The Story of Radha

Notes to Murthy Garu: First 26 pages of draft copy reviewed and corrections have been incorporated as well. All pages in the original text material with proper headings is complete and typed. Exception to this include pages 77 – 86 which could not be typed due to other reasons. It has been a pleasure to be of some assistance with typing of this material. I have gained a lot! Shanti Kolla October 31, 2010 The story of Radha Sathi Devi is the daughter of Daksha Prajapathi. Because of the blemish of that miserable one and since she had taken him to be her father, Dakshuyani discarded her body after having gone to his place. Why should this Sati Devi go there at all leaving Rudra. There is a default in Brahma’s act that has created this Prajapathi. There is a default in her taking it up. She left her body burning it in yoga Agni (fire). The soul remained just like that. Rudra has taken up that body. (This is a symbolism, or it may be understood in any other way). It is all a symbolism to say that Rudra was sorrowful, ferocious and terrifying, having carried he body on His shoulders. Both the acts are of demerit. There is no peace to the worlds while He was wandering carrying that body. Rudra was looking as though He is going to destroy (every one in) the worlds. He was wandering having descended to earth. Vishnu knows that Rudra will become peaceful if the body of Dakshuyani is lost. All these statements pertain to the subtle form of the body. Even that should not be there. The vision of God’s is subtle. The subtle body, visible to their divine vision, was cut by Vishnu with His Sudarshan (Disc). He went on cutting one part at each one of the places. The head has fallen in Kaasi. It was just like that with open eyes. That is ‘Visaalakshi’. In many places many of the parts had fallen. The left hand had fallen in Pithapuram. It was called as Puroohuthika. As it had fallen, Rudra was there only in the form Linga worshipping it. It was like that in all the places wherever the parts had fallen. The Lingas in all those places are Rudra with sorrow for Dakshayayani. That is not Siva. In Kaasi Rudra is by the side of Visaalakshi and Siva by the side of Annapurna. From there on, He roamed the whole Earth. Vishnu had cut the heart at the west coast. That Devi is Raadhika. That is Rudha Kshetram. That is the heart of Dakshayani. When subtle body of hers was cut that was heart. That is Radha. Born out of that is Radha! At the time of birth itself she was having the knowledge of Golokam. The motherhood of the worlds cannot be acquired by belonging to one of the worlds. (When one asks who are you and if you 2 reply that you are Andhra, how can you be Bharateeya? You must say that you were born in Andhra when asked where you were born). Radha was born with the knowledge that is beyond the worlds. All this happened before she received the complete fructification as Daakshayani during the association of Rudra. The reasons for this could be different. The Radha Kshetram in Dwaraka is important to us. Parashakti is there on this Earth with the knowledge of Golokam. It is inlaid with the Tatwam of Radha. The soul is preserved in that which has no relationship to the perpetuations of births and that is heart. It is because that knowledge was sleeping in Her, she thought she is Daakshayani. Recognizing exclusively one set of parents is not Universal motherhood. She who is with the knowledge that these fourteen worlds, the Trinity are her progeny only can be the Consort of Rudra. The Radha Amsa is such a one. Then the question is what is what the element of default in Rudra. It is only the association with Daakshayani! That demerit was destroyed by Vishnu. Vishnu destroys the demerit (Dosham) in Rudra that can destroy the worlds in anger having fallen into deep sorrow for Daakshayani. He is more interested in the welfare of the creation. This Radha Amsa is such a great thing. Krishna worshiped that Parashakti, that Radha only! Coming out of it in feminine human form, she associated with Krishna and went away! This is the secret of Radha’s birth. She must have the knowledge of Parashakti. There must be Tatwa Gnanam (knowledge of Tatwam). Radha is Gnana Amsa! The one who is steadfast towards Para Siva grows in attachment to it (Parashakti) having developed an affection to it. Radha is inseparable with Krishna. From the beginning to end Radha was there with Krishna. This is the story of Daksha Yagnam and that of Radha. It is for the sake of proximity of Radha only the city Dwaraka was built there. The Someswara Lingam that is there, bestows the knowledge of ParaTatwam – When doing Darshan of it one must recognize as that Tatwa Gnanam. That is Sada Siva Tatwam. The rest of the Lingams have the respective qualities. This Dwarakanatha is Para Siva Tatwam. He is Someswara. Krishna’s ultimate departure (Mahabhi Nishkramanam) took place here only. The Vishnu Tatwam (Radiance) in him departed to Vaikuntham. What remained is Siva Tatwam only! Before Krishna’s coming there, waiting for Him, firmly established, the Parashakti who is beyond all illusion (Maya) that runs the world’s is different. Radha beyond all the illusion is worshippable. Krishna grew in such a place. His association with her took placw there only! The relationships with the souls are particular in Nature. One is not another. Wherever the embodiment is there those qualities must be observed. This 3 Tatwa will be there even when the Earth is destroyed. Becoming unified it goes through Surya Lokam, through the Surya Lokam to Indra Lokam, Vishnu Lokam and Brahma Lokam. Then the place of Earth gets altered. Sukra (Venus) may become Earth. Krishna is yogeeswara because He is surrounded by the Radha Tatwam. A question may arise that what is the real necessity for Sakti to be in Golokam. Parashakti the truthful Nature is the form of Gnana. Maya is spread in all the worlds. The power of Golokam is devoid of illusion. It is stated in Sri Sooktam as ‘Gaamasvam Purushaanaham, Aswa Poorvam’. Veda knows everything. This is Radha of Golokam. The people of Saurashtra do the naming as ‘Dwaraka Bai’. ‘Gaam’ means Golokam. The sounding as Aswa means to remain devoid of any ailment due to the Aswani Deities. It means not getting troubled due to bad Samskaras. “Kshuth pipasam” indicates hunger for all the sensory organs. The nose, the eye, mouth, ear, the hunger of all these must be annihilated while remaining in the body. That is what it means. It is not said that they should be nurtured. When there is hunger by eating it is not eradicated. Like that also to the senses of eye, nose etc. there is hunger. In the very Nature of the soul there is hunger. The “Kshuti Pipasa “is such a hunger we all have. This hunger is the cause for re-birth. It is meant to destroy these things. Aspiration for kingdom, is hunger and the ambition for wealth, is thirst. These Kshut Pipasa when destroyed, there is no birth. The yagnas are there to satisfy the hunger. Buddhism asks this hunger to be removed. SreeSuktam calls this only as hunger. The prayer should be to eradicate the feeling of deficiency from the very nature of the Soul. The feeling of not having must be removed. Even when the stomach is full, there is longing for fame, power, more of earning, and so on. This feeling of not having is called hunger. This quality begotten by the power of Maya must be asked for removal. For removing this, Para Shakti must be prayed. The whole world is filled with Para Shakti. She is the power of illusion (Maya) the necessary food to eradicate this Nature of the soul must be asked for. ********* The Importance of Radha Garga Maharishi has written one Bhagavtham after that of Vyasa, but he was of earlier times than Vyasa. He was a Mahayogi. During the times Vyasa had written Sri Krishna’s history, aspirations for liberations were placed above that of wealth, and the desires by most people and it was the goal sought. Hence the sages for speaking of what was appropriate those times. In Puranas and episodes it has been the aim to write about the ultimate goal, even if it was meant of covering up some realities. It was 4 the aim to make the people take to the path of Dharma and from Dharma to liberation. It is necessary to understand the stress given in the aims of people in the four-fold aspects of human living prescribed by Aryans (Purusharthas). In Kritha Yuga, the stress was on Dharma and Moksha. In Threta Yuga, the stress was on Dharma, Artha and Moksha. In Dwapara Yuga, the stress was on Dharma, Artha and Kaama. In Dwapara, Dharma was not discarded but Moksha is forgotten. In Kali, neither Dharma nor liberation are stressed on. Thus it began with Dharma and Moksha but landed up in Artha (wealth) and Kaama (mundane desires) only. These are general statements and there have always been exceptions in each Yuga. Reasons for retrogression, remedial measures for progress and the Omissions and Commissions are amply dealt in Puranas and hence they are useful even for today.

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