Krishna's Flute
Significance of the subtle sound- Antarnad
By Sri Shankaracharya

Note: Anahata (literally 'unstruck') is the subtle sound produced by the vibrations of Prana or bio-energy within the body through the nerve channels and is recognised as sound by the brain, though there is no external source of vibration causing it. In his Yogataravali, Sri Shankaracharya mentions Pranayama or breath control with the three neuro-muscular "locks" of Hatha Yoga viz., Uddiyana, Jalandhara and Mula Bandha as the direct means of activating the Kundalini (the potential bio-energy in all beings), and manifesting this subtle inner sound.
Note: The manifestation of the subtle sound is the precursor of success in Yogic practice. Here, the 'source' indicates the accumulated mental impressions or Vasanas in the sub-conscious mind which continually cause thought waves in the mind. The sub-conscious mind is purged of all impurities by Yogic contemplation and only when the mind is so purified, does the subtle sound manifest within.
"The more the mind goes to the state of immovableness (or stillness) on account of abstaining from sense-objects, the more is the subtle sound of long duration like that of the flute, heard."
" Although there are various other means of absorption of the mind, this dissolution of thoughts on account of contemplation on the subtle sound for a long time is most excellent because of the experience of great bliss."
Note: Such psychic experiences as the hearing of subtle sounds, the inner vision of lights or form patterns and subtle tactile sensations of a vibratory nature in the spinal column and elsewhere, during deep meditative states, are established facts repeatedly confirmed by advanced Yogis.
There are many recognised methods of stilling the mind and getting established in Pure Awareness which is our essential nature. Sri Shankaracharya considers the absorption of the mind through contemplation on the subtle sounds within as superior to other methods since the mind easily gets attached to the pure, continuous and pleasing sounds heard within.
Note: It should be remembered that the ultimate goal is to transcend even these subtle 'experiences' and be one with the source of all experiences, the pure undifferentiated Existence-Consciousness- Bliss absolute.
Krishna the inner self of all
By Sri Shankaracharya
"At the time of (bestowing His) Grace, the Divine Lord does not consider thus: 'This one is foremost by birth, appearance, wealth and age; this one is the lowest; this one is praiseworthy and this one is not praiseworthy'."
"Therefore, Krishna, the inner Self of all is the enjoyer (or lover) of the sincerity (or devotion) existing within the devotee. Does a great cloud, when raining , consider whether it is a Khadira (a tree of little use) or a Champaka (a tree bearing fragrant flowers) that benefits thereby?"
 
Meaning of the name Krishna
Krishna is one of the foremost names of the Supreme
god-head. It means 'One who is always in transports of joy'.
It is derived from krish which implies to be, and na meaning final Emancipation.


(Explanations by Sri Kisari Mohan Ganguli)
From The Mahabharata
Anusasana Parva, Section XIV
Translated by sri Kisari Mohan Ganguli
Krishna -16000 Wives (Part 1)
The blessed Vishnu said: "I salute Mahadeva. Salutations to Thee. O Thou that art eternal origin of all things. The Rishis say that Thou art the Lord of the Vedas. The righteous say that Thou art Penance, Thou art Sattwa, Thou art Rajas, Thou art Tamas, and Thou art truth…….
The puissant Sankara then, devoted to the good of the universe, looked at the goddess Uma and the lord of the celestials and myself also, and thus spoke unto me":
"We know, O Krishna, that Thou, O slayer of foes, art filled with the greatest devotion towards us. Do what is for Thy good. My love and affection for Thee is very great. Do Thou ask for eight boons. I shall verily give them unto Thee. O Krishna, O best of all persons, tell me what they are, O chief of the Yadavas. Name what Thou wishest. However difficult of attainment they be, Thou shalt have them still".
The blessed Krishna said: "Bowing my head with great joy unto that mass of energy and effulgence, I said these words unto that great Deity, with a heart filled with gladness, -firmness in virtue, the slaughter of foes in battle, the highest fame, the greatest might, devotion to Yoga, Thy adjacence, and hundreds upon hundreds of children- these are the boons I solicit of Thee".
"So be it" said Sankara, repeating the words I had uttered. After this, the Mother of the universe, the upholder of all things, who cleanses all things, who is the spouse of Sarva (Siva), that vast receptacle of penances said with a restrained soul these words unto me:
"The puissant Mahadeva has granted Thee, O sinless one, a son who shall be named Samva. Do Thou take from me also eight boons which Thou choosest. I shall certainly grant them to Thee"
Bowing unto her my head, I said unto her:
"I solicit from thee non-anger against the Brahmanas (Brahmins), grace of my father, a hundred sons, the highest enjoyments, love for my family, the grace of my mother, the attainment of tranquillity and peace, and cleverness in every act!"
Uma said: "It shall be even so, O Thou that art possessed of prowess and puissance equal to that of a celestial. I never say what is untrue. Thou shalt have sixteen thousand wives. Thy love for them and theirs also for Thee shall be unlimited. From all Thy kinsmen also, Thou shalt receive the highest affection. Thy body too shall be most beautiful. Seven thousand guests will daily feed at Thy palace."
Vasudeva continued: "Having thus granted me boons both the god and the goddess disappeared there and then with their Ganas. All these wonderful facts, I related fully to that brahmana of great energy, viz., Upamanyu (from whom I had obtained the Diksha before adoring Mahadeva). Bowing down unto the great God, Upamanyu said these words to me" :
Upamanyu said: "There is no deity like Sarva. There is no end or refuge like Sarva. There is none that can give so many or such high boons. There is none that equals him in battle."
From Srimad Bhagavata Purana
Book 10, Discourse 69
Translated by Sri C.L.Goswami, M.A., Shastri
Krishna-16000 Wives (Part 2)
Sri Suka said: Having heard that the demon Naraka had been killed and that Sri Krishna had singly married girls, the sage Narada felt eager to see how the Lord lived with them (all).
He said unto himself: Oh, How wonderful it was that the one Lord should with one personality marry 16000 (sixteen thousand) wives in separate houses all at once. Thus full of curiosity and eager to see (this sport of) the Lord (with his own eyes), the divine sage came to (the city of) Dwarka, which was adorned with parks and gardens in full blossom and resounded with the warbling of birds and the humming of bees. It was rendered noisy with the loud crackle of swans and cranes residing in ponds that were spread over with full-blown lotuses and lilies of various colours.
The city of Dwarka was studded with nine lakhs (900 000) of mansions built with crystal and silver, inlaid with shining emeralds and furnished with articles of gold and precious stones. It looked charming with its well-defined roads and other thoroughfares, quadrangles and market places, sheds for animals, temples and guildhalls. Its roads, courtyards, lanes and thresholds of houses were (daily) sprinkled with water. The ever-flying flags and pennons warded off sunshine.
In that city there was the most splendid (richly furnished) row of palaces of Lord Sri Krishna, admired by all the guardians of the world, in the construction of which Viswakarma (the celestial architect) had exhibited all his (architectural) skills. The row was adorned with sixteen thousand (beautiful) mansions of Sri Krishna’s consorts. Narada (at random) entered a big palace out of these. Supported on columns of coral, on excellent slabs of Vaidurya (gems like cat’s eyes) and walls of sapphire, it was provided with a floor whose lustre never faded- paved with the same precious stone. It was further furnished with canopies made by Viswakarma himself, from which strings of pearls were hanging, as well as with seats and beds made of ivory and inlaid with excellent gems. It was attended by maidservants adorned with gold necklaces, and dressed in fine clothes, and manservants wearing coats, turbans, fine clothes and jewelled earrings.
Dear Parikshit, the darkness in the palace was dispelled by the lustre of jewels serving as lights. Seeing fumes of burning aloe-wood issuing out of the air holes, the peacocks on its picturesque eaves screamed and danced under the impression that clouds were up. Narada saw Sri Krishna (the Lord of Yadus) seated there with the mistress of the house (Rukmini), who was herself fanning the Lord with a chowrie that was decorated with a gold handle, although she was constantly waited upon by thousands of maid-servants, who were equal to her in virtue, beauty, age and neat dress. Discerning the presence of Devarsi Narada, the almighty Lord Sri Krishna, the foremost among the supporters of virtue, immediately rose from the bed of Rukmini and bowing low with His head, adorned with a crown, at the feet of the sage with joined palms, and installed him on His own seat.
Sri Krishna is the supreme teacher of the world. By washing the Lord’s feet, Ganga has become capable of purifying all. The Protector of holy men, He has earned the appropriate title Brahmanya Deva by virtue of His (singular) devotion to the Brahmanas. The Lord (therefore) washed the feet of the Devarsi and bore that water on His head. Thereafter the Lord, who was no other than the most ancient sage Narayana, the eternal companion of Nara, duly worshipped the celestial sage Narada, according to the prescribed rules of (worship) and addressing him in measured words sweet as nectar, humbly said, "Pray tell me My lord, what service we may render your holy self.
Narada replied: O almighty Lord of the universe, it is no wonder that You love all Your devotees and chastise the wicked. O glorious Lord, You have come down to earth of Your own accord for the supreme welfare of all as well as for the sake of maintaining and protecting the world. We know this full well. (What a great fortune that) I have been enabled today to enjoy the sight of Your blessed feet, that bring to mankind supreme peace and deliverance, which are ever contemplated at heart by Brahma and others possessed of infinite wisdom. Thy feet are like a rope with the help of which men fallen in the deep well of worldly life may rise above it. (Kindly) bless me (wherever I may be) their thought (the thought of Thy feet) may (ever) haunt me and I may go about contemplating on them.
Dear Parikshit, then in order to ascertain the power of Yogamaya (divine glory) of the Lord of all masters of Yoga, Narada entered the mansion of another consort of Sri Krishna. (There) he saw Sri Krishna engaged in playing at dice with His beloved consort together with Uddhava. There also the Lord stood up (at the sight of the sage), offered him a seat and worshipped him with supreme devotion. Then, like one who was unaware of the sage’s arrival, He said, "When did you come? You are (established in the Self and) perfect, whereas we are imperfect beings. What service can we render to you? All the same, O sage, (be pleased to) command us and bless our (human) birth."
Narada, however, was astonished (when he heard this) and, silently rising from his seat moved to another mansion. There too he saw Sri Krishna fondling His infant sons. Again, in another house he found the Lord preparing for His bath. (In this way the Devarsi (Narada) found the Lord engaged in different activities, all at once, in all the different mansions).
If here Sri Krishna was engaged in pouring oblations in the sacrificial fire, there He was propitiating God through the five-fold daily sacrifices. Somewhere He was feeding the Brahmanas, while elsewhere He was partaking of the remaining food (Himself). Here He was performing Sandhya, and there the silent Japa of Gayatri. Here the elder brother of Gada was performing various tricks at sword fencing with sword and shield, and there He was riding on horses, elephants and in chariots. Here He was resting on His bed, and was being eulogized by bards. In one mansion, He was conferring with Uddhava and other counselors, and in another sporting in water surrounded by courtesans.
At one place He was giving away as gifts well-adorned cows to Brahmanas and listening to the recitation of auspicious Itihasa (history) and Puranas. In one mansion He was making merry and indulging in light talk with His beloved consort, and in another He was found engaged in the careful observance of Dharma. At a third place Narada found Him engaged in devising ways and means of accumulating wealth, and at another (in) enjoying the pleasures of the senses as permitted to a householder. At one place, the Devarsi saw Him seated all by Himself contemplating on the Supreme Person beyond Prakriti and at another doing service to the elders by offering them the desired objects of enjoyment and worship. At one place, he found Sri Krishna preparing for war against some enemies, and at another discussing terms of peace. Here the Devarsi saw Him devising with Balarama (Krishna’s elder brother) the ways and means of ensuring the well being of the virtuous, and there performing with grandeur the wedding with due ceremony of sons and daughters with brides and bridegrooms worthy of them.
Here He found Him conducting festivities on a large scale while sending off a married girl (to her husband) and receiving another (on return from her husband’s house). People were awestruck to see these grand festal activities of Bhagavan Sri Krishna (the Lord of masters of Yoga). Somewhere he saw Him offering worship to the various gods by means of grand sacrifices, and elsewhere observing piety through the construction of wells, gardens and temples etc. for public good. Here he found Him riding on a horse born in the Indus valley, followed by prominent Yadavas, in pursuit of game and killing animals fit for sacrifice in the course of such chase. At one place he saw Sri Krishna (the Master of Yoga) moving incognito among the people as well as in the mansions of the palace etc., for ascertaining the inward feelings of their inmates as well as of the people.
Having witnessed the display of the wonderful powers of Yoga by Sri Krishna, though following the ways of a human being, Narada spoke to Him as though laughing heartily. O Master of Yoga, we know (the secret of) Your wonderful powers of Yoga which cannot be easily seen even by wielders of Maya (like Brahma) and which have been revealed to our mind through the worship of Your lotus feet. Pray, grant me permission to leave, O Lord, to go, so that I may move about the (fourteen) worlds flooded with Your glory, singing loudly the story of Your pastimes, which is capable of purifying the (whole) world.
The Lord replied: O sage, I am not only the Teacher of Dharma, but I practise it Myself, and lend countenance to (those who practise) it. Follow the path of Dharma in order to teach the world (by My example). (Therefore), do not get perplexed, My son (at the sight of this My Yogamaya).
Sri Suka said: Thus, they say, the Devarsi (Narada) saw one and the same Sri Krishna (present in all the mansions of His consorts) performing the pious duties of householders which lead to their purification. Seeing again and again, in vast display of the wonderful Yogic power of Sri Krishna, who had infinite prowess, the curious sage was filled with astonishment. Duly honoured by Sri Krishna who (behaved as though He) made much of the first three objects of human pursuit, viz., Dharma (virtue), Artha (wealth) and Kama (enjoyment of life), the Devarsi felt much delight and went away, constantly thinking of Him alone.
For the good of the world O dear one, Lord Narayana takes the help of His (inconceivable) Yogmaya and begins to sport as a human being. Greeted with their bashful looks and friendly smiles by sixteen thousand noble wives, the Lord thus delightfully spent His days at Dwarka. O Parikshit, he who for his part celebrates the inimitable exploits performed by Sri Krishna- who is the supreme cause of the evolution, continuance and dissolution of the universe- or hear of them, or views with approbation their singing and hearing, attains loving devotion to the almighty Lord, the Bestower of liberation.
[Thus ends the sixty-ninth discourse entitled ‘A glimpse into the household life of Sri Krishna’ in the latter half of Book Ten of the great and glorious Bhagavata-Purana, otherwise known as the Paramahansa-Samhita.]
All visible objects are perceived by this (physical) eye. The Divine Lord is not perceived by this faculty of seeing. The Divine Lord is accessible to the eye of knowledge.
As the disc of the sun is actually seen as a circle in one place and that illuminates the whole world and is seen simultaneously by all everywhere, so this Lord of the Yadu race (Krishna), though he appears with form and occupying one place, is all-pervading, the Self of all, and Pure being-Consciousness-Bliss.
"That which is dearer than the son, dearer than wealth and more intimate (or dearer) than all other things, is the Self." Thus is declared the Truth of the Upanishad (Brhadaranyaka Upanishad).
The formless and all-pervasive Spirit exists equally in all beings (Brhadaranyaka Upanishad 1-3-22).
The cowherdesses, having seen Krishna who was lovely and had a very fresh (or youthful) appearance, were infatuated. Longing for Him with their heart, they suffered the agony of separation on account of love.
Moving, standing, eating and wholly engaged in the duties of the house, they did not at all experience (any) other object , though before the eyes, except Krishna .
On account of the delusion caused by the unbearable feeling of love in separation, they saw their own husbands, trees, men and animals thus : "This is Hari (the Lord)." And, being much delighted, they embraced them hurriedly. (The love-intoxicated cowherdesses not only saw Krishna everywhere but behaved as if they were Krishna, enacting many wonderful incidents in his life.)
Therefore, the women of Vraja (the place where the cowherdesses lived), beholding their own respective husbands in the form of Krishna (embraced them). It is Hari (the Lord) who is actually the internal controller of themselves and others.
On reflection from (the point of view of) the highest Truth, the human body, though perishable, attains to the state of identity with the Supreme Self, (as deduced ) from the example of sugar and its sweetness. How much more would it apply to the sportive body of Hari, become man, who is the Divine Lord having infinite powers, performing unearthly (or unusual) actions here (in this world) through His Maya (or the Divine illusive power)?
(As sugar and its sweetness cannot be separated, so the body of the Supreme Spirit is identical with it. Certainly, the body of Krishna assumed by the Divine Lord Vishnu sportively out of His infinite powers, is not different from the Transcendent Reality. His unearthly deeds were part of this Divine Play and had a Divine Purpose. Krishna showed the entire universe in his mouth, to his mother. His mother was wonder-struck when she saw the whole universe with all its beings within Krishna's mouth. The Supreme Spirit is all pervasive. All this is indeed the Supreme Spirit.)


















_{(My humble salutations to H H Sankaracharya,     Sreeman Sreeman K M Ganguly ji  and Hinduism dot com  for the collection)}