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Lord Krishna dwells in the heart of all creatures whirls them round upon the wheel of maya, Run to him for refuge with all your strength, and peace profound will be your through his grace.
The spiritual love affair between Lord Krishna and his devotee Radha is a theme celebrated throughout India. We are offering our clients beautiful Radha Krishna Statue that are have a high demand among the clients spread across the globe. These statues are designed with elegance that delights the viewer. The beauty and exquisiteness of these statues makes it perfect for decorative and gifting purposes.
Gaura Purnima 2022 - Lord Caitanya's Appearance Day, ISKCON London Radha Krishna Temple Soho Street. 18/03/2022.
Radha Krishna (IAST rādhā-kṛṣṇa, Sanskrit राधा कृष्ण) are collectively known within Hinduism as the combination of both the feminine as well as the masculine aspects of God. Krishna is often referred as svayam bhagavan in Vaishnavism theology and Radha is five elemental body of the feeling of love towards the almighty God Shree Krishna, soul (aatma) is a part of the God Shree Krishna and Radha is that feeling of love which connects a living being to his creator. With Krishna, Radha is acknowledged as the Supreme Goddess, for it is said that she controls Krishna. It is believed that Krishna enchants the world, but Radha "enchants even Him. Therefore She is the supreme goddess of all. Radha Krishna".
While there are much earlier references to the worship of this form of God, it is since Jayadeva Goswami wrote a famous poem Gita Govinda in the twelfth century of the Common Era, that the topic of the spiritual love between the divine Krishna and his devotee Radha, became a theme celebrated throughout India. It is also believed that Radha is not just one cowherd maiden, but is the origin of all the gopis, or divine personalities that participate in the rasa dance.
NAME
vigneshwaran cannot be broken into two – Krishna (Devanagari:कृष्ण), the eighth incarnation (Avatar) of Vishnu, and his shakti Radha (Devanagari: राधा) such was the love of Radha towards Krishna that they became one. Krishna in Vrindavana is depicted with Radha standing on his left.
SHAKTI AND SHAKTIMAN
The common derivation of shakti and shaktiman, i.e. Female and male principle in a god implies that shakti and shaktiman are the same. Each and every god has its partner, 'betterhalf' or Shakti and without this Shakti, is sometimes viewed being without essential power. It is a not uncommon feature of Hinduism when worship of a pair rather than one personality constitutes worship of God, such is worship of Radha Krishna. Traditions worshiping Krishna, as svayam bhagavan, who is male, include reference and veneration to his Radha, who is worshiped as supreme. It's an accepted view that union of Radha and Krishna may indicate the union of Shakti with the Shaktiman, and this view exists well outside of orthodox Vaishnavism or Krishnaism. The Radha Krishna Ashta Shakthi Mandir at the Parashakthi Temple in Pontiac, Michigan, USA depicts this principle with Shri Radha Rani symbolizing Ashta (Eight) Shakthis of Shaktiman Lord Shri Krishna.
PHILOSOPHY
From the Vaishnava point of view the divine feminine energy (shakti) implies a divine source of energy, God or shaktiman. "Sita relates to Rama; Lakshmi belongs to Narayana; Radha has Her Krishna." As Krishna is believed to be the source of all manifestations of God, "Shri Radha, His consort, is the original source of all shaktis" or feminine manifestation of divine energy.
A number of interpretations according to traditions possess a common root of personalism in the understanding of worship. Specifically Caitanyaite Gaudiya Vaishnava doctrine and mission is fiercely "personalistic," proclaiming the supremacy of Krishna, the identification of Caitanya as Radha-Krishna, the reality and eternality of individual selves, and a method for approaching the absolute reality and the Deity as a person first and foremost.
Jiva Goswami in his Priti Sandarbha states that each of the Gopis exhibits a different level of intensity of passion, among which Radha's is the greatest.
In his famous dialogs Ramananda Raya describes Radha to Caitanya and quotes, among other texts, a verse from Chaitanya Charitamrta 2.8.100, before he goes on to describe her role in the pastimes of Vrindavana.
The central pivot point of the theology is related to the word rasa. The theological use of the word can be found very early, about two thousand years before the Nimbarka or Caitanya school, in a phrase that the tradition frequently quotes: "Truly, the Lord is rasa" (raso vai sah) of Brahma sutras. This statement expresses the view that God is the one who enjoys the ultimate rasa or spiritual rapture, emotions.
TRADITIONS
Radha Krishna are worshiped in the following traditions of Hinduism:
BISHNUPRIYA MANIPURI VAISHNAVAS
King Gareeb Nivaz ruled from 1710 to 1734 and was initiated into Vaishnavism of the Chaitanya tradition, which worships Krishna as the supreme deity, Svayam bhagavan. He practiced this religion for nearly twenty years. Preachers and pilgrims used to arrive in large numbers and cultural contact with Assam was maintained.
The Manipuri Vaishnavas do not worship Krishna alone, but Radha-Krishna. With the spread of Vaishnavism the worship of Krishna and Radha became the dominant form in the Manipur region. Every village there has a Thakur-ghat and a temple. Rasa and other dances are a feature of the regional folk and religious tradition and often, for example, a female dancer will portray both Krishna and his consort, Radha, in the same piece.
BHAGAVATA
In Vedic and Puranic literature, Radhas and other forms of the root >rAdh have meaning of ‘perfection’, ‘success’ and even ‘wealth’. Lord of Success, Indra was referred to as Radhaspati. In references to Mahavishnu as the Lord of Fortune and freely used by Jayadeva as Jaya Jayadeva Hare – the victorious Hari, and ‘Radhaspati’ all found in many places. The word Radha occurs in the Atharva Veda, Taittiriya Brahmana and Taittiriya Samhita.
Charlotte Vaudeville, in the article Evolution of Love Symbolism in Bhagavatism draws some parallel to Nappinnai, appearing in Godha’s magnum opus Thiruppavai and in Nammalwar’s references to Nappinnani, the daughter-in-law of Nandagopa. Nappinnai is believed to be the source of Radha’s conception in Prakrit and Sanskrit literature although their characteristic relations with Krishna are different. In the ritual dance called Kuravai, Krishna dances with his wife Nappinnai.
"It is a complex relationship, for the devotee is the ‘same as and yet different from’ the Lord, and so even in the joy of union there is the pain of separation. Indeed, the highest form of devotion, according to Yamunacarya, comes not in union but after the union, in the ‘fear of new separation’."
Yasastilaka Champukavya (AD 959) all make references to Radha and Krishna well before Jayadeva's period. There are elaborate references to Radha in Brahma vaivarta and Padma Puranas.
GAUDIYA VAISHNAVA
Gaudiya Vaishnava, as the name suggests, usually refers to the region of Bengal. Early Bengali literature gives a vivid description of the depiction and evolution of understanding of Radha and Krishna. It is believed, however, that the source of Jayadeva Goswamis heroine in his poem Gita Govinda remains a puzzle of the Sanskrit Literature. At the same time there are well documented references to works earlier than Gita Govinda, which some count to be more than twenty. The figure of Radha is one of the most elusive in the literature of Sanskrit; she is described only in a few selected passages of Prakrit or Sanskrit poetry, a few inscriptions and a few works on grammar, poetry and drama. Jayadeva has referred to them and created an exquisite lyrical poem of passionate devotion in the twelfth century, and from this poetic beginning a huge movement specific to Bengal began.
Baru Chandidas is a poet notable for being a prominent Early Middle Bengal historical figure; the date of his poem Srikrsnakirtana is still under question however the text remains one of the most important evidences of early portrayal of the popular story of "Lord Krishna's love for the cowherd girl Radha" in Bengali literature and religion. The 412 songs of Srikrsnakirtana are divided into thirteen sections that represent the core of the Radha-Krishna legendary cycle, with many variants providing excellent comparative material. The manuscript clearly suggests that the songs were meant to be song, and implies particular ragas for the recitation. There is considerable debate as to the authenticity of the text that has significant religious meaning. In this Bengali tradition of Caitanya Vaishnavism metaphysical status and Radha-worship is considered to be established by Krsnadasa in his Chaitanya Charitamrta where he represents the doctrine that prevailed among the Vrindavan Caitanyaites following Caitanya's demise in 1533. It is believed that Krishna, desiring to experience fully what it is like to love Krishna as Radha does, has appeared as Caitanya Mahaprabhu. And what Radha (appearing as Caitanya) does in her longing for Krishna is to chant his names. One of the self manifested Deities established by Gopala Bhatta Goswami is called Radha Ramana, it is not surprising that Radha Ramana is seen as not only Krishna but also as Radha-Krishna. And worship in his temple, located in the centre of Vrindavana is a perpetual daily affair, involving several prescribed events throughout the day, with the goal of being theoretical and remote, but with aspiration of the possibility to attend and associate directly with Radha and Krishna.
NIMBARKA SAMPRADAYA
The Nimbarka sampradaya worship of the youthful Krishna, alone or with his consort Radha, is one of the earliest dating at least to the 12th century, just as Rudra Sampradaya does. According to Nimbarka, Radha was the eternal consort of Vishnu-Krishna and there is also a suggestion, though not a clear statement, that she became the wife of her beloved Krishna. It should be noted that Nimbarka rescues Radha from the presumed immoral implication of much of the literature, and gives to her a dignity unattained elsewhere.
The Nimbarka Sampradaya founded by Nimbarka is one of the four bona fide Vaishnava traditions. Lack of evidence due to the destruction of Mathura and Vrindavan in the 13th Century and 14th Century has meant that the true dates and origins of this tradition are shrouded in mystery and await investigation.
Nimbarka, who is widely held by scholars such as Satyanand Joseph, Prof. Rasik Bihari Joshi, Prof. M. M. Aggrawal etc., to be at least of the same time or before the appearance of Shankaracharya, was the first acharya to worship Radha along with Krishna in Sakhi Bhava Upasana method of worship. In his Vedanta Kamadhenu Dashashloki, it is clearly stated that:-
ange tu vaame vrishabhaanujaam mudaa viraajamaanaam anuruupasaubhagaam. sakhiisahasraih parisevitaam sadaa smarema deviim sakalestakaamadaam. verse 6. The left portion of the body of the Supreme Lord is Shrimati Radha, seated blissfully, as beautiful as the Lord Himself; who is served by thousands of gopis: we meditate on the Supreme Goddess, the fulfiller of all desires.
This theme was taken up by Jayadeva Goswami and other poets of the time who saw the inherent beauty and bliss which constitute this philosophy.
In this sampradaya, the significance of Radha is not less than the significance of Sri Krsna. Both are conjointly the object to be worshiped in this school of Nimbarka, who is also one of the first commentators on Brahma Sutras under the name Vedanta-Parijata-Saurabha. The later acharyas of the Nimbarka Sampradaya in the 13th and 14th centuries in Vrindavana composed much literature on the Divine Couple. Swami Sri Sribhatta, the elder god-brother of Jayadeva composed the Yugala Shataka for the Dhrupada style of musical presentation like Jayadeva, however unlike Jayadeva who composed his work in Sanskrit, Swami Shribhatta's compositions are in Vraja Bhasha, a Hindi vernacular which was understood by all inhabitants of Vraja. Indeed, the rest of the acharyas of this tradition wrote in Vraja Bhasha and due to the lack of prevalence of this language in modern times, very little research has been done, even though these Acharyas predate the Six Goswamis of Vrindavan by centuries.
In any case, the sole object of worship in the Nimbarka Sampradaya is the unified Divine Couple of Shri Radha Krishna. According to the 15th century Mahavani written by Jagadguru Swami Sri Harivyasa Devacharya
radhaamkrsnasvaroopaam vai, krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje I ceaselessly praise Radha who is none other than Krishna, and Sri Krishna who is none other than Radha, whose unity is represented by the Kaamabeeja and who are forever resident in Nikunja Goloka Vrndavana.
The contribution from the Nimbarka Sampradaya to the philosophy of Radha Krishna is undeniable, as the philosophy and theology originate in it.
SWAMINARAYAN SAMPRADAY
Radha-Krishna Dev has a special place in the Swaminarayan Sampraday as Swaminarayan himself referred to Radha Krishna in the Shikshapatri he wrote. Further, he himself ordered the construction of temples in which Radha Krishna have been installed as deities. Swaminarayan "explained that Krishna appears in many forms. When he is together with Radha, he is regarded as supreme lord under the name of Radha-Krishna; with Rukmini he is known as Lakshmi-Narayana." The first temple constructed in the sect, built in Ahmedabad in AD 1822, houses the images of Nara Narayana, forms of Arjuna and Krishna, in the central shrine. The shrine on the left of the hall has murtis of Radha Krishna. According to the philosophy of the tradition there were many female companions of Krishna, gopis, but out of all of them Radha was considered to be the perfect devotee. Those who wish to come close to Krishna must cultivate the devotional qualities of Radha. According to theory the sect has set aside Goloka as the supreme heaven or abode (in fact, in some of their temples, such as the Mumbai Temple, the murtis installed are those of Shri Gaulokvihari and Radhikaji), because there Krishna is supposed to be enjoying himself with his Gopis, who according to the Swaminarayana sampradaya the milkmaids with whom Krishna danced; his relations with them symbolize the relation of God with the devotee in reciprocation.
VALLABHA SAMPRADAYA
Vallabhacharya, founder of Pustimarga even before Chaitanya, worshipped Radha, where according to some sects, the devotees identify mainly with the female companion (sakhis) of Radha who are privileged to arrange intimate pastimes for RadhaKrishna.
One of the prominent poets of this tradition, which also called Radhavallabhi, named Dhruvadasa was notable for being principally concerned with the private relationships of Radha and Krishna. In his poetry Caurasi Pad and in the commentaries of his followers, the concentration is in meditation on the unique benefits of constant reflection on the eternal lila.
Radhavallabhis share with their Vaishnava co-religionists a great regard for Bhagavata Purana, but some of the pastimes that are outside the scope of relationships with Radha and gopis do not feature in the concept of this school. Emphasis is placed on the sweetness of the relationship, or rasa.
OUTSIDE HINDUISM
In opinion of some Hindu scholars as well as scholars of Hinduism, a golden age existed when Muslims and Hindus created a common culture mainly because some Muslim rulers patronized Sanskrit and translations from Sanskrit into Persian, while there were poets with Muslim names who wrote about Krishna and Radha.
TEMPLES
IN INDIA
Temples of Sri Sri Radha Krsna are prevalent throughout India and the world though Braja Mandala including Vrindavan and Mathura are considered to be the centers of Radha-Krishna worship. The most important temples of Vrindavana are
Madan-mohan, Govinddev, Radha-Raman, Radha-Gokulananda, Radha-Damodar, Banki-behari, Jugal Kishor, Radha-Gopinath, Radha Shyamasundar, Radha-vallabha and Iskcon temple.
SHREE RADHA VALLABH TEMPLE VRINDAVAN
Shri Radhavallabh Temple is among the 7 most famous temples of Thakur of Vrindavan including Sri Radhavallabh ji, Shri Bankey Bihari Ji, Shri Govind Dev ji, Shri Madan Mohan Ji, Shri Gopinath Ji, Shri Radha Raman Ji and Shri Radha Damodar Ji.
SHREE RADHA EAS BIHARI ASHTA SAKHI MANDIR
Outside India There are number of traditions that spread the worship of Radha-Krishna in many countries, be it associated with migration or preaching activities of sadhus. One such prominent adept, Prabhupada opened a number of centers himself wherein he could train mleccha-turned-brahmin students to worship Radha-Krishna murtis and become "devoted to the service of Godhead".
POPULAR SONGS AND PRAYER
The Shri Radhika Krishnastaka (also called the Radhashtak) is a hymn. It is said that the reciter can get to Krishna via Radha by chanting it.
WIKIPEDIA
Though holi(Festival of colours in India)was on saturday still my belated wishes to all my friends and also very very happy easter.In the above snap krishna is trying to woo radha...A little information about them...http://en.wikipedia.org/wiki/Radha_Krishna..:)
Radha Krishna (IAST rādhā-kṛṣṇa, Sanskrit राधा कृष्ण) are collectively known within Hinduism as the combination of both the feminine as well as the masculine aspects of God. Krishna is often referred as svayam bhagavan in Gaudiya Vaishnavism theology and Radha is Krishna's supreme beloved. With Krishna, Radha is acknowledged as the Supreme Goddess, for it is said that she controls Krishna with Her love. It is believed that Krishna enchants the world, but Radha "enchants even Him. Therefore She is the supreme goddess of all. Radha Krishna".
While there are much earlier references to the worship of this form of God, it is since Jayadeva Goswami wrote a famous poem Gita Govinda in the twelfth century of the Common Era, that the topic of the spiritual love affair between the divine Krishna and his devotee Radha, became a theme celebrated throughout India. It is believed that Krishna has left the circle of the rasa dance to search for Radha. The Chaitanya school believes that the name and identity of Radha are both revealed and concealed in the verse describing this incident in Bhagavata Purana. It is also believed that Radha is not just one cowherd maiden, but is the origin of all the gopis, or divine personalities that participate in the rasa dance.
NAME
RadhaKrishna cannot be broken into two – Krishna (Devanagari:कृष्ण), the eighth incarnation (Avatar) of Vishnu., and his shakti Radha (Devanagari: राधा)such was the love of Radha towards Krishna that they became one. Krishna in Vrindavana is sometimes depicted with Radha standing on his left, on whose bosom sits Lakshmi.
SHAKTI AND SHAKTIMAN
The common derivation of shakti and shaktiman, i.e. Female and male principle in a god implies that shakti and shaktiman are the same. Each and every god has its partner, 'betterhalf' or Shakti and without this Shakti, is sometimes viewed being without essential power. It is a not uncommon feature of Hinduism when worship of a pair rather than one personality constitutes worship of God, such is worship of Radha Krishna. Traditions worshiping Krishna, as svayam bhagavan, who is male, include reference and veneration to his Radha, who is worshiped as supreme. It's an accepted view that union of Radha and Krishna may indicate the union of Shakti with the Shaktiman, and this view exists well outside of orthodox Vaishnavism or Krishnaism. The Radha Krishna Ashta Shakthi Mandir at the Parashakthi Temple in Pontiac, Michigan, USA depicts this principle with Shri Radha Rani symbolizing Ashta (Eight) Shakthis of Shaktiman Lord Shri Krishna.
PHILOSOPHY
From the Vaishnava point of view the divine feminine energy (shakti) implies a divine source of energy, God or shaktiman. "Sita relates to Rama; Lakshmi belongs to Narayana; Radha has Her Krishna." As Krishna is believed to be the source of all manifestations of God, "Shri Radha, His consort, is the original source of all shaktis" or feminine manifestation of divine energy.
A number of interpretations according to traditions possess a common root of personalism in the understanding of worship. Specifically Caitanyaite Gaudiya Vaishnava doctrine and mission is fiercely "personalistic," proclaiming the supremacy of Krishna, the identification of Caitanya as Radha-Krishna, the reality and eternality of individual selves, and a method for approaching the absolute reality and the Deity as a person first and foremost.
Jiva Goswami in his Priti Sandarbha states that each of the Gopis exhibits a different level of intensity of passion, among which Radha's is the greatest.
In his famous dialogs Ramananda Raya describes Radha to Caitanya and quotes, among other texts, a verse from Chaitanya Charitamrta 2.8.100, before he goes on to describe her role in the pastimes of Vrindavana.
The central pivot point of the theology is related to the word rasa. The theological use of the word can be found very early, about two thousand years before the Nimbarka or Caitanya school, in a phrase that the tradition frequently quotes: "Truly, the Lord is rasa" (raso vai sah) of Brahma sutras. This statement expresses the view that God is the one who enjoys the ultimate rasa or spiritual rapture, emotions.
TRADITIONS
Radha Krishna are worshiped in the following traditions of Hinduism:
BISNUPRIYA MANIPURI VAISHNAVAS
King Gareeb Nivaz ruled from 1709 to 1748 and was initiated into Vaishnavism of the Chaitanya tradition, which worships Krishna as the supreme deity, Svayam bhagavan. He practiced this religion for nearly twenty years. Preachers and pilgrims used to arrive in large numbers and cultural contact with Assam was maintained.
The Manipuri Vaishnavas do not worship Krishna alone, but Radha-Krishna. With the spread of Vaishnavism the worship of Krishna and Radha became the dominant form in the Manipur region. Every village there has a Thakur-ghat and a temple. Rasa and other dances are a feature of the regional folk and religious tradition and often, for example, a female dancer will portray both Krishna and his consort, Radha, in the same piece.
BHAGAVATA
In Vedic and Puranic literature, Radhas and other forms of the root >rAdh have meaning of ‘perfection’, ‘success’ and even ‘wealth’. Lord of Success, Indra was referred to as Radhaspati. In references to Mahavishnu as the Lord of Fortune and freely used by Jayadeva as Jaya Jayadeva Hare – the victorious Hari, and ‘Radhaspati’ all found in many places. The word Radha occurs in the Atharva Veda, Taittiriya BrAhmana and Taittiriya Samhita.
Charlotte Vaudeville, in the article Evolution of Love Symbolism in Bhagavatism draws some parallel to Nappinnai, appearing in Godha’s magnum opus Thiruppavai and in Nammalwar’s references to Nappinnani, the daughter-in-law of Nandagopa. Nappinnai is believed to be the source of Radha’s conception in Prakrit and Sanskrit literature although their characteristic relations with Krishna are different. In the ritual dance called Kuravai, Krishna dances with his wife Nappinnai.
"It is a complex relationship, for the devotee is the ‘same as and yet different from’ the Lord, and so even in the joy of union there is the pain of separation. Indeed, the highest form of devotion, according to Yamunacarya, comes not in union but after the union, in the ‘fear of new separation’."
Yasastilaka Champukavya (AD 959) all make references to Radha and Krishna well before Jayadeva's period. There are elaborate references to Radha in Brahma vaivarta and Padma Puranas.
GAUDIYA VAISHNAVA
Gaudiya Vaishnava, as the name suggests, usually refers to the region of Bengal. Early Bengali literature gives a vivid description of the depiction and evolution of understanding of Radha and Krishna. It is believed, however, that the source of Jayadeva Goswamis heroine in his poem Gita Govinda remains a puzzle of the Sanskrit Literature. At the same time there are well documented references to works earlier than Gita Govinda, which some count to be more than twenty. The figure of Radha is one of the most elusive in the literature of Sanskrit; she is described only in a few selected passages of Prakrit or Sanskrit poetry, a few inscriptions and a few works on grammar, poetry and drama. Jayadeva has referred to them and created an exquisite lyrical poem of passionate devotion in the twelfth century, and from this poetic beginning a huge movement specific to Bengal began.
Baru Chandidas is a poet notable for being a prominent Early Middle Bengal historical figure; the date of his poem Srikrsnakirtana is still under question however the text remains one of the most important evidences of early portrayal of the popular story of "Lord Krishna's love for the cowherd girl Radha" in Bengali literature and religion. The 412 songs of Srikrsnakirtana are divided into thirteen sections that represent the core of the Radha-Krishna legendary cycle, with many variants providing excellent comparative material. The manuscript clearly suggests that the songs were meant to be song, and implies particular ragas for the recitation. There is considerable debate as to the authenticity of the text that has significant religious meaning. In this Bengali tradition of Caitanya Vaishnavism metaphysical status and Radha-worship is considered to be established by Krsnadasa in his Chaitanya Charitamrta where he represents the doctrine that prevailed among the Vrindavan Caitanyaites following Caitanya's demise in 1533. It is believed that Krishna, desiring to experience fully what it is like to love Krishna as Radha does, has appeared as Caitanya Mahaprabhu. And what Radha (appearing as Caitanya) does in her longing for Krishna is to chant his names. One of the self manifested Deities established by Gopala Bhatta Goswami is called Radha Ramana, it is not surprising that Radha Ramana is seen as not only Krishna but also as Radha-Krishna. And worship in his temple, located in the centre of Vrindavana is a perpetual daily affair, involving several prescribed events throughout the day, with the goal of being theoretical and remote, but with aspiration of the possibility to attend and associate directly with Radha and Krishna.
NIMBARKA SAMPRADAYA
The Nimbarka sampradaya worship of the youthful Krishna, alone or with his consort Radha, is one of the earliest dating at least to the 12th century, just as Rudra Sampradaya does. According to Nimbarka, Radha was the eternal consort of Vishnu-Krishna and there is also a suggestion, though not a clear statement, that she became the wife of her beloved Krishna. It should be noted that Nimbarka rescues Radha from the presumed immoral implication of much of the literature, and gives to her a dignity unattained elsewhere.
The Nimbarka Sampradaya founded by Nimbarka is one of the four bona fide Vaishnava traditions. Lack of evidence due to the destruction of Mathura and Vrindavan in the 13th Century and 14th Century has meant that the true dates and origins of this tradition are shrouded in mystery and await investigation.
Nimbarka, who is widely held by scholars such as Satyanand Joseph, Prof. Rasik Bihari Joshi, Prof. M. M. Aggrawal etc., to be at least of the same time or before the appearance of Shankaracharya, was the first acharya to worship Radha along with Krishna in Sakhi Bhava Upasana method of worship. In his Vedanta Kamadhenu Dashashloki, it is clearly stated that:-
ange tu vaame vrishabhaanujaam mudaa viraajamaanaam anuruupasaubhagaam. sakhiisahasraih parisevitaam sadaa smarema deviim sakalestakaamadaam. verse 6. The left portion of the body of the Supreme Lord is Shrimati Radha, seated blissfully, as beautiful as the Lord Himself; who is served by thousands of gopis: we meditate on the Supreme Goddess, the fulfiller of all desires.
This theme was taken up by Jayadeva Goswami and other poets of the time who saw the inherent beauty and bliss which constitute this philosophy.
In this sampradaya, the significance of Radha is not less than the significance of Sri Krsna. Both are conjointly the object to be worshiped in this school of Nimbarka, who is also one of the first commentators on Brahma Sutras under the name Vedanta-Parijata-Saurabha. The later acharyas of the Nimbarka Sampradaya in the 13th and 14th centuries in Vrindavana composed much literature on the Divine Couple. Swami Sri Sribhatta, the elder god-brother of Jayadeva composed the Yugala Shataka for the Dhrupada style of musical presentation like Jayadeva, however unlike Jayadeva who composed his work in Sanskrit, Swami Shribhatta's compositions are in Vraja Bhasha, a Hindi vernacular which was understood by all inhabitants of Vraja. Indeed the rest of the acharyas of this tradition wrote in Vraja Bhasha and due to the lack of prevalence of this language in modern times, very little research has been done, even though these Acharyas predate the Six Goswamis of Vrindavan by centuries.
In any case, the sole object of worship in the Nimbarka Sampradaya is the unified Divine Couple of Shri Radha Krishna. According to the 15th century Mahavani written by Jagadguru Swami Sri Harivyasa Devacharya
radhaamkrsnasvaroopaam vai, krishnam raadhaasvarupinam; kalaatmaanam nikunjastham gururoopam sadaa bhaje I ceaselessly praise Radha who is none other than Krishna, and Sri Krishna who is none other than Radha, whose unity is represented by the Kaamabeeja and who are forever resident in Nikunja Goloka Vrndavana.
The contribution from the Nimbarka Sampradaya to the philosophy of Radha Krishna is undeniable, as the philosophy and theology originate in it.
SWAMINARAYAN SAMPRADAY
Radha-Krishna Dev has a special place in the Swaminarayan Sampraday as Swaminarayan himself referred to Radha Krishna in the Shikshapatri he wrote. Further, he himself ordered the construction of temples in which Radha Krishna have been installed as deities. Swaminarayan "explained that Krishna appears in many forms. When he is together with Radha, he is regarded as supreme lord under the name of Radha-Krishna; with Rukmini he is known as Lakshmi-Narayana." The first temple constructed in the sect, built in Ahmedabad in AD 1822, houses the images of Nara Narayana, forms of Arjuna and Krishna, in the central shrine. The shrine on the left of the hall has murtis of Radha Krishna. According to the philosophy of the tradition there were many female companions of Krishna, gopis, but out of all of them Radha was considered to be the perfect devotee. Those who wish to come close to Krishna must cultivate the devotional qualities of Radha. According to theory the sect has set aside Goloka as the supreme heaven or abode (in fact, in some of their temples, such as the Mumbai Temple, the murtis installed are those of Shri Gaulokvihari and Radhikaji), because there Krishna is supposed to be enjoying himself with his Gopis, who according to the Swaminarayana sampradaya the milkmaids with whom Krishna danced; his relations with them symbolize the relation of God with the devotee in reciprocation.
VALLABHA SAMPRADAYA
Vallabhacharya, founder of Pustimarga even before Chaitanya, worshipped Radha, where according to some sects, the devotees identify mainly with the female companion (sakhis) of Radha who are privileged to arrange intimate pastimes for RadhaKrishna.
One of the prominent poets of this tradition, which also called Radhavallabhi, named Dhruvadasa was notable for being principally concerned with the private relationships of Radha and Krishna. In his poetry Caurasi Pad and in the commentaries of his followers, the concentration is in meditation on the unique benefits of constant reflection on the eternal lila.
Radhavallabhis share with their Vaishnava co-religionists a great regard for Bhagavata Purana, but some of the pastimes that are outside the scope of relationships with Radha and gopis do not feature in the concept of this school. Emphasis is placed on the sweetness of the relationship, or rasa.
OUTSIDE HINDUISM
In opinion of some Hindu scholars as well as scholars of Hinduism, a golden age existed when Muslims and Hindus created a common culture mainly because some Muslim rulers patronized Sanskrit and translations from Sanskrit into Persian, while there were poets with Muslim names who wrote about Krishna and Radha.
TEMPLES
IN INDIA
Temples of Sri Sri Radha Krisna are prevalent throughout India and the world though Braja Mandala including Vrindavan and Mathura are considered to be the centers of Radha-Krishna worship. The most important temples of Vrindavana are
Madan-mohan, Govinddev, Radha-Raman, Radha-Gokulananda, Radha-Damodar, Banki-behari, Jugal Kishor, Radha-Gopinath, Radha Shyamasundar, Radha-vallabha and Iskcon temple.
SHREE RADHAVALLABH TEMPLE VRINDAVAN
Shri Radhavallabh Temple is among the 7 most famous temples of Thakur of Vrindavan including Sri Radhavallabh ji, Shri Bankey Bihari Ji, Shri Govind Dev ji, Shri Madan Mohan Ji, Shri Gopinath Ji, Shri Radha Raman Ji and Shri Radha Damodar Ji.
SHREE RADHA RAS BIHARI ASHTA SAKHI MANDIR
Outside India There are number of traditions that spread the worship of Radha-Krishna in many countries, be it associated with migration or preaching activities of sadhus. One such prominent adept, Prabhupada opened a number of centers himself wherein he could train mleccha-turned-brahmin students to worship Radha-Krishna murtis and become "devoted to the service of Godhead".
IN POPULAR SONGS AND PRAYERS
The Shri Radhika Krishnastaka (also called the Radhashtak) is a hymn. It is said that the reciter can get to Krishna via Radha by chanting it.
WIKIPEDIA
Ramanavami 2023 - Lord Rama's Appearance Day, ISKCON London Radha Krishna Temple Soho Street. 30/03/2023.
54th Installation Anniversary, ISKCON London Radha Krishna Temple Soho Street. Odana Sashti. 18/12/2023.
Ramanavami 2024 - Lord Rama's Appearance Day, ISKCON London Radha Krishna Temple Soho Street. 17/04/2024.
Ramanavami 2023 - Lord Rama's Appearance Day, ISKCON London Radha Krishna Temple Soho Street. 30/03/2023.
Ramanavami 2024 - Lord Rama's Appearance Day, ISKCON London Radha Krishna Temple Soho Street. 17/04/2024.
The Gift of Life
"How dare you start on this journey, without taking a ticket from Me? Come down; do the task allotted to you. I order you to come to the Prayer Hall this noon and carry on with Arathi, as usual."
"That was the command, the divine command of the Lord to Sri Seshagiri Rao, whose body and mind were 'ready steady set' for the last journey.
Baba did sound harsh. Yes, He appeared so unkind not only to the people around but also to the subject in question, Sri Seshagiri Rao, who was more than willing to shed his mortal coil after a fall and subsequent ill health, and had even started declaring aloud the eternal truths: "This body composed of the five elements is disintegrating into its components; I am being liberated!"
But Swami had different plans for this sage-like servitor who for 14 long years had tended the shrine at the old Mandir and later at the Prashanti Nilayam Sanctum Sanctorum with great dedication and love. Sri Seshagiri Rao just obeyed Swami's order and in the evening he was seen attending the shrine - the signs of illness were gone.
Six months later, this pious person fell ill again. His condition became worse and you could see that he was indeed suffering. His brother rushed in panic from Bangalore and requested Swami that Sri Seshagiri Rao be allowed to be taken to the Victoria hospital in Bangalore.
But, Swami had this to tell him, "Do not worry at his present plight. I am allowing him to work out the suffering he has to undergo. After this, he has the chance to die peacefully and quite happily. Otherwise, I could have despatched him months ago, when he had a fall." And that is exactly what happened.
Sri Seshagiri Rao recovered quite mysteriously in a month. He was hale and hearty and spent six weeks in bliss doing his chores in the shrine and spreading happiness around. And then suddenly one day, his health deteriorated and he took to bed. One evening Swami went to his bedside. Along with Swami was Prof. Kasturi, a great devotee and the first editor of Sanathana Sarathi. For what happened that momentous evening, let's hear from Sri Kasturi himself:
"Swami asked me to bring a cup of hot milk. Spoon by spoon, He fed him the entire cup, calling on him by name and telling him that it was his Baba that was feeding him! Then, He rose and moved; turning back while at the door, He looked at him and said, 'Now you can go!' And, Seshagiri Rao obeyed within an hour! Baba knew when he had to come down and when he had to 'go'."
Baba with the Cowans
This is not one isolated incident in the life of Baba. We all know of what happened to Walter Cowan, the oft-quoted story of resurrection recorded beautifully by Dr. Hislop in My Baba and I. We will not go into details here about that incident because there are many more. For every incident we know, there are hundreds and thousands that we do not know. Sai's power has been working silently, selflessly and relentlessly all-round the clock, all-round the globe transforming people, uniting families, enlivening spirits and resurrecting lives, for He is the master of Time and destiny.
In the first week of August, 1953 in Puttaparthi, there happened another incident which, as Howard Murphet describes in Sai Baba: Man of Miracles, was as dramatic in its way as the Christ's raising of "Lazarus" from the dead. The "Lazarus" here was Mr. V Radhakrishna, about sixty years of age, a factory owner and well-known citizen of Kuppam, Andhra Pradesh.
He was in Puttaparthi with his wife, daughter, Vijaya and son-in-law, Sri Hemchand. The Dasara celebrations were on but he was there in Puttaparthi with a different mission - to ask Baba to cure him of his frightful gastric ulcers.
Two days had passed by in Puttaparthi and when Mr. Radhakrishna found Swami taking a stroll in the hall one day, he ran to Him and fell at His feet imploring Him thus: "Swami, I prefer to die. I cannot bear this pain anymore. Let me be merged in Your Feet." Swami lifted him up by his shoulders and in a comforting tone said, "It is alright. The pain will soon subside," and sent him back.
Sometime later, Mr. Radhakrishna was attacked by fits, fell down and bit his tongue. Swami came immediately and placed Vibhuti on his forehead. His stomach was bloated. Swami sat by his side for sometime, patting his stomach. Before He left, He reassured everybody saying, "Do not worry. Everything will be alright."
The next day was truly a nightmare. The patient could not pass urine and his stomach became even more bloated. He was unconscious. A male nurse brought by Mr. K S Hemchand, the son-in-law, pronounced him near death after failing to find any pulse and making other examinations. There was no way of saving him, the nurse opined. And by evening the patient became very cold. The three anxious relatives heard what they thought was the "death rattle" in his throat and watched him turning blue and stiff. His stomach looked full enough to burst at the slightest touch.
Vijaya, and Mrs. Radhakrishna, went to see Swami. They told Him that Radhakrishna seemed to be dead. (Those days, devotees were very few and they had much greater access to Swami). But Swami just laughed and walked away into His bedroom. Crestfallen, the mother and daughter returned to the 'dead' man's bedside and waited and prayed. As if listening to their prayers, after a while, Swami came and looked at the body but did not say or do anything. The whole of the second night passed with the three fervently praying and anxiously waiting for any signs of life. But that was not to be. There were no signs. Yet, nothing could disturb their rock-like faith in Baba.
When the Venkatagiri Raja, a longtime devotee of Baba, offered to take Mr. Radhakrishna in his car to a bigger hospital in a town some distance away, Mrs. Radhakrishna firmly said, "We cannot do anything unless Swami commands us. Everything depends on Swami's will." She completely believed that somehow or other Baba would save Radhakrishna as He had promised that everything would be alright.
The whole body turned black. His nails turned blue. The night passed. No one slept. At about four in the morning of the third day, all the people around went away wiping their tears and all the three relatives began to weep silently. The body was more than ever like a corpse - dark, cold, quite stiff and beginning to smell. Other people who came to see and sympathise told Mrs. Radhakrishna that she should have the corpse removed from the ashram. But she replied, "Not unless Swami orders it". Some even went to Baba and suggested that, as the man was dead and the body smelling of decomposition, it should either be sent back to Kuppam or cremated at Puttaparti. Swami simply replied, "We'll see."
Radhakrishna with his Saviour
When Mrs. Radhakrishna went to see Swami again - to tell Baba what people were saying to her, and to ask Him what she must do, He answered: "Do not listen to them, and have no fear; I am here." And further, He reassured her saying that He would soon come to see her husband.
Mrs. Radhakrishna returned and waited along with her daughter and son-in-law by the body. 10 minutes, half an hour, an hour passed, but there was no sign of Swami. There seemed to be no light at the end of the tunnel and just when they were about to give up totally, the door opened and there stood Baba in His red robe, copious hair, and shining smile. It was then about half past two in the afternoon of the third day.
As soon as she saw Baba, Mrs. Radhakrishna broke down completely. Vijaya was also crying. They were like Martha and Mary, the sisters of Lazarus, weeping before their Lord who, they thought, had come too late. And Swami, as if there was nothing serious to it, said jokingly, "Is Radhakrishna having labour pains?" Everyone was silent.
"Let's see what the matter is," He said and walked into the room.
At what point is a person dead? Can anyone say? There are instances where suddenly a 'corpse' will move; in fact, when Jesus received word that Lazarus was dead, He said to His disciples, "Our friend Lazarus sleepeth; but I go that I may awake him out of sleep."
Anyway, to continue with the story, Baba gently asked the tearful women and sorrowful Mr. Hemchand to leave the room. There were only Swami and the dead man in the room and what happened inside only He knows. A few minutes passed, and the door opened and Swami beckoned all the three in. As they nervously walked in, they could scarcely believe their eyes! Was it true? Or, was it an illusion?
There on the bed Radhakrishna was looking up at them and smiling! Amazingly the stiffness of death had vanished and his natural colour was returning! All the three clasped Swami;s Feet and washed them with their tears. Baba went over, stroked the patient's head and said to him, "Talk to them; they are worried."
"Why worried?" asked Radhakrishna, puzzled, "what happened to me?"
With a loud laugh, Swami replied, "Delivery."
Everyone laughed. It was a strange scene, laughter in the midst of tears.
Mr. Radhakrishna looked at Swami who was sitting near his head and said, "I'm all right. You are here."
Swami then turned to Mrs. Radhakrishna and said, "I have given your husband back to you, now get him a hot drink."
When she brought a tumbler of Horlicks, Swami Himself fed it to Radhakrishna slowly spoon by spoon. For another half an hour He remained there, gently touching Radhakrishna and strengthening the man He had 'raised'.
Swami then asked Vijaya, "How old is your father?"
"Sixty years," she replied.
Then, Swami reminded them how, four or five years ago, Mrs. Radhakrishna once had told Him, "Swami, in my husband's family, all his brothers died in their sixtieth year. Kindly save my husband." And how Swami had promised her then that He would save her husband. Swami then turned toward Mrs. Radhakrishna and said, "You have forgotten that conversation. But I have not. Today, I have given the gift of life to your husband."
Then Swami placed His hand on Mrs. Radhakrishna's head, blessed the whole family and left the room.
After two hours, He was back. He asked Mr. Radhakrishna, "Radha Krishnayya! Where did you go?" He replied, "That place was very peaceful, very comfortable; very, very nice, Swami. Why did you bring me back? It was heavenly there."
It seems later, Swami confided to Sri Kasturi, "His children are still young. He did not even write a will. He has yet to perform the marriages of his children. That's why I saw to it that he was brought back. The extra years of life that I have given now I shall deduct from his next birth." What meticulous attention to correct the calculation of life span!
Next day, Mr. Radhakrishna was strong enough to walk to Bhajan. On the third day he wrote a seven-page letter to one of his daughters who was abroad in Italy . The family stayed a few more days at Prashanti Nilayam, then with Baba's permission returned to their home in Kuppam. The gastric ulcers and complications had vanished forever.
Aeons have passed by. Civilisations have emerged, grown and perished. Man, Nature, Science - everything has changed. But if there is one thing that has remained constant it is God. His love, His compassion for humanity, His concern and His impeccable glory. Another startling episode that amply demonstrates this happened in Prashanti Nilayam, just two decades back and it stands as a testimony to the inscrutable and infinite power of Sai. This time it was a young student, a research scholar staying in the hostel in Prashanti Nilayam.
One person who was a witness and totally involved in this whole incident was Mr. Narasimha Murthy who was the warden of the hostel then. And this is what he narrated in the Divine Presence of Baba in Sai Kulwant Hall on the 1 st of November 2004:
It was the month of October, 1985, the sixtieth birthday celebrations year. In the early hours of morning, I was woken up. One of the PhD Scholars was a chronic asthma patient. He was unable to breathe.
Click here to listen to Mr. Narasimha Murthy's voice.
We rushed him to the Puttaparthi General Hospital . The boy's name was Narayan Sharma. He was from Bombay , a classmate of the current warden of the hostel, Sri Shiva Shankar Sai.
By the time we took him to the hospital, the body had become cold and blue. There was a lady doctor who attended on him. There was no pulse, no breath. Dr. Chari, the Medical Superintendent of the hospital then, rushed from his home. He also checked him up and informed all of us present there, 'He is no more. The boy is dead.'
It was approaching six in the morning. You could imagine the plight of the warden when such a thing happens. I did not even dare to go to the Mandir and submit to Swami what had happened. It was Dr. Chari who walked to the Mandir and submitted to Swami the whole episode. Swami said, "Nothing will happen to him. He is fine".
Swami, then materialized Vibhuti and gave it to Dr. Chari and said, "Apply it on his chest and put hot-water bags on his back." Dr. Chari returned and the Vibhuti and hot water bags were applied.
Yet, we were in a state of fix. We did not know what to do as there was no pulse, no breathing still. The body was still cold and blue. For all practical purposes, he was dead. The doctors then told me, 'Mr. Narasimha Murthy, now it is your turn to go and report to Swami.'
Sri Narasimha Murthy narrating the incident on Nov 1st 2004
It was 6.30 in the morning. I walked up to the Mandir. I reported to Swami. Swami said, "Nothing has happened to him." In fact, He gave me a thermos flask filled with hot coffee and said, "Go and give it to him." I was bewildered.
I returned with this flask to the hospital. When I reached the hospital, the lady doctor looked at me with the flask and asked, 'For whom is this coffee?' I could barely say anything. I just very reluctantly showed the patient.
Her face became completely expressionless. But there was a sense of, "Mr. Warden, you have lost your brain." These were her unspoken words.
I did not know what to do with the coffee. The body of Narayana Sharma was covered with a white sheet. Only his toes were seen. And then suddenly, we saw movements! His toes were moving!
We were overjoyed. And then the lady doctor, with great joy, went up to the boy. The boy could not open his eyes, but the toes were moving. And she put her finger at the nose. Slowly, the breathing was coming back. And then, she whispered these words into his ears, "See boy, Swami has sent coffee for you. Please take it." One spoon of coffee was fed into his mouth and he took it in! Then, slowly spoon by spoon coffee was being fed into his mouth. The lady doctor checked him again. The pulse was returning. Confident that the boy is back, she was connecting the BP apparatus to the boy's arm and just then Swami arrived with late Sri V. K. Narasimhan, the editor of Sanathana Sarathi at that time. Hearing Swami's voice, the boy slowly tried to open his eyes. Swami came near the boy and said, "What boy! Everybody said you are dead. Still you are alive!" The boy looked at Swami. His face was expressionless. Then Swami asked all the three doctors present there, Dr. Chari and two lady doctors, "Was he dead?"
All of them said, "Yes, Swami. He was dead."
Then He asked one of the lady doctors, "How do you say that he was dead."
"Swami, according to us, there was no pulse, no breathing, no heartbeat; the body was cold and blue. Going by medical science, that is death."
"Then how did he come back," He asked.
"Swami, You are God. You can do anything." The lady doctor replied.
The drama of Lazarus was re-enacted. Only the venue was different.
There were about 50 classmates, who had assembled outside the General Hospital . They had come hearing that their friend has made his exit from the world. Swami looked out of the window. All the boys looked very sad.
Swami then looked at me and said, "Go and tell them what has happened here." Swami confirmed that He had brought back the boy to life.
And then Swami materialized a kind of brownish chocolate and gave it to the boy. The boy immediately put it into his mouth. After returning to the Mandir, Swami materialized three bottles of tablets and sent them to the hospital with detailed instructions as to how these tablets are to be administered.
The boy was soon in the hostel busy with his research. And he completed his PhD.
For an incarnation, it is sheerly His powers, His inner strength which achieves everything and nothing else. Instruments are only superfluous. There is nothing that is impossible for him", the warden concluded.
Now let's move on to something which happened in the nineties. It is the story of Mr. Venkateswaran, a long-time devotee of Bhagavan who now resides in the Prashanti Nilayam ashram. This is what he has to tell about his miraculous 'return':
"It happened on the afternoon of 1st October, 1994 . Along with students and some guests, I was inside Trayee Brindavan (Swami's residence in Bangalore ). While Swami was speaking, I felt a sudden tightness in my chest. I began to sweat profusely and felt strangely breathless.
Three quick pinches of Vibhuti from my pocket, followed by a chant of 'Sai Rama' three times was all I could muster before leaning on the person in front of me. I was slipping into darkness. I then saw an orange robe in an ocean of light.
This was followed by a vision of my inert body lying on the floor. I could not believe it! I felt so free, so utterly free.
Then a voice in the distance echoed, 'Get up! Your Sai Rama has come, get up!'
My hazy memory does not recall what happened next, but I was informed later that immediately after I had passed away, a physician sitting nearby had examined me and found no vital signs. With some difficulty this was conveyed to Swami who was sitting on the jhoola [swing] in the front. Our Merciful Lord stood up immediately, picked up His silver tumbler, and walked to where my body was.
He poured some water on His fingers and let it trickle into my mouth. Then, He said the words that I have just quoted: 'Get up! Your Sai Rama has come!'
Mr. Venkateswaran with his 'Sai Rama' before his operation
My inert body jerked and my eyes opened to see Bhagavan. Looking at all those seated around, Bhagavan firmly asked, 'What other miracle do you want? Venkatesh was gone, and I brought him back.' I was helped back into my room."
In fact, Swami gave him another lease of life when in 1999, a full five years after his resurrection, He blessed him to undergo a heart surgery at the modern temple of healing, the Sri Sathya Sai Institute of Higher Medical Sciences. Not only that, He made a special visit to the Hospital, materialized Vibhuti and blessed him profusely before his surgery.
Mr. Venkateswaran is still doing fine and dedicates his time in the ashram doing Swami's work.
Resurrections may not be as common a phenomenon as Swami creating Vibhuti, rings, chains, etc., but time and again, Swami has brought people back to life whenever the situation demanded it. We know how Swami 'raised' Subbamma just to keep His promise and fulfill her last wish. For those, who have not read this thrilling episode in
' Sathyam Shivam Sundaram', here is a brief account:
"Subbamma was the person most anxious about Swami's 'health' when He was a young boy and most worried about the hundreds of pilgrims who gathered at Puttaparthi. Baba even now says that the grinding stone in her house was always busy, preparing chutney (an Indian dish) out of the heaps of coconuts that the pilgrims offered. She was grinding almost eight hours of the day! She had immense love and devotion to the Lord and Baba had said that He would satisfy her one desire... to have the Darshan of Baba in her last moments. And this is how he fulfilled it.
It was in the fifties. Subbamma fell ill and was taken to Bukkapatnam. But in spite of her illness, she came over one day in a bullock cart to see the Prashanti Nilayam (the new Mandir), which was then under construction. She was soon bedridden and could not move; her condition worsened and Baba was away in Bangalore !
Subbamma, in her delirium, talked about Baba and the vision of Shirdi Sai Baba which she had been privileged to see, of the manifold Leelas of the Krishna she had witnessed, and, when she came to, her talk was about the same incidents and the same Person. She was in the midst of relatives who did not have much sympathy with these sentiments, for they felt that her love for the strange little miraculous Boy had taken her away from attachment to her kith and kin. So, they told her that her Baba was a hundred miles away, and it would be better for her to concentrate her failing attention on men and matters nearer and closer. But, her Faith did not falter.
Meanwhile, Baba left Bangalore for Tirupathi, where He spent some time with a few devotees. Of course, Baba knew that Subbamma's soul was struggling to free itself from the mortal coil, and that she was rolling in her deathbed at Bukkapatnam. The people around her announced that she had breathed her last.
But, some peculiar glow on her face, made them nervous to take the body to the cremation ground. A few wiser persons shook their heads when it was suggested that she had died. They advised patience, and admonished the relatives; 'The bird has not flown yet,' they said.
How could that bird fly, even though the door of the cage was lying open? She must have the Darshan and she must wait until Baba comes. And, Baba too was hurrying towards her bedside. He left Tirupathi by car, and arriving at Puttaparthi, proceeded to Bukkapatnam, three full days after the first announcement of Subbamma's end!
Her eyes had lost the glint, she was placed on the floor and people were evincing an uneasy impatience. Baba sat by her and in a low voice called out, "Subbamma," "Subbamma," just twice and no more! Then, to the wonderment of everyone crowding around, Subbamma opened her eyes!
She extended her hand towards Baba and grasped His palm firmly and began to stroke it lovingly; Baba put His fingers to her lips; her mouth opened a little, as if she knew that Baba was giving her something to slake the thirst of the soul.
From the fingers of Baba there poured into her mouth the Immortal Ganga and Subbamma joined the ranks of the Released!
What a deliverance! Can anything better that! Swami knows who deserves what and when.
Some people might ask why does Swami resurrect this individual and not another? Why does He save some people from serious illnesses or from near-death situations and not others? Why does He use His powers only for some and not others?
Raising Lazarus
To this, Howard Murphet gives a beautiful explanation in Sai Baba: Man of Miracles:
"Perhaps, in the same way one might ask why Christ did not cure all the sickness around him in his day. And why was Lazarus the only one He called back from the tomb? Did Jesus - and did Sai Baba later - make a special effort against the power of death for a greatly loved family of close devotees? Maybe, but I think there is more to it than that.
When Jesus was informed that Lazarus was sick he made the enigmatic remark: 'This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby'. So what would normally, under ordinary conditions, be a death-dealing disease may be an occasion for the glorification of God through the works of a God-man.
Then, too, there is the profound and complex question of karma. To what extent is the specific ailment or the approach of death karmic, and how far should the Godman interfere with the patient's karma?"
So, that probably gives the answer. The bottom line is this: God is Omnipotent and Omniscient. He can do anything. He is not in the business of displaying His powers at every opportunity. There must be a very sound reason for Him to do anything. He knows our past, present and future. He knows what is good for us. And He makes no mistakes.
Unaware of anything beyond the present and the past of the current life, we sometimes complain. But the solution does not lie in complaining but surrendering everything at His lotus Feet. Because He is ever ready to help. He stands at the doorstep of our heart waiting for a small opening just like the sunlight which eagerly enters a dark room and brightens it by way of even a small slit at the door.
So let us open our hearts to Him. Let us Trust Him. For, with Him by our side, nothing is impossible."
Source: Radio Sai E-Magazine, June 2005