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

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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

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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

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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. Bhagavatham was the last one scripted by Veda Vyasa. In this the Tatwa Bodha (philosophical teaching) is important. It projects the Bhagavatha Matham (devotional cult). This, of course, has to be seen in wider perspective. What Vaidikas (followers of Vedic ritualistic paths) have criticized is not the real Bhagavatha Matham and technologically it is a different one. The Bhagavatha cult has been criticized by both Uttara Meemmamsikas and Poona Meemamsikas of Vedic cult in those days and is a different one compared to the true Bhagavatha Matham. The criticism is about the usual devotional path to Godhead. It tells about history of Sankarshana aspect. It is the history told of the Tattwa of Jeeva (soul) which attracts the Tattwa of Godhead. It tells about the source of Jeeva (soul) and how it goes back to its origin. This has been reflected as Bhagavtha Matham. The critics question asking, how a Jeeva full of qualities can merge in the unqualified. This entered into the logic discussing whether God is Nimitta (instrumental) or Upadana (the root cause) and whether is of qualities or Nirguna (unqualified) and so on.

Garga Maharishi has scripted Bhagavatham for the sake of people in Kali Yugam. They discard Dharma and hence forget Moksha (liberation). There are of course, always exceptions. Usually a message is generally carried in Yuga naturally, is viewed at. Krishna during His time of incarnation has indulged in many sportive activities (Leelas) and He himself also has given His teaching in the form of Geetha. There are also many things like Sruthi Geethas, Gopika Geethas, and Uttara Geetha and so on. Vyasa knows fully what really attracts people in Kali Yuga. Hence he deliberately avoided scripting many things in his writings. In order to have a true projection about Krishna Tatwam and a clear vision of Truth and to

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supplement the omissions of Vyasa, Garga Maharishi has taken again the scripting of Bhagavatham.

Of the two, namely the history of Sri Krishna and His teachings of Dharma Jignasa, the latter is also to be followed and practiced even in Kali Yugam. Even those not having the desire for Moksha, by knowing the history of God, pure in nature, can acquire purity in their consciousness, the knowledge, and state of higher worlds. Thus also they can achieve the higher worlds. Such a power is contained in the history of Sri Krishna. Those contemplating on the history of Sri Krishna, feeling one with Him, acquire the state of Sri Krishna and merge in His consciousness and the Tejas (radiance) of His incarnation, resulting in external proximity. This can happen even to commoners. Such a merger did occur even during His Avatar. If the teachings of Sri Krishna are followed Moksha can be achieved.

The question is, what is it that has been told in the Garga’s Bhagavatham which has not been scripted in that of Vyasa. It is the history of Radha. There are reasons for Vyasa not scripting it. If he includes it, he felt there would be some criticism in the Krishna Tatwam he wanted to establish in his Bhagavatham. Vyasa has scripted all the Puranas with only a single aim. Bringing in the episode of Radha may result in a controversy in the Krishna Tattwam he wanted to project. Hence he avoided it. That secret is brought out in the Bhagavatham scripted by Garga Maharshi.

According to Garga Maharshi, Radha is the Maarga Darshi (the one showing the path) in Kali Yuga for knowing the Krishna Tattwam. Geeta must be read for His teachings, but that is only possible for scholars. If Krishna has to be understood and followed, Radha’s path is to be followed. It is an unparalleled surrender. If it is to be doubted whether Radha’s path is a Moksha Vidya, the answer is it takes the soul into Krishna. Such a soul obtains Moksha in the next Yugam. Complete identification with the pure Brahman state is achieved as a result of previous merit (punyam). In this process some more souls, taken into Krishna Tattwam achieve the oneness with Brahman in the next Yugam. Till then it is in the state of qualified Monoism (Visista Advaitam).

The one acquiring the name and form of Krishna also will have the Darshan of Goloka Tejas (radiance). That is why Radha’s history is very important. Garga Maharshi is Maitreya!

Scriptures proposing the Bhagavatha Matham state that there are four stages in it. It means four stages to Vishnu Tattwa. They are

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Sankarshana, Vasudeva, Pradyumna and Anirudha. Visiting the temple daily, worshiping the deity with flowers and good scents, listening to the sacred stories, recitation of Ashtakshari Mantram and doing in these manners one is worshipping Sankrishna aspect and goes nearer to Vasudeva. From the state of the soul, born in Sankarshana Matham it goes up to the state of Vasudeva who is pure form of Vishnu. There is, of course, no merger with Vasudeva. One remains as one’s own individual self in Bhagavatha Matham. The basis for this is the commentary written by Bodhyana for Brahma sutras. This is called the Vrithikara Matham. There are four kootami (confluence). It was Bodhyayana who enunciated first about qualified Monoism (Visista Advaitham). Afterwards Ramanuja has made it a sect and asked to be followed. The Vaidik’s criticism is about this Bhagavatha Matham taken as Visista Advaitham. What is truly called Bhagavath Matham is not this.

Vyasa who enunciated about Truth of Brahman, the Myth of the world and who commented on Upanishads, did not propose qualified Brahman and that too about Madhura Bhakti. He being the one who had written commentaries on Brahma Sutras and Upanishads will not deal with Madhura Bhakti. He has scripted the history of Krishna to be in tune with Upanishad’s philosophy.

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Historical Facts About Krishna

The time length between Rama and Krishna must have hardly been 1500 to 2000 years and not more than that. The upper limit is 2500 years. Lower limit may be 1500 years. There are reasons for this. There is continuity noticed in Puranas, the continuity of ruling families. For example Mathura, where Krishna killed Kamsa, was a city highly developed with a large moat and a compound wall and so became a walled region. It was developed by Satrughna. That kingdom was given to him. So he developed it into a highly progressive agricultural economy, law and order, Varna-Ashrama dharma, Varna dharma, Ashrama dharma. That is the order and so law and order.

One of the important clans is the Yadu clan. In this clan 21st generation was Sri Krishna’s father Vasudeva and mother Devaki. They were not Golla’s (cowherds). They were brought up in Golla but actually Kshatriyas. Cow herding was only their profession in childhood and not born as such. So Devaki belonged to 21st generation and her elder brother was Kamsa. He ordered all the infants to be killed because one of them

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could be Krishna. So that clan came to an end. After Kamsa her father Ugrasena came to the throne and Krishna left the place. He went to some other place.

Krishna was only 12 years old when He left the village, leaving the Gopi’s. We say that He was a morons with all the women. But remember the fact that he was only 12 years. These are the facts that cannot be denied. May be all the Srungarams was the feeling of those women towards Him, but not His. The story was given by others and not by Himself. He did not author it.

He left the place and His job was finished in a single day. Kamsa was killed and replaced by his own father. He said that He is the last in the Yadu clan and also his grandson but only is his daughter’s son and so not on the same clan.

Jarasandha was the father-in-law of Kamsa and was ruling in Assam. So he came with his armies to punish Krishna and Balarama. He laid siege 22 times but Krishna could thwart those with His limited army. He thought His stay in Mathura is a continuous botheration to the people there. Because He was staying there Jarasandha was invading. So in the interest of the city and the people, He left the place. We do not know where He went for about 12 years of time. There is a gap, a missing link. Then He was only 24 years. About three years later, Krishna met the Pandavas who were in great turmoil at that time. Already they had lost their father and there were a series of attempts on their lives.

It took 12 years for Krishna to surface again because He was hunted down by Jarasandha and all his friends, who were close associates of Kamsa. They wanted to finish Him by kind of magic or strength. They wondered wheyher Krishna, who is said to have fought with the elephants and killed them, plucked their tusks, is a devil or God. Whoever it is, He had killed Kamsa, who was a powerful man and one of the half a dozen rulers of the country. So others would not tolerate Him, They were searching for Krishna and Balarama. Both of them went to Kaasi and became Brahmin boys and studied Vedas, Sastras etc. So those 12 years they have lived as Brahmins in Kasi. Similar was the incognito situation of the Pandabvas for about six or seven years. That time Yudhistara was of age 25-26 years. He was two years older than Krishna. Bhima was of the same age as Krishna and Arjuna about four years younger to Krishna.

Around this time Krishna and Balarama after being incognito for 12 years, came out and wanted the city of Dwaraka repaired, which was a very

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old city. Even before Ramayana times it was a city. Every tidal wave was lapping it up. Again it would be reconstructed. The question would be why should Dwaraka be reconstructed when it is being washed off in every tidal wave, every ten or twelve years. It was in the hinterland in the very first time. It was surrounded by 100 miles of fertile land area with a forest and a useful river. That was a thinly populated country. So Krishna thought it would be the safest place and so got it repaired. He had all the Yadava clan including the cowherds gathered and asked them to migrate to Dwaraka. It is exactly like history that repeats itself. It is like finding Israil as a country for themselves). The Yadava clan, their friends and relatives settled down in Dwaraka after repairing and refurbishing it. The name of the city was Dwaravati. Dwaram is gateway. It has eight gateways, seven on the sea side, all well spread out, larger than harbor and one gateway into the hinterland. So anybody want to lay siege, there was only one gateway. It can be easily tackled. From the seaside no one can come. So Dwaravati was developed well.

Krishna’s moving into Dwaravati after repairing it, He was with a powerful kingdom. He gave the throne to Balarama. Armies were trained and He had a full fledged kingdom. Jarasandha would not dare to attack easily. But it was proximate. On the west coast, north east countries were in proximity. From there He could go up to Arunachal Pradesh. This was the situation.

By Krishna never ruled a country. He lived a far enviable life than a king. When we refer to one who enjoys life, we always say ‘Princely life’ and not ‘Kingly life’. So He remained a prince all through. Later He started his work. He was 29-30 years maximum that time. He did not marry Rukmini by that time. There were also false charges that He carried away the diamond. Society was like this even that time. Even God will not be spared because He has come down to the human society.

When Krishna was 30 or 32, He recognized Kshatriyas in Pandavas. Krishna’s first meeting of Pandavas was when they were leading a Brahmanic living and it was outside the court of king Drupada. After the Swayamvaram of Droupadi, Pandavas became the sons-in-law of king Drupada and their potential protector is Krishna. Duryodhana, Karna and other Kauravas recognizing that all the three are powerful trio, wanted to make friends with them by inviting Pandavas and give a portion of their kingdom. Yudhistara was a great thinker and a Gnani also. He and his brothers built their kingdom, Indraprastha which is not far off from Delhi. If you cross Jamuna it is less than 100kms. Pandavas established their

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own kingdom like Krishna established Dwaraka. They found their moorings and became popular.

Yudhistara wanted to perform Rajasuya Yagnam and so he consulted Krishna as to how he should manage to satisfy the wishes of the people who attend the yagna and also feed them. They might ask for land, cow, wealth, jewelary. How should he provide these things? Krishna said, “For the size of the program you have in mind, collections would not be suitable. Only digging will be alright for you”. There was no secret that Krishna was unaware of, in this creation. He is a very unique personality. It is very difficult to analyze him. He showed a place near Haridwar. Their, long ago, Daksha of divine clan was again born as Satydutt, as a human being. Yet, he did grudge against Siva for wealth before that. Siva asked Kubera to supply the money. In spite of giving and spending money, it was still multiplying. So they dug a very large pit enough for 10 buildings to go inside. It is described so. Although he got the wealth from Siva, he did not invite Rudra. The place where where Yagna had taken place is unknown as Kanekal. Yudhistara sent battalions of army to carry the wealth. He performed pooja of Siva and got the wealth, Siva said “Whatever wealth you can, spend as much as you can but bring back the remains”. Having money and inability to spend it, one would become indebted to the people in the world. This was the kind of principle observed at that time. Wealth was very much there at that time but people would not seek it without right purpose.

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The Relevance of Krishna’s Incarnation

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The Yoga sastra says that the total structure of the universe is symbolized in the body of the man. Hence some time or other, or in some path or other, the knowledge of the complete world gets revealed to him. If there are only some aspects of creation with in him, that aspect will only be known. But when it is said that the form and nature is symbolized, it appears difficult to know it since it has been only said that they are only symbolized. If the entire form is reflecting inside in photographic miniature, it becomes easily possible for the man to its grosser form. If it is visualized in one angle, it can be said, based on the secrets of Yoga Sastra given by Patanjali Maharshi, that more than the form, the nature of complete universe can internally be comprehended, but it cannot be said that complete form can be visualized. This fact told in Yoga Sastra has been extended more and enunciated in the tradition. According to that tradition “It is the common nature of the man to have subtle form of creation symbolized in him. It is the on going principle applicable to the common man. In the one who is fully evolved and complete in himself, the complete form the entire creation is in the subtle form in his body from the toe to the head. It means to the one who is evolved or the one who has visualized (sakshatkaram) God, or having known the nature of creation, the form of the creation also gets revealed (having sakshatkaram) completely”. It was told so in the tradition through a Guru. Because this is very secret it is to be known paying a great attention!

We are all seeing the form of creation in a very small way. We are living on the planet Earth in the solar system. Our Earth itself is a very small speck. If you look at the totality of the creation, this Earth is insignificant, having no considerable space, or dimensions, or directions. To the man with a body, on such an unimportant and insignificant earth, it is very difficult and a great secret to know whether the complete form of creation is imprinted in a symbolic manner or is in the subtle form. This is not easily possible.

By the well wish and grace of Parameswara some highly elevated souls and the God Himself are there on this Earth with human bodies. This is the nature of this Earth. Even after incarnating here, if Parameswara does not come with the full knowledge of the capability to elevate the souls in this world, He falls short of requirements. Hence it becomes necessary at some time for Parameswara to come in a human body glorified completely in form and nature of creation and with the knowledge of beginning and end of creation, as otherwise His power and capabilities become limited. Anything that does not have completeness in itself cannot protect others. That is why at the time Parameswara incarnated on Earth (as Krishna), in

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spite of coming in a human body, the complete secret of creation, form of creation, the Tatwa of creation descending in a human body and living here fully, has occured. Otherwise that human body without further evolution, getting stunned at some state, its stature of knowledge not crossing a limit, will make the recipients receive a limited knowledge only. Because of that there can be some dangers also. One can be taking that as the complete knowledge and the second can be leading to an Avidya (ignorance) that there is no more of completeness beyond this, and due to this not being in a position to recognize those who live in the higher worlds and also the rulers of the higher worlds, and hence rejecting them, thereby losing the benefits resulting in the perpetuations of births in this world full of Avidya (ignorance), and not being able to elevate beyond the boundaries of Earth, will result in. Hence there is a need for Parameswara Himself to incarnate in a human body on Earth with Sampoorna (complete) Tatwam. It has happened so. That is Krishna Tatwam.

There is a lot of difference in the knowledge that existed on earth before the incarnation of Krishna, as compared to the knowledge that evolved on Earth after Krishna’s incarnation. Because of the incarnation of Lord Krishna containing the Supreme God-head in Him, all the Yogi’s who have come after His incarnation received such benefits from Him, which the Yoga Sadhak’s before his incarnation could not get. This is a great turning point in the creation. In stating that the previous one could not get such benefits, it must be understood here that in spite of there being several paths for salvation then also, and also there being such souls who have acquired powers which capacitates them to achieve the higher worlds, and by going there and acquiring higher knowledge and hence looking for still a higher step but not being able to comprehend the form of that higher step until they go on to it, they spent on the series of steps in that manner. The Krishna Tatwam which has provided the opportunity to comprehend in Yoga here itself, in the so called first step, the complete form of the series of steps and form of creation that would be after the final step. That is why the Sadhak who has come after Krishna’s incarnation is really blessed.

A question may arise here, whether there was no necessity for such a thing before. In this creation there is no capacity for a human being to explain in totality the causal aspects of any thing.

From Ramayana we can see in the histories of great sages during the times of Rama, that there were great sages who have seen several Brahmas (creators). Sarabhanga Maharshi was very ancient. Great Sages like Athri, Dadheechi, Mareechi have also witnessed the Yagna of Daksha. They have seen the births and the dissolution of several Prajapathis. They have also

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seen the beginning and the end of a Brahma. Just as the form of Trinity (Thrimurthies) of Parameswara is there permanently and eternally to protect the creation, in the same manner the power that is there in the Trinity is also there in the form of Maharshi also, permanently and eternally in all Yugas to protect several souls. There is no difference at all between the Thrimurthies, Prajapathis or Maharishis. They are all one only. That is why the history tells that the Saptharshis (seven Maharshis) were first created by Brahma.

There were several in those Yugas endowed with great Tapas, by serving those Maharshis and earning their grace, also having born to them as their progenies. It is also known to us that they have done Tapas spanning for Yugas in spite of meeting, receiving, the blessings and earning the grace of such Maharshis. What does this mean? Is it such a thing that cannot be acquired unless tapas is done for several yugas? Does it make sense if we in this span of human life make attempts to acquire that which those people have achieved in their long tapas? When we cannot do such a tapas why should we even make an attempt for this? These are all the series of questions that would arise.

What we should understand from this is, commensurate with the capabilities of those Yugas the truthfulness of the results also hold good. There is no meaning in granting the result in a simple manner for the one who is endowed with higher capabilities. The will of Parameswara was such, that by assigning a task needing high capabilities, getting him engrossed in such a task of his capabilities, which means granting him an yoga that keeps him in a long drawn penance (Tapas), and hence several Yugas are thus being spent in Tapas, and in the mean time arranging for several souls to get benefited in His presence, and ultimately grant him the great power of visualizing in completeness the Parameswara Tatwam.

Such a will does not seem to be there for the upliftment of man in Kali Yugam. There is no necessity for penance over Yugas to save the souls by his presence, in this Yugam. For such people there is no need with this Yugam. For the souls of this Yugam the capabilities required for their own self elevation is by itself very high. It is a great thing if they can protect themselves. Hence such great souls, who by doing long drawn Tapas and containing, protecting, uplifting Dharma on the Earth are very rare in this Yugam. If at all there is one such, those seeking his presence and hence earning his grace are not many. There will be some here and there. Only a few get benefited treading their path. Even though what one person can achieve now in one life spanning a hundred years, is only one thousandth of the penance (Tapas) the Maharshis have performed in those Yugas,

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because of the Dharma (law of Tapas) of this Yugam, the experiencing of Parameswara Tatwam, knowing a little of the secret of creation, acquiring the power and the stature for the self elevation, is built in this Yuga by the grace of Parameswara out of His compassion for the world. These conditions remain limited to this Yuga only. The beginning for this is Krishna’s incarnation.

These are not the times when such great souls exist, who being themselves Amsa of Parameswara not relying on an incarnated God-head, and having no other guides in their paths, but remaining in Tapas for several Yugas by concentrating mentally only on Para Tatwam (Supreme God-head) and sanctifying the Earth and being guides for several. In this Kali Yuga, only if there is a great one available, who can hold the finger and make one walk, there are people who have that much capacity to follow and tread in his path and get redeemed by his grace. While their ripened qualities, efficiencies, short comings are existing as they are, to uplift such commoners the incarnation of the Yogeeswara Sri Krishna has descended.

In the incarnated body of Sri Krishna the Nature of the totality of Creation is physically available to one and all. If it is stated that the complete Nature (swabhavams) are there in the human body in the subtle form it carries one meaning. If it is said that it is there in symbolic form it carries another meaning. If it is said that some conceptual aspects are there in the same human body it gives a different meaning. These are all not the words proposing a single meaning. They give raise to different meanings unlike this the nature and form of complete creation physically filled with power and including all the Tattwic and yogic aspects is there in the body of Krishna.

Considering the history, in spite of several literary works have come out on Krishna Tattwam, during, say, the past 5000 years and in spite of much propagation that has been done so far amongst people about Krishna Tatwam, it will still take many Yugas to know the totality of His Nature (Lakshanams). For the reason He is theonly God for several future Yugas. The Sadhana that will be carried out in future yugas will be about knowing Him only. The knowledge, desire for a knowledge, the research of the future, the progress of Saasstram (spiritual science) all becomes that of Krishna Tattwam only. The qualities in the human body itself are transformed into evolved philosophies. They are not the qualities in the human body, that existed before. In order to get benefited by meditation on Krishna, the very structure of the bodies of these humans have been built up with special qualities. That can be termed as yogic science or can be called by any other name.

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It is only after Krishna’s incarnation, with a view that it becomes possible for realization in the yogic status, the built of Chakrams (the spiritual yogic centers in the body) from Mooladharam to Sahsaaram, has been enunciated by Patanjali Maharshi in Kali Yugam. It is only after the descendency of Sri Krishna’s incarnation on Earth, this yogic practice could reveal the total truth to man. Then only it becomes equivalent to the Tapas of several thousands of years. But it cannot be said that these people are equal to those before. They will have the capability to protect others but not for these people. For these people this yogic practice is the requirement only for their self evolvement. This is the principle difference between those great ones who were there before the incarnation of Krishna Tatwam endowed with and established in great Tapas as compared to those after the incarnation.

That is why, for that which is very intricate and not available for the commoners and containing the secret wealth of the Tatwam, which is not easily possible to understand even by the rare ones established in tapas, it became necessary in this Yugam for a path to be built up and a new way laid so that without the need of a Vedic path, the Para Tatwam is acquired in a subtle manner for the self evolution.

The yogic Saastram is for laying this new path. Krishna’s incarnation descended to Earth due to the will of Parameswara.

Before the incarnation of Krishna, in the Vedic path the Vedic scholars have directly visualized (Prathyaksham) Gods by performing the highly difficult Vedic rituals such as Yagnam and Homams and there by got the desired results, some got liberated after leaving the bodies, and some by will contained the body as long as they wanted for doing intense Tapas to enable them to visualize the higher worlds from here itself, and even rejected those worlds there by acquiring still higher results and also rejected those acquired results, and on requesting the Para Tatwam remained on Earth itself, and demonstrated their powers up to Satya Lokam as can be seen by one and all, were those Maharshis living on earth were being praised by all up to Brahma Lokam during those times. The names and histories of those great Tapasvins were being heard during those periods even in the presence of Brahma, Vishnu and Siva in their respective worlds. In order to be so, those times itself decided how many Yugas one has to do Tapas, how the Dharma of the body and qualities of the soul and Prana (life force) should be. They cannot be visualized by us mentally or can be imagined. Our knowing the history of such Maharshis means we are only thinking of their pure form (Bhagavan Ramana). We

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keep listening in the histories that even Gods were trembling in fear as they (Gods) think of their inner power. Even their complete Tatwam has not been comprehended. Those Yugas and their qualities are different. They are capable of blessing the world.

This Yuga is not like that. It is enough if the Jeeva (soul) can uplift himself. All that is needed is the desire to be saved and the sincerity. A little effort of his capability is needed. If one takes a count there are hardly four persons, during the entire Kali yuga, who can take-up that one complete path-prescribed by Veda. Unlike discarding in that manner completely and setting aside such very difficult paths, and for the sake of upliftment of souls in this Yuga, and for the first time, Parameswara has created a human body with the Nature and form and complete power of creation, and Himself being in it, heralded declaring “What can be achieved in this body is unparalleled. You can uplift yourself. In you there are the complete qualities of the creation. That formation is in your body. Look at them in My body. See who I am!”. So saying He showed His Universal form and made a human being visualize it for the first time and proved it. This is such a golden age!

It is said that Kali Yugam is very bad and the Dharma dwells in a small quantum. In one aspect we are very lucky. It is possible only in this Yuga to be uplifted without the need of rigorous ordeals and stringent methods of practices. It is not simple and subtle in the previous Yugas. If a desire in any soul to uplift himself followed by desire for the grace of Parameswara for that sake, sprouts at the mental level and if it can become stronger gradually in the Buddhi, Chittam and ego level also, it is adequate enough in this Yugam. It has been told to desire so. No other proof is necessary for this than the statement with a vow of assurance made by Krishna in Geetha which is “Ananyaaschinta Yantho Maam eh Jana Paryupasathe theshaam Nityaabhi Yuktaanam Yoga Kshemam Vahaamyam”. “Setting aside all considerations, if you surrender to Me, and meditate on Me, I shall uplift you” was said by Him.

Without having any experience of Parameswara, without acquiring any knowledge of creation, the soul leaving the body while having the limited body-consciousness, is not “Upliftment”. For the upliftment the secret of the creation must be completely get revealed by the grace of God. The form and nature of creation must get into inner self (Anthakarana) and must be understood by experience. Such a person can be a scholar or need not be a scholar. He may not be able to express to others in a clear cut language. in spite of all that, only by experiencing ones own complete form and leaving the body after acquiring a transformed state having a feeling

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“This is creation, Parameswara means that. I know all this. Hence forth nothing in the creation can delude me”, is the real purpose of human life. That is liberation!

That path having been provided in Krishna Tattwam resulted in its demonstration once. Five thousand years have lapsed the after Krishna’s incarnation. Yet even after five crore years the creation will be in the evolving state only. The ten incarnations in our Puranas reveal all this. The elders say that in the future the Kalki incarnation in the Kali Yuga will be coming with the full destructive power. Whatever it may be, after five thousand years in Kali still one lakh twenty seven thousand of years are yet to lapse in Kali Yuga (as per Puranas). It appears in this that the Kalki’s incarnation is aimed only at the destruction of evil. All its form and nature have been described. It is filled with all apprehensions to accept it as it is.

One thing I tell which is to be well understood. In the future lakhs of years to be gone through, that path of subtle form, which leads to the liberation of soul and which is acceptable to one and all and available to one and all, and available even to a commoner, is only the Yogic path, enunciated during Krishna’s incarnation.

When Krishna incarnated, on His own He took-up the course of betterment and progress of humanity at large. All other activities He had done in His life time, were at the request and prayers of others which none else could have done so well. He is not attached to any activities done by Him or through Him. With such a kingdom like Dwaraka that was built by Him establishing an important identity and place for the Yadava clan, was in the least perturbed when all of that was brought down to ruins by the internal squabbles of His clan. The secret is that He never built all that on His own initiative but only on their request. In their own stupidity, in spite of His cautioning, if they have sought of its doom, it is not a matter of regret for Himself. He performed several activities like playing an ambassador as a charioteer, fighting a war and so on, all of them being done only on Mother’s request.

Krishna is the ideal and the best of all Yogis that have ever lived in this world. Every action and involvement of Krishna is a teaching to mankind. Each is a frame work by itself, independent and disconnected from others. Any single frame work is adequate enough for an individual to emulate and redeem himself. Krishna of childhood, Krishna of Gopis Krishna of Geeta, Krishna of Radha, and so on. Each one is a guidance itself, an authority into itself. The name Krishna is itself another frame that can redeem any individual. Is the peak of Kailas meditated by going near

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it? But from a distance its peak is accessible for meditation. So also Krishna Himself through his name. There is nothing in His life which is a mere wasteful activity. If some one asks what is the essence of Krishna’s life, can any specific answer be given? It is not so with any others life. I might have done a negligible percent of useful activity that is beneficial for the uplift of others. That might be said as the essence of my life long activity. But with Krishna every bit of His life is a teaching to mankind.

Krishna also meticulously observed Dharma, although He Himself is much above any Dharma. In the frame work of a body it is necessary to be in Dharma all the time. None can arrogate himself in the rejection of Dharma while living in a body. While living in a body, one is always answerable to some one, in the activities of Dharma. I always confess my short comings in this context to my Guru. Even the ‘Man-Krishna’ was always answerable to the ‘God-Krishna’ within. Such was His attitude. The great Maharshis were apologetic before Krishna in their adaptation of Dharma. Indra and Brahma were also taught lessons by Him. He is the Loka Thraya Guru (Guru in the three worlds). He is the Guru for the dwellers of the Brahma Loka also.

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Times and Environments of Krishna Taking Birth

Sri Krishna took birth as the eighth child on the eighth day Ashtami day (of lunar month). He has eight wives. It all symbolizes that He does not belong to these seven worlds. He is a dweller of Goloka. He is the ruler of that world. There the letter ‘Go’ indicates the multitude of souls. Gopal means protector of the multitude of souls. He has no name exclusively. He is Vasudeva since He is the son of Vasudeva. He is Krishna because He is dark in color. He is Gopala because He is a Cowherd. What are all these? What is His original name? The naming ceremony did not take place at all. Any name of any God or of any world applies to Him. The Garga Maharshi has initiated Him to studies (Akshara Abyasam). For performing the naming ceremony one has to be made sit in father’s lap. Father was not there. He was in the jail. Who will perform the naming ceremony? Garga Maharshi after initiating to studies said “Having known about you I have summoned to bring you here. Nobody knows your Tattwa (nature of reality). Your Truth is also not known to anybody. Even then I am formerly introducing you to the letter (Aksharam). OM NAMAHA”. So he said. It means salutations to OM. That is all. It is the pure nature of Reality. All this story of Cows, the eighth lunar day (Ashtami) this eighth world is available in the Siva Maha Puranam.

Kailas is the supreme world on the left side of it within this Brahmanda there is the world called Goloka. Normally the souls are not eligible to reach that world. That is why one should imagine that He Himself has come over here. So says the Siva Maha Puranam. This narration is not available in Vishnu Puranam. The text Hari Varnam also does not deal with Radha Devi who is the Para Shakti of that Loka (world). Lakshmi is for Vaikuntham and MahaLakshmi is for the entire world. The word Maha applies to Parasakthi. The three consorts of the Trinity (Thrimurthys) are the three aspects of Parashakti. Parashakti only is termed with the word Maha and is Maha Kali, Maha Lakshmi, Maha Saraswati, Maha Gowri. Owl is the Vahanam (carriage) of Lakshmi, the consort of Vishnu. Maha Lakshmi Vahanam is Lion. She is Simha-Vahini. “Sreem- Hreem-Aiyam” Lakshmi Kamala DharinyaiSimha-Vahinyai” is Maha Lakshmi, the Para Shakti.

So here the indweller of Goloka is MahaLakshmi. It means Radha. She is MahaLakshmi Pradam. Above this Maha Lakshmi is Radha. Vishnu’s consort is Lakshmi only. The one who has come here is Para

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Shakti only. In the Jagannath Kshetra (Puri) also Subhadra is there. She is the sister of Krishna and Balaram Radha Devi worshipped Krishna. That Yoga Maya is Radha Devi only but none else. She came before hand and heralded that Krishna has taken birth and is growing. She is Radha Devi only. After going there she again appeared in feminine form. Usually people say that she is related as aunt to Krishna. The Krishna Tattwa is the eighth world, Goloka. That is why He has taken birth on the eighth lunar day and as eighth child. Every thing is related with the number eight!

Actually His birth is very terrifying circumstances. By then the parents were imprisoned and have lost seven new born children. They were engrossed in deep sorrow. The time of birth was not pleasant it was mid night. Being the month Srewana there was heavy downpour. The river Yamuna was over flowing in big spate. All the atmosphere is poisonous, filled with evil Rakshasas. The one who kills children is a Rakshasa only!

The prison where these people were imprisoned is in the fort of Kamsa. We can see it even today if we go to Mathura. It is a big fort. It is intact even for today. In that fort if you go down even now the prison cells can be seen. None can escape from them. Because, the way going out of it directly leads to the river Yamuna. There is no other way going out. The way leading out is very narrow. That river looks horrifying. The crocodiles sweep past the river. It is a huge river.

In the text Geeta Govindam Yamuna is addressed as sister of Yama, the lord of death. Yama’s sister means she has no compassion. Even in the Mantra Sastra Yamuna is referred to as ‘Yama Yami’. In that terrifying period even the waters in the rivers are poisonous. They are not useful for bathing. Because it is not pleasant, it is named as Yamuna which is not a sweet name. Brahmins cannot go, take bath and perform the rituals or oblations easily. Actually it has no bathing ghats. The city of Mathura was built on its banks. It is a very old city. It is said that Satrughna, brother of Rama had come there and has expanded the small town to a big city. The incarnation of Sri Krishna has come four thousand year later.

In the Leela (graceful playing acts) of Sri Krishna, Kaaleeya Mardanam (impounding and subduing the serpent Kaali) is one act. The lake where Kaaleeya was dwelling is indicative of the environmental conditions of those days. He jumped into in to it to vanish Kaaleeya. The poisonous effect of Kaaleeya was not only confined to that lake but has spread over the entire forest. The banks of river Yamuna was a big forest. It is enough if one merely smells any tree or any leaf. It is full of poison that can kill anyone. The cattle used to eat that grass and are dying getting

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dried up. Just like the whales take the water of the ocean and eject them up into sky. The birds travelling far away were dying due to the influence of that poison. No one dared to go to that forest. By mistake if any animal goes there its death is a certainty. So terrifying was it! All the forest was infested with Raakshasas and poisonous trees. Even the air was poisonous.

The parents of Sri Krishna having lost the kingdom were living in the prison where they lost seven of their infants born after difficult deliveries. In front of their eyes the brother of Devaki Devi killed them. While she was crying with such a sorrow the husband was consoling her and they were thus spending their life. They were the parents of Krishna. This is the preamble of the incarnation. He took birth there was first the sorrow. When His parents were immersed in such a grief over the deaths of their infants, and even if she delivered God Himself as the eighth child can it be termed as happiness? Were they happy before? At what time did he take birth? At that time in the darkness of midnight Yamuna was in spate flooding in a form that appears to be drowning the worlds. It was in the middle of enemy camp. Surrounding the prison there were soldiers with swords keeping close watch to kill immediately after the birth. At the time when Kamsa was waiting with the sword in hand He was born. It was difficult to survive. That was the problem. The father with all courage, relying only on God and with a view to save at least this eighth child, and with all the dislike to part with the child separated the child from the weeping mother, and carrying the child entered into the devastating river Yamuna with no other choice left, and watching the fearful Nature and holding the breath of life and only with the view to save the child, he went some where to a far off land and returned after leaning the baby there.

Right from his birth there were only dangers! All are only Bala Arishtas (teething troubles). Such troubles are not there for anyone in the creation. That is why whenever children have any (teething) trouble Krishna is thought of! It is because he has been the one who has survived all such troubles, by thinking of Him our children’s troubles will be crossed over. That is the faith! He usually have a strong feeling that all Krishna’s incarnation was filled with sweet experiences (Madhura Anubhutis) leading a romantic life flowered with singing and dancing. If one can peep in to His inner self, the child Krishna also experienced a sorrowful life as experienced by Rama.

If one looks into the stage prior to that of Krishna’s incarnation, the state and condition of the country it is all a sad thing. The inhuman and merciless Raakshaas were ruling the kingdoms. All were enemies only!

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Kamsa, Jarasandha, Sisupala, Danta Vaktra and such other rulers in every corner of the Bharatha Varsha (land of Bharath) spread over fifty six kingdoms were all cruel kings that have distanced themselves from Dharma. It was not one snake-pit. It was like one new born lying down in the midst of ten snake pits, each one having ten snakes dwelling in them, Krishna was placed. The childhood in Gokulam has lapsed. He went away leaving Gokulam, the Repalle. Tiding over several evil times He went straight to land in the clutches of enemy camp. Kamsa was such a cruel person that, on hearing the Akasa Vani (heralding of a warning) that some child is born and growing who will kill him, and thinking the child so born is still only a small one, and since the child cannot easily be identified, he ordered the Raakshasaas (demons) and sent them to kill all children saying that child will certainly be one among them. The ruler of kingdom ordered the soldiers to enter in to the houses of the people and kill all the children. That was the style of ruling in those days! That only is the ruling style of Raakshasas! Krishna took birth and grew in such horrifying times.

Till the end, He experienced the difficulties, the tauntings, the sorrows and dangers. He was targeted in the enemy camp to severe and mean abuses and adverse criticisms and spent all His life. In a war waged in the righteous path, taking the side of righteousness He was subjected to criticism and abuses. That devote whom He committed to save, also could not understand His Tattwam completely. When they are not in a state to understand His teaching, He took initiative and the responsibility on Himself to preach them. Without Himself having the feeling of any doership, He taught them their duty and showed the way of life to be followed. All the sorrow He has taken up on Himself. When Pandavas were crying having lost their Abhimanyu, He has taken up that sorrow on Himself and experienced it. Looking at them facing the difficulties and praying to Him, He lived sharing their difficulties. Notice from the human point of view how difficult it is! Then only that reality can be understood. There is no reward for it. He cannot get for Himself any return, but has to get what is not to be got, the abuse. There is no alternative.

In such terrifying circumstances, to the parents engrossed in deep sorrow He has taken birth as the eighth child. He was born in a state where there is no hope of survival. After taking birth, He has started His Divine duties without any delay.

Those parents were always worshipping Lord Vishnu, with the faith that Vishnu Himself will destroy the Raakshasas. While praying like that Krishna gave a Darshan as Vishnu with four hands. With four hands holding conch, Discuss, Mace and Lotus Sri Maha Vishnu gave Darshan

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(appeared) in the form of Sri Krishna. That is why as soon as He has given that Darshan, Vasudeva took Him to Repalle as per His bidding. All slipped into sleep. None stopped him. River Yamuna has hooded as umbrella Krishna started growing there.

With the slaying of Poothana He has started His Divine acts. By slaying the Raakshasa woman who has come to feed with poisonous milk from her breasts while He was in cradle, His slaying program of acts has begun. He has not delayed His act of slaying the evil persons. These acts were so perfect and purposeful. It excels in wonder when compared to the previous incarnations. The incarnation of Narasimha has come to slay one individual. The incarnation of Vamana is only to punish the emperor Bali. Like that the previous incarnations have come only to vanquish one Raakshasa individual. But Krishna’s incarnation is for cleansing the entire world full of Raakshasas.

Taking the breast milk He slayed the demoness into pieces and ts Poothana. He recognized the demon Dhenukaasura who got mingled in the herd of cows. A stationed cart was suddenly running over as though it is pushed by some one. He was Sakataasura. As a small child He kicked it with His left leg. That cart flew into the skies and shattered in to pieces and the demon in it died. It was not a human act. It is a super power transcending all the world. None has such a power!

If Krishna Tattwa is recognized the entire world can be understood. All such things as what is (Gnana) knowledge what is illusion (Maya) can be understood. What is soul, what is re-birth, what is Karma, what is bondage, what is liberation, what is form of Gnana – All these can be understood by knowing the Krishna Tattwa. That is why hundreds of Maharshis have built their Ashrams before the coming up of Sri Krishna’s incarnation. All were Brahmins realized only. They have meditated on the Nirguna Brahman only. All of them were Jeevan Muktas (liberated while living) but they have preached in various ways in various paths.

What He has spoken is the essence of Upanishads only. The form of Karma (action), the results of Karma, the doership of Yagna (ritualistic sacrifices), what is Maya (illusion), what are the Truth and untruths – all these things can be understood. That is why the saying Sarvopanishad gaavah, Dogdha Gopala Nandana” meaning that all the Upanishads are cows and He is Gopala Nandana (milking the cows). Gopala, Vasudeva, Krishna – all are His descriptions only! Actually who can possibly do the Naama Karanam (naming) to Him?

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That is why He has no name related to those seven worlds or to any deity. That is why the dwellers of Nava Dweepa after performing a penance well, and grasping, from the times of Chaitanya Maha Prabhu, the way they enunciated was that He is the Lord of Goloka only but not merely the incarnation of Maha Vishnu of Vaikuntha. Then the question that arises is why cannot Vishnu do all that and He (Krishna) only has to do them?

All these are below with His boons. They had come with the boons of Brahma. But He Himself remained as a witness without any interference, not giving boons to anyone. Krishna has come on the proposal of Vishnu saying so very apt. There is a text ‘Ujjwala Neelamani’. It means a shining blue diamond, meaning Krishna. In that they have described well all His Tatwa.

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Secret of Krishna’s Incarnation

It is said that Maha Vishnu takes to Yoga Nidra (Yogic Sleep). In His total form the entire creation is only one fourth. The remaining three fourths is beyond the creation. It means that His body is not merely the creation. On some deliberation in to what is said as His totality, the effulgence of the vital and dynamic objects filling the entire world is livable with all the organs of senses. Such persons thinking of such God or attempting to know are only in the one fourth of His creation. But they are able to know His form in that one fourth form of creation. Because the souls belonging to that one fourth part are only competent to know that one fourth part only. The aspects beyond the creation, the souls within the creation can not understand.

That is why in the Vedic saying of the God as “Thri Paada Oordhwa Purusha”, He said to be awake in the one fourth and in the remaining three fourths He is said to be in sleep. In our sleep we forget the surrounding world and in our own form we enter into ourselves, and also forget ‘I and Mine’ and be in a happy state. We should not compare God’s sleep with it. This is only a small way for us to understand. In such a state the God, Parameswara, is in His full state. For the souls in the creation which is one fourth of the true form of God, the other three fourth form cannot be comprehended. No one knows what it is. How ever much that state is described, it is only an imaginative description. To say that none knows is the real Truth. Even what ever is known through Tapas (penance) is only

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one fourth part only. The soul gets liberated by knowing that much only. If it is imagined that He is in a blissful state all that is termed as Yogic sleep.

Lord Krishna means God who has occupied the entire creation with His one fourth form. In to this thin small human world, embodied in a small human body, in a sweet moment of the limitless time, He has come out of compassion to those souls. When He is descending Himself, the one fourth aspect only is coming. But He is with the full knowledge of His complete form. Not setting aside the knowledge of His own blissful true form, He descends to this world. That aspect cannot be grasped by the souls and cannot be understood. From the blissful state of His sleep (if it is termed as Yogic sleep) one beam or ray of light (Tejas) has come to announce before hand His coming. That is Yoga Maya Darshan! He has ordained to announce His coming and for whose sake He is coming. If he goes to the higher world of Indra it would have announced there before hand. Because He is coming to the mortal world it announced His coming and also told that He has come. It was told to the one for whose sake He was coming. More than the people with merit (Punyam) He has come for the sake of sinners and for the sake of destruction of ignorance (Agnana), it was made known to Kamsa who is representative of ignorance. This news reached him. “You wanted to kill me. I am not an ordinary female child. He is coming to vanquish to persons of Agnana lie you” so said the Yoga Maya. For the destruction of one human being anger, lust, fear and such things. Not belonging to that type, He is coming to absorb into the radiance (Tejas), God of the form Gnana (wisdom). It should be understood so. In this earthly world His Agnana (ignorance) has reached such a height that no single person, or a force can bestow Gnana (wisdom) to him. Even Agnana (ignorance)getting hardened and hardened results in worldly forces not being able to vanquish it. Then this need arises. Ignorance is spread over the entire creation. It grows big getting centered and personified. God descends Himself and absorbs it. It is called incarnation. Yoga Maya announced before hand that such a thing is coming.

The God has told Yoga Maaya that Amsa (aspect) of Adi Seshu has gone into the womb of Devaki Devi and asked it to be transferred to the womb of Rohini. In that all the wonder is there. If He decides to take birth through Devaki’s womb why should Sesha Amsa has to go before hand into it? That is the question.

Even in the incarnation of Rama, the discuss, the conch and all those have gone into respective mothers wombs and then He came down. That is the quality of Lordship. After all His Amsa (…………….) going He comes down to bear them. A doubt may arise whether all this customary

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or there is any secret behind. Yoga Maya has also told that the heads of the worlds and the other Gods who are His servants are also coming. Servants come before the Lord comes. Accordingly His own Amsa (aspect) of Sesha Amsa entered the womb of Devaki. It was ordained to transfer it to the womb of Rohini. In the previous Devaki Devi had requested “I want a son as complete and total as you. You only should be born to me”. He granted and promised to be born so. The incarnation that has come to satisfy that boon is there separately. That is the incarnation of Balarama. In the hierarchy of incarnations the place where He alone has descended is a place of purity. That is why with the total bliss of His Yoga Maaya and Vibhuti (wealth) of Yoga Maya, if He has to bestow a minute aspect of that bliss He is in, to the human beings, He has to come with that full knowledge (Gnana) of His own. To come so the womb should be cleansed before hand. Only when the incarnation comes in it gets purified. It is in this background Adi Sesha had come before hand. Adi Sesha is Narayana only! It means His Amsa (aspect) known as Adi Sesha has entered there.

Since His Sesha Amsa in one womb has been transferred into another womb and preserved, He is named as Sankarshana Murthi. That Sankarshana is Vishnu only! He is the who has occupied the creation with His one fourth aspect. The Krishna Tattwa is a total aspect. Balarama is one fourth aspect. If the total aspect has to descend in to this human world, that one fourth aspect has to descend before hand and purify the platform. There is no other place befitting Him. The womb of Devaki has been purified with the entry of Sesha Amsa and made it eligible to receive the Sampoorna (total) Amsa (aspect). Since the one fourth Amsa cannot be kept there, it was transferred to the womb of Revathi. Since it is possible only for Yoga Maya to attract that one fourth Amsa in to the womb Rohini, He has ordained Yoga Maya. This is the secret of His incarnation!

Krishna’s wisdom is established in granting the vision of universal form rather than in His preaching of Geetha. Balarama has not granted the Universal vision and is not of universal form. The one fourth aspect of Maha Vishnu only is Balarama. Because Sri Maha Vishnu only is Krishna Tattwa, this granting of universal vision has not been granted in any of the previous incarnations. That experience has occurred to a man in Sri Krishna’s incarnation only. From the history of Krishna’s incarnation it can be known that it has happened on three instances. Even though He is born in the womb of Devaki Devi He granted the entire childhood to Yasoda with the coming of one fourth aspect and the totality in the womb of Devaki Devi, her life has become pure. Whether that soul has known this or not that soul has no rebirth. After Devaki Devi, the soul to be redeemed was Yasoda only. That is why for the first time He has shown her the Universal form in

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his mouth. The Earth, the skies and the entire Universe appeared to her in His mouth. After that He has shown it to Arjuna. Since an oral preaching may or may not yield a complete faith and since Arjuna is one with sensory perceptions, and since the experience has to engross his senses also, Arjuna was shown the Universal form. That vision is given by the Sampoorna Amsa (Total Aspect). When the total aspect is there it only takes care of all the acts of the incarnation. But the one fourth aspect will be available for name sake. Balarama’s role in small compared to that of Sri Krishna. According to the time scale in which the previous incarnation have been enunciated Balarama’s incarnation also is complete one. But the complete aspect of the supreme Godhead is the Krishna’s incarnation only!

In between these two (granting visions of universal form) a third time it was shown in the act as emissary in the court of Kauravas amongst the sinners. Not only that He granted vision and shown to the blind king Dhritarastra, who was the father of those sinners and who has attachments to them as well. “You cannot do anything to me. Only to make you know my complete form I am showing this”, so saying in order to give a chance for them to shun their evil nature and became wise losing their ignorance (Avidya), has granted this vision. After that He has no responsibility. Whatever path they choose to tread, whether they reap their Karma (actions) is all left to them. Otherwise He would have been partial towards Pandava’s, but not now. God is partial to Dharma only. Otherwise who can call Him as partial to Pandava’s? Because it is His nature He may be partial to devotees. Partiality is the name attributed by human beings. His nature is to grant to those who worship Him, whatever they ask for. They (Kauravas) may say, “Because you have appeared to them and since they have understood your true Nature (Tattwa), they have worshipped you. How can then we worship you”? That is why god has shown the Universal form to Kauravas. It will be endless if we go on enunciating like this. But then who can tell so?

In the line of incarnations it is stated as “Ramo; Ramasya: Ramasya” referring to Parasurama son of Jamadagni; Rama son of Kausalya; Balarama all these are qualified Ramas. One is Balarama and the other Parasurama. Mere-pure-Rama is a word indicative of that peaceful form that bestows joy to the mind. Parasu (Axe) and Halam (Plough) are both terrible weapons only. Both are useful for punishing. Mere Rama is devoid of these both. That Daasaradhi is pure satwic form. Krishna’s incarnation transcends all. Its tatwa is nothing other than Paramapurusha beyond the one fourth creation extending to the three fourths, known as, “Thri Paada Ordhwa Vdaith Purusha”. Krishna’s

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incarnation is the coming of such complete Gnana Amsa. That is why it is very pure. This is highly adorable Godhead to the multitude of intellectual and wise ones to be born in future also. This has come as a result of the meritorious penance performed by Rishis before. If there is any merit in what they have done it has become possible for the descent of the complete and total Godhead. That merit is adequate enough for the futurity also. If that Tattwa is comprehended like that, there will be an experience concealed in the meditations, devotion, worship and the love to Krishna. Those who have experienced it only can know it. There are those who have experienced it and will be those who are going to experience it and not the others. This Tattwa must be comprehended like this only and to be meditated. After the bestowing of the result is under His control only!

The assurance “Yoga Kshemam Vahamyaham” given by the God that sacred moment at the end of our Yuga, at the beginning of this Yuga, has only come due to our acquired merit. To day in this manner in which we have remembered some sin would gets destroyed and that Godhead will be acquired at some time. Let us hope that we should beget that experience.

That three fourths remains beyond the Purusha and Prakrithi and remains completely as Nirguna (qualityless). Such Nirguna parts and the Saguna (qualified) part together forms the Para Tattwa. Its complete state is very supreme rather than referring it as three fourth. The qualified form is only one fourth in the Nirguna. In the Dhyana (meditation) of the Upasak (propitiator) some time after meditating on the qualified form, His form will disappear to the Upasak. When it disappears the sorrow will begin. In that sorrow much of the karmic remains (karma sesham) of person’s birth will get annihilated. Since it establishes the Brahman in that form, the Nirguna Brahman (unqualified) Brahman Upasana (propitiations) is performed. This is the secret of Upsana. That meaning only is proposed when referred to as ‘Neela Megha Chaaya”. The sky that bears so many worlds appears blue from here. The cause for the entire creation appearing blue is due to the radiations of Solar System only but not the atmosphere around the Earth. Blue color is the qualified form of the complete creation. Beyond all this His Nirguna Tattwa shines! The soul with a body and life when meditates on Him will only meditate Him in the Blue color only. When it is exhausted the Nirguna beyond and transcending it begins in the soul. Because it is unnatural to the soul this engulfing of sorrow, he is liberated while living (Jeevanmukta). This is the secret of Krishna Upasana.

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Garga Maharshi’s version of Krishna’s Incarnation

Krishna after taking birth was growing as a child in Repalle. The Garga Maharshi had condoling me there at that time. Yasoda Devi was fondling the child Krishna then. Having saluted Garga she requested him to tell kindly who Krishna is. In reply to that he told her “Mother! I am called Garga. I am the purohit (family priest) of Vasudeva. This child is not your son as you are thinking. He is the son of Vasudeva. Baladeva, the son of Rohini, is his brother. Due to the fear of Kamsa Vasudeva brought the child in secrecy and kept Him here in your family. At that time you had delivered a female child. He took away that child to Madhura. This child is none other than Maha Vishnu Himself directly. He is Para Brahma. He is not an ordinary one but the Krishna who is the Lord of Radha. Bhargava the owner of this Earth, Siva, Narayana, Naranarayanas, Kapila, and such other incarnations, all put together in Him. He is Radha Madhava, the head of Gokulam who is with the amass of Kapila, Siva and Narayana together. This is the secret about Him”. Telling further about Krishna He said, “As soon as He took birth He showed his real form to Devaki and Vasudeva only. In every Yugam, He has different names and colored forms. In Krishna Yuga he has a whitish form (Svetha Varna), in Threta Yuga He was color of blood (Raktha Varnais), in Dwapara Yugam He was yellow in color (Peetha Varna). In this Dwapara Yugam since He had taken up the dark color He is named as Krishna. In that name and form of Krishna the meaning is ‘Ka’ is the term for Brahman, ‘Ru’ is the term for Anantha (infinite), ‘Sa’ is the term for Sankara, ‘Na’ is the term for Dharma, ‘A’ is the term for Vishnu, ‘Visarga’ (the symbol for h:), is the term for Nara Narayana. That only is His formations”. He said so!

Further Krishi is the term for Nirvana (merger with the infinite) meaning the vanishing (Anthardhanam) the dissolution (Layam), ‘Na’ is liberation, ’A’ is Vimala Atma (pure soul) – so told about Atman (self). He said all these. ‘Krishi’ also is the term for static (Nischeta), remaining action less, without any action. ‘Ra’ is the essence of Bhakti, ‘A’ is the term for Dhata (Brahma), the Nirguna Brahman. It means all the actions, not doing any actions. Nishkeya means action less (Nikriyathwam). Devotion and Brahman of the trio. After that the word ‘Krish’ also means destroying the Karma. The ‘Na’ also tells about the serving attitude. It means saying Dasoham (I am your servant) before the Lord. Thus the statement “Sarvadharma Parithyaja Maamekam Saranam Vraja”. Hence Krishi is destroying of Karma, “Na’ is servility, ‘Aa’ is acquisition (praapathi) that is acquiring what has been desired for. In this manner he has described the

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meaning of the all powerful word Krishna. Even by mere chanting that name, it yields great results. As per the axioms of grammar, Krishi means work and accomplishment. If six actions are put together Krishi also means not having Krishi (work). That is the nature of grammar.

It is also written some where in Bhagavatham that on a request Garga has Cast Sri Krishna’s horoscope. The names of Krishna as enunciated by Garga are, Sri Krishna, Peethambara, Kamsa Dhwamsi, Vishtara Srava, Devaki Nandana, Sreemantha, Yasoda Nandana, Hari, Sanathana, Achutha, Vishnu, Sarweswara, Sarva Roopa Dhara, Sarva Dhara, Sarva Gathi, Sarva Kaarana Kaarana, Sampoornathama, Para Brahma, Govinda, Garuda Dhwaja, Radha Bandhu, Radhika Antharatma, Radhika Jeevana, etc., he said that all these names are in Veda. He also told that all these names are very auspicious. All these are very powerful names that destroys all sins.

He also said “Your elder son Balarama is also called Sankarshana since he had been transferred by attraction into another womb (Garbha Sankarshana) in the stage of fetus (embryo). Since He is limitless He is given the name Anantha in Veda. Because He has immense strength the name Baladeva, because He holds plough the name Hali, because He holds Pestle (musalam) the name Musali, because He wears blue cloth the name Neelambara and this manner He has been given several names. He has also the names Rohineeya, Revathi Natha”.

Those who were there then asked Garga, “In reality who are they (Balarama and Krishna)? Where they have come from? What is their amsa? Who is Jeeva? Is it not that so many combining is Tattwam? If Tattwa is known is it not that the object is to be known? Hence please tell us”. What has been told by Garga to them is available in Garga Bhagavatham. There are many things in it. Radha and Krishna are the indwellers Sreedhama and Radhika of Golokam. They are the rulers of that world. They are born so here. Narrating all this Garga Maharshi also told them what they are going to do during Krishna’s incarnation. Many Yadavas came to the abode of Krishna and prostrated to Garga Maharshi in the house of Nanda. He blessed them. The horoscope of BalaRama were cast in secrecy at an auspicious time by Garga Maharshi.

Garga Maharshi took Sri Krishna aside in solitude and praised Him after doing Pradakshnam (circumbulation) and saluting Him. “I am living for your Divine vision and worship of your lotus feet. As a result my Tapas (penance) I could get your Darshan (viewing). I also desired your Darshan only but nothing else. The powers of Brahma and Rudra are acquired by

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your grace only! Dharmudu, the Deity of Dharma became the Deity of Dharma, became the deity by meditating on your lotus feet only. All the Dharma’s are known to Him by the worship of your Lotus Feet only”. This was the essence of the prasings by Garga Maharshi. He further requested Krishna for a wish “In my inner self (Anthah Karanam) always I must be having Darshan of your Lotus Feet. Grant me the capacity to dedicate always on your Lotus Feet”. So he asked.

Later, for some time Garga did penance and after the act of slaying of Kamsa, Garga performed the Upanayanam (initiation of giving sacred thread) of Bala Rama and Krishna. Devaki and Vasudeva initiated into Gayathri Mantram. The Upanayanam took place in Mathura.

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A Preamble to Krishna’s Times In The Human History The peculiarity of Aryan culture is, it started from renunciation to samsara. Therefore we belong to the status, the Ashram of renunciation. We are on deputation to materialization. This point can be proved from Puranic narrations. From Daksha Prajapati’s period, people were born only by man-woman union. Before that any body could be born by Tapas, Bhavana, and thought force. First it was creation and later it was pro-creation. The process of pro-creation started from renunciation and not from bondage. Bondage is not the starting point of humanity in Aryan Culture. After 28 Maha Yugas, today the birth is by bondage!

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Today the humanity is covering the entire globe. There was no human being except on Arya Varth. The first man who walked on Earth was a Maha Yogi, Gnani always on the point of leaving this Earth at the earliest moment possible to reach his higher abode. That kind of men lived here. That culture went down and down for millions of generations and the souls from animal kingdom started entering into the human race, because human geans were provided for them. Spirituality to materialism, materialism to crimes faults every thing – this is how the history of mankind started.

Aryans never found a great taste in life of a material nature. Even today that is very much manifested. Devas were born later. They are the earliest human beings anxious to leave this material world quickly through the path of Dharma, doing Tapas for renunciation. A few remained to multiply the progeny and this population gave opportunity for the animal souls to enter. This is Brahma’s intention. This is not fall, but a ……..to the lower souls.

There is a big racial difference today. The Aryans are the earliest race who walked on Earth. The man is not on the ascent but is on the descent. Today we have reached a stage that all species are to be very carefully preserved. We are a very pitiable minority that has to be preserved. The point is it has already fallen into the lower state. The strata difference is one is the animal world and the other is human world. Closer to the animal world, just evolved from it, there is a majority race. By the 28th Maha Yuga they started to dominating the material world. The old race had already gone in the beginning of the Kali Yuga during Krishna Avathara. Krishna is in fact the junction point. This Kali Yuga is the 4th Yuga of the 28th Maha Yuga. The progeny of Maharishi’s are remaining with Aryan race here and there smattering as microscopic minority. The others are multiplied. It is part of the Nature.

We started from the peak of divinity of man and have come down to sub-human levels calling ourselves more civilized. This is because the word civilization is related to what is happening in the West, in other parts of the Globe that has invaded us physically and emotionally. We say that population has exploded and occupied more of the globe, that we are all getting cramped, jam packed as sardines and that is a shortage of every thing including oxygen, let alone water. How can this population explosion be explained for esoteric spiritual point of view? Man has not progressed enough to leave the Earth. Animals have become men. They have progressed. Even five or six centuries ago, people knew the art of leaving

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this Earth and living in heaven for a while, that means several centuries by Earth time, or go for ever never to return.

This jam packed civilization has to be annihilated and ploughed back like the rank vegetation that grows in the field that has not been tilled for a long time. If there is rank vegetation, there will be mass destruction. This is the manner in which the divine farmer ploughs the Earth to sweep the rank vegetation back into the soil. This happened in Mahabharath times also, even though the greatest citizen of today would compare only with a very ordinary man of that day. In that population in a few people immortality and barbarism had set in. Others were afraid of not following that. Then it was mowed down because Krishna’s world was India and not the entire globe. But His subject matter also included all the souls yet to come. That was His concern but the field on which He worked was this sub-continent. Moral standards were high in those times, religion was advanced, Vedas were excellent, many Sages and Divine personalities were walking on this earth and they were capable of transforming a million people in a jiffy. Still He chose to destroy them because He knew that in future one bad seed would multiply itself fast and enormously and invade the entire mankind. In the presence of temption evil things could go haywire. It is not because of poor knowledge but due to a natural inkling. One needs an incisive knowledge of the ultimate Truth to reform himself because he is not naturally living in good times now.

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The Krishna Tattwa That is Ancient

God in His first incarnation in the form of fish (Matsya) brought out the Vedas from the fathoms of the ocean and uplifted them. Somakaasura tried to withdraw the Vedas that were in the audible form into its root (Para) state and thus make it inaudible to anyone. By withdrawing Vedas that can impart the knowledge of Creation, maintenance and dissolution

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the Trinity (Thrimurthis) are put into trouble. Slaying Somakaasura and taking up that knowledge Himself Vishnu has given to the world in His Matsya incarnation. Again, that essence is given in His eighth incarnation of Sri Krishna (in the form of Geetha) to the world.

Vedas tells the secret of Creation. Vedic religion is living with the qualities (including the ritualistic practices) of Veda. There must be a correlation between the religion and Tattwa (philosophy). The sacrifices in Yagana with Rajo Guna (quality of dynamic approach) without knowing the secret of Vedic Tattwa Tantamounts to Jeeva Himsa (mere destruction of living beings). Those who do not have the knowledge of Mantra Tattwa (the philosophy of Mantra) minus the yagnas). The Vedic religion that has reduced to this state was condemned and withdrawn by the ninth incarnation Bhagawan Buddha. What has happened because of Him was withdrawal of only Vedic religion but not the Veda itself. The teachings of Buddha talks of the withdrawal of only the practices of Vedic religion but not condemnation of Veda. He preached only the Truth about the secret of Geetha. Knowing the secret of Geetha if one Mantra is propitiated (along Upasana) as the Vedic Tattwa, it is complete (totality) in itself.

Geeta states “Sarva Dharma Parithyaya Mamekam Saravam Vraja”. For the first thing is surrender to Him and then shed all Dharmas unlike the reverse order in the statement. What actually happened was, without grasping the greatness of Vedic Dharma, Karma was shed to the Mahatmas (great one’s) who can perform Karma well the path shown by Bhagavan Ramana Maharshi is not needed at all. Because it is difficult only Maharshi has shown us easy path. By not performing Karmas a fallen status results. Hence it is necessary to perform that much required. That is why the rituals to the departed ancestors must be performed properly with the feeling that the Vedic rituals have no importance in the future. Today the Vedic form is in a deleted state. That is why the preaching of Geetha has place during Krishna’s incarnation. Buddha’s coming is only by the will during Krishna’s incarnation. Bhagawan Krishna only has indicated the termination of Vedic religion. The incarnations have come in the beginning of Yuga only. Keeping in view Duryodhana, the incarnation of Kali Geetha Updesa (teaching) was given to Arjuna who has come in the Amsa of Indra. To start with He began scolding Arjuna saying “Kshudram Hridaya Daurbalyam” since he has refused to indulge Karma, that in fighting in the war. In the end He has asked him to shed every thing by stating “Sarva Dharma Parityaja”. Geetha is full of surprise. It is giving each one, one message. With the same gold just like a goldsmith is making different ornaments Geetha is giving rise to different flashes of thought in different minds.

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The right Karmas is only the competency. This is will power (itcha shakti). The process of Karma is related to Gnana (wisdom). The wisdom will for the sake of result is power of action. For reaching God the paths followed till Dwapara Yuga of this Twenty eigth Manwantara were penance (Tapas), the Vedic Self discipline, Yagna, the complete knowledge of Godhead, and for liberation. It is the God’s decision that all these are beyond the capability of souls in Kali Yuga. The new path commensurate with their capability was shown in Krishna’s incarnation. That only is devotion and love. To direct the love God only is the liberation. Till Dwapara it has not been told that Love and Devotion are complete in themselves. Since the future mankind to come will be infested with lust (Moham), and since lust is nurturing an inseparable attachment on a particular thing, and since it is difficult to shun the lust even after gaining knowledge (Yasoda’s longing for her son), it has been established that this attachment with lust is to be directed to God and redeem oneself. To tell that it is adequate enough to install God in that object of lust and grow in its attachment, is the secret of Krishna Tattwa.

Because of the birth in proximity to humans that love Krishna is the path. Gopikas listening to that music from His flute and enjoying the bliss of the Self, they longed with that lust and got redeemed. Vidura and Kuchela have Tattwic knowledge. Remaining at a distance grasping His Tattwa they merged in Him. The cowherd boys were simpletons. Not entering into His Gnana (knowledge) they got redeemed due to the lustful love for Him. The love Krishna binds the world. It is very difficult to come out after meditating on that name and form loving with lust that highly attractive form of Sri Krishna with single mindedness one gets completely released from bondages. Chaitanya Maha Prabhu also has taught love of Krishna. Love of Krishna is Madhura Bhakti that has taken birth in Kali Yuga only. The devotees of Krishna will be born as Gnani in the next birth. The one engrossed in Krishna Tattwa acquires the Para Brahma Gnana in the same birth. In the statement “Sarva Dharma Parityaja Mamekam Sarvam Vraja” to mean “Maam” as Krishna is the ordinary meaning and to mean “Para Brahma” is a meaning with Gnana (wisdom).

What describes all things like secret of creation, the relationship between the soul and the world and about what is to be shunned, is the Thattwa Sastra (Philosophical text). The essence of Geetha is to tell at one place the knowledge about the creation and all the Tattwa (philosophies). The knowledge of all these philosophies is the Geethas multifaceted knowledge. The author of Geetha is Sri Krishna. Geetha must be heard in a lecture and must be experienced in the path of Upasa (propitiation). In the

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several Yuga of this Manwantara God has been giving the Krishna Tattwa suitable to the people.

Krishnopanishath is in Adharvana Veda. Tantric Astra Vidyas (weaponry education) is also there in Adharvana Veda. In the same Adharvana Veda even before the incarnation of Krishna the Krishnopanishath is there. It means the secret of Krishna Tattwam was there even before Krishna’s incarnation. The seed for the incarnation of Krishna was shown during the incarnation of Rama. The immensely attractive form of Sri Rama was propitiated by Maharshis and bound by that lust they are born as Gopikas during Krishna’s incarnation. Krishna incarnated in a form required for the love with lust. This lust is in the very nature of a soul! It is due to the lust only the soul is bound to this Earth. The lust is for a man towards woman, for woman towards man and for those these two on wealth and pleasures. Those beyond these worlds are unable to be attracted by this lust. The appropriate form for the sake of these people is the form of Krishna’s incarnation. The sages who have done penance and had Darshan of Sri Krishna in Threta Yuga are born as ignorant Gopikas during the incarnation of Sri Krishna. The important secret of Tattwa here is those who were attracted with lust to this form of Sri Rama, again are born due to the same lust as Gopikas and got liberated. In this, the secret of Krishna Tattwam, the path for liberation and from which state to which state this has come can be known. This is the progress of the nature of Yugas.

The secret of Rama Tattwam is completely known to only to Setha and Mandodhari. Seetha was born from the womb of Mandodhari. Ravana while going to do penance with a view to beget a son, a daughter was born and since it was foretold that a daughter to him will be bad for Lanka, he has placed the child in a box and left it in an ocean. That box was found in earth to the King Janaka. That is why Seetha and Mandodhari, mother of Seetha have the complete knowledge of Rama Tattwavm. For various reasons Rudra and other Gods have taken births on Earth. Rudra’s ferocious (Ghora) form has come as Nandaka named sword of Krishna. Rudra is the destroyer of the internal enemies such as lust and anger. Krishna’s flute is the peaceful form of Rudra. Indra as the Conch (Sringam) and Brahma as the ring have come. The Saandeepa Muni is Brahma only! Brahmananda as Nanda as the beatitude (Mukti Kantha) as Yasoda are born. That is why Krishna of blissful form is born there. The Satvic illusion is Rudra. The Rajasic illusion is Brahma and the Thamasic illusion are the Daityas and Yakshas. These are only the Kamsa and such others. The Vaishnaya is Satyaki. Devaki is Brahma Vidya and Vasudeva is Upanishaths. Krishna and Balarama are Vedaartha (meaning of Veda).

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The statement “Upanishaadarthu Ullooka Badham” meaning, that Krishna the essence of Upanishads has been tied to stone mortar (Rolu) which is Kasyapa Prajapathi. The entire Creation is born as the Amsa of this Kasyapa. The rope (Rajju) that tying Krishna to stone mortar – is the Adithi. It is not possible to cut down by argumentative expertise. The Gopas and Gopikas are Rishis of Vedic Manthras. “Yashti Kamalaasana” meaning, Brahma’s breath(from the flute) are the inhalation and exhalations of the Parameswara. The air that has come out of Him has entered into the flute and has come out in the form of sound. That only is Veda. That is Naadam. That is Amsa of Rudra. Those that closet to Him are Brahma and Rudra. That is why Rudra, the manifestation of all Art (Kaala Maya) has come as the flute. The Gokula Vanam (Garden) is Vaikuntam. The trees of the garden are sages like Naarada. In the statement “Anganaam Anganaam Anthare Madhavam”, Angana means the world of name and form. Madhava is all pervasive (Omnipresent). This is the topic of Raasa Kreeda. The Rudra of Kailas coming down as the flute setting aside His knowledge of the form of Self has happened by Vishnu’s Sankalpam (will). Hari is the one that absorbs (Harinchu) the form of self. Satyabhama is born out of the Tattwa of Bhooloka (earthly world). The sixteen thousand Gopikas are Upanishad Mantras. The wrestler Chaanovora is hatred and the wrestler Mushtika is envy. These are the Raakshasaas Viraha and Kisora. The elephant Kuvalya Peedam is pride. The diseases like Yashma is the python named Ahasura. Kamsa is Kaalanemi reborn. Duryodhana is Kali Amsa. Sudhama is peace. Udhava is self control. Akrura is Satwam. The Conch (Sankham) is the form of Lakshmi and Vishnu. The Vyjanthimala (garland worn by Vishnu) is the radiance (Tejas) of Veda. Its beautiful smell is Dharma. The mace is Kaalika (means the destructive power). The umbrella named Vaishnava is sky. Lotus is the seed of the world. The banyan tree is Garuda. The Brahmin Sudaama is Naarada and Adya Vidyas are in the form of 14 maces.

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The Secrets In The form of Sri Krishna

In Sri Krishna’s form the most important things to be recognized are …

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1. Holding the flute 2. Thribhanga Moorthitwam 3. Vyathyastha Paadam (standing cross footed) 4. The garland wearing on the neck (Vanamla) 5. The feather of Peacock worn on the head (Mada Skhi Pincham) In each of these, there is a specialty of Tattwa to be understood. There are also the secrets of incarnation inlaid in them.

The Peacock feather is connected with the Vaahanam (the carriage) of Subramanyeswara. It heralds the specialty of Guru Tattwam. There is so much of a secret in it. It symbolizes wearing casually (Leela) the entire creations in the form of colors.

There is also a secret to be known in ‘Holding the Flute’ and giving out a sweet music. Keeping the flute touching the lower lip, the air is filled from the upper lip. Here the upper lip symbolizes the Purusha Tattwam (Masculine aspect). It indicates Sada Siva who is the first of the five Brahmas. The lower lip symbolizes the second of the five Brahmas, which is Para Siva. It means it is Primordial Energy (Para-prakruti). That only is Moola Prakruti (Suddha Prakruti). The Moola Prakruti means it is the form of nature experienced by the Soul and is that which exists before the five elemental form of the present Prakruti (Nature). There is no authorship or doership to that Nature or Purusha Tattwa. Vishnu is the third Brahma that is next to these two. He is the author to the play (drama) of this world (Jagannatakam). That is why He is Jagannadha. That is why the saying in Puranas of Para Siva granting Vishnu Jagannadhatwam (Lordship of the Universe) becomes valid. Vishnu is the third Brahma who is doing the script writing of the Creation in various wonderful ways according to His liking making use of the first two Brahmas who have no authorship. For this act He Himself has become twenty four Vishnus and managing the entire creative activity and also as the twenty fifth one, lying on the Aadi Seshu is witnessing the unattached to His amusement (Leela Vinodaam). That bed of Aadi Sesha and the milky ocean (the place of Vaikuntha) are the becoming of first to Brahmas. Boarding them and performing His role with no attachment is in bliss witnessing it. For the sake of creative activity as long as the first two Brahmas exist, He also has spread Himself and for this reason He is known with the name Vishnu (Vyapnothi Vishnu). The first one who has done the act of Himself is this third Brahma only! When He wishes He withdraws His work and He dissolves Himself into the first Brahma. All the others get dissolved not by their own will but by the will (Sankalpa) of this third Brahma.

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In the act of slaying the evils Sumbha and Nirumbha the process of praying to Devi and vanquishing them is the method of utilizing the power of His own second Brahma Tatwam is complete, and the one who has a complete grasp of the first two Brahmatwams. Such complete knowledge of the three Tattwa cannot be visualized in any other incarnation. One can say that this knowledge is completely available in the eleven (Ekadasa) Rudra also. All of them do know who Krishna is. It is because of the complete knowledge of three Brahmas His form of Thribhanga Murthi (form of the standing posture with three bends) has the specialty. In the other Abhanga Murthi forms (forms with a straight standing posture) only one Tattwam (that of Parama Purusha) is being indicated. The Thribhanga Murthi is there as the third Brahma handing over the first two Brahmas.

The life energy emanates from the confluence of the first two Brahmas. That is the air given out from His two lips and being filled in the flute. Air so filled is devoid of Raaga, Taala (musical notes) and such other things. That is the pure dynamism (Chaitanyam) emerging out of the conjunction (Samyogyam) of Primordial Nature (Moola Prakruthi) and the Parama Purusha (Transcendental Masculine aspect). What has been chosen by Him to fill such an air is the hallo bamboo stick grown in Earth. Whether you will call it Vamsi or Venuvu (flute) it means only the tubular form of Bamboo. Murali means such a bamboo tree and made as a musical instrument. This bamboo tube only symbolizes the soul born and growing in Earth. Although filling the air in a single straight forward manner producing music of a variety of Raagas (notes) is being done by the movements of His fingers. The movement of his fingers of right hand symbolizes His script writing of the activities of Creations being performed as third Brahma. The Raagas (notes) changing in various different and wonderful ways are only the sorrows and pleasures being experienced by the souls. Naadam (sound) symbolizes the experience of the soul.

The Naadam (sound) expressed in such a way enters straight into the heart of the soul. Due to this they are experiencing the bliss (Aanandam) of several births. As a result of it they became contented and getting liberated.

Bliss is of two kinds. The first one is that which sprouts a desire to have again at the end of its experience. Such a bliss result in a sorrow after the happiness. Resulting in contentment after experiencing happiness happens in the second one. Contentment means not to beget a feeling that what one wants is not available. The bliss bestowed by God will be like that. The heavenly pleasures can be begotten by pleasing Indra or by asking the Godhead who is the cause for Indra. Although the heavenly

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pleasures begotten by the two ways mentioned above are one and the same, when it is granted by Indra there will be a feeling of sorrow that you may be loving it. The same thing when granted by the God, the feeling resulting after the experience would be that this enough for me!

The bliss experienced from the sound of Sri Krishna’s flute that is related to the association of several births of the soul yields contentment. When He has incarnated Himself directly brought by meritorious Samskaras of several births, the souls who have listened to that Naadam in front of Him were all liberated. That is why the Naadam is said to be “Sisurvethi, Pasurvethi” (can be grasped by children and animals).

Like this holding the flute and standing a cross footed posture, is the form of Sri Krishna. The left foot that is of Prakruti Tattwam is in complete contact with Earth. The right foot which is of Purusha Tattwam is in contact of Earth through only the thumb–toe. Even Nataraja form is a Thribhanga Murthi (form with three bends). Even that is cross legged. The right leg is lifted up with no contact to Earth. In the cross legged form of Krishna there is left to left leg. The Abhanga Murthi (the erect form) resting both the feet equally on Earth indicates equally the Purusha and Prakruti forms. When meditating on such Lotus Feet, even by concentrating on the right foot cannot have the Purusha devoid of Prakriti. It means profiting by Purusha together with Prakriti one acquires a high merit (Punyam) which can only going to a higher world which is there somewhere. It cannot give the experience of Nirguna (unqualified) Brahman. The right of foot of Sri Krishna being left to the left leg there is only Purusha Tattwam that has left Prakriti Tattwam. That is why meditating on such feet can result in the experience Nirguna Brahman. To make that easy Sri Krishna is standing Cross Footed!

There is a secret in the process of meditating on this cross footed form! To start with the left foot should be meditated upon. By doing so, the form of Sri Krishna stabilizes in the mind. Form is related to Earth. If the left foot is not meditated upon the stability of the form cannot be acquired in the mind. After that the bliss acquired by meditating on the cross footed right leg that has its thumb-toe just in contact with Earth, is beyond any description. It transcends the experiences of the greatest of the great worlds, and yields unlimited bliss taking very much beyond. Even in this experience there will not be a stable if the right foot is meditated upon without the backdrop of the meditation on left foot. This is a highly concealed secret of the meditative process. Those experiences must be know in meditation but cannot be understood when said in words.

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The form of a child (Baala) Krishna lying on the leaf of a Banyan tree has also a great specialty in it.

Karaara Vindena Padaaravindam Mukhaaravinde Vinivesa Yantham Vatasya Patrasyapute Sayanam Baalam Mukundam Manasaa Smarami…

Holding tight with both hands the thumb-toe of right leg and keeping it in His mouth is the form that is highly captivating. It is attractive even to Brahma and Rudra. It need not be stressed separately how important is His thumb-toe of the leg, to all worlds! In the body the head is very important and in that the mouth and the tongue in the mouth are much more important. In such a mouth with the tongue if He is sucking His thumb-toe must be highly enjoyable even to Him. Actually that is nectar itself. That sucking if it is so sweet to Himself, it cannot be described how it will be for others!

There is exclusively one Upanishad titled as “Amrutha Bindo Panishath” dealing with sucking up of a drop of Nectar. This Upanishad tells about the drop of Nectar that emanates from Sahasraram. The Yogis consume this drop emanating on the full moon day, by placing their tip of the tongue directly beneath this place of the drop (Bindu Sthaanam). Every full moon day one such drop emanates.

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Love Sri Krishna

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Krishna of Gopa & Gopikas

King Pareekshat raised a doubt. “After listening to the story Bhagavatham we are no able to know that Sri Krishna is Parameswara. But the then Gopikas did not know that. They had only an attraction because of lust that He was a male person. Can that be cause of their liberation”? Replying to this the sage Suka in the seventh chapter said “It has been said that people like Sisupala and others are liberated due to their anger and hatred etc., Is it not? The meaning of it is that even then they hated Him, were afraid of Him, not knowing that He is Paramatman. It implies that if one due to anger or fear or love or passion towards Him pays all the attention dissolving ones mind, intellect and the consciousness in Him and in doing so they have no fear of any sin being acquired, they shall get redeemed.

We all have qualities like hatred, anger, lust, desires of possessive attitude and so on. But all these are active at one time only. In them only one quality worked. With the same mind we love the wife, have an attachment to the son, have greed for money and hate the enemy. All these qualities are exhibited towards several targets. So many have becomes platform for these. Internally the concentration is diverted to so many. It is because of these multifaceted concentration and the one who has no single pointed concentration is acquiring again and again all those in Samsaram (the worldly life). Such objects only give raise to the next birth. One object of anger, one object of hatred, one object of lust, one object of love, one object that results in sorrow, all these together are again coming in the next birth.

When the Gopikas had that passion towards that Lord Krishna, they had no hatred towards their husbands. They had no anger on anyone. They had no thinking at all about the husbands. Due to that one quality of passion all their other qualities got terminated into that one thing and flowing in that direction since the soul has established a single minded concentration.

When Kamsa was in fear he did not love his wives, did not have desire for the kingdom, did not pay attention to his children, no happiness except fear. At the time of his death he had only fear. All other desires and hatreds were forgotten. Hence when there is a single reason found, all the other qualities in the people get annihilated and with the help of mind, intellect and consciousness, the soul travels in that direction single pointed. The essence of devotion is so many things should not be there. Fear of one thing, love one thing – like these if the internal power is getting distributed

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on many, there results no single path or no single destination for the soul. He remains here only. To reach the destination either hatred, or devotion or any single pointed attention with concentration must be there on one thing only. At that time the other dealings and traits do not function in them.

When Gopikas had love towards Krishna they did not hate the husbands and had forgotten them. They had even forgotten their house- hold duties. A doubt may arise in this context. “Did they not have the basic knowledge of Dharma they should have towards their husbands? Is it not that this fundamental knowledge does not exist in everyone including some animals in this country of Bharath?” even that knowledge of Dharma was also forgotten. Nothing is to be remembered. That alone, the love the passion towards Krishna must be there. It is due to that reason they redeemed.

A bird keeps flying resting one branch or other of several trees. It goes on to the branch of a lime tree and pierces that fruit for some time. Then it goes on to a Guava tree and then for some time it goes on to the tree of Jack fruit and so on. Similarly, the Black Bee goes to several flowers hoping that there will be honey in them. So also the soul attending with multi faced attention on several issues, it is difficult to find Paramatma (Godhead) that is a single entity. The man who has attention on several things finds it difficult to acquire a single thing. That is the secret in the Nature.

Gopikas are not those without Dharmic knowledge possessing only lust. Their character is not of any suspicion. They are leading a family life properly. They had the knowledge is a male person different from their husbands. All these things they have forgotten. If any single lady out of fear or a doubt had strongly felt that it is Adharma improper to go to Krishna) that lady would not have begotten him. She would not have got the liberation. This is because her concentration is disturbed. Her strong will gets spoiled so t is their concentration only that saved all.

We may get a doubt that “He may in Adharma. May be that secret is there in creation. Should He not respect the ideal after taking an ideal birth”. There are no doubt several Dharma’s in the world. The respective Dharma’s at the respective times must be necessarily followed by the respective people.

A Vedic person worships Indra praying for good rains to be given from the clouds. Is not Indra listening to their prayers? Is not Brahman

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performing Yagna for that sake? Then why did He say no for the Gopakas wanting to perform the worship of Indra? He raised a question “Has Indra got the freedom to grant the rains? Is Indra not giving rains in the countries where he is not worshipped?” In the Western world where he is not worshipped he is giving the rains even through they are not performing any Yagnas. It is his duty to give rains. Such a power of nature is discharging its duty on the command of Almighty (Paramatma). When such an Almighty is by your side, to forget Him and worships the forces of Nature that are His control, is in itself a lapse (Dosham). “I am by your side. In my presence you have no Dharmas. When you get the feeling that you have by your side such a Paramatman and you have developed such an attention, forget all your other Dharmas, such as woman of her Dharmas, the men having Dharma towards Gods to perform yagnas and such rituals. “Sarva dharman Parityaga Mamekam Saranam Vraja” is the teaching given in Geetha. He tells the same thing to those worshipping Indra. Only He reminded woman simply that such a Dharma exists but it did not get into their ears. The strength of their devotion was such. That is why He granted what they had desired. Between them there was no physical relationship of any type that is faulty, only the concept was there. They had forgotten the feelings of their bodies also. All are lost. The feeling of ‘I’ in their mind, intellect and consciousness was lost. Then due to that sharp severity they got liberated. That is what it means.

He did not have a desire of their bodies and they also did not have. That is why He said, ”Why have you all come here forgetting your husbands, your homes, houses, children, cattle, your duties and all such things”? Otherwise there could be a thinking that He might have taught the importance and glory of Dharma or the shunning of Dharma or accepted Adharma and so on. Even on teaching the Dharma and reminding of their Dharma that Dharma was not heard by them. They were with such concentration. That only is needed for them. That severity and sharpness must be there. Longing and liberation are required!

The longing is to be with the feeling that by doing what I would get the God. If a child wants some thing he will ask the mother. If she does not give and if he is of strong determination, he will cry or tease the mother or father or the neighbors or even by dashing his head to wall or floor or threatening them, he will not keep quiet till he procures that thing. He rolls down on the ground, bites, scratch and ultimately gets the thing. Children are getting the things like that. Does the one longing for liberation do like that? Does he stop eating? The child does not agree even if you promise to give it the next day. If there is such a severe desire one will definitely get it. This is the secret in the Creation! A natural quality in Creation is like this.

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With concentration and severity any body is acquiring an object. Liberation and such things also are acquired thus. But those are not such things that can be acquired by doing meditation in spare time and in controlled manner. The Bhagavatham is saying that in the case of God and realizing Him is also just like that only. One must pray requesting that some day if we are so merited and if God’s grace dawns on us we should get such a severe desire and longing. On praying, “Grant me such a desire as Gopikas had. Give me such a severity” and by the previously acquired merit (Punyam) the mental attitude takes a particular path. Is such a severe mental attitude having such a goal is begotten the necessary merit can be acquired. But merely by the merit, the liberation is not achieved. By charity and visiting temples liberation is not procured. By doing Abhishekams daily one does not get the liberation. By desiring it with severity one gets it! The power of desiring so and the necessary mental strength is begotten by Merit. It forms like a bridge to get on to the other side. This only is the secret in it! Keep always in view the comparison between those devotees and ourselves whenever the Bhagavatham is being heard. Desire that “When will I beget such a severity as of them?” Desire that you should always have such a desire. That is our aspiration! We are always listening to the stories of great ones (Mahatmas)

For the Cowherd folks Krishna was of great attraction from childhood. They fondled Him much. His power of attraction as a child was such that they were conversing about Him only even after returning to their homes. While attending to the house hold duties they were always thinking “When will we see that child Krishna? Again, when will we find Him? When will He come to Brindavan”? and so on. Those thoughts only were in them. Even on His coming to their houses and doing mischief, or breaking the earthen pots, they used to enjoy bliss more than the anger. Their Samskaras were bound by strong bondages encircling Him even from His infant stage.

We bring a cow and tie it with a rope to a pole. Will like to be near that pole? What is there in the pole to attract? It loses its freedom. Unlike that, their mind intellect and consciousness were pulled due to the attraction towards that where the mind is entangled with happiness and was encircling Him.

One may get a doubt as “When He has coming to Nanda Gokulam and into the clan of Vrajas after His birth were they not having their own children? Are their children not intelligent? Is it not the mental saying that

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a crow loves its own kith? Then is Krishna something different”. Here, it is limited to love between a mother and her child. In the case of love for the child Krishna it is unlimited. They thought it is the usual love and affection that a woman or a man has on a small child. Without their knowledge they are absorbed in to it. To them their families are incidental happenings. They felt they are to be gone through with no exemptions. Every duty is felt to be temporary and in the mind and in all the thinking it stopped appearing a Dharma to be followed. More than the love to their own children the passion towards the child has grown. The lusty nature have grown and grown and has inter-wined thickly and resulted in establishing inseparable relation with Him.

Another thing is, He wanted to leave them when He was eleven years age. It became a blemish to leave them without culminating in them the passion they had towards His physical body and form. They became deprived and helpless. In the Raasa Kreeda (Celestial Dance) all their Samskaras were dissolved and the lust they had towards His physical form was satisfied and reached a climax with all the peace. Under these circumstances if He had not created the Raasa Kreeda (Celestial Dance) and not granted a result or happiness to the love they had in them, it may be that they would have committed suicide!

He had given Cowherds a teaching saying “I am within you. More than the passion towards the physical form with attention (Sraddha) towards Me. It is not wrong to meditate on my form. There is no need to seek my physical presence. Look for Me in your hearts”. So saying He made the rest of their life full of Tapas. Their ambition should culminate in what they have sought after.

As one goes on worshipping God, He grants a boon. For them that is the culmination of the penance (Tapas). The culmination for the passion they have nurtured towards His physical form taking deep roots is the Raasa Kreeda. He showed it directly (Prathyaksham). They cannot understand unless it is physically shown. “Agnaam Anganaam Anthare Madhavam Madhavam Madhavam Chaa Antharena Vridha Maa Kalpithe Madhye Mandale Matsaga”

He has created so. It means between two demands (Gopikas) Madhava is there. Between the two Madhavas there is one damsel (Gopika) He made them to understand firmly exhibiting that “When I can be in so many forms can I not be there in your hearts”? proven physically His omnipresence, Omnipotence, internal dwelling of all beings, the proximity,

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He has seen to it that the passion and longing in them does not result in a sorrow but culminates into happiness, He left then only from there. It means that. In the Raasa Kreeda, much more than giving Darshan in their houses, they begot a greater Yoga Siddha (Yogic Fruit). Each Gopika thinks at the same time “He came to my house in secrecy to talk to me. He loves me”. This feeling of exclusive relationship is eliminated in the Raasa Kreeda. If every one was thinking that He is very close to her only and showing all love to her only, He remained like that with every one. That means He is not any one’s property!

He is Paramatman Himself, directly. His Raasa Kreeda was wonderful for them. It appeared to them due to a wonder only. Later they acquired the Supreme Paramatman. They did not meet Krishna coming through the back door secretly. They did not love such a one. He is the Paramatman who can take all forms at the same time. He who has no need for physical forms was later known through meditation. The stature of their Tapas (Penance) has grown. It reached a very high state.

After departing from Brindavan once Sri Krishna had sent Udhava as a messenger to console the weeping Gopikas who were not able to put up separation from Him. Udhava was a very associate of Sri Krishna and also His devotee. Udhava was wonder stuck to see the supreme devotion and love Gopikas. He conveyed Sri Krishna’s message saying “Sri Krishna recognizes your devotion. He has sent me to tell you that He is always inside you and also assured that He will grant Darshan soon”. What has been proposed in the Madhura Bhakti philosophy of Sri Krishna is also the same thing. Krishna alone is the Purusha. All the rest means all the souls are Nature only! It is with this notion loving Krishna and seeking His proximity is the Krishna Para Bhakti (Supreme devotion towards Krishna).

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(ii) Krishna and The Cowherd Folks

All the association of Krishna with Gopikas establishes the path of Bhakti (devotion) in the world. The acts of slaying of the demons and such other things carried out in the proximity of Cowherd boys are establishing various kinds of spiritual practices in the world. For example slaying the demon Poothana carries the message of rejection of the dependency on food, through which the soul transcends the state of body consciousness that is nurtured by food. In the slaying of Sakataasura the message of rejecting the cycle of births and deaths is conveyed. The act of Kaleeya Mardanam (dancing on the five hooded huge serpent and vanquishing it) the annihilation of ego is indicated. Like this all the playful acts (Leelas) of Sri Krishna propose one spiritual path to Humanity!

Chaturmasya is a religious vow or observance with a course conduct decided for a period of four months. It is written some where in one ancient script that Krishna got the Chatumasya observance conducted by all the Cowherd clan. One year the river Yamuna was in a big spate. Thinking that it will result in a big harm to all the people and the cattle they sought the advice of Sri Krishna. Krishna said that He will take all of them to a different place and did so accordingly. All the people have started moving. In that place waking up even before the Sunrise and also waking the cattle up, He was decorating them. At the time of Darshan of Jyothir Linga (first of the 12 famed Siva Lingam in Prabhasa Theertham) He made them sit in meditation and was playing flute. After four months of doing so daily, the Gopalas have become equal to Krishna in Wisdom. The Brahmins that were doing Tapas (Penance) in those parts were wonder struck on seeing them. All this has been written by a scholar in the script “Ujjwala Neelamani” in Bengali. The way in which Krishna has saved all of them during the rainy season, is being sung in songs in the land of Gujarath even now! Indra tried to engulf all the villages in Gokulam in water by creating devastating rains. It seems in spite of such huge rains river Yamuna was not flooded. The Bengali scholar has described it so. When Krishna used to walk on the banks of Yamuna it used to inundate cover flowing with joy. Devoid of His

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Darshan (presence) it was shrunk. Indra, in spite of showing all his strength could not make Yamuna overflow. It rises only due to the presence of Krishna but not by the anger of Indra.

After four months course He got them the Darshan of Jyothir Lingam. He has taught meditation on Siva, and the Siva Tattwam. All of them were those only who had performed lot of Tapas (Penance).

All the learned education must be lost. Hard logic hardens the heart but not make it soft. With the essence of devotion, with the feeling of devotion, with love, the man must become soft. Logic, sharpening the mind doubts even when God appears. The intellectual power with its sharpness like that of sword only knows cutting. Even a garland cuts!

The cowherd people sitting in meditation got the feeling that they are now visualizing that Jyothi (Radiance) for which they did penance (tapas) before several Yugas. They have known that the result of that Penance is now fructified. Their previous Nature is visualized. The seed sown then growing into a tree is now getting fructified became known to them. Due to this Gnana (wisdom) there was such a change in them that when Krishna left Gokulam and went to Mathura, they said you have fulfilled that task for which you have come to us. You have uplifted us. Granted the self radiance (Atma Jyothi). You have Made the consciousness peaceful. With the self-satisfaction we will be meditating on you only perennially. Before that we were feeling sorrowful about your leaving us and going away. We have now realized that you are within us even on l leaving us physically”. Because they will become very sorrowful if He leaves them, He has granted them Gnana (Wisdom).

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(iii) Yogic View of The Status of Gopikas

The activities of the mind that binds us to this world are under the control of Ida Naadi (left Nerve inside spinal column) which has the lunar force (Chandra Kala) in it. Taking its support also one can go up. Instead of having a lust (passion) towards worldly objects one can have a lust towards God. All the things required in the world are in the God. Instead of leaving Him and aspiring all other things one can worship God Himself to fulfill all desires. All the things in the world are with blemishes. The happiness that is begotten through them can be asked for directly. He can bestow that satisfaction of happiness derived from drinking of Paayasam (sweet dish prepared from milk) directly. He can show the most of the essence. If it is wealth there can be fear that some one can carry it away before experiencing it. It is no doubt good enough to desire for many higher things through God (Parameswara). We can surrender before God all qualities such as anger, lust and greed. If the dynamic force (Chaitanyam) is put into the Ida Naadi, it will all be like this. This can be taken as Vaamacharam (a spiritual practice that looks detractive).

The Kausthubhamani worn by Vishnu can be thought of as Chintamani (The Mystic Divine Diamond fulfilling all desires) in the heart center (Hridaya Aakasam). The Leela Tharangam scripted by Naarayana Theertha is fully romantic, but shows the path of liberation. The Geetha Govindam of Jayadeva also depicts the path of devotion but there is a lot of teaching Gnana (enlightenment) in it. In the Leela Thanrangam no such teaching was undertaken. Jayayadeva reveals the Tattwic secret of Upasana (The secret of the method propitiating) that results in the realization of Purusha and Prakriti (The Godhead His Nature). For both of them the basis is Krishna Tattwam only. The Madhura Bhakti (single minded devotion) towards Him is their goal. While Narayana Theertha has scripted keeping in view several Gopikas, Jayadeva had written keeping

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only Radha in view. The Aaradhana (worshipping) of Parameswara is fully known only to the Mother Nature (Radha). The view of Narayana Theertha is all of us are Gopikas. If visualized internally the Leela Tharangam appears like a garland of flowers made on a single thread through them. All are not same type of flowers.

The complete secrets are never scripturized. They are indicated roughly. The Leela Tharangam is explanation of Mani Pooraka Chakram (the Yogic center below that of heart center – the place of Chintamani) only. In the Leela Tharangam of flowers, the Yogic secrets were placed here and there like diamonds. He was not worshipped with the knowledge of Tattwa that He is Nirguna (unqualified Godhead) and the cause of entire Creation. They do not deal with Vedantic matters. Theirs is the passion (lust) towards the radiance (Tejas) of Chintamani. Not caring for begetting the higher worlds or heaven, not indulging in the activities of the paths of Karma and Gnana, having only that passion (lust) is that of theirs. Their state of lust is such as to leave away the Manipuraka Chakram that is strengthened by the tendencies acquired from previous births. If there is a lust towards Chintamani that is very strong, they will be able to cross it and go up. If there is any deficiency in that lust, there will be weakness in jumping from here. The body consciousness of Mani Poorakam must be very strong. As in Gopikas the ignorance must have reached a summit. Gopikas were attracted to Krishna leaving off their families, cattle, husbands and children and all the things. Theirs is neither passion, nor Gnana, but passion towards Gnana (wisdom). This is only the proper way to utilize the natural quality of lust (Moham) in human being.

The Moham is not complete in itself, if there is a mixture of Vidya and Avidya (ignorance and Knowledge) one must have such a complete Moham (lust or passion) towards the physical beauty as Gopikas had. If there is a small thinking that why should there be such a lust towards the impermanent body then that mixture of Gnana and Agnana will ditch you in between. Complete Moham (lust or passion) will elevate you. But it is not so easy. Men or not complete in Vidya or Avidya (ignorance or knowledge). Because of their weakness only now and their Gnana will be awake shunning Aganana. That is why they keep taking several thousand births in the middle process. For complete ignorance Raavana and Kamsa are examples. When anger, lust and greed reach a completion it gets absorbed in Him. Gopikas with lust and the Raakshasaas due to anger towards God got liberated. Not being any of these, but prostrating to Him publicly and blaming Him in secret, remained there only not going any where. They keep waiting for God’s grace acquiring more and more of Gnana, birth after birth. Seeing a lamp and getting deluded a moth goes

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into it and gets burned. A creature slightly knowledgeable goes near and then gets away finally perishing taking neither of the ways. Vidya and Avidya (Knowledge and ignorance) both are the paths. Manipoorakam is a mixture of both Vidya and Avidya and is like slush.

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(iv) Some Other Types of Devotion of Krishna

Guru Gauranga Swamy was a close associate of Chaitanya Maha Prabhu. Regarding his love for Krishna he said “You should not love Krishna as being separate than you, but love as though He is within yourself. Directing the love you have about yourself to Krishna means, install Krishna in your own self. You have all the love yourself. That is why you can love Krishna who has filled within you. That is possible to you. If you say love yourself then the question that arises is where is that I in Me. That is a subject that cannot be comprehended even by Vedantins (philosophers). When you do not know what this ‘I” means, if you inculcate the feeling that ‘I’ is Krishna, and when your inner self is filled with the form of Krishna, that love you have towards Krishna transforms into your love towards own self. You then have Ananda. Heaven or liberation is a subject known to philosophers, but your experience of bliss here. The direct experience that you get here will be like this”. He preached like this at one place. That is even contradicting today’s philosophy. Even then when he wanted to tell a thing about devotion he told with this example. His philosophy is a different one.

In the Chaitanya cult Krishna is the head of Golokam. Every devotee has the need and duty to go to Gokulam. Even Gods like Indra keep doing penance to become the residents of that Golokam which is the best of all worlds and Krishna who is the head of such a Golokam has incarnated Himself here with His Amsa (aspect) and residing for some period declared directly that “I am in the entire Universe. I am Universal. I am everything!” He was able to declare so since he is the Head of Golokam. That is their faith. They do not report to saying ‘Aham Brahmasmi’ or ‘Sivoham’. The soul and God are different. Because all the souls make efforts by doing penance, singing Bhajans, worshipping of Krishna, they became eligible to receive His grace and reach Golokam after leaving their bodies. After going there it takes several Yugas to reach His proximity. But the state of

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returning back will not occur. Even God’s like Indra go to Golokam, but to reach His proximity even for them takes several Yugas. By reaching for several Yugas in Golokam, the soul then becomes completely pure and get eligibility to the proximity of Krishna. As he is going to the proximity he gets the form of Krishna. Going nearer and nearer to Krishna in that form the form becomes intensified and merges into Him with the complete feeling that he is Krishna himself!

Gauranga tells at one place that in this mundane world there is nothing wrong in taking it up (his path) as a path. “Love is important. Loving Krishna means when you love yourself in that ‘I’, you invoke Krishna. Since the feeling that you are Krishna has entered into you, taking the love Krishna as love of Krishna as love self, convert the love self to love Krishna. Both are one only! That is the path of liberation to you. Whether you immediately get the Golokam or not the immediate fructification is, here this moment itself in this life itself, taken as full of problems and difficulties. Complete happiness and bliss will result. There is hurdle to beget this Ananda (bliss). There is no need for any penance or knowledge. No distinction between young and old. It is possible for everyone. Redeem yourself taking up to such a love of Krishna” so he said.

Again the devotion of Krishna of Meera is different. She is His devotee. He is husband to her. She asked at Krishna with the feeling of husband. That path is different. There are several paths in the path of devotion. In Madhura Bhakti the devotee thinks that he is born only for the sake of Parameswara. She Takes Him, as the husband who protects and takes care of him. That Parameswara only is there. In between there is no need of another worlds. No necessity of lower or higher worlds or of Gods such as Indra. There is only that feeling of duality, “I am there and you are there”. The things will be there till the merger into Parameswara or the state of Monoism is achieved. Ultimately there is only one thing. It means that the devotion is absolutely necessary to every soul. It has come up so in the explanation about consciousness.

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