[Advaita-l] yogic secrets of Radha and krishna

[Krishnarao Lanka]

From:-  Krishnarao  krishnarao.lanka at gmail.com

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