra. This posture is formed by the nAda"aaa" of the compound symbal "Om". Our forefathers have installed theidol of `madhura meenAkSi' to serve this purpose. It is said that allthe sahasra nAmAs should be recited with this nAdA and posture only,because they are all written in the sR^iShti order.2. "amAvAsya" the new moon day is a tithi which is empty of allkalAs, was named as "anadhyayanam". On that day, no one should recitevEda mantras because it is considered as "SUnya tithi". If we fullyclose our eyes, it will become `amAvAsya', but closing eyes slightlyremaining to close is considered as kR^iShNa caturdaSi and it can beacceptable for us to adopt it for the samhara kramam of any mantra, sowe have prefered kR^iShNa caturdaSi as the parva dinam. This posturewas depicted by the picture of Siva immersed in deep tapas after thedemise of sati dEvi. This was formed by the nAda of

"m~" of "Om". SrISaila BhramarAmba was installed only to remind us this message. All the `triSati nAmAs' which were told in samhAra kramam should berecited in this nAdA and posture. .3. In between these two (pUrNima and amAvAsys)there is `aShtami tithi, One in the Sukla pakSha and the other is in kR^iShNa pakSha. Bothare depicted as half closed eyes, but in Sukla pakSha, it is halfclosed while raising the lids and in kR^iShNa pakSha it is whiledrooping the eye lids. This is "sthiti kramam" and indicated by themiddle alphabet of Om, the "U".kAra nAdA. kAmAkshi of kanci is areminder for this posture. All the ashtottara Sata nAmAs should berecited in this nAdA only. This sthiti karma declares that the god isinside of us as pratyagAtma and also outside in front of us on theidol we are worshipping with flowers and naivEdya offerings.If kR^iShNa has born on the aShtami night of thedark fortnight of the

SrAvaNa month in samhAra krama, our mother rAdhAhas manifested herself on the aStami day of the BhAdrapada month insR^IShti karma. If kR^iShNa can be compared with Siva, who onlyremains after the total dissolution, and she is comparable withbrahma, who is the only remaining one to start creation. Both are oneand the same. (Here we have to notice one thing that aShtami isconsidered as "kaSta tithi", and both the SrAvaNa and BhAdrapadamonths are the hardest months in whole of the year. This rainy seasonis an indication for sorrow and ignorance. Both SrIkR^iShNa and rAdhahave manifested themselves only to repel such hardships of the humankind. The conjunction of these samhAra and sR^iShti kramas reminds usthe Siva Sakti sAmarasya. This is creating a new dimension of "sthitikramam", while SrIkR^iShNa is coming down from the candra mandala withwhite silvery rays, the mother is uprising with golden hue. When bothof

these two apparently met together in the mid way, there itselfformulated an artificial sUrya manDalam.and that otherwise called asthe delusory world of plurality. This beautiful scenery was describedin the SrIsUktam as "suvarNa rajata srajAm", which means that itappears like the matted chains of gold and silver.We should not try to find out any partitionbetween kR^iShNa and rAdhA. They are not two separate individuals. They look like two, but they are in fact a single unit. Two bindus(visarga) have emerged from the single lone "kAmAKya bindu (Brahman)for the purpose of creating the new universe. That pair of binduswere heard as "ah". Its name is visarga, which means the creation. But these two bindus did not come outside of the `Adyabindu', butremaining embedded inside the nAdA "m~" itself. Counting upon all thethree bindus we hear it as "aham" and its name is "kAmakalA". All thethree bindus (kAma bindu and the

dual "kalA bindu" are all existing inthe "aham" only.This dual bindu which is an inseparable unit isin fact the symbol of puruSha and prakriti, among which, one bindu wasnamed as kR^iShNa and the other rAdha. We can not distinguish whichbindu is kR^iShNa and which is rAdhA. They will be intermingling witheach other like an electron in an atom. This unit is called the"sandhyA", for which we were asked to pay oblations every day. Thisis the persona of the "nR^isimhAvatAra" which killed the demonicalhiraNyakaSipu and protected prahlAda. This is the coordinatedcombination of SrIkR^iShNa as guru and arjuna as disciple which hasinaugurated the wisdom of BhagavadgIta. This is the philosophy ofboth dwaita and advita which is the essence of all vEdAs andvEdA~ngAs. This is the theory of prANAyAma to mix both the ida andpin~gala to generate the suShumna and many more of the yOgic methods too.Please excuse me if I

have exceeded any limits.BhavadIyaKrishnarao (SrIparasuKAnandanAtha) Pinpoint customers who are looking for what you sell.

September 28, 2007

dear sir,these r very high topics which can be understood by reading the srimad bhagwatam by Srila prabhupada. Please do talk to the iskcon people, they will enlighten u on the same.regards,rajesh s. naiduPadmakant M Khambhati <padmakant wrote: mananiya Sajjan/Sannari; If there was a real Radha, why did Shri Shankaracharya or Shri Ramanujacharya or Shri Madhvacharya not mention anything about her with Krishna!! Has anyone seen any writing or saying of Radhaji

by them? I did not see one. Please educate me if you know this.Thanks Padmakant K.rajesh naidu <rajyogi97 > wrote: please do not mislead people with ur speculation.krishnarao <krishnarao.lanka > wrote: - Krishnarao krishnarao.lanka Subject_ Yogic secrets of Radha and KrishnaDate :- 18th September 2007mAnya mahASayAh,On one BhAdrapada suklapakSha aShtami day, it was saidthat Sri rAdhA dEvi has manifested herself in a village like `barsAnA'of the vraja BhUmi. Of course this was mentioned in some purANAs. But vyAsa BhagavAn who rendered the SrImahA BhAgavatam did

not mentionthis name any where in it. Some people say that rAdhA is theconcealed heroine of the BhAgavatam. In fact there was no individualperson with the name of rAdha, but it is the total personification ofnot only the women kind of br^indAvan, but the whole of the living andnon living beings in the world. In dEvI BhAgavatam, the Bhagavan has highlighted rAdhA asthe fifth prakR^iti of SrIkR^ishNa in making the creation of theuniverse, where the other prakR^itis were named as "durgA dEvi,BhArgavi, brahmANi and sAvitri. ": and that, as a result of theconjunction of SrIkr^iShNa with rAdhA, myriads of caturBhuja nArayaNAswere created. It was also said in another place that both SrIkR^iShNaand rAdha have emerged from the same kAmAKya Adya bindu which hassplit into two and those two have become the sole cause for thecreation. So, we have to understand that rAdhAdEvI is the creative prakR^i ti of

SrIkR^iShNa.In the SrIrAma avatAra, rAma was very handsomepersonality, that no body were willing to drop their eye lids, forfear of missing that visual perception even for that fraction of amoment. Before concluding his avatAra and entering into the river`sarayu', he called all the people to give boons, any thing whateverthey wish for. Some persons asked for total liberation; some personswanted to live with SrIrAma in vaykunTa paradise. At that time, allthe gods (dEvatAs) and R^iShis have attended that gathering. Whilelooking at SrIrAma, they all were caught with lust (mOha) for him,forgetting every thing of their identity that they are not females. They all expressed their strong desire to have close hugging andconjugation with SrIrAma. SrIrAma told them that he is such anEkapatnIvrati that not only he ever looked amorously at any womanother than sItA, his own wife, but never gave chance for other

womentoo to have any romantic view for him. He advised all of them to beborn as gopikAs in his next avatAra as SrIkR^iShNa.As we all know that SrIkR^iShNa avatArA was a paripUrNapUrNa avatAra, has exhibited innumerable super human miracles.Firstly, he did not born from the womb of dEvakIdEvI, even though shecarried him all the nine months in her uterus. She did not have thelabor pains at all. The paramAtma has simply appeared before herwithout the placenta, that too with four hands holding all the weaponsand decorations of SrImahAviShNu.As he himself revealed it with aSwattHAma inmahABhArata, that he could secure sudarSana cakra, pAncajanya SanKa,kaumodaki gadA, nandaka Khadga and SAr.nga dhanuSh, and also thechariot with five horses of SrImahAviShNu, only after performing verysevere penance for many thousands of years. He has performed such apenance, only while he was remaining in his mother`s womb,

likevAmadEva could learn every thing while he was in his mother`s womb. He knows the secret of many yugas of time existing in a split of asecond. It was proved in the story of sage nArada, experiencing sixtyyears of married life bearing twenty seven children just with in thefraction of a time of dipping his head and rising out of the river waters.Almost all the vedantic texts say the same thing, thatwhole of this universe and the incidents occurring are nothing but amyth, and only they are all impressions of the mind created by themAyA Sakti. There is only one self and nothing else is there otherthan that self."Siva swarOdaya", a yogic method says that such events and incidentsare occurring according to the condition of the five elements of thebody. They will be revolving one after another in a cyclic manner,along with their bAlya, yauvana, kaumAra, prauDa, vR^idda avasthAs. It is in the hands of the yOgi,

who practices this yOga, to predestinethe events to come in his favor. He will be able not only to predictthe future, but also he can mould the event in the way what ever hewishes to be. In the same way, one can also create such impressionsin the other man's mind also, just like an aindrajAla magician createsfalse impressions in our minds. SrIkR^iShNa is known to be"yOgESwarESwara". There is no yOgic method, which he does not know about.With such a similar yOga, SrIkR^iShNa might havecreated impressions in all the gOpikAs and also in the minds of hissixteen thousand and eight wives, all according to their wishes,because he was an "asKalita brahmacAri" all through his life. Henever involved in any sexual pleasures with any one of them. SagenArada has tested this yogic power in SrIkR^iSNa. He searched in allthe houses of SrIkR^iSNa`s 16,008 wives and found that SrIkR^iSNA wasliving with every one of them all

the time at the same time.There is one SlOka saying "a~nganAm a~nganamantaremAdhavam , madhavam madhavam antare a~ngana" (I don't remember theslOka in total)All the gOpikAs are dancing in a circular rotary. In it, betweenevery two gOpikAs, there is one kR^iSNa and between every twokR^iShNAs, there is one gOpika. In the midst of the circle, onekR^iShNa is lying on the lap of his mother YaSOda. The fact that kR^iShNa lying on the lap of his motheris only the truth. Dancing between the gOpikAs and every thing is alla myth. All the gOpikAs are desirous of having kR^iShNa on their bothsides; and they are experiencing the same impression according totheir wishes "purastat pArSwayOh pR^iShTE namas kuryAd uparyadhah"The gOpikAs were imagining in their minds, ifkR^iShNa comes to them and do some naughty deeds, instantly, they allexperience such impressions like kR^iShNa as if eating away theirbutter and

curds, breaking their pots of milk by thrusting stones etc.They were thinking what if kR^iShNa comes to them, stealing theircloths; ask them all to stand naked before him with raised hands. They were all enjoying with their imaginations and experiencing thephysical kR^iShNa`s presence also because they were endowed with sucha boon in rAma avatAra. In fact kR^iShNa has no connection with allthose incidents at all. In my opinion, there was no person with the name of"rAdha" at all, and that is why, vyAsa BhagavAn did not mention thatname in the mahA BhAgavatam. The name rAdhA is in fact is thepersonification of the entire women kind in the vraja BhUmi. Not onlythat, but the whole of the living and nonliving beings not only of thevraja BhUmi but the total world populace too.We should not try to find any partition betweenkR^iShNa and rAdha, They are not two separate individuals. They looklike two different

personalities, but they are in fact a single unit.Two bindus (visarga) have emerged from the single "kAmAKya" bindu"m~"(Brahman) for the purpose of making a new creation of universe. That visarga was heard like "ah". This division into two is "kalA".Those two bindus did not come out side of the bindu, but are remainingembedded inside the nAdA "m~" itself. Counting upon all the threebindus we hear it as "aham~", and its name is the "kAmakaLA". All thethree bindus, `kAma'bindu and the dual bindu `kalA' are all existingin the very `aham' only. This dual bindu, which is an inseparableunit, is in fact the symbol of puruSha and prakR^iti of which onebindu was named as kR^iShNa and the other as rAdhA.Here is a yOgic secret in the birth of rAdhA andkR^iShNA, which can be useful as an instructor and guide for us whiledoing japa of any mantra. Four types of meditation were mentioned inthe tantra granthas. They are all

secretly arranged in our routinelife connecting with some "parva dinAs" (holy days) and purAnic talesand also by installing idols of deities with different and differentnames. They are –1. "pUrNima" the full moon day. It contains all the fifteen kalAs init. So it is signified with widely opened eyes. This is alsodepicted with the picture of "gangA avataraNam". The posture of Sivawith raised head and widely opened eyes. This is said to be the"sR^iShti kramam"of any mantra. This posture is formed by the nAda"aaa" of the compound symbal "Om". Our forefathers have installed theidol of `madhura meenAkSi' to serve this purpose. It is said that allthe sahasra nAmAs should be recited with this nAdA and posture only,because they are all written in the sR^iShti order.2. "amAvAsya" the new moon day is a tithi which is empty of allkalAs, was named as "anadhyayanam". On that day, no one should recitevEda mantras because

it is considered as "SUnya tithi". If we fullyclose our eyes, it will become `amAvAsya', but closing eyes slightlyremaining to close is considered as kR^iShNa caturdaSi and it can beacceptable for us to adopt it for the samhara kramam of any mantra, sowe have prefered kR^iShNa caturdaSi as the parva dinam. This posturewas depicted by the picture of Siva immersed in deep tapas after thedemise of sati dEvi. This was formed by the nAda of "m~" of "Om". SrISaila BhramarAmba was installed only to remind us this message. All the `triSati nAmAs' which were told in samhAra kramam should berecited in this nAdA and posture. .3. In between these two (pUrNima and amAvAsys)there is `aShtami tithi, One in the Sukla pakSha and the other is in kR^iShNa pakSha. Bothare depicted as half closed eyes, but in Sukla pakSha, it is halfclosed while raising the lids and in kR^iShNa pakSha it is whiledrooping the eye lids. This is

"sthiti kramam" and indicated by themiddle alphabet of Om, the "U".kAra nAdA. kAmAkshi of kanci is areminder for this posture. All the ashtottara Sata nAmAs should berecited in this nAdA only. This sthiti karma declares that the god isinside of us as pratyagAtma and also outside in front of us on theidol we are worshipping with flowers and naivEdya offerings.If kR^iShNa has born on the aShtami night of thedark fortnight of the SrAvaNa month in samhAra krama, our mother rAdhAhas manifested herself on the aStami day of the BhAdrapada month insR^IShti karma. If kR^iShNa can be compared with Siva, who onlyremains after the total dissolution, and she is comparable withbrahma, who is the only remaining one to start creation. Both are oneand the same. (Here we have to notice one thing that aShtami isconsidered as "kaSta tithi", and both the SrAvaNa and BhAdrapadamonths are the hardest months in whole of the year. This

rainy seasonis an indication for sorrow and ignorance. Both SrIkR^iShNa and rAdhahave manifested themselves only to repel such hardships of the humankind. The conjunction of these samhAra and sR^iShti kramas reminds usthe Siva Sakti sAmarasya. This is creating a new dimension of "sthitikramam", while SrIkR^iShNa is coming down from the candra mandala withwhite silvery rays, the mother is uprising with golden hue. When bothof these two apparently met together in the mid way, there itselfformulated an artificial sUrya manDalam.and that otherwise called asthe delusory world of plurality. This beautiful scenery was describedin the SrIsUktam as "suvarNa rajata srajAm", which means that itappears like the matted chains of gold and silver.We should not try to find out any partitionbetween kR^iShNa and rAdhA. They are not two separate individuals. They look like two, but they are in fact a single unit. Two

bindus(visarga) have emerged from the single lone "kAmAKya bindu (Brahman)for the purpose of creating the new universe. That pair of binduswere heard as "ah". Its name is visarga, which means the creation. But these two bindus did not come outside of the `Adyabindu', butremaining embedded inside the nAdA "m~" itself. Counting upon all thethree bindus we hear it as "aham" and its name is "kAmakalA". All thethree bindus (kAma bindu and the dual "kalA bindu" are all existing inthe "aham" only.This dual bindu which is an inseparable unit isin fact the symbol of puruSha and prakriti, among which, one bindu wasnamed as kR^iShNa and the other rAdha. We can not distinguish whichbindu is kR^iShNa and which is rAdhA. They will be intermingling witheach other like an electron in an atom. This unit is called the"sandhyA", for which we were asked to pay oblations every day. Thisis the persona of the "nR^isimhAvatAra"

which killed the demonicalhiraNyakaSipu and protected prahlAda. This is the coordinatedcombination of SrIkR^iShNa as guru and arjuna as disciple which hasinaugurated the wisdom of BhagavadgIta. This is the philosophy ofboth dwaita and advita which is the essence of all vEdAs andvEdA~ngAs. This is the theory of prANAyAma to mix both the ida andpin~gala to generate the suShumna and many more of the yOgic methods too.Please excuse me if I have exceeded any limits.BhavadIyaKrishnarao (SrIparasuKAnandanAtha) Pinpoint customers who are looking for what you sell.

oneSearch: Finally, mobile search that gives answers, not web links.