ŚHRĪ KṚIṢHṆA in the Words of ŚHRĪ MĀTĀJĪ

33 minute read

"(VIRATA) was actually expressed through Him. His disciple Arjuna saw the vision of VIRATA. ......
Shri Krishna, who was the greatest expression of Father God, incarnated to open another horizon in human understanding of the power of Divine Love and to watch the play of God's power as a witness. By his incarnation the human imagination was to become aware of the Great Primordial Being and therefore poets and philosophers entered the intuitive realm of metaphysical perceptions. He employed the method of Divine Diplomacy to explain the true nature of reality to people. Shri Krishna's life was spent with the masses and thus his incarnation gave rise to a mass spiritual Movement. (VIRATA) was actually expressed through Him. His disciple Arjuna saw the vision of VIRATA. For the first time human eye saw the vision of the Great Primordial Being." [ Older Version of the last 2 sentences: "He appeared before Arjuna as VIRATA and for the first time a human eye had the glimpse of the Primordial being."]
He played with ordinary family people of Gokul and sowed the seed of spirituality in them. (Krishna means the one who sows)
How He awakened the Kund[a]lini through Sahaja Yoga in Rasa (dances) will be discussed later.
In the life of Jesus Christ (incarnation of Maha Vishnu) the highest expression of the essence of spiritual innocence came on this earth. Human beings witnessed the sacrifice of the dearest and only son of the Father (Virata) for the sake of humanity. This allowed a deeper human perception for God's great love for humanity. The crucifixion of Christ happened at a time when people knew about Go almighty the Father but did not know how to crucify their human self to make the spiritual self express itself; tis is the meaning of the Resurrection of Christ by which man could be the physical witness of the immortality of the spirit which does not suffer or perish. The human awareness first time registered the truth of immortality of spirit which Krishna preached in his lifetime."
1902-0000 Handwritten Note on the Incarnations of Viṣhṇu related to The Book of Ādi Śhakti, Chapter 2

"At the Vishuddhi chakra she resides as Radha [unclear], as the power of shri Krishna."
1902-0000 Handwritten Note on Śhrī Ādi Śhakti Residing on Chakras

"Shri Krishna and His power Radha beget a son called as MahaVISHNU who is created as a saviour with the esence of Shri Ganesha[.] Ganeshas [Ganesha's] brother become [becomes] the body of MahaVISHNU. This powerful essence of Godliness is born in this world as Jesus Christ. As He is placed on the crossing of two channels in the Primordial being[,] He controls the ego and super ego of man and is the dor to enter into the last chakra of Sahastrara."
1902-0000 Handwritten Note on the Evolution Led by Viṣhṇu and His Incarnations

"We have come to a place which we call as Brahmapuri here, called, perhaps, maybe because here Śhrī Rāmadāsa, the Guru of Śhivajī Mahārās [Mahārāj], in these deep waters found the statue of Śhrī Rāma, Sītā, Lakṣhmaṇa and Hanumāna together.
Then they were carried from here and put in a temple called Chāphaḷ, the place where I saw that, also.
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Also we have some miraculous things about Christ and His Mother, that we ... they found a statue of Mother Mary and Christ in one of the shores of Bombay [Mumbai] City, ca... and ... called as Worli [locality in central Mumbai and one of the 4 peninsulas], the fisherman found it in their net.
Like Rāmadāsa when He jumped inside this he found it in the river, in the same way.
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Now today, I am telling you this because Rāmadāsa was the Guru of Śhivajī. And He was the man who was very detached, He was Hanumāna Himself. And once He came to Śhivajī's place and Śhivajī was so fed up with this people and with the whole administration, and the way the things were. He had made a chit, saying that: "Mh... O, my Guru, I give You all my property, all my lands, all my kingdom, everything at Your Feet and You better look after it." And he [laughing:] put that chit in the ... uh-uh-uh we have the choḷī, you see, in the cloth sort of a thing.
So He stood in the door and read it and he said, "What? [Laughing:] You've given Me everything?" He said, "I am a saṃnyāsī, and I don't know administration. But you can do everything ... uh-uh-uh the same way as you have been doing, but be detached about it. And to show that you are detached you must use a ... a ... waist under's ... under dhotī stuff we call it, in a triangular manner, it is made. You see, that thing, with the ... uh saffron color showing that you are detached and you are a saṃnyāsī."
That's how this flag came into being.
So the entry of the politics has been in this country ... uh entry into politics by uh-uh-uh sākṣhātkāri people or by Incarnation has been there.
Most of the Incarnations have been kings. Like uh we have got Buddha, he was a king, Mahāvīra was a prince. Both were prince. Then we have got Rāma who was a king. Then we have got Śhrī Kṛiṣhṇa who became a king.
So the aiśhwarya, the king-ness, has to be there. Has to be a royal family. Has to be, Incarnation should be from a royal family. In India it is, that is the concept."
1988-1220 Pūjā (English + Marathi), Garden, little House, Brahmapuri, Maharashtra, India

"This knowledge was known not only in India but in various places. But in India, they had mastered this knowledge.
Uh-uh but only thing was that in tradition: one guru used to give Realization to one disciple in his lifetime.
This uh-huhh ... lasted for out tuh [the] twelfth century, when One of them published in His book, Gyāneśhwara, He published in His book, in the sixth chapter, about Kuṇḍalinī.
It's a-uh-uh ... we can say, an a... exposition of the Gītā. But this ... uh, you see, this Gītā which was written, not by Śhrī Kṛiṣhṇa, Vyāsa, He wrote what you have to become. Just like what Christ said. Just uh-uh-uh just like what Qur'ān says.
So, when everybody said the same thing, it was never told how to achieve it. That is how this knowledge was not given.
Till the sixteenth century, [when] in India we had lots of great Saints. Like Guru Nāṇaka, Kabīra, Nāmadeva, so many of them. In Maharashtra like Rāmadāsa, Tukārām. They, also, said: that, 'Is the Kuṇḍalinī which gives you Realization' -- clearly.
But people didn't give any attention to it.
Like Kabīra has said that: "How am I to make them understand when the whole world is blind?" "
1994-0730 Public Program, Anantara Grand Hotel Krasnopolsky Amsterdam, Dam 9, 1012 JS Amsterdam, Netherlands

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2003-0810 Śhrī Kṛiṣhṇa Pūjā (Hindi), Pune, Maharashtra, India

"Today is an auspicious day, because many things took place on this day. Sītājī returned during the period of Rām[a]chandrajī, whatever great deeds were done during the period of Kṛiṣhṇajī were done by people who were realized Souls. So the first thing that you decide for sure is that we won't do any dishonest deed at the same time if any one else does then we will get him exposed. But I am seeing in this country that the Whites are fighting the Blacks, someone is fighting with someone else. They want the country of India to be separated which is not going to be beneficial at all. How can it be beneficial when you are honest and when you have a good character!"
2007-1110 Talk to Sahaja Yogis (Hindi) (Diwālī Pāḍavā Day), Honesty and Patriotism, Noida, Uttar Pradesh, India

Now we get immersed in melodic joy becoming carrier instruments of hollow (Śhūnya Chaitanya) [(empty vibrations)] like the flute of Kṛiṣhṇa. "He plays and we listen. The Learned [Sages/Seers] (kahane vāle) say that You are playing" - Mātājī.
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Rādhā Śhrī Kṛiiṣhṇa is in the center. His form is Virāṭ. He is connected to nerves/channels (nāḍiyoṃ/nāḍī) related to arms and throat [neck]. The indication of this chakra is found in the first finger, i.e., index finger of the hand. Tongue and teeth, mouth, lips, ears, eyes (not vision), throat, nose, ears, etc., disorder of arms occur due to deformation of this.
1976-0000 Chaitanya Nidhi (Hindi) Written by Mr. S. C. Rai and Mr. Mishra with Handwritten Corrections by Śhrī Mātājī Nirmalā Devī

"His channel is the evolutionary path, and His Ten Incarnations of the Virāṭa have helped mankind to evolve:
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viii. Playful Witness The Virāṭa Kṛiṣhṇa Avatāra
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During the Dwāpara Yuga at the time of Lord Kṛiṣhṇa, Ādi Śhakti again incarnated as three separate human personalities, expressing Her three aspects:

1. Rādhā (Mahālakṣhmī) as Śhrī Kṛiṣhṇa's first and eternal love
2. Rukmiṇī (Mahāsaraswatī) as Kṛiṣhṇa's Queen
3. Viṣhṇumāyā (Mahākālī) as sister of Śhrī Kṛiṣhṇa. She lived but for a short time. She later took birth as Draupadī, wife of the Pāṇḍavas.
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The ellipse now opens at its base [see {\it Figure 2}]. Viṣhṇu leaves His imprint on the parallel line as a point indicating a seat for His future highest-evolved human form as Śhrī Kṛiṣhṇa; Gaṇeśha, likewise, leaves the imprint of a point to demark the position reserved for His highest-evolved human form as Jesus Christ. A gap is therefore created between the Divine Form of Viṣhṇu and His human form as Śhrī Kṛiṣhṇa, into which He has later to flower, manifesting the complete form of the Virāṭa. In precisely the same way there is a gap between the Divine Form of Śhrī Gaṇeśha and His fully evolved human form as Jesus Christ. Christ is also Mahāviṣhṇu, Son of the Virāṭa. They face each other on the two sides of the parabola.
This is how Ādi Śhakti arranges the Deities in the Primordial Brain. The whole process is not a simultaneous happening, but grows gradually over countless ages as the Primordial Brain of the Virāṭa grows as a living organism. These seats are fully anointed by their respective Incarnations in the Vaikuṇṭha Stage of existence. That means that the creation of Śhrī Kṛiṣhṇa and Jesus Christ was conceived millions of years before they actually incarnated in human form."
The Book of Ādi Śhakti, Chapter 1: Creation, the Eternal Play

"Ādi Viṣhṇu's eighth form was as Śhrī Kṛiṣhṇa during the Dwāpara Yuga, and again Ādi Śhakti took three forms. Mahākālī lived for a very short time as Viṣhṇumāyā, the infant sister of Śhrī Kṛiṣhṇa. She was actually born as the daughter of Yeśhodā, Śhrī Kṛiṣhṇa's foster mother, and was killed by the demon Kaṃsa. She later took birth as Draupadī, wife of the Pāṇḍavas. Yeśhodā was Herself an Incarnation of Mahāsaraswatī. As Mahālakṣhmī She took two forms, Rādhā and Rukmiṇī. 'Rā' means power or energy and 'dhā' means sustenance, so the name 'Rādhā' means the one who sustains the power. As Rukmiṇī She became Queen to Śhrī Kṛiṣhṇa, the King in Dvārakā.
Śhrī Kṛiṣhṇa, who was the greatest expression of God the Father, incarnated to open another horizon in human understanding of the Power of Divine Love to watch the play of God's Power as a witness. By His Incarnation, human imagination was to become aware of the witnessing powers of God Almighty. The Great Primordial Being (Virāṭa) was actually expressed through Him, and His Advent enabled poets and philosophers to enter the intuitive realm of metaphysical perceptions. He employed the method, as king and diplomat, of Divine Diplomacy to explain the true nature of reality to people. The beauty of Divine Diplomacy is to achieve the spiritual betterment of people; its essence is to guide ignorant and foolish people towards the Path of Righteousness and Religion by diplomatic ways, by clever handling or by illusion. In short, such people must be brought to the shores of Divine Love 'by hook or by crook'. Śhrī Kṛiṣhṇa's life was spent with the masses, and thus His Incarnation gave rise to a mass spiritual movement. He appeared before Arjuna as the Virāṭa, and for the first time human eyes got a glimpse of the Primordial Being Himself.
In ancient times it was said that one should speak the truth (satyam) which is pleasing (priyam). Often, though, to tell the truth can hurt another's feelings. This contradictory statement was later challenged by many intellectuals. Śhrī Kṛiṣhṇa explained that if the object of the betterment of Spirit (hita) is inserted between telling the truth and pleasing or endearing, then it is possible to unobtrusively tell the truth. He meant that if truth is told for the betterment or upliftment of Spirit, ultimately it becomes an endearment and pleases the Spirit.
In their early days, Rādhā and Kṛiṣhṇa played a game of Rāsa (rā + sa -- meaning 'with energy'). Rāsa is the play which manifests identification with the Power of God. It was the play of Sahaja Yoga, of the Divine Circuit of Vibrations. All Śhrī Kṛiṣhṇa's playmates were innocent, simple cow herders (gopīs and gopas). They did not know that he was trying to manifest the working of Sahaja Yoga (spontaneous growth of the inner self) through the play (Līlā) of Rāsa. It was a very simple game similar to 'Ring-A-Ring-A-Roses'.
When Rādhā filled pitchers of water from the Yamunā River She automatically vibrated that water with Praṇava, as She was Ādi Śhakti and was carrying the water on Her head. When Śhrī Kṛiṣhṇa broke the hers the vibrated water was meant to fall on the soil of Vṛindāvan where Kṛiṣhṇa and Rādhā lived, vibrating it. Similarly when Rādhā placed Her Feet in the Yamunā River, the waters of the river became vibrated. Se when the gopīs and their husbands, the simple folk of Vṛindāvan, carried water from the river in earthenware pitchers, Kṛiṣhṇa broke the pitchers so that the vibrated water would fall from their heads onto their spinal cord. Their Kuṇḍalinī would thus be awakened and raised, and they would get their Self-realization through the spontaneous awakening of Sahaja Yoga. It was sportive and playful baptism, but all these tricks or designs of Kṛiṣhṇa do not completely and immediately work out the whole manifestation of Sahaja Yoga. He could only sow the seed of Sahaja Yoga, His name meaning 'the One who sows' (Kṛiṣhi). The gopīs and gopas did get Kuṇḍalinī awakening which was a great achievement. The awakened state of their Kuṇḍalinī made the finite nature of human beings enlightened and enlarged their consciousness, but they still could not pierce into the infinite. That was left to be done after Kṛiṣhṇa's time, and thus awakened, their Kuṇḍalinīs needed many years of effort or many lives' experience to become receptive to Sahaja Yoga.
Whilst Dattātreya's Incarnation was created in the Void, Śhrī Kṛiṣhṇa's was at a much higher point, higher than even the Primordial Heart Chakra on which Lord Rāma took Incarnation. Śhrī Kṛiṣhṇa's seat in the body of the Virāṭa is the Ādi Viśhuddhi Chakra, and is placed at the base of the neck inside the spinal cord. Śhrī Kṛiṣhṇa was in fact the Complete Incarnation of the Virāṭa whose form (swarūpa) He showed in a vision to His disciple Arjuna. His teachings to Arjuna are compiled in the Śhrī Bhagavad Gītā. As the Embodiment of the Witness State He killed many male and female evil geniuses (rākṣhasas and rākṣhasīs), as Lord Rāma had done. These entities have to be killed and destroyed again and again whenever they come in the way of human evolution. Ādi Śhakti's Incarnations are also mostly to kill demons.
The Incarnations of Rādhā show how the ideas of human beings gradually changed. The life as Rādhā was definitely a peg above in social advancement in the dogmatic thinking of society, compared to the time of Sītā. She was not married to Śhrī Kṛiṣhṇa in a formal human way (laukika). Their wedding was divine (alaukika), and was performed spiritually and socially in the presence of many people by Brahmadeva. Earlier, as Sītā, although formally married to Rāma in a wedding ceremony that was collectively sanctioned, She was still condemned by society. Kṛiṣhṇa's love and adoration of Rādhā brought Her glory without marriage, while Sītā was denied that public acceptance even though She was the legal wife of Rāma.
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Śhrī Kṛiṣhṇa was later very much criticized by the so-called vegetarian followers of Buddha and Mahāvīra.
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The greatness of this Incarnation cannot be adequately described in words but in the Devī Bhāgavatam there is a passage about Christ. It tells how He was born in Heaven to Rādhā as Mahāviṣhṇu, the only Son of the Virāṭa. He is none other than Śhrī Gaṇeśha, the symbol of eternal childhood. His body was constructed from the body of Śhrī Kārttikeya who was Brahma Himself, the only brother of Śhrī Gaṇeśha, and was conceived by one-sixteenth part of Śhrī Kṛiṣhṇa, the Virāṭa, who was His Father. As Mahāviṣhṇu He is the sustainer (āśhraya) of the whole world. A father always wants his son to be greater than himself, so Śhrī Kṛiṣhṇa gave His Son a boon making Mahāviṣhṇu a million times greater than Himself and promising to place Him even higher than Himself. His Being would contain unlimited Brahmā, Viṣhṇu and Maheśha (Śhiva), and from His forehead Eleven Rudras would be created when the last day of destruction will come.
Rādhā in Mary's Incarnation wanted to give Her Son the name of Her Lord, Kṛiṣhṇa. Kṛiṣhṇa comes from 'kṛiṣhi' + 'ṇa'. 'Kṛiṣhi' means farming, 'ṇa' means the one who carries. So the name 'Christ' came from the 'kṛiṣhi' in Kṛiṣhṇa. The name Jesus was derived from Jasodā, a form of Yeśhodā, the foster mother of Śhrī Kṛiṣhṇa. Rādhā also wanted to give Yeśhodā's name to Her Son because of Yeśhodā's devotion and worship of Her in Vṛindāvan and Gokul. The abbreviation of Yeśhodā was 'Jesu' or 'Yesu', so Rādhā/Mary named Her Son Jesus Christ.
In the life of Jesus Christ, the highest expression of the essence of spiritual innocence came onto Earth as God the Son. Human beings witnessed the sacrifice of the dearest and Only Son of the Father (Virāṭa) for humanity's sake. This allowed a deeper human perception of God's great love for the human race. The crucifixion of Christ happened at a time when people knew about God the Father, but did not know how to crucify their human self to allow the spiritual Self to express itself. This is the real meaning of the Resurrection of Christ: that man could be the physical witness of the immortality of the Spirit which does not suffer and never perishes. For the first time, human awareness registered the Truth of the immortality of Spirit which Śhrī Kṛiṣhṇa had preached in His lifetime, which is recorded in the Bhagavad Gītā written by the poet Vyāsa.
When one takes the name of Śhrī Kṛiṣhṇa one has to take the name of Rādhā first, so a seeker recites the mantra to the Virāṭa as 'Rādhā-Kṛiṣhṇa'. Similarly Sītā's name has to be taken before Rāma's for the mantra 'Sītā-Rāma'. Even the Virgin Mary (Kanyā) who was so quiet and potential at the time of Christ, was recognized later on by His disciples as the Power behind Him. She was worshiped for many years after Her death by early Christians. In modern times human beings who are satanic personalities are challenging the validity of the Primordial Mother's virginity and the Virgin Birth in particular. Mary has clearly shown the power of virginity that can raise a mother to such an exalted powerful position that she can conceive a child by desire alone. She had reached that high stage of evolution when by Her Divine Will, She could immaculately conceive. There are other such instances in Hindu purāṇik literature when Kuntī, by the wish of the Mantra, gave birth to the Pāṇḍavas and to Karṇa immaculately."
The Book of Ādi Śhakti, Chapter 2: Divine Incarnations -- Ambassadors of God

"$\bullet$ They fabricated many salacious stories about Śhrī Kṛiṣhṇa, Śhrī Rādhā and the gopīs.
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Even more cunningly competent people overturned all the age-old cultural barriers. They flouted all ideas of a sense of chastity, and claimed they were all Incarnations of Śhrī Kṛiṣhṇa who Himself had tried to strip the gopīs naked. Actually Lord Kṛiṣhṇa at the innocent age of five began teasing the gopīs. As a child He had no awareness of sex. When Duryodhana later tried to molest the chastity of Draupadī, Kṛiṣhṇa, then King of Dvārakā, was the first to rush to Hastināpur (near Delhi) to defend Her honor."
The Book of Ādi Śhakti, Chapter 6: Tantrism

"These Deities also manifest Śhrī Kṛiṣhṇa with His Power Rādhā, and the Lord Jesus Christ, whose Power is His Mother Mary (Mahālakṣhmī Herself). These two Deities are the evolved human Incarnations of Śhrī Viṣhṇu and Śhrī Gaṇeśha respectively. After this activity the Praṇava, which has divided into three, enters the spinal cord. Its lowest strand (Mahākālī or Gaurī Power) disappears into the sacrum as Kuṇḍalinī.
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These Deities also manifest Śhrī Kṛiṣhṇa with His Power Rādhā, and the Lord Jesus Christ, whose Power is His Mother Mary (Mahālakṣhmī Herself). These two Deities are the evolved human Incarnations of Śhrī Viṣhṇu and Śhrī Gaṇeśha respectively.
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The other Deities remain on their different centers:
1. Sahasrāra chakra – Ādi Śhakti Herself
2. Āgñyā chakra – Jesus Christ + His Mother Mary
3. Viśhuddhi chakra – Śhrī Kṛiṣhṇa + Śhrī Rādhā
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The dangling chakra moves in a circle around the Nābhī chakra, creating an area called the Ocean of Illusion (Bhavasāgara) or the Void. Lord Viṣhṇu, through His ten Incarnations which represent the ten stages of the evolution of the Primordial Being (Virāṭa), crosses this Void. His seventh Incarnation was as Śhrī Rāma who resides on the right side of the Heart chakra with His Power, Śhrī Sītā. Rāma incarnated as the representation of a personality who was the perfect male human being (Maryādā Puruṣhottama). Lord Viṣhṇu's eighth Incarnation was as Śhrī Kṛiṣhṇa who, with His Power Rādhā, resides on the Viśhuddhi chakra. Śhrī Kṛiṣhṇa was the ultimate expression of the Primordial Being (Virāṭa) in human form, and taught us to regard the Creation as a play (Līlā) of the Divine Power.
In the brain above the Viśhuddhi, where the optic nerves cross each other, is the Āgñyā chakra, where Lord Jesus Christ resides in every human being. He is the complete manifestation of the Son God Principle. His body was formed from Śhrī Kārttikeya, the only brother of Śhrī Gaṇeśha and a Divine Personality. Although He came as a human being His Resurrection was made possible by the divine substance of His human body. In the Vaikuṇṭha Stage He was created as Mahāviṣhṇu, the only Son of Kṛiṣhṇa and Rādhā. As the ninth Incarnation of Viṣhṇu He was called Buddha or 'the mild Incarnation'. "
The Book of Ādi Śhakti, Chapter 9: The Creation of Kuṇḍalinī in Human Beings

"Above the Ādi Anāhat Chakra lies the sixteen-petalled Ādi Viśhuddhi Chakra which controls the cervical plexus. Ādi Viṣhṇu incarnated the Virāṭa as Śhrī Kṛiṣhṇa, whose Power is Rādhā.
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The fifth center of Viśhuddhi

Is governed by Śhrī Kṛiṣhṇa whose sustenance is the purity of purpose (hita) in diplomacy and in politics. The sustenance of this center is the simplicity of unsophisticated, unspoiled sensitivity. Śhrī Kṛiṣhṇa expresses the aspect of a witnessing personality that perceives the whole of creation as a mere play (Līlā). The most important factor of sustenance of this Chakra is that it manifests greatness (Virāṭa) and completeness (Pūrṇā Aṃśhāvatāra).

The sixth center of Āgñyā

Is governed by the Lord Jesus Christ, whose sustenance is forgiveness (kṣhema) and contentment. It is presided over by Jesus Christ who the Incarnation of Śhrī Gaṇeśha. The eternity of the Spirit, expressed in the Bhagavad Gītā of Śhrī Kṛiṣhṇa, is shown through the Resurrection of Jesus Christ."
The Book of Ādi Śhakti, Chapter 10: The Central Path of Sustenance

"Śhrī Gaṇeśha surrounds the left half circle of the Void, while His brother Kārttikeya surrounds the right half of the circle. They reunite below the Heart chakra. From this point, the Monkey God Hanumāna, who is created to be the guiding angel of the Preconscious Mind of the Virāṭa, sits on the right-hand channel of Piṅgalā, which manifests as the right sympathetic nervous system. This Deity takes the form of Saint Gabriel above the Viśhuddhi chakra following Śhrī Kṛiṣhṇa's Incarnation.
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On the left-hand channel of Iḍā, above the Nābhī chakra, arises the Deity Bhairava, who is the guiding angel of the subconscious mind of the Virāṭa. This manifests as the left sympathetic nervous system. Above the Viśhuddhi, again following the Incarnation of Śhrī Kṛiṣhṇa, He takes the form of Saint Michael. These are the aspects of the Lord Jesus Christ: Kārttikeya becomes Christ's body; Gaṇeśha becomes Christ's essence; and Saint Gabriel and Saint Michael become angelic, the mobile aspects of Christ's attention."
The Book of Ādi Śhakti, Chapter 12: Mūlādhāra Chakra

"When water is blessed through the presence of Divine Vibrations, the very same water can bring holiness to a person. The River Ganges which runs with Divine Water, and is the expression of the love between Rādhā and Kṛiṣhṇa, has such Divine Vibrations. If you put water from the Ganges in a bottle and leave it there for months, you will be surprised to note that there is no formation of any living organisms in it as would happen with any other water. The water remains as crystal clean as ever.
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The material energy of sound becomes absolutely divine only when a realized Soul creates it by percussion or by vocal means. For example, chanting mantras or talking to Deities by non-realized souls creates barriers for their communication with these Deities, who become very angry with such unauthorized practices. Human beings must understand that there is a protocol for approaching the Divine; ignorance of it is no excuse. For example, if a non-realized soul continues to chant the name of Śhrī Kṛiṣhṇa, he may get throat problems, and ultimately even throat cancer. Sounds that are used for invoking Deities in temples, or in the worship of God by realized Souls or Yogis, are the sounds which carry or reflect Divine Vibrations. Mantras are divine sounds, and the poetic language of the Scriptures is based on the complete divine expression of the sound element. The Lord's Prayer and Namas are pure mantras. The Parsi Avestha Scriptures (of the followers of Zoroaster) and the Sanskrit śhlokas of the Hindus are all divine words which carry Divine Vibrations. If these words are uttered by non-realized people, they have no meaning and give no connection to God. If they are uttered by unholy people, these can fall victims to the anger of the Deities. Such individuals may fall into the subconscious or supraconscious realms. The Divine Power, the integrated energy, is expressed as the Word, also known as the Auṃ or Logos or Anahalk."
The Book of Ādi Śhakti, Chapter 14: The Powers of Ādi Śhakti and the Three Guṇas

"Then came Śhrī Kṛiṣhṇa who was also born in a family not of Brahmins and not of Kṣhatriyas but of the milkmen who were not of high caste. Śhrī Kṛiṣhṇa himself from childhood performed so many miracles. His life displayed that the birth of a child in a particular family was not the determining factor as far as his 'jāti' or his caste was concerned. He used to go to Hastināpur and there instead of eating food or residing with people of high caste, he would live with the son of a maidservant who was Vidura, a realized Soul. Vidura was a low caste person but Śhrī Kṛiṣhṇa would always go and visit and stay with him and have food in his house and not with the Kings of Hastināpur. But later on the caste system became based on the birth of a person. So the caste of a person was determined by the caste of the family in which he was born. Identification of a lower caste or a higher caste by birth was never the initial idea. Also the Goddess Durgā knew two classes, asuras or rākṣhasas (satanic) and bhaktas (devotees). It is difficult to say when Hindu society accepted this destructive caste system by birth. Perhaps some fanatic priests introduced this curse through religious books by their own alterations. This is a very common phenomenon in all the religious Scriptures where some fanatic or woman hater has put his own ideas. How can we take these Scriptures as pure or fundamental and follow them word by word?
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So now we came to Jainism which has very amusing practices. First of all they want to save the lives of, in any case, all the worms, all the mosquitoes and all the bugs. It was said that they would take a hut and put a Brahmin inside that hut and they would then gather all the bugs of the village and put them also inside the same hut so that they might feed on the poor Brahmin who would suffer bug-bites for quite a while. When the bugs had completed sucking the blood of the poor Brahmin, they would get full with the blood and fall on their sides on the ground. Then only could the poor Brahmin come out of that hut. And he is given a lot of money for performing this sacrifice. I used to wonder why they used a Brahmin. Did they want Brahmin's pure blood to give spiritual life to the bugs as well? One notices so many things which are ridiculously absurd. How could they show Lord Mahāvīra like the way they show him, nude all over? Actually the story was like this. Śhrī Mahāvīra was in meditation and when he came out of that meditation half of his cloth was wrapped in a thorny bush (kunj). But he still had half his cloth upon his body. Then Śhrī Kṛiṣhṇa wanted to test him. He came and asked him: "Why should you carry this piece of cloth on your body. You are a prince while I am a poor man. Why don't you give it to me." Śhrī Mahāvīra, in his generosity, gave the remaining cloth and walked into his palace which was very close by, covering himself with leaves. It was hardly for a few seconds when he had no clothes on his body. But he covered his private parts with leaves and walked inside his own palace. Now we find statues of nude Mahāvīra everywhere, with his private parts shown meticulously, as if Mahāvīra was nothing but his private parts. This really irritates any sensitive person. Why should they insult Lord Mahāvīra like this? If you notice the work of Michelangelo who has done the Sistine Chapel so well, he did not show Christ or Mother Mary or the Father, God without clothes. He showed other people, but never them. So it is very insulting to see a Great Incarnation like Lord Mahāvīra exhibited in the nude all over in India."
1995-0929 Meta Modern Era, Chapter 6: Religions

"In Gītā there is no description of the Kuṇḍalinī or of the awakening, though Śhrī Kṛiṣhṇa, at the very outset, has said that a person should achieve the state of Sthitapragñya, which means, the one who is balanced, through enlightenment by Divine Knowledge. All this was a description, but he did not talk about how it is brought about."
1995-0929 Meta Modern Era, Chapter 9: Evolution

Jay Śhrī Mātājī!