Mythological Masti
Mythological Masti

India-Forums

   

Well this is confusing!!

-The_Tomboy- IF-Dazzler
-The_Tomboy-
-The_Tomboy-

Joined: 08 April 2012
Posts: 4774

Posted: 19 January 2013 at 1:50am | IP Logged
Well according to my hindi teacher a yug is 12 years but then if a yug was only twelve years then how could everyone tell that there are four yugas and in the treata yuga there was rama avatar and in the dwapara yuga the krishna avatar u see what i mean is they mean the avatar lasted the whole yuga!! Howww????? 

And the other thing rukmini is the incarnation of lakshmi according to the bhagvatam!! Then radha rani is whose incarnation and my uncle said she is the incarnation of some rishi or something help????

The following 2 member(s) liked the above post:

Stalwart.Surya_krsnbhakt

..RamKiJanaki.. IF-Stunnerz
..RamKiJanaki..
..RamKiJanaki..

Joined: 20 August 2008
Posts: 45696

Posted: 19 January 2013 at 5:38am | IP Logged
A yuga is many thousands of years long, not 12. Here is some basic information about them.
 
 

Timings of the Four Yugas

By Stephen Knapp

When describing the length of the yugas or ages, and which yuga we are in and how far along we are in it, there is sometimes confusion about how to calculate them. A number of theories have cropped over the years regarding how the yugas transpire. The problem is when they are figured only according to years of earth's time, they will never be accurate. They are described in the Vedic literature according to the celestial years, or years of the Devas. Nonetheless, there are specific references in the Vedic texts which make it clear how to calculate them. For starters, the Mahabharata (Shanti Parva, 231.12-20) explains it in detail:

"The rishis, measuring time, have given particular names to particular portions [of time]. Five and ten winks of the eye make what is called a Kastha. Thirty Kasthas make what is called a Kala. Thirty Kalas, with the tenth part of a Kala, make a Muhurta. Thirty Muhurtas make one day and night. Thirty days and nights form a month, and twelve months form a year. Persons well-read in mathematical science say that a year is made up of two solar motions, meaning the northern and southern. The sun makes the day and night for men. The night is for the sleep of all living creatures, and the day is for work. A month of human beings is equal to a day and night of the departed manes [ancestors who have gone on to the subtle worlds]. That division consists in this: the light half of the month is their day which is for work; and the dark fortnight is their night for sleep. A year (of men) is equal to a day and night to the gods [Devas or celestials]. This division consists in this: the half year for which the sun travels from the vernal to the autumnal equinox is the day of the gods, and the half year for which the sun moves from the latter to the former is their night. [Thus, an earth year is but a day for the Devas.] Calculating by the days and nights of human beings about which I have told you, I shall speak of the day and night of Brahma and his years also. I shall, in their order, tell you the number of years, that are for different purposes calculated differently, in the Krita, the Treta, the Dvapara, and the Kali yugas. Four thousand celestial years is the duration of the first or Krita age. The morning of that cycle consists of four hundred years and its evening is of four hundred years. [Note: This says celestial years, or years of the demigods on the higher planets. Such years are much longer than those of planet earth. So 4000 celestial years, with the morning or Sandhya of 400 celestial years and the evening or Sandhyansa, or intermediate period, of another 400 years equals 4800 celestial years or 1,728,000 human years.]

"Regarding the other cycles [or yugas], the duration of each gradually decreases by a quarter in respect of both the principal period with the minor portion and the conjoining portion itself. These periods always keep up the never-ending and eternal worlds. They who know Brahma, O child, regard this as Immutable Brahma." (Mb, Shanti Parva, 231.21-22)

This means that as each age or yuga appears, from the Krita, Treta, Dvapara, to Kali, each yuga decreases by a quarter of the previous yuga, in addition to the conjoining Sandhya and Sandhyansa periods with each yuga. In this way, it is roughly calculated that a whole cycle of the four yugas, namely Krita, Treta, Dvapara, and Kali-yuga together, total about 12,000 celestial years in length.

The Mahabharata (Shanti Parva, 231.29-32) continues: "The learned say that these 12,000 celestial years form what is called a cycle. A thousand such cycles form a single day of Brahma. The same is the duration of Brahma's night. With the beginning of Brahma's day the universal entities come into being. During the period of universal dissolution the Creator [Brahma] sleeps in Yoga-meditation. When the period of sleep expires, He awakes. What is Brahma's day covers a thousand such cycles. His night also covers a thousand similar cycles. They who know this are said to know the day and the night. On the expiry of His night, Brahma, waking up, modifies the indestructible intelligence by causing it to be overlaid with ignorance. He then causes Consciousness to spring up, whence it originates Mind which is at one with the Manifest." [This creative process is described in detail in my book How the Universe was Created and Our Purpose In It.]

In calculating the duration of the different yugas, there are a few differences between the Puranas, otherwise their descriptions are all the same. The Brahmanda Purana (1.2.29.31-34) specifically states that Krita or Satya-yuga is 1,440,000 human years in length, Treta-yuga is 1,080,000 years, Dvapara-yuga is 720,000 years, and Kali-yuga is 360,000 years in length. The Linga Purana (4.24-35) also agrees with this except for Treta-yuga, which it says is 1,800,000 years in length. These figures are correct when we leave out the conjoining Sandhya [at the beginning of each yuga] and the Sandhyansa [ending of each yuga] periods.

When explaining the various measurements of time, the Vishnu Purana (Book One, Chapter Three) and the Srimad-Bhagavatam (3.11.19), along with the Bhagavad-gita (8.17), the Vayu Purana (Chapter 57), and Bhavishya Purana (Brahma Parva, 2.86-107), and others, such as the Mahabharata as quoted above, also all agree on the measurements of the durations of the yugas. This shows that these time measurements are corroborated throughout the Vedic texts, and if anyone has a different theory about the Vedic time frame, then they are going outside the Vedic descriptions. We will describe this in more simplified terms as follows:

In the explanations of the measurements of time found therein, one cycle of the four yugas together is 12,000 years of the demigods, called divine years. Each of these years is composed of 360 days, and each of their days is equal to one human year. So Krita-yuga is 4000 divine years in length, Treta-yuga is 3000 divine years in length, Dvapara-yuga is 2000 divine years in length, and Kali-yuga is 1000 divine years long, each one a quarter less than Krita or Satya-yuga, with the addition of the conjoining portions of the Sandhya and Sandhyansa.

In this way, each yuga is preceded by a period called a Sandhya, which is as many hundred years in length as there are thousands of years in that particular yuga. Each yuga is also followed by a period of time known as a Sandhyansa, which is also as many hundreds of years in length as there are thousands of years in the yuga. In between these periods of time is the actual yuga. Therefore, we have:

Krita-yuga = 4000 divine years, Sandhya = 400 divine years, Sandhyansa = 400 divine years. Total = 4800 divine years x 360 days = 1,728,000 human years.

Treta-yuga = 3000 divine years, Sandhya = 300 divine years, Sandhyansa = 300 divine years. Total = 3600 divine years x 360 days = 1,296,000 human years.

Dvapara-yuga = 2000 divine years, Sandhya = 200 divine years, Sandhyansa = 200 divine years. Total = 2400 divine years x 360 days = 864,000 human years.

Kali-yuga = 1000 divine years, Sandhya = 100 divine years, Sandhyansa = 100 divine years. Total = 1200 divine years x 360 days = 432,000 human years.

This equals 4,320,000 human years, or 12,000 divine years, in one cycle of the four yugas together, and 1000 cycles of these yugas equals a Chaturyuga at 12,000,000 divine years and 4,320,000,000 human years in one day of Brahma. It is also explained that Kali-yuga began with the disappearance of Lord Krishna from the planet. This has been calculated to be 3102 BCE. Since Kali-yuga is described as being 432,000 earth years in length, with 5,000 years and more already passed, then the age of Kali-yuga has approximately 326,000 more years to go.

To be more clear about this, these calculations are further confirmed in the Brahma-Vaivarta Purana which relates the same figures in the following way:

"Now I will tell you about the counting of time. As the days rise and end, similarly all the four yugas also come and end. A single divine day and night of Manu compares with the completed year of the humans. Those well-versed in the signs of time, ordain that after the passing of the three hundred and sixty yugas of the humans, a divine yuga of the gods is made. Seventy-one divine years [of the gods] comprise a manvantara. An age of Indra is equivalent to one manvantara. Thus, after the existence of twenty-eight Indras, there is one day and night of Brahma. Thus, after the lapse of one hundred and eight years, the life of Brahma comes to an end." (Brahma-Vaivarta Purana, Prakriti Khanda, 7.72-75)

The same time frame is calculated with a different description in the Kalki Purana (19.12-14) as follows:

"Twelve thousand years of the demigods is the duration of the four yugas on earth. The duration of Satya-yuga is four thousand celestial years, Treta-yuga is three thousand celestial years, Dvapara-yuga is two thousand celestial years, and Kali-yuga is one thousand celestial years. The transitional periods of the four yugas are four hundred, three hundred, two hundred, and one hundred celestial years respectively. In this way, the total comes to twelve thousand celestial years. The duration of the reign of each Manu is seventy-one cycles of the four yugas. Fourteen Manus reign during one day of Brahma. This is also the duration of Brahma's night [which is as long as his day]."

To understand this in greater detail and to also show the consistency of these calculations throughout the Vedic literature, we can use the additional example. Here Suta Gosvami explains to the sages during the huge gathering at the forest of Naimisaranya 5000 years ago, all of the divisions of time and how the lengths of the yugas are formulated, as related in the Vayu Purana.

"In the context of the description of the earth, etc., I have already said about the four yugas. Now I shall recount them in detail. (Listen and) understand them. Calculating everything and mentioning in detail, I shall narrate in full the six aspects of yugas, namely yugabheda (difference in yugas), yugadharma (the particular characteristics of each yuga), yugasandhi (the junction of yugas), yugamsha (the parts of yugas), and yugasandhana (the joints of the yugas). The human year can be understood (calculated) by means of valid working knowledge. Calculating on the basis of that year [in the human time frame], I shall explain the four yugas. The time taken to utter a short syllable is equal to a Nimesha. Nimesha, Kashtha, Kala, and Muhurta are the units of time. Fifteen Nimeshas constitute a Kashtha, thirty Kashthas make one Kala, and thirty Kalas make one Muhurta. Thirty Muhurtas make one full day and night. The sun demarcates the human as well as the divine days and nights. The day is intended for activity and the night is meant for sleep. A (human) month constitutes the day and night of the Pitris [the departed ancestors, now included as part of the celestials]. Its division is thus: The dark half is the day for them and the bright half is their night for sleep [as calculated by the waning and waxing of the moon]." (Vayu Purana 57.2-9)

"Therefore, thirty human months make one month of the Pitris [the celestial ancestors]. On the basis of the human calculation, three hundred and sixty months constitute a year of the Pitris. A hundred human years constitute three years and four months of the Pitris. A human year in accordance with the human calculation is one day and one night of the Devas [the higher demigods]. This is the conclusion in this scripture." (Vayu Purana 57.10-12)

"So, the divine day and night together [of the Devas] make a human year. A further classification is that the Uttarayana period (northern transit of the sun) is the day and the Dakshinayana period (southern transit of the sun) is the night (of the Devas). Thirty of the days and nights of the gods, or thirty human years make one divine month (of the gods). One hundred human years make three divine months and three divine days. Thus is the divine reckoning for divisions of time." (Vayu Purana 57.13-15)

"Three hundred and sixty years according to human calculation constitute one divine year. Three thousand and thirty years according to human calculation constitute one year of the Seven Sages (Saptarishis) or the (astrological constellation of) the Great Bear. Nine thousand and ninety human years make one Kraunchan year. Thirty-six thousand human years should be known as one hundred divine years. Thus is the calculation of the divine unit of time. Persons well versed in calculation say that three hundred and sixty thousand (360,000) years reckoned on the basis of human time units constitute a thousand divine years [of the Devas]. It is thus that the sages sang about the divine calculation. They have formulated the reckoning of the yugas and their duration on the basis of this divine calculation." (Vayu Purana 57.16-21)

Now with all of this calculating we reach the point where it is used to establish the durations of the four yugas as followed:

"Wise people know that there are four yugas in Bharata Varsha [the area of India and sometimes considered planet earth in general]. The first one is Krita, followed by Treta, Dvapara, and Kali-yuga. One should reckon these yugas in this order. They say that the Krita-yuga consists of four thousand years. The Sandhya (transition period) consists of as many hundreds of years (400 divine years). The Sandhyamsha (part of the junction with the next yuga) is equal to the Sandhya period. In the Sandhyas and Sandhyamshas of the other yugas there is a gradual reduction of a thousand [years of the yuga] and hundred years [in the Sandhya and Sandhyamsha transitions]. [This means that] Treta-yuga contains three thousand years, and its Sandhya and Sandhyamsha [junctions with the preceding and following yugas] consist of three hundred years each. The wise say that Dvapara-yuga contains two thousand [celestial] years, and the Sandhya consists of two hundred years and the Sandhyamsha is equal to the Sandhya [two hundred years]. The learned say that Kali-yuga consists of a thousand years, and its Sandhya is of a hundred years and the Sandhyamsha is the same. This period of twelve thousand (divine) years is known as a Maha-yuga. The four yugas together are Krita, Treta, Dvapara, and Kali." (Vayu Purana 57.22-28)

"In this world the calculation of years is based on the human level. Now I shall mention the duration of Krita-yuga in accordance with that type of [human] calculation. The duration [of Krita-yuga] is one million, four hundred and forty thousand [human] years. As for Kali-yuga, it is one fourth of that. Thus the specific duration of time of the four yugas excluding the Sandhyas and Sandhyamshas is declared. Including the Sandhyas and Sandhyamshas the duration of the four yugas put together is four million three hundred and twenty thousand [4,320,000] human years." (Vayu Purana 57.29-32)

Thus, we have provided the different ways of explaining the units of time to calculate the length of the yugas according to the references in the Vedic texts. I hope this has provided enough information and evidence to clarify and conclude what is sometimes a confusing issue, and that the same figures and conclusions are arrived at in various texts.

The following 5 member(s) liked the above post:

ritika06Debipriya-Gitanjali--The_Tomboy-Surya_krsnbhakt

..RamKiJanaki.. IF-Stunnerz
..RamKiJanaki..
..RamKiJanaki..

Joined: 20 August 2008
Posts: 45696

Posted: 19 January 2013 at 5:39am | IP Logged
To sum that all up...
 
 

Krita-yuga = 4000 divine years, Sandhya = 400 divine years, Sandhyansa = 400 divine years. Total = 4800 divine years x 360 days = 1,728,000 human years.

Treta-yuga = 3000 divine years, Sandhya = 300 divine years, Sandhyansa = 300 divine years. Total = 3600 divine years x 360 days = 1,296,000 human years.

Dvapara-yuga = 2000 divine years, Sandhya = 200 divine years, Sandhyansa = 200 divine years. Total = 2400 divine years x 360 days = 864,000 human years.

Kali-yuga = 1000 divine years, Sandhya = 100 divine years, Sandhyansa = 100 divine years. Total = 1200 divine years x 360 days = 432,000 human years.

The following 6 member(s) liked the above post:

ritika06Debipriya-Gitanjali-jklp-The_Tomboy-Surya_krsnbhakt

..RamKiJanaki.. IF-Stunnerz
..RamKiJanaki..
..RamKiJanaki..

Joined: 20 August 2008
Posts: 45696

Posted: 19 January 2013 at 5:42am | IP Logged
As for Radha, some believe she was another form of Lakshmi, while others believe she was a form of Shkti. Others believe she was simply the female form of Lord Vishnu. Here is some basic information about her in wikipedia.
 
 

In the story of Krishna, as told in the Mahabharata and the Bhagavata Purana, he spends much of his childhood in the company of young cow-herd girls, called Gopis in the village of Madhuvan. Krishna left his native place at the age of twelve for study at gurukul .The Mahabharata does not describe Krishna's earlier life in Vrindavan in much detail, and focuses more on the later battle of Kurukshetra but within the Bhagavata Purana the child-hood pastimes of Krishna are described very vividly. Within the Bhagavata Purana, Radha is not mentioned by name but is alluded to within the tenth chapter of the text as one of the gopis whom Krishna plays with during his upbringing as a young boy. Krishna left Vrindavan for Mathura at the age of 10 years and 7 months according to Bhagavata Purana.[5] So Radha is assumed to be also 10 years old or less when Krishna left Vrindavan. It is in later texts such as the Gita Govinda where we find the story of Radha given in more detail.

[edit] Within Vaishnavism

See also: Radha Krishna
Radha with Krishna, as painted by Raja Ravi Varma
Krishna and Radha Seated on a Terrace - Brooklyn Museum

In the Vaishnava devotional or bhakti traditions of Hinduism that focus on Krishna, Radha is Krishna's friend and advisor. For some of the adherents of these traditions, her importance approaches or even exceeds that of Krishna. She is considered to be his original shakti, the supreme goddess in both the Nimbarka Sampradaya and following the advent of Chaitanya Mahaprabhu also within the Gaudiya Vaishnava tradition. Other gopis are usually considered to be her maidservants, with Radha having the prominent position of Krishna's favour "Among the eternal associates of the Lord the gopis are the most exhalted, and among the gopis Srimati Radharani is the best. It has been mentioned in the narration of the Skanda Purana that out of many thousands of gopis, 16,000 are prominent. Out of these, 108 are important, and out of 108, eight are principal. Out of eight gopis, Radharani and Candravali are chief, and out of these two Srimati Radharani is superior."[6]

Her connection to Krishna is of two types: svakiya-rasa (married relationship) and parakiya-rasa (a relationship signified with eternal mental "love"). The Gaudiya tradition focuses upon parakiya-rasa as the highest form of love, wherein Radha and Krishna share thoughts even through separation. The love the gopis feel for Krishna is also described in this esoteric manner as the highest platform of spontaneous love of God, and not of a sexual nature.

Proponents of the Gaudiya and Nimbarka schools of Vaishnavism give the highly esoteric nature of Radha's relationship to Krishna as the reason why her story is not mentioned in detail in the other Puranic texts.[7]

[edit] Birth

Radha was the daughter of Vrishbhanu Gurjar who was king Suchandra in his previous life. Suchandra and his wife had acquired a boon from Brahmaji that in the Dwapar age Shri Laxmi will be born as a daughter to them in the form of Radha. King Suchendra and Queen Kalavati only were reborn as Vrishbhanu and Kirtikumari and Laxmiji was incarnated as Radha.

It is said[citation needed] that at Radha's birth, Devarshi Narad himself went and met Vrishbhanu and informed him, "This girl's beauty and nature is divine. All the houses, wherever her footprints are, Lord Narayan with all other deities will reside. Nurture this girl thinking her to be a Goddess." According to Naradji's advice, Vrishbhanu nurtured Radha with great love and care. Nandbaba who lived in the nearby village was friends with Vrishbanu. Once during the festival of Holi; Vrishbanu went to Gokul to meet Nandrai. At Nandrai and Yashoda's house Krishna (who was growing up as their son) met Radha. Their union was divine, phenomenal and incessant[citation needed]. This meeting was Radha and Krishna's first meeting which became eternal.[citation needed]

Radha's love towards Krishna in the terrestrial or customary meaning is not just the relation between a man and woman. The feeling of this love is divine and phenomenal which gives this love a pious form. The philosophical side of this reduces the distance of the support and supportive, also the difference between the worshipper and worshipful is not there. Krishna is the life of Vraj; Radha is the soul of Krishna. That is why, it is said, "Atma Tu Radhika Tasya" (Radha, you are His soul). One form of Radha is, she is a devotee, worshipper of Krishna and in the second form she is the worshipful, devoted by Krishna. 'Aradhyate Asau itii Radha.' Radha – Krishna's love is the symbol of the feeling of being united. When two souls are united, the difference of the other or the second vanishes.Her father Vrsabhanu was the king of cowherds Gop. Vrsabhanu was a partial incarnation of Lord Narayana while her mother Kalavati was a partial incarnation of Goddess Lakshmi.

Her worship is especially prominent in Vrindavan, the place where Krishna is said to have lived. Wherein Her importance surpasses even the importance of Krishna. Radha's love for Krishna is held within Gaudiya Vaishnavism as the most perfect primarily because of its endless and unconditional nature. Thus she is the most important friend of Krishna, 'His heart and soul', and His 'hladini-shakti' (mental companion potency).

In the Brihad-Gautamiya Tantra, Radharani is described as follows: "The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."

The following 4 member(s) liked the above post:

Debipriya-Gitanjali-Stalwart.-The_Tomboy-

..RamKiJanaki.. IF-Stunnerz
..RamKiJanaki..
..RamKiJanaki..

Joined: 20 August 2008
Posts: 45696

Posted: 19 January 2013 at 5:47am | IP Logged
As far as incarnation of Lakshmi goes, all of Krishna's wives are said to be incarnations of Lakshmi since Krishna was Vishnu, and Vishnu could never marry anyone else in any avatar. Rukmini was the first wife so she is given prominence as being Lakshmi's avatar. Even Radha is said to be an incarnation of Lakshmi by many people, but she never married Krishna because of a curse that was mentioned in Brahma Vaivarta Purana.
 
 
Both Rukmini and Radha are etarnal consortium of Krishna,the supreme.but there lies the subtle difference ...the difference of love between two and thats why Radha"s love is considered superior and the best in entire creation.

Rukmini"s love is called kanta-bhava (love of wife). here she is aware of the glamor, power,divinity,beauty,aisharyas of Krishna. so she loves him.she knows that krishna is god and aware of his sat-chid-anand self, so she respects him,there is tinge of fear,there is tinge of sub-servient feelings.

Radha"s love is called madhurya bhava.she love krishna because shake of love only.she doesn"t care about anything that is so big,glamor,divinity about krishna.her love is most pure,absolutely unconditioned and which can be equaled by any thing ,any time,by anybody.she is not married to him,her love is out of marital relationship,so its not even wifely love.she expects nothing,even not getting his love.there is no sub-servient,no superiority.no god-devotee feeling,but she loves krishna as man, like her.

One example will clear the difference.Narada once asked Krishna why he holds Gopi and Radha so high that Rukmini at Dwarak.and Srikrishna proved Narada like this.

Srikrishna by his maya failed into a dreaded disease which no PHYSICIAN could cured.then Narada himself in the disguise of a physician came and prescribed that if somebody can give his/her feet"s dust washed and that dust water will be taken (drunk) by Krishna,he will be alright,otherwise he will die.

When Krishna asked Rukmini,satyabhama and other queens this,they started crying because krishna may die,but they said,how can they give their feet"s dust to krishna as it will amount to the highest sin,because Krishna is their husband,he is god.

Then krishna went to Radha and gopis,they offered their feet to take the dust.when Srikrishna warned them that how bid sin it will be on their part,they said with smiling face that it will be their high fortune that their life can come into need of krishna,and if they go into deadliest hell eternally,they have no regret but only happiness.

One can imagine how is their love.people worship God for happiness,materialistic gain or heaven or moksha,but Radha,Gopis love to give him happiness only.

Rukmini"s love can be paid back,atleast by loving her in return,but Radha"s love can never be paid back !!! when she wants nothing but only giving love,what can krishna give her back??? that"s why SriKrishna is eternaly indebted at Radha"s love.and a pure bhakta wants to love like this only.
 
So may I still worship Rukmini beside Krishna and Radha as she embodies the perfect love of a wife? Lakshmi was clearly very canny in expanding as both Radha and Rukmini and showing us two (probably more!) ways of approaching God - one as someone filled with love to the point that they feel no fear of the beloved and one who loves and respects God as a powerful force that can sometimes be frightening (Narasimha! Kali! Bhairava!).

See this difference is not by consciousness effort. but by the depth of love. when your love increases ,one goes through such different phases. so the love of Rukmini is little inferior and a way behind the love of Radhaji. one step forward she will be Radha.

Similar ration can be said about your second queries of worshiping? to add Rukmini to Radha-krishna?

Just follow your hearts"s instruction. if somebody says to do this or that,it is meaningless. once you progress in your true love in worshiping ,you will feel the knowledge inside you and get to know to whom,how,and which way you should worship. worship always should be out of your own love,passion,not other"s advice.

God love and bless you

The following 4 member(s) liked the above post:

Debipriya-Gitanjali-Stalwart.-The_Tomboy-

-The_Tomboy- IF-Dazzler
-The_Tomboy-
-The_Tomboy-

Joined: 08 April 2012
Posts: 4774

Posted: 19 January 2013 at 6:50am | IP Logged
Oh my gosh!! That was a awesome  info!!!! Well because of radhas eternal love and krishna's love for her it is they say radha krishna not rukmini krishna!! Well what is the curse btw??
Surya_krsnbhakt IF-Dazzler
Surya_krsnbhakt
Surya_krsnbhakt

Joined: 20 March 2013
Posts: 2849

Posted: 01 May 2013 at 4:58am | IP Logged
Actually in Brahmavaivarta, Radha marries Krishna when he is 3 years or something.. He secretly becomes big and Brahma conducts their marriage. The curse was given by a gopa Sudama, in GOLOKA, not Vrindavana, that Radha and Krishna would be separated for 100 years. The reason was Radha and KRishna had a quarrel, and She barred Him from entering. So Sudama got angry and cursed her, "You have barred my Lord from coming here, so you shall be separated from him for 100 years." Radha also cursed him to be a demon, and he was born as Shankhachooda.

The following 2 member(s) liked the above post:

Debipriya..RamKiJanaki..

Stalwart. Goldie
Stalwart.
Stalwart.

Joined: 18 October 2012
Posts: 1402

Posted: 01 May 2013 at 9:53am | IP Logged


EditedEmbarrassed


Edited by Krrrishnaaa - 07 May 2013 at 11:21am

Go to top

Forum Quick Jump

Forum Category / Channels
Forums

Disclaimer: All Logos and Pictures of various Channels, Shows, Artistes, Media Houses, Companies, Brands etc. belong to their respective owners, and are used to merely visually identify the Channels, Shows, Companies, Brands, etc. to the viewer. Incase of any issue please contact the webmaster.

Popular Channels :
Star Plus | Zee TV | Sony TV | Colors TV | SAB TV | Life OK

Quick Links :
Top 100 TV Celebrities | Top 100 Bollywood Celebs | About Us | Contact Us | Advertise | Forum Index