yogic secrets of Radha and krishna

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Tue Sep 18, 2007 3:19 am (PST)

- 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 plecenta, 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 sixty 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 ande 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)

 

--

Krishnarao Lanka