yogic secrets of Radha and krishna

[Guest guest]

- 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)