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Sri Radha Sakhi - Divine Wisdom

Divine Wisdom
 1Author's Foreword

 2Importnat Points

 3Divine Wisdom - Part 1

 4Divine Wisdom - Part 2

 5Divine Wisdom - Part 3

 5Eleven Hurdles
Divine Wisdom Part 2

Birth of Jivahood

74. Lord Krishna praises the supreme glory of Sri Radha.

75. One when Sri Krishna was in a very un-easy mood with a heavy heart due to his separation from Sri Radha, he recalls and reveals the glorious shakti of Sri Radha and obtains peace of mind.

76. These praises are made by Sri Krishna to see Sri Radha in the form of a number of "THRIPADHAS" which are contained in the "AADI LEELA" of chaitanya charitamrutha. The Original "TRIPADA PRAISES" written and published in Bengali are also published in telugu in the book "Brindavaneshwari Radha Vol III" by Nannagaru.

77. I am the supreme embodiment of SAT-CHIT-ANANDA and this fact is also revealed in a number of scriptures. All the three worlds are filled with the vibrations of my SAT-CHIT-ANANDA swaroop and these are enjoyed by all Jeevas and Devatas. But there is no one in the three worlds who gives me happiness except Sri Radha Ji.

78. In this whole creation there is no one who possesses more Divine qualities than myslef but there is one and only one Divine personality names Sri Radhaji who possesses hundreds of times more divine qualities than my self. The four headed Brahma once declared that his whole life is not adequate to describe the Divine qualities of Sri Radha Rani, and this fact is also revealed in Vedas.

79. I posses more charms and beauties than millions of cupids (Manmadhas). But there is only one personality names Sri Radhaji who possesses more enchanting charms and beauties than myself.

80. All the three worlds enchanted by superb beauty that I posses but I obtain superb bliss when I see the chanting beauty of Sri Radhaji.

81. The charming music of flute is giving in-expressible happiness to all the jeevas in the three worlds but I forget myself in Divine ecstasy even if I hear a few words uttered by Sri Radhaji addressing me.

82. The fragrance of my body give complete satisfaction to the world, but I am melted only by the intoxicating fragrance of sweet smells emanating from Sri Radhaji.

83. This entire world is filled with the sweetness of my body, but the holy (Adharamrutha) nectarian sweetness of Radhaji makes me to forget myself, in ecstacy of her sweetness.

84. My touch produces the coolness of a million moons. But one single touch of RadhaJi cools down the burning heat of my heart.

84.1 Every man has his "Radha" with in his body who is sleeping. Radha is awakened when his spiritual senses are awakened and then alone communion with Sri Krishna is possible.

84.2 Behold that infinite MAUNA or SILENCE

84.3 Once in Brindavan while Lord Krishna was strolling on the banks of river Yamuna, Shiva came to him and after falling prostration on the feet of Sri Krishna, questioned him "Oh Lord, Please tell me how I can reach your kingdom of bliss". Sri Krishna answered then:

84.3.1 Offer worship in GOPI-Bhav to the feet of my Divine couple i.e., RADHA AND KRISHNA.

84.3.2 Even if I love you, it is no avail to you if you cannot satisfy Sri Radhaji.

84.3.3 Even though you may not attempt to please me, if you sincerely offer worship to Sri Radhaji your desire will be fulfilled.

84.3.4 In 1961, most of the leading philosophers and sanskrit scholars met in a conference in PATNA for knowing and revealing to the world all about Sri Radha Rani. All the proceedings of that conference are published in a monumental book known as "BHARATIYA WAANGMAYA MEIN SRI RADHA", written by PANDIT BALDEV UPADHYAY, HEAD OF DEPT., SANSKRIT VISWA VIDYALAYA OF BANARAS.

From that book one sentence is translated from sanskrit to english and is noted below:

"Sri Radhaji is the supreme shakti and also Swamini of Sri Satchidananda Poorna Purushothama".

85. The best shrine which man can ever create for the supreme is his own heart. There are places where holiness pervades, but that which makes them holy is the human soul living in the consciousness of God.

86. When every act or thought is made an act of devotion, then quickly the "Living Presnese" is felt within. But we cannot feel that presence (of God) except in silence. It is not external silence, but the silence of our inner being (state of thoughtless mind).

87. There are two ways of practicing silence. One way is to obtain the absence of thought by force when we try to empty the mind. In this method there is danger as that if often the origin of mental depression. Melancholia and other forms of insanity due to depression. Second way of emptying the mind is to fill the mind with one dynamic spiritual thought, which fortifies us against outer and inner dangers and it will itself empty the mind. This is the positive method (RADHA BHAVA).

Even a week person who follows second way will soon develop a certain tranquility and strength.

88. Silence is not to avoid action but to bring all our scattered and undisciplined mental forces wholly under one's control and direct them towards our ideal feeling i.e., the presence of ideal within us (this state is called MAUNAM TAPAS).

89. The bringing of mind away from all distractions and restlessness and direct it to a single sustained attention on God (RADHA BHAVA) is the apex of whole problem. In that state SADHAKA lives in the state of extractive mood or RADHA BHAVA.

90. In silence the mind is filled with God to exclusion of all else.

91. Visions or words or signs are not the symptoms of progress. Only God's higher qualities of peace, Divine insight, happiness or Bliss (Vedas call this state as "RASA") are good symptoms.

92. One of the signs of spiritual growth is non-dependence on external aids. A true spiritualist always maintains his independence with reference to external aids and depends on God.

93. We betray our habit of life and our nature, in this, whether we give greater prominence to the things of spirit or to things of matter in our daily conduct.

94. When we are determined to move in our spiritual life and fully trust in God's guidance, he (God) sees our effort and comes to our aid.

95. We shouldn't attempt to row the boat without first lifting the anchor. If your heart is filled with attachments such as family, wealth name and fame etc., it is the ego that is really fed and strengthened and it is not a movement towards Divine. If there is hatred towards any one or lust and talking about earthly pleasures, our anchor is not lifted.

96. The Jiva is his own enemny when he follows the dictates of the ego. The Jiva is his own friend and guide, when he resolutely follows the path to God.

97. Our thoughts become spiritual if they move towards God. Our actions become spiritual if they are performed for the pleasure of God and not the ego.

98. He is really meditating Lord RAMA, when he meditates on the Divine personality of Rama. He is meditating on MAYA or PRIKRITHI when he meditates only on the two material sounds of RA and MA. The Five elements of Prikrithi are SABDHA, SPARSA, RUPA, RASA, GANDHA.

99. So long as one retains his separate entity as a does or enjoyer, whatever is produced is that barren soil of the EGO, by its very nature is bound to fade away.

100. How to get rid of the body consciousness? For a man of action : one should not live for self gratification (means pleasure of EGO) but only for the God's pleasure

101. The real guru is Viveka - The light of god in each man (VIDYA MAYA, which is mentioned by VEDAS). The guru appears as Viveka, personified in an individual who comes to sadhaka by god's grace.

102. Why does man fear death? Because he is attached to the body, mind and senses.

103. Attachment to the finite body is Moha while love for the infinite Lord is Prema. Moha binds one to a petty, finite samsar while prema liberates from samsar and rises him to the presence of Divine.

104. Love for the unlimited is also unlimited, but when it is linked or chained to things which are individuals, it becomes greed or attachment or Moha.

105. The knowledge of all outer manifestation physical or super physical relates to the circumstances. The wisdom of the divine relates to the center or God or Truth. All names and forms are the circumstances while God or spirit is the center. One should be an introvert and move towards God.

106. The surface man who identifies himself with the physical conditions and feels he is powerless and ignorant, that surface man must be ignored.

The Eternal Presence

107. When we are attached to the divine presence within us, all outer and external circumstances or conditions will have little influence on us. When we feel that the Divine within us is eternal, the momentary things or conditions of the external world cannot touch us or influence us.

108. We must know that we are individuals linked up with the eternal spirit and as such trivial material objects or conditions are nothing to us.

109. Always be conscious of the great presence with in you and you will never feel lost. Cultivate this habit of constantly feeling the presence of Divine with in you. Fill your mind with this thought and feeling of the great presence.

110. We cannot gain access to divinity except in our own soul. The only way is that our whole nature should be come silent and one pointed.

111. This Consciousness of presence of God within us is not a matter of name or form. It is an inner awakening a spiritual conception (or bhava). God has no name or form or limitations of any kind.

112. He (God) is a spark of divine Consciousness present in every individual.

113. Always feel the Divine bhava in every individual (Even as Prahlada did).

By Mind and Mind differences

114. Mind should get into inner solitude and live in the presence of Divine mother away from all outer earthly pulls etc.,

115. "Unless our mind becomes pure, strong, earnest and meditative, there cannot be real spiritual progress" (Upanishad)

116. Mind is cosmic in its very nature. With puny, trivial objects it feels itself a small being and lives in small desires. In case you disown these small earthly desires you can touch the cosmic plane.

117. Everyone of us can save ourselves, the sages have thought us that the saving grace is our own higher nature namely VIVEKA and until we have awakened that, no one can save us.

118. Mind must be purely alone in silence for receiving the Divine light. You cannot discover reality as an extrovert. Reality must be sought out by each on, in the stillness of one's mind and never in the midst or group.

Two Sins of the Jivatma

119. Ignorance or forgetfulness of your eternal spiritual nature is one sin and mis-identification as yourself with material body, mind and senses is the second sin. These are the two sins responsible for your all.

120. The spirit is eternal, free from decay, taint less, the knowing subject, the ground of every thing, changeless, the unattached and having no sheath. (Srimad Bhagavatam - III- 7-19)

God and Aham - By Dr S. Radha Krishna

121. Aikya or merger of the individual soul with the universal soul means only unity in personal love. There is no question in any scheme of individual being merged in and absorbed by the Divine.

122. All the four forms are of Vishnu. The four forms are related to the four states of consciousness. They are

(a) Jagratha (b) Swapna (c) Sushupti (d) Turya

The supreme Vishu is above and beyond all the above four forms.

123. Quenstions by Aryamba to Shri Adi-Shankaracharya

Q : What is the cause of a triple misery Jiva? A : Birth in this world as a human being

Q : What is the cause of birth in this world as a human being? A : karma is the cause

Q : What is the cause of such Karma? A : Raaga and Dwesha are the cause

Q : What is the cause for this Raga and Dwesha? A : Self identification with a finite material body, mind and senses

Q : What is the cause of this self identification A : Aviveka

Q : What is the cause of this Aviveka A : Ignorance of the Self

124. Communication with God is impossible for one whose spiritual senses have not been opened. Spiritual - Ecstasy is the proof of communion with God. Where there is no ecstasy, there is no communion.

125. Man is a double being. There is one man (KSHARA PURUSHA), the eating and sleeping ma of physical and material limitations. And there is another man (AKSHARA PURUSHA) dwelling within, who has greater capacity, greater power, who is all-wise, all-loving. It is this Inner man whom we must awaken.

126. We must cultivate our faculty of Introvision and indrawn. The very power which enables us to see external things, if carefully indrawn can help us gain Divine Vision.

127. We have two instincts or tendencies in us. The lower pulling us externally though senses and the higher which leads us to the savior with in ourselves.

128. You must not project anything upon God, but inject God in any thing you like. Thus you can worship God in a cat and not as a cat. Forget the cat and you are alright. God as a cat means cat god which is a pratika. Similarly you can worship god in a man but must not worship god as a man - god which is pratika.

129. When we worship the all - pervading, our mind becomes thoughtless ( free from all thoughts and images ). Thus a thoughtless mind, easily reflects the Divine light, love and power.

130. It is good to be born in a church but very bad to die in a church.

131. The egoistic soul always seeks joy by depending on external objects. It considers itself to be powerless, poor, puny.

132. The self cannot be defined in terms of words, forms, while the self is beyond all changing phenomenon.

133. The ego which is a reflection in Maya of the self naturally wishes to live forever, to know all to be happy forever. It is because the self is Sat-Chit-ANANDA.

134. Thought can not manifest itself except in terms in terms of name and form.

135. All efforts arise from the ego of the sadhana. So there can be no effort which can eliminate or dissolve the ego sense which is the seed of all efforts ( The ego is created through self - identification with material body, mind and senses ).

136. By his Karma, a Jiva may become an Indra, or a son of Brahma or Hari's servent free from birth and death. By his Karma, he may obtain God head (Brahma, Ishwara etc.,) and sovereignty of a whole empire. By his karma he may obtain the state of Shiva Ganesh - Devi Bhagavat.

Free-Will or Destiny - Chnadra Shekhar Bharti Swamy of Sringeri

137. Fate is only the sum total of the results of your own past actions. God is only the dispenser of the fruits of your actions. As such, your fate which is nothing but the fruits of your own action, is not of God's creation but only of your own creation.

138. We are not to resign ourselves to our fate, but only resign ourselves to our free-will. The divine spark in us makes it possible for us to confidently exercise our will. You act as per your free-will each action produces its own fruit. Bad and good fates are the fruits of your own acts done as per your own Free-will. Fate being of your own creation can never be mightier than yourself.

139. Markandeya's Free-Will made him to offer great tapas, which made him a "Chiranjeevi".

140. The fight between fate and your Free-Will is only a fight between the good and bad fruits of your own actions done by the exercise of your own Free-Will.

141. Just as we persist in pulling out a nail driven into the wood, is exercising your Free-Will (which is a gift of the Divine spark in us) - Nothing is really unattainable by a man. Man is the master of his own destiny.

Notes on Higher Meditation

142. The shastric definition of mdeditation is "The process by which the meditator entertains his entire mind in the contemplation of a series of similar thought - concepts, to the exclusion of all dissimilar thought-intruders, so that may ultimately minimize his thought to the barest possible minimum of single idea.

This gathering up of scattered forces and diverting them inwards and moving towards the presence of the Divine mother is the first step in higher meditation. (Message of Vivekananda).

143. The basic principle of meditation is to cut off all unwanted thoughts of sense objects and to fill the mind with the only thought or feeling of the presence of the Ishta (Your favorite god).

144. Concentration means holding the mind to a particular object while in meditation is an unbroken flow of awareness towards that object.

145. Do not spend your time in talking, but use it in meditation in silence. Do not allow the rush of the out side world to disturb you. Control the mind and cut off the senses-Now you are a YOGI. After that all the rest will come to you.

146. We can never obtain the body of Krishna, but the sublime bliss of man consists in his union with him - spirit to spirit. (Sri Chaitanya'e message to Vishnu Priya Devi).

147. What we really call as "our mind" is not real mind, but only a bundle of our small ideas desires, preferences, likes and dislikes. To manifest the real mind,we have to employ the simple means of disowning the bundle and not to cooperate with the earthly thoughts etc., By this process what really comes into being is not my mind or your mind, but "mind" which is really cosmic and a potential for cosmic peace, Joy, light, love and power. Such were the minds of Buddah, Jesus, Rama, krishna, Chaitanya etc.,

148. Maya has got two aspects - Vidya and Avidya maya. Corresponding to these two aspects, man has got Avidya Manas and Vidya Manas. This Vidya Manas is higher spiritual nature which must be awakened by him through introvision by penetrating into the deeper layers of his own consciousness.

149. In dhyan sadhana only two exists - Myself and the Divine Mother.

150. As your dhyan ( Meditaion ) deepens, your third eye I.e spiritual eye located between your eye-brows, opens up and then you see the blissful form of your "ATMA".

151. Just as material objects are seen only through material senses, Atma who is the spirit can be seen only through spiritual senses.

152. There is no need for performing any sadhana for obtaining Atma-Gyana. The moment one loses his identity with "Anatma (mind, body , senses)" the light of Atma-Gyana shines in him as a matter of course.

153. So long as we move outwards and never look within, forgetting the vital factor in our life (namely Viveka), there is nothing to sustain us or nourish us, because the store house is blocked. (Message of Vivekananda).


154. The religion of the average man consists in believing certain doctrines, certain forms or words or Syllable, certain intellectual assent or dissent to an idea or faith (Remain in a state of silence or mauna or be-ness or awareness)

155. Religion of sadhana doesn't consists in hearing talks or reading books, but in a continuous struggle, a groping with our own lower nature. The struggle may last days or year or even lives. One should be prepare for anything if he should realize truth.

156. If one is really sincere and wants to reach the truth or God, one should go to higher plane of consciousness.

157. Go into your room, close the doors and pray in secret - Jesus Christ

158. You must be positively receptive, alert and yet fully aware. It is only on this state that there is realization.

159. Awareness means "that the mind has to be constantly aware of every thing that is inwardly happening to it". The mind should not live either in the past or the future.

160. Whoever seeks God through his mind is seeking a projection of the mind only and not God because God is beyond the reach of the mind or Intellect.

161. The Symbol is not reality. No finite form is reality but with the cessation of the mind or thoughts, "Truth reveals itself uninvited".


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