Shri Krishna: "And to establish righteousness, I incarnate Myself age after age. (Bhagavadgita 4:8)" Govinda

Shri Krishna
Shri Krishna

Shakti As Shri Govinda

Although I am unborn and My transcendental body never deteriorates,
And although I am the Lord of all sentient beings,
I still appear in My original transcendental form.
Whenever and wherever religious practice declines,
O descendant of Bharata, and there is a predominant rise of irreligion,
I send Myself forth, to protect the good and to destroy the evil ones.
And to establish righteousness, I incarnate Myself age after age.

Bhagavad Gita 4:7-8

“Like many people tell Me, I mean I have told many a times also that, "Mother why do you criticize the fake gurus." What should I do? Should I garland them? These are horrible devils who were born before and also were killed by Goddess. And today I see them so clearly . . .

Krishna said that whenever there is a fall of sustenance; Yada yada hi Dharmasya glanirbhavati bharata: when it goes down, the righteousness falls off, to kill, to destroy these horrible negative forces: paritranaya sadhunam: to save and sustain the saints, sambhavami yuge yuge: I come in every age in human form."

Sri Dharmadhara Sri Nirmala Devi
London, U.K. — June 29, 1981

[Dharmadhara (884th): ‘Dharma’ is described as the code of right conduct handed down by tradition in each age which is in consonance with Vedas. She is the support of such conduct. Yada yada hi Dharmasya Glanirbhavati . . . . Aham. Whenever there is danger to Dharma, I am born.’ (Bha. Gi.—6-7.)]

The Divine Incarnations emanating from the Divine Mother since time immemorial are beyond the scope of humans to unravel.

"The Saktas worship the Universal Energy as Mother; it is the sweetest name they know. The mother is the highest ideal of womanhood in India. [...]

Mother is the first manifestation of power and is considered a higher idea than father. The name of mother brings the idea of Shakti, Divine energy and omnipotence. The baby believes its mother to be all-powerful, able to do anything. The Divine Mother is the Kundalini sleeping in us; without worshipping Her, we can never know ourselves. All merciful, all-powerful, omnipresent -
these are attributes of the Divine Mother. She is the sum total of the energy in the Universe.

Every manifestation of power in the universe is Mother. She is Life, She is Intelligence, She is Love. She is in the universe, yet separate from it. She is a person, and can be seen and known - as Sri Ramakrishna saw and knew Her. Established in the idea of Mother, we can do anything. She quickly answers prayers.

She can show Herself to us in any form at any moment. The Divine Mother can have form (rupa) and name (nama), or name without form; and as we worship Her in these various aspects, we can rise to Pure Being, having neither form nor name.

The sum-total of all the cells in an organism is one person. Each soul is like one cell, and the sum of them is God. And beyond that is the Absolute. The sea calm is the Absolute; the same sea in waves is the Divine Mother. She is time, space and causation. Mother is the same as Brahman and has two natures; the conditioned and the unconditioned. As the former, She is God, nature and soul. As the latter, she is unknown and unknowable. Out of the Unconditioned came the trinity, God, nature and soul - the triangle of existence.

A bit of Mother, a drop, was Krishna; another was Buddha. The worship of even one spark of Mother in our earthly mother leads to greatness. Worship Her if you want love and wisdom."

Swami Vivekananda, "Inspired Talks, My Master and Other Writings", Wednesday, July 2,1895,
Ramakrishna-Vivekananda Center, NY, pp. 48-49.

"267. In the form of Govinda (Govindarupini.)

In the Harivamsa, Narada says, "The first portion of prakrti, the famous Devi called Uma. [The second one] the manifested Visnu, the All-Pervading, Protector of the Universe, is known as woman."

R. A. Sastry, Lalita-Sahasranama
(R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988, p. 145.)

"893. In the form of Visnu (Visnurupini.)

In the Brahma Pr., in the Lalitapakhyana, Devi says, "My male form is bewildering the milk-maids." In the same place Visnu says to Virabhadra, "The ancient Sakti of the Lord is divided into four forms, that Sakti becomes Bhavani in its ordinary form [bhoga], in battle she takes the form of Durga; in anger that of Kali; and she is also my male form."

The Kurma Pr. when Himavin praises Devi says, "I salute thy form called Narayana, O Lalita, which has a thousand heads, which is of infinite energy, having a thousand arms, the ancient Person, reclining on the waters."

In the Kurma Pr. when Siva showed his universal form to Mankanaka, the latter said: "What is this terrible form of thine, facing every side; who is she shining by your side?" Thus questioned, Siva, after explaining the glory of his own nature, says, "She is my supreme maya and prakrti of triple qualities. She is said by munis to be the ancient womb of the universe." "

R. A. Sastry, Lalita-Sahasranama
(R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988, p. 338.)

"In the Caitanya-caritamrta of Krsnadasa Kaviraja, the following verses summarize these principles of incarnation:

Srsti-hetu uei murti prapance avatare sei isvara-murti ‘avatara’ nama dhare
Mayatita paravyome savara avasthana visve ‘avatari’ dhare ‘avatasa’ nama.

"The avatara, or incarnation of Godhead, descends from the kingdom of God for material manifestation. And the particular form of the Personality of Godhead who so descends is called an incarnation, or avatara."

There are various kinds of avataras, such as purusavatara, gunavataras, lilavataras, saktyavesa avataras, manvantara-avataras and yugavataras — all appearing on schedule all over the universe. . . .

The Lord says that He incarnates Himself in every millennium. This indicates that He incarnates also in the age of Kali."

A.C. Bhaktivedanta Swami Prabhupada, Bhagavad-gita As It Is
(A.C. Bhaktivedanta Swami Prabhupada, Bhagavad-gita As It Is, B.B.T., 1982, p. 227.)

"Brahman is the unknowable one. But the only way he can be considered is in terms of a personal deity. So it was natural for the Indians to see the several attributes or functions of divinity manifested in a multiplicity of forms. In the Vedic hymns god is not fully seen in human terms. The gods are the manifestations of nature or cosmic forces. The divine names may be countless, but they are all understood as expressions of Brahman. For, although it may have limitless forms, it is still regarded as one in essence."

The World’s Religions
(The World’s Religions, Lion Publishing Plc., 1992, p.185.)

"The Goddess Tripurasundari

Tripurasundari (Lalita) holds five flowery arrows, noose, goad and bow. She is the beautiful (sundari) goddess of the three cities(tripura) which are sun, moon and fire. The noose is attachment (moon). The goad is repulsion (sun). The sugarcane bow is the mind. The flowery arrows are the five sense impressions. When consciousness perceives these, the outward directed arrows stop being dry sticks. These five flowery arrows together with the bow are personified as six Krishnas. The Tantrarajatantra states that Lalita assumed a male form as Krishna, and 'by enveloping all women enchanted the whole world'. Each of the six forms is like dawn, with six arms, holding flute, noose, goad, sugarcane bow, flowers, sour milk. View her yantra. Lalita has 15 attendants, the Nitya Devis, and these are the days of the Waxing Moon."

Mike Maggie, www.web.clas.ufl.edu/

“Krishna said, "Sarva Dharmanam parityajya mamekam sharanam vraja" — Forget all the religions of the world. Religion doesn’t mean, it does not mean the religions like Hindu, Christian, Muslim but He was meaning all the sustenance. "Forget all the sustenance and completely dedicate to Me." That was six thousand years back. And there are many who would still say that, "That we have completely dedicated ourselves to Shri Krishna."

Where is He now? Even those whom I have given, I have given Realization, they say like that.

Of course there is no difference between Him and Me, but today I am the One. I am the One who has given you Realization."

Sri Nitya-Suddha Sri Nirmala Devi
U.K. — July 31, 1982

"The Bhagavad Gita truly brings a message of liberation. It reveals, first of all, that there is a Lord, but it adds immediately that this Lord has many names, presents many faces, and performs many functions. Furthermore, it says that nobody can live without a Lord, a master, an ideal, an ambition, a desire, and that it is He, the Lord, the Savior, disguised in accordance with all the variety of the human imagination, who gathers up and vouchsafes the longings of mankind. Nobody escapes his Lordship which acts gently and, many a time, invisibly. Human maturity consists in discovering the face of the Lord and in accepting this growing revelation, for which there are no fixed patterns. All ways lead to him (even the way of wrath), provided they remain ways and do not become final stopping places. Otherwise there is stagnation.

The Bhagavad Gita uses the same expression, gati, to express both the way toward the goal and the goal itself, often called the parama gati, the supreme goal. As the word itself suggests, gati (from the root gam-, to go, to move) means a going, a movement, motion in general. In the Bhagavad Gita it has the connotation of the pilgrimage that constitutes human life, a connotation that allows the text to say that he who is on the path has, in a certain sense, already reached the end of it, because the end is not another place outside or after the way itself, but is already contained in it. Like other parts of the Vedic Revelation, this truth can be grasped only by personal experience. The pilgrimage that is life may lead us to its goal, which in the Bhagavad Gita is described as union with the Lord. The Lord comes down to earth and manifests himself to Man in order to proclaim his message of love and salvation. The Lord is not only the powerful ruler, the mighty God, the just judge, but also the Savior."

Professor Raimundo Panikkar, The Vedic Experience
(Professor Raimundo Panikkar, The Vedic Experience)

"No other person is our Mother except God. You see, our biological mother is a mother only for a short time, in this life. Who was with us in the past life, and in the life before that, and in the one before that, always with us, who was there? God. The Observer in us, the highest Self in us. It was always there with us. This is our true Mother. This Mother accompanies us, life after life. Divine Mother and Lord Krishna are one and the same. Therefore in the Sahasranama, the Thousand Names of the Divine Mother, one name is Govinda-Rupini. What does that mean? Govinda is a name of Krishna. Divine Mother is in the form of Krishna. She Herself is Krishna. Divine Mother is infinite Sweetness, infinite Love, infinite Beauty, absolute Beauty, eternal Beauty, ever-new Beauty. Om Govinda-rupinyai namah."

Swami Omkarananda, www.sanskrit.bhaarat.com/

“Shri Krishna has said, "Give up all your Dharmas and surrender to Me — surrender to My Dharma only.". . . Shri Krishna is not there. It’s Me who is Shri Krishna."

Sri Govindarupini Sri Nirmala Devi

(Govindarupini [276th]: Of the form of Govinda or Visnu. The second of the powers of Prakrti as woman is Visnu according to Narada in Harivamsa.)

"The cit-shakti is the full manifestation of Lord Krishna's potency. Whatever she creates is eternally perfect (nitya-siddha). The individual spirit souls are not eternally perfect. By engaging in the activities of devotional service (sadhana) they may become perfect (sadhana-siddha) and thus enjoy spiritual bliss exactly like that enjoyed by the eternally perfect (nitya-siddha) beings. The four kinds of gopi-friends (sakhi) of Srimati Radharani are eternally perfect beings (nitya-siddha). They are manifested from the form of Srimati Radharani, who is the cit-shakti Herself. All the individual spirit souls are manifested from Lord Krishna's jiva-shakti. The cit-shakti is Lord Krishna's complete potency (purna-shakti). The individual souls (jiva-shakti) are counted among Lord Krishna's incomplete potencies (apurna-shakti). From the complete potency complete and perfect things are manifested. From the incomplete potency all the individual souls, who are atomic fragments of consciousness, are manifested. Lord Krishna manifests different kinds of entities according to the different kinds of potencies He employs to create them. When He is manifested in His cit-shakti, He appears as Krishna and as Narayana, the master of Vaikuntha. When He is manifested in the jiva-shakti, He appears as Baladeva, His pastime form (vilasa-murti) in Vraja. When He is manifested in the maya-shakti, He appears as the three forms of Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu. In Vraja He appears in His original form, as Krishna, a form manifested by His complete potency. Appearing as Baladeva, He manifests His sesa-tattva (nature of Lord Sesa). In this way He manifests the eight kinds of services the eternally liberated associates offer to Him. Again in Vaikuntha He appears as Sesa-Sankarsana and manifests the eight kinds of service His eternal associates offer to Lord Narayana. Lord Sankarsana incarnates as Maha-Visnu. He becomes the resting-place of the jiva-shakti and appears as the Supersoul in the hearts of all the individual souls residing in the material world. All these individual souls are attracted to maya. As long as they do not attain the mercy of the Supreme Personality of Godhead and take shelter of the Lord's spiritual hladini-shakti, they are defeated by Maya. Numberless souls are defeated by Maya and cast into Her prison. They are the followers of Maya's three modes. The conclusion is this: the individual souls are manifested by the jiva-shakti. They are not manifested by the cit-shakti."

Babaji, www.mandala.com.au/

"Therefore, we can say that the aim of tantra is to irradiate and spread the light of knowledge, in order to dispel the obscurity of ignorance (avidya) and allow the yogi to realise his divine nature.
The philosophical foundation of tantra is that the primordial cause of manifestation, Parabrahman, can be considered with or without Kalà (attributes, parts).

Without Kalà, he is nirguna, eternal, unchangeable, without modifications. In the sakalà form (with attributes) it produces an acting power (shakti), which is too, without beginning and an integrating part of Brahman. The manifestation proceeds by means of an intelligent and conscious substratum of the Brahman (prakasa), upon which gets superimposed its power of apparent multiplicity (vimarsa). In that process of cosmic evolution, mahashakti evolves in different and consecutive phases as Kala, bindu and nada.

By the coming out of the trigunas unbalance, we have the progressive disclosure of the cosmic creation categories (vikanana). Brahma Shakti, in her macrocosmic form is said mahakundali and in her microcosmic form, kulakundali. She operates for the evolution of the cosmic processes and, on the other hand, for their dissolution.

Moksa, in the evolutionary experience, is this inverse proceeding of shakti, to the unionion with prakasarupi Brahman. That identification is said samarasya, the state of brahmavidya, which is not different from Brahman himself."

http://www.hinduism.it/vidya2.htm

"Shaktatantra is also said Sri Vidya, in this case, the main divinity adored as absolute and transcendent reality is Mahashakti, she is also said Sri and Vidya when she is regarded as immanent reality and universal Mother.

Vidya is the synonim of brahmavidya or paravidya. The origins of this tradition are uncertain, they get lost in the past, traces of Great Mother worship (matrika murti) were clearly surveyed in the indus valley excavations (about 3000 years B.C.). Probably some shakti worships of dravidian culture, have been absorbed and adopted by the Arians. . . .

Sri Vidya shares with other tantric schools a general philosophical contents, but her fundamentals are more refined and articulate, besides, her experimental aspect is unsurpassed. She manifests an advaita vision, but while in the classical advaita, Brahman, creates maya as agent, in Sri Vidya, Devi herself creates a masculine polarity in her intention of becoming differentiated. She is either prakasa or vimarsa.

We find clear ties to the Vidya worship in other religious and cultures too. In mahayanic Buddhism, which is essentially tantric, the modified concepts of vajra, mani, prajna, upaya, tara and chinnamasta worship etc., derives from hindu shaktism: Jainism, considers the tantric worship Svalamalini and Vasantika, to have some correspondence with the Vidya worships, or derive from it. Taoism practises various forms of adoration to the Mother too.

It’s without any doubts the fundamental role, that the concept of Shakti plays, in some if not all, the systems of spiritual quest, even those not shakta. Shaktism comprehends the entire hindu religious thought and its application, moreover it accepts the authority of the Vedas. The sat darshana are said to be the limbs of Sri Vidya. She admits, even if in a modified way, the shabda theory of purva mimansa, and incorporates, making them more refined, the samkhya and saiva tantra categories of cosmic creation. Sri Vidya is a fertile ground where the most important forms of yoga meet, better, she is a fertile womb from which different Kinds of yoga have got birth. In her sadhana are integrated different aspects of Patanjalis astanga yoga; the nature of citta vritti, of suddha vidya, avidya panchatanmatra, siddhi, upayapratyaya, satupaya etc., hatha yoga techniques, like asanas, bandhas, mudras, kryas, pranayamas and above all, nada yoga.

But the greatest contribution of Sri Vidya, is laya yoga, or as it’s commonly defined, kundalini yoga: Sri Vidya is the true and unique matrix (source) of this great evolutionary system.
Other spiritual and non spiritual systems have borrowed this yoga method, but often in rough and incomplete forms. The laya yoga in Sri Vidya is the most refined and complete evolutionary system ever conceived.

In that, are widely and profoundly treated the awakening of kundalini, cakra bhedana, suddhi granthi, bindu kryas, antar bhava with Vidya mantras and yantras."

http://www.hinduism.it/vidya2.htm