Sri Yugal Kishore ~*~

Sri Yugal Kishore ~*~
"Two Bodies One Pran"

Monday, November 28, 2011

RADHA BHAV IN VRINDAVAN



      When the manifestation of the sacred land of Vraj is established
in one's physical being, Vrindavan centralizes itself in the body
as a lotus having innumerable petals, each representing a different
mood of the Lila of the Supreme Lord and his Beloved.  This
Vrindavan exists in the heart.  However, this heart is distinct from
the physical heart, being the universal heart of the microcosm
of this world and within it, and of the macrocosm and outside it.
This is the heart which contains all Grace, all Glory, and all Joy.
And from this heart everything has its existence in the phenomenal,
mundane world.  Every joy one may see, or feel, perceive, or realize
is the very semblance and glance from within the heart.  It is there,
where the spell of Reality wherein the Love and Ecstasy of God 
is established, that the Transcendental Sport of Sri Vrindavan ever
continues.

      When one is treading the path towards the existence of Vrindavan,
as the consciousness of love, suddenly one realizes the presence
of Sri Yamuna flowing nearby. Yamuna signifies the existing manifestation
of Radha and Krishna's splendour as the liquid flow which washes
all deeds, all sins, and even all merits, clean as the very purity of the
Beloved's heart.  For this reason, Srimad Bhagvat relates  how the
Gopies made the vow of bathing daily in the Yamuna in the cold
Winter month of Kartika.  Becoming purified by the efforts of their
penance, their clothes were stolen bu their Beloved Lord.  This action
is metaphorically the stealing of their body-consciousness by which
they became eligible to participate in his Maharas, the Divine Dance,
in which each Gopi found her partner in Lord Krishna.




















CONCLUSION

       At the foundation of Sri Vrindavan exists Radha Bhav
within whose silent mutation all hearts, all beings, and all
the universe discover the Divine Realization of the Love
Supreme of Sri Krishna and the Grace Supreme of Sri Radha.
It is within the consciousness of Radha Bhav that the cycle
of thought and deed through its creation, preservation, and
destruction culminates in the innocent, inactive, yet ever
creative Love of Radha-Krishna.  This is the Glory
consummated in the majestic manifestation of Barsana,
to be discovered in the heart as the Love-enlightened
Grace of Sri Radha.



                                              Sri Baba Sripadji

                   

Sunday, November 27, 2011

RADHA BHAV IN VRAJ



        The area of eighty-four 'kos' (168 miles) of Vraj, which has been
discovered by realized saints in their visions, contains the holy forest
in which the lakes and trees and all of the vegetable kingdom, and the
cows and the birds and all of the animal kingdom, are manifestations
of the enchanting sport of the Lord.  Here Krishna, as a cowherd,
grazed his cattle to the sweet accompaniment of his flute while wandering
through the luxurious landscapes of Vraj.  In this area which signifies
the blissful sports of Radha-Krishna, he himself plays with his glorious
realization to fulfill his divine ecstasy.  And thus, the area of Vraj is
surcharged with his divinity.  To those saints who in their time realized
this divine glory, all which was previously hidden was revealed.

      The physical realm of Vraj has its supernatural counterpart which
is established in the heart and body, and in one's entire being, when
one realizes all the sweet moods of the lovely pass times which are
played, even now, by the Supreme Krishna and the Supreme Radha.





                                                                  .¸¸.•*`*•.✽


                                                                  Baba Sripadji


Tuesday, November 22, 2011

RADHA BHAV IN BARSANA

  
 
                               Sri Radha Vrishabhanu-Nandini

  In this blessed abode of Radha, the nature created here by Brahma
is unlike the nature of his other gross creations for, in Barsana, the creation
exists by Radha's sweet desire, by her realization.  According to scriptures, 
Sri Radhaby her grace, to fulfill the joy of the Supreme, manifested herself as 
  Vrishabhanu Nandani in the village of Barsana, thereby blessing the family 
  of her father Vrisha bhanu and her mother Kirti.

 The glory of Radha which exists in the symbolic significance 
 of this village and in her remembrance by its residents is a very rare 
 phenomenon.  Each person of the village of Barsana has some special
 feeling towards Radha which is so inborn, so strong and so spontaneous
in its understanding of hidden spiritual mysteries, that those who are not
spiritually aware are unable to grasp the nature of this special insight.  
While small children may realize themselves as her sister, and young
boys may realize themselves as her brother, older women realize 
themselves as her mother, while men realize themselves as her father.  
These sentiments have no relation with their physical families, but exists
and depend entirely on Radha's Grace which has so drenched her 
village of Barsana.

                                                                  .๑۩۩๑

                                                                    
                                                                 Baba Sripadji


                                                                   .๑۩۩๑ 

Thursday, November 17, 2011

MAHA BHAV AS RADHA BHAV



        When love is completely directed towards the Supreme Being
as Krishna, that love conceals itself in the heart of the Gopi.  Thus,
the mystery of the Unknown is hidden in the hearts of the Gopies
and is enlightened in the maturity of realization of the illumination
of love, when each movement of thought and breath has become
Krishna.  In this way, the Gopies have realized Krishna, thereby
dispelling the mystery of the Unknown.

       Beyond the love of the Gopies and Krishna exists the manifestation
of  Sri Radha.  This love is the immovable existence wherein occurs
the silent mutation of love between the lover and the beloved.  It may
be likened to the river that flows between two banks;  the banks can
never meet because they exist within the limitations of their nature,
but the river is in continual contact with both, right from its source to
its culmination.  Existing within their respective dimensions of time
and space are the Atma and the Paramatma, the Supreme Spirit;
the two banks of the river of devotion.  The flow of Grace of this river
of devotion unites, through its touch, the dormant state of the individual
existence with the enlightened state of the Supreme.  Between every
thought and breath of each being, and between the immovable
consciousness of the earth and the consciousness of the entire creation,
and between the microcosm and the macrocosm, Grace flows.

       Within this concept, the Gopi signifies the incessant and creative
urge of 'sadhna' towards the supreme, while Krishna signifies the
treasury of all blissful propensities.  In their relation to each other,
each is essential to the existence of the other.  As the Gopi exists
in the thought of Krishna, so Krishna exists in the thought of the Gopi.
Therefore, when the longing in one's heart for realizing the Supreme
is established, that Supreme also realizes the longing of his burning
awareness in the heart.  In the silent mutation of Radha Bhav,
the individual spirit exists in relation to the Supreme, from the very
commencement of  'sadhna' for the realization of each other to its
fulfillment.  When the individual spirit realizes its union with the
Supreme where the Supreme is Krishna, this realization is Radha Bhav. 
Radha is the personification of love towards Krishna in the mood
of the Gopi and, as the joy-potency of the Supreme, she is the adored
deity of those who crave only for the love of the beloved Radha-krishna.  
It is only by the ambrosial sweetness and beauty of the love of Radha
that Krishna is forever attained. In Her Graceful Existence, She embodies
Maha Bhav.


                                                                     « ҉ »  श्री   « ҉ »                
            
                                                                     Baba Sripadji


Wednesday, November 16, 2011

Swamiji called!

                                               Swami Jnanananda Giri in Musoorie

      Swamiji called yesterday, I was sitting mid-day in the park!
There couldn't be a greater joy! He is blissfully well, as usual, and in
high spirits, as usual !!  Presently he asked if I was going to America
soon, I said I was going in Dec. for a month. That they called and
asked again, even arranged the ticket!! He laughed and asked , 'Why
doesn't America come to you?' I said,' They did come in Febuary,
and we all went to Banaras together. There I climbed the steps up
to the 'Yogiraj Tailang Swami Math'.
  Then Swamiji told me that Tailang Swami had said, "He who is a
real 'Yogi' is always aware of his 'breath', and the 'breath' of others!"
That includes everyone, no matter how far away they may be, even
if they are animals, trees, plants or stones! The Yogi is able to cure
all ailments. He can know all thoughts. Connected, he becomes
Limitless and Full!
     Swamiji said, "Awareness of the breath, constant awareness, is
very difficult.  No, actually, it is very easy. But nobody wants to do it! 
All are deluded by what they see and feel about this world, but, He is
free who can see through it, to its Source, the Way of Divine Light."



                                                   *ღ☆¸.•°* Hari AUM! *ღ☆¸.•°*

Thursday, November 10, 2011

PREM-AHLADINI SRI RADHA Personification of Mahabhav

                                                                    « ҉ »  श्री   « ҉ » 

INTRODUCTION
      The ancient knowledge of the Vedas is distilled in the wisdom of the
Upanishads. In these philosophical treaties, the nature of the universe,
the human soul, and the relation to each other has been probed. In the
search for answers to questions about the nature of the universe they
developed the idea of Brahman, whose existence was realized through
enquiry, austerity, and samadhi.

      Brahman, the universal spirit, cannot be precisely defined, and neither
can Atman, the individual spirit. The Upanishads describe the spirit only
in general terms as the Divine Essence "hidden in all beings, all-pervading,
eternal..." It exist, but it cannot be captured ; life proceeds from it, yet it 
has no tangible reality. These themes conceived by sages in the Upanshads
were, however, in time expanded. The essential principals laid in these 
works were developed by seers of extraordinary insight into six schools 
of philosophy: Sankhya, Vaisheshik, Nyay, Yog, Poorva-Meemansa, and
Uttar-Meemansa. Religious thought became a multifarous and elusive 
complex.

      From this vast tradition, it took one of no lesser stature then Maharishi
Veda Vyas, who had masterly comprehended the Vedas, the six systems of
philosophy, the Smriti, and all the other existing philosophical scriptures
known to the memory of mankind, to make his knowledge comprehensible
to all. And since nothing then ever needed to be written down, all teachings
were taught by the graceful speech of the Rishis alone. Vyas conceived the
Mahabharat as a vehicle for expounding such lofty themes as Sri Krishna,
an Avatar of Vishnu; dharma; varnashram; valour; love and grief. Despite
its majestic conception, Veda Vyas remained unsatisfied with his efforts,
and only at the intervention of Devrishi Narad was the cause of his
unfulfilment disclosed that the Supreme Lord was not yet satisfied that his
glory had been sufficiently revealed. By Sri Narad's inspiration, Vyas then
turned his efforts from feeding crows the carrion of learning, to extracting
nectar, in the form of stories relating to the Divine Pastimes of Sri Krishna,
for the swans of the Mansarovar Lake to sip.

      Taking Sri Ganapati, the remover of obstacles, as his scribe,Veda Vyas
unfolded the mystery of the manifestation of Brahman through the
incarnations of Vishnu.  In Srimad Bhagavat is found the description of
these incarnations of the Lord : Sanatkumar, Sanandan, Sanatan and
Sanak ; Varah, the Divine Boar ; Devrishi Narad ; Nara-Narayan ; Swami
Kapil ; Dattatrey ; Yagya ; Rsabhdev ; King Prithu ; Matsya, the Divine
Fish ; Kachhap, the Divine Tortoise ; Dhanvantri, the Celestial Physician ;
Mohini, the Enchantress of the demons ; Narsinha, the Man-Lion ; Vamana,
the Divine Dwarf ; Parashurama ; Rama, Bharata, Lakshman, and
Shatrughna ; Vyas ; Krishna and Balaram ; Buddha ; and Kalki, whom is
yet to come.

       While each Avatar was worshiped as the Lord, still, in his fullness, he
was yet in process, finally reaching the descent of Bhagwan Rama, whom is
the Supreme Person in complete form. His descent was to establish
righteousness, (dharma) and to dispel unrighteousness (adharma) ; to
protect the good (sat) and to destroy the evil (asat). Rama is known as
Maryada-Purushottam, whom has lived according to all correct rules and
decorum. But even this incarnation, where the prevailing spirit behind the
universe has embodied Himself to assist man in his course through life,
cannot fulfill declaration of the Upanishads that the Absolute Brahman is
'Raso Vai Sah'. God, remaining one with creation is not impassive ; he
is a personal God who loves man and desires love in return. To demonstrate
this aspect of the nature of the Supreme Being, Sri Krishna manifested
himself, and as Lila-Purushottam performs his pastimes before the eyes of
the world. It is this subject which has been so gracefully expounded by Vyas
in the tenth Skandh of the Srimad Bhagavat, which forms the heart of the
work.

      However, philosophic speculation cannot end here, for the question
arises about the nature of the spiritual bliss the realized soul experiences in
merging the trinity in the monad Brahman, whom is said to contain Truth,
Consciousness and Bliss (Sat-Chit-Ananda). Brahman has become
personified as Krishna who is defined thus in the Bhagvat : 'Krishnastu
Bhagvan Swayam', (the Absolute of the Absolute), and the static 'anand'
enfolded in the nature of Brahman has become personified as Krishna's
Ahladini Shakti, his blissful potency, who is the source of all joy to the
Supreme Lord. Who can dare to define that delightful beauty who charms
Shyam Sundar and brings him to his knees begging even a glance from her
fascinating eyes? She is the Divine Aspect of his divinity, the Beloved of his
Love, the possessor of that joy which fulfills his desire for joy - Sri Radha.


SIGNIFICANCE OF RADHA BHAV

      The most secret, the most auspicious, and the most divine spiritual
awareness of Radha is projected in the physical manifestation of her village
of Barsana. Here, upon the majestic hill in which Brahma has embodied
himself, stands the abode of Sri Radha, who is the ecstasy and inner
blessedness of the Supreme Lord, Sri Krishna.

       Contained in this mystical image lies the revelation of Radha Bhav.
Within the all-pervading, all-powerful source of Brahma arises the three-
sided manifestation of the cosmos, with Brahma personifying its creative
principal; Vishnu, its maintaining principal; and Shiva, its distructive
principal. By the movement of the creative principal in thought and its
culmination in action, the universal cycle of creation, preservation, and
destruction veils the Supreme from man and holds him within the bondage
of this movement of the world. When he comes to the discovery of that
which has to be dispelled in thought or in action, man lays the foundation
of 'sadhana' which terminates the thought-creation underlying action
carried over from previous actions of the life into the present. Thus, at
last, the full cycle of cause and effect is destroyed and he crosses the
threshold of the effortless 'sadhana' of love (prem). In order to attain this
state based on the establishment of grace, he has to disconnect himself
from the creation of Brahma, diverting all efforts with whatever means
are available and with fervent love to the path of 'sadhana'. Those who
have already traveled this path of the Divine, enlighten the way; until all
the accumulation of past thoughts and actions are effaced, the heart
becomes like a transparent , heavenly-clear crystal, unimaginable in its
purity. From this point, the 'sadhana' of complete unconditional surrender
to the feet of the Lord Supreme begins. Thus, the hill of Barsana contains
the significance of the illumination of Love to the Love-personification
of  Sri Radha, the Joy- potency of the Supreme, and the creation of love
leading to the destruction of all desires.

      When this love is created in the heart, or in the thoughts, the source
of all inspiration, which was hidden through countless lives in the journey
towards the wondrous Supreme, is disclosed to the person who is
completely dedicated by heart, thought and action, who has given himself
up to the feet of the Supreme from within and without. The most sublime
sentiments of 'bhakti' spontaneously arise in him who walks on this path,
manifesting in him the highest aspects of devotion. The holy scriptures 
have described these sentiments which climax the potency of mood and
are the very source of inspiration when they occur by their own Grace.

      These sentiments, Bhav, may appear in such ways: by chanting the
sweet names of the Lord in 'sankirtan' the presence of the Divine Glory
is experienced in such a way that the flow of love, which springs from
the heart, comes as an out pour of tears; the devotee cannot speak a
word about worldly relations and the throat is choked; the whole body
is thrilled in ecstatic joy; the body-consciousness may vanish completely;
the enchanting glory of the Lila of Radha-Krishna is fully revealed in the
heart; all the Divinity of their transcendental sport is revealed as ever-new;
every moment is completely recognised in Their Grace; and finally the
epitome of all these various sentiments is when the knowledge of what
They wish to play in Lila sport is spontaneously realized in the heart.

                                                                 « ҉ »  श्री   « ҉ »
                                                                         

                                                                         
                                                              Baba Sripadji