Ekanamsa Subhadra

Ekanamsa Subhadra

Sub. There is a Subhadra born to Vasudeva and Rohini, and a Subhadra from Nandaraja and Yasoda. They are 2 separate souls? Or one in some way?

Answer. One person, Subhadra/Ekānaṁśā/Yogamāyā, is the younger sister of Balarāma and Kṛṣṇa. She is a śakti tattva, which can expand in multiforms. Kṛṣṇa and Balarāma also have various expansions and names, e.g. Vasudeva, Dvaraka Krishna, Narayana, Paramatma. And Sankarsana, Ananta Sesa. Subhadra certainly has arms. In the Vraja and Nava-Vrindavana lilas she has a two handed form, while in her Dvaraka and Mathura lilas she sometimes displays a four-handed one.

Quotes.

Goddess Lakshmi Herself was born as Subhadra. She was born to Rohini at the time of the incarnation of Krishna.

On the chariot of Subhadra devi, She was installed by chanting the Laksmisukta.

vaivasvate ’ntare prāpte aṣṭāvimśatime yuge |

nanda-gopa-gṛhe jātā yaśodā-garbha-sambhavā |

tatas tau nāśayiṣyāmi vindhyācala-nivāsinī ||

“In the twenty-eighth yuga cycle within the rule of Vaisvata Manu, I will manifest from Yaśodā’s womb, in the house of the cow- herd named Nanda. Then I, who reside in the Vindhya mountains, shall kill those two asuras, Śumbha and Niśumbha.” (Devī-māhātmya 11.41-42)

Our comment.

As Krishna’s Vigraha is all pervading, and Krishna can expand (or become smaller, reduce, minimize, contract) His Vigraha, so it is with Subhadra. They can manifest at various places. This is also explained as Vaibhava – or Prabhava Prakasa. This Prabhava Prakasa, Krishna did in the rasa lila, manifesting at the side of every gopi. Or in His 16.108 Dvaraka palaces. There is also Vaibhava – Prakasa; the Dvaraka Krishna is Vaibhava, other or less qualified, then the Vrndavana Krishna. The same with Subhadra. In the Vrindavana lilas Subhadra has a two handed form, while in Her Dvaraka and Mathura lilas She is vaibhava prakasa. This is so since the qualities of Subhadra at the side of Krishna and Balarama on the Ratha Yatra cart are the same as the Subhadra in Vrindavana. Though they are described respectively as the daughter of Vasudeva and Rohini, and of Vasudeva and Devakī, or of Nanda and Yasoda.

When we see, read or remember Krishna lila in Mathura or Dvārakā, we know it is the same Krishna we read about in the beginning of the Krishna book. Although Vrndavana parityajya na padam ekam gacchati; Vrindavana Krishna returned at the Yamuna river from the journey with Akrura to Mathura. Vaibhava Krishna went to Mathura. This is similarly with Subhadra.

In the prayers to Nārāyaṇī Devī in Hari-vamśa no discrimination is made between Mahā-māyā and Yogamāyā. She is called Nanda’s daughter. (Hari-vamśa 2.3.11-24).

Yogamāyā is described as Baladeva’s sister: bhaginī baladevasya (Hari-vamśa 2.3.10).

In Prabhāsa-kṣetra Arjuna heard the news that Lord Balarāma was negotiating the marriage of Subhadrā, the daughter of Arjuna’s maternal uncle, Vasudeva. Although her father, Vasudeva, and her brother Kṛṣṇa were not in agreement with Him, Balarāma was in favor of marrying Subhadrā to Duryodhana. (Srila Prabhupada. Book, Kṛṣṇa, the Supreme Personality of Godhead. Chapter, The Kidnapping of Subhadrā. CHAPTER 86)

Comment. Srila Prabhupada says for Subhadra, “her brother Krishna”, not when mentioning Balarama, “her brother Balarama”. He sees one Subhadra. And he nowhere makes a distinction. Once upon a time, Subhadrā, seated on a chariot, came out of the palace fort to see the gods in the temple. Arjuna took this opportunity, and with the permission of Vasudeva and Devakī he kidnapped her.

Comment. Arjuna asked permission from Vasudeva and Devakī, not from Vasudeva and Rohini. Since Subhadra is primarily the younger, anuja, direct sister of Krishna.

mātuleyīṁ sa ātmanaḥ

mātuleyīm — uncle’s daughter; saḥ — he; ātmanaḥ — his (Balarama) maternal cousin Subhadrā (SB 10.86.2-3)

Our comment. Not his sister. That would be stated as, “His sister, Subhadra”. That Subhadra was present as a subordinate amsa of the Vrndavana Subhadra.

Here Visvanatha Cakravarti Thakura comments the same: “Arjuna heard that Balarama wanted to marry His cousin Subhadra to Duryodhana.”

Arjuna kidnapped Subhadra during the annual Ratha-yātrā for Lord Viṣṇu on the occasion of His rising from mystic sleep at the end of Cāturmāsya. Arjuna did this with the permission of Kṛṣṇa and Subhadra’s parents, Vasudeva and Devaki. (Visvanatha Cakravarti Thakura comment SB 10.86.9)

Our comment. If this is the Subhadra of Vasudeva and Rohini, they would have given their permission. That Subhadra was there as an amsa. Just like when Srimati Radharani met Krishna at Kuruksetra, She knew that this is the Krishna of Vrindavana, since She said:

(Sri Caitanya Caritamrta, Madhya lila chapter 13):

Text 137: For most people, the mind and heart are one, but because My mind is never separated from Vṛndāvana, I consider My mind and Vṛndāvana to be one. My mind is already Vṛndāvana, and since You like Vṛndāvana, will You please place Your lotus feet there? I would deem that Your full mercy.

Text 138: “My dear Lord, kindly hear My true submission. My home is Vṛndāvana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life.

Text 139: “My dear Kṛṣṇa, formerly, when You were staying in Mathurā, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn’t accept it. There is no place in My mind for jñāna-yoga or dhyāna-yoga. Although You know Me very well, You are still instructing Me in jñāna-yoga and dhyāna-yoga. It is not right for You to do so.”

Text 140: “I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions.

Text 141: “The gopīs are not like the mystic yogīs. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogīs. Teaching the gopīs about meditation is another kind of duplicity. When they are instructed to undergo mystic yoga practice, they are not at all satisfied. On the contrary, they become more and more angry with You.”

Text 142: “The gopīs have fallen into the great ocean of separation and are being devoured by the timiṅgila fish of their ambition to serve You. The gopīs are to be delivered from the mouths of these timiṅgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopīs do not want that liberation desired by yogīs and jñānīs, for they are already liberated from the ocean of material existence.

Text 143: “It is amazing that You have forgotten the land of Vṛndāvana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamunā and the forest where You enjoyed the rāsa-līlā dance?

Text 144: “Kṛṣṇa, You are certainly a refined gentleman with all good qualities. You are well-behaved, softhearted and merciful. I know that there is not even a tinge of fault to be found in You. Yet Your mind does not even remember the inhabitants of Vṛndāvana. This is only My misfortune, and nothing else.

Text 145: “I do not care for My personal unhappiness, but when I see the morose face of mother Yaśodā and the hearts of all the inhabitants of Vṛndāvana breaking because of You, I wonder whether You want to kill them all. Or do You want to enliven them by coming there? Why are You simply keeping them alive in a state of suffering?

Text 146: “The inhabitants of Vṛndāvana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Vṛndāvana, and without Your presence, they are all dying. What is their condition to be?

Text 147: “My dear Kṛṣṇa, You are the life and soul of Vṛndāvana-dhāma. You are especially the life of Nanda Mahārāja. You are the only opulence in the land of Vṛndāvana, and You are very merciful. Please come and let all the residents of Vṛndāvana live. Kindly keep Your lotus feet again in Vṛndāvana.” (end CC quotes)

mahatyāṁ deva-yātrāyāṁ ratha-sthāṁ durga-nirgatāṁ

jahārānumataḥ pitroḥ kṛṣṇasya ca mahā-rathaḥ

mahatyām — important; deva — for the Supreme Lord; yātrāyām — during a festival; ratha — on a chariot; sthām — riding; durga — from the fortress; nirgatām — having exited; jahāra — he seized her; anumataḥ — sanctioned; pitroḥ — by her parents; kṛṣṇasya — by Kṛṣṇa; ca — and; mahā-rathaḥ — the mighty chariot warrior.

Once, on the occasion of a great temple festival in honor of the Supreme Lord, Subhadrā rode out of the fortresslike palace on a chariot, and at that time the mighty chariot warrior Arjuna took the opportunity to kidnap her. Subhadrā’s parents and Kṛṣṇa had sanctioned this. (SB10.86.9)

Laghu vaisnava tosani, Sanatana Gosvami, on this verse:

It was considered best if Arjuna married her, since she was a maternal cousin, and it would show respect for his friendship with Kṛṣṇa. This is the custom in the south at present and elsewhere as well. This was a festival held after the Lord rises at the end of cātur-māsya. Vasudeva and Devakī approved of his taking her, through Kṛṣṇa’s cleverness. After that, Kṛṣṇa approved. Kṛṣṇa placed her on a chariot in order to give Arjuna the ingredients within the chariot. That is understood from Ādi-parva of Mahābhārata. “Kidnapping would be difficult since they were amongst all the Yadu members.” But he was the best of warriors (mahā-rathaḥ) since he was the dear friend of Kṛṣṇa.

The particular deity forms that Krishna, Balarama and Subhadra manifest in Puri are known as their maha-bhava-prakash – or their personified forms of transcendental ecstasy. Srila Bhaktisiddhanta Saraswati Thakura has described Jagannatha Puri Dhama as Vipralambha Kshetra or the place of separation. Sri Srimad Gour Govinda Swami remarked on a number of occasions that Jagannatha’s form in Puri is radha-viraha-vidura-rupa or the personification of separation from Radha. Similarly the forms of Balarama and Subhadra Mayi are also personified forms of separation from Vrindavana and the Vraja-basis.

Our comment. Krishna has an original identity in Vrindavana. Subhadra similarly. There is no more separation in the spiritual world. So says Srila Visvanatha Cakravarti and Srila Jiva Gosvami commenting on Srila Rupa Gosvamis Ujjvala Nilamani. Visvanatha: “The condition of union and separation: The condition of separation of the Vraja women from Krishna has been described according to the prakata pastimes of Krishna. In the aprakata pstimes, there is no separation at all of the Vraja women from Krishna, who eternally enjoys in the forests of Vrindavana with pastimes like the rasa dance. From the Padma Purana, Patala-khanda, Mathura-mahatmya: There Krishna plays in the association of the cows, cowherds and gopis.” Jiva Gosvami: “Having described the separation of Krishna and his associates, the author now speaks in order to dispel the unhappiness of that situation. Separation is the special feature of the pastimes on earth. Verses 186 describe the special nature of the aprakata pastimes, where the pastimes of enjoyment are continuous. The word vrindaranye refers to the aprakata place…The scriptural proof is given in verse 187. Krishna plays with the cows, cowherds and gopis. The present tense is used to describe the continuous nature of this act. As with the previous verse a distinction from the prakata pastimes on earth is established. Without that distinction, the events could not take place eternally.” (Un p 596)

The spiritual energy is called yogamaya. And she has 16 different expansions. Out of these 16 expansions, Subhadra is one. (Srila Prabhupada Letter 68-07-29)

The Mahabharata Adi Parva has a section called Subhadra-karana Parva. Therein we find that Subhadra devi is the favorite daughter of Vasudeva, and that she is the sister of Lord Krsna. But note: here Krsna tells Arjuna that Subhadra is the “uterine sister of Sarana” (in Sanskrit, *saranasya sahodara*). Thus Subhadra is born from the same womb as Sarana. There is a list of wives and children of Vasudeva (Krsna’s father) that is taken from the Padma Purana. According to this, Sarana was born from the womb of Vasudeva’s wife Rohini. Thus Subhadra would be the maternal sister of Balarama, and the paternal sister of Lord Krsna, whose own mother is Vasudeva’s wife Devaki.

Devi Subhadra has been regarded as Parasakti, Yogamaya, Kampilya Vasini, Ekanamsa, Bhubaneswari, Mahalakshmi and also in many other forms of the supreme power of the world. This Ratha-yātrā festival is in commemoration of a grand visit by Lord Kṛṣṇa along with His elder brother, Balarāma, and His younger sister, Subhadrā, in a solar eclipse ceremony (Ratha-yātrā Address, lecture Srila Prabhupada. June 27, 1971, San Francisco).

This Ratha-yātrā festival is coming down since five thousand years, when Lord Kṛṣṇa, along with His elder brother Balarāma and His younger sister Subhadrā, all together in a chariot came from Dvārakā to Kurukṣetra.(Address at Beginning of Ratha-yātrā Parade July 16, 1972, London)

Prabhupāda: …observed five thousand years ago at Kurukṣetra. In India there is still that place, Kurukṣetra, and religious men go there especially on the occasion of solar eclipse…..Kṛṣṇa, with His elder brother Balarāma and His younger sister Subhadrā, visited in this chariot at Kurukṣetra, and we are observing this festival. (Ratha-yātrā July 18, 1976, New York)

Our comment. As we know that the Krishna in Vrndavana is the same as Krishna in Dwaraka, even though the Krishna in Vrndavana never leaves Vrndavana, and the Krishna in Dwaraka is not the supreme goal of life for the residents of Vrndavana; they pull Krishna’s chariot to Vrndavana. Similarly, Subhadra of Nanda and Yasoda is the same and different from the Subhadra of Vasudeva.

Because the material potency and yogamāyā mingle in the Lord’s appearance, they are described as ekānaṁśā. Sometimes ekānaṁśā is interpreted to mean “without differentiation.”(SB 10.1.69)

Nārada-pancarātra. In a conversation between Śruti and Vidyā, it is described that Māyā is an amśa of Yogamāyā:

jānāty ekā parā kānte saiva durgā tadātmikā |

yā parā paramā śaktir mahā-viṣṇu-svarūpiṇī ||

yasyā vijnāna-mātreṇa parāṇām paramātmanaḥ |

muhūrtād eva devasya prāptir bhavati nānyathā ||

ekeyam prema-sarvasva-svabhāvā gokuleśvarī |

anayā sulabho jneya ādi-devo ’khileśvaraḥ ||

asyā āvarikā śaktir mahā-māyākhileśvarī |

yayā mugdham jagat sarvam sarve dehābhimāninaḥ ||

“O beloved, the topmost transcendental potency, imbued with the nature of Mahā-Viṣṇu, is fully aware. It is of one kind; it is the same as the spiritual Durgā, being one in essence. Merely by cognizing that potency, and not otherwise, in a moment the transcendentalists can attain the Lord, Paramātmā. This unique potency rules Gokula, and its nature consists entirely of pure love…..The primeval God, the controller of everything, is understood and easily obtained through her. Mahā-māyā, the covering power that controls everything and by whom the whole world and all those who identify themselves with their material bodies are bewildered, is her potency.” (Nārada-pancarātra) (quoted by Jīva Gosvāmī in his commentary on Brahma-samhitā 5.3). Comment. In this quotation, ekā means eka-vidhā (one kind); another synonym is ekānamśā.

This internal potency is understood to be Kṛṣṇa’s sister, known also as Ekānaṁśā or Subhadrā. This is the Durgā who was worshiped by the gopīs in Vṛndāvana. (SB 10.22.4 p)

Our comment. Our philosophy is called, acintya bhedabheda tattva, one and different. This one and difference is in the energetic and with the energies.

There are four important temples of Devi in Vraja that were established by Vajranabha Maharaja, and they are all expansions of Krishna’s sister Yogamaya Devi, who is also called Ekanamsa. The names of these deities are; Manasi Devi at Govardhana, Vrinda Devi at Kamyavana, Pateleshvara Devi at Mathura, and Yogamaya Devi at the Govinda-sthala in Vrindavana.

Our comment. Paurnamasi is at the head of the hierarchy. Vrndadevi, Subhadra have departments under her. And they in turn have saktis functioning under them. At the end or in the beginning Srimati Radharani is Yogamaya, and all her expansions are also sometimes called Yogamaya.Bg. 7.25

nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ

mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam

na — nor; aham — I; prakāśaḥ — manifest; sarvasya — to everyone; yoga–māyā — by internal potency; samāvṛtaḥ — covered; mūḍhaḥ — foolish; ayam — these; na — not; abhijānāti — can understand; lokaḥ — persons; mām — Me; ajam — unborn; avyayam — inexhaustible.

I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso jñātvā bhūtādim avyayam

mahā–ātmānaḥ — the great souls; tu — but; mām — unto Me; pārtha — O son of Pṛthā; daivīm — divine; prakṛtim — nature; āśritāḥ — having taken shelter of; bhajanti — render service; ananya–manasaḥ — without deviation of the mind; jñātvā — knowing; bhūta — of creation; ādim — the origin; avyayam — inexhaustible.

O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

Bhagavati Paurnamasi gave Ekanamsa a glance, and that goddess began to speak: (switching to Sanskrit) “My dear sister….(Dana Keli Kaumudi)

Bhavisya Purana: O brahmana, that girl, who was named Ekanamsa, was the exalted sister of Lord Krsna, the Supreme Personality of Godhead…Virtuous Ekanamsa is the daughter of Vasudeva and the sister of Lord Krsna. She lives eternally.

All the forms of Devi, including Ambika, Parvati, Mahavidya, Katyayani, and Durga, are expansions of Yogamaya Devi, Lord Krishna’s sister.

SB 9.24.TEXTS 53–55

pravara-śruta-mukhyāṁś ca sākṣād dharmo vasūn iva

vasudevas tu devakyām aṣṭa putrān ajījanat

kīrtimantaṁ suṣeṇaṁ ca bhadrasenam udāra-dhīḥ

ṛjuṁ sammardanaṁ bhadraṁ saṅkarṣaṇam ahīśvaram

aṣṭamas tu tayor āsīt svayam eva hariḥ kila

subhadrā ca mahābhāgā tava rājan pitāmahī

pravara—Pravara (in some readings, Pauvara); śruta—Śruta; mukhyān—headed by; ca—and; sākṣāt—directly; dharmaḥ—religion personified; vasūn iva—exactly like the chief Vasus in the heavenly planets; vasudevaḥ—Śrīla Vasudeva, the father of Kṛṣṇa; tu—indeed; devakyām—in the womb of Devakī; aṣṭa—eight; putrān—sons; ajījanat—begot; kīrtimantam—Kīrtimān; suṣeṇam ca—and Suṣeṇa; bhadrasenam—Bhadrasena; udāra-dhīḥ—all fully qualified; ṛjum—Ṛju; sammardanam—Sammardana; bhadram—Bhadra; saṅkarṣaṇam—Saṅkarṣaṇa; ahi-īśvaram—the supreme controller and serpent incarnation; aṣṭamaḥ—the eighth one; tu—but; tayoḥ—of both (Devakī and Vasudeva); āsīt—appeared; svayam eva—directly, personally; hariḥ—the Supreme Personality of Godhead; kila—what to speak of; subhadrā—a sister, Subhadrā; ca—and; mahābhāgā—highly fortunate; tava—your; rājan—O Mahārāja Parīkṣit; pitāmahī—grandmother.

The eight sons born of Sahadevā such as Pravara and Śruta, were exact incarnations of the eight Vasus in the heavenly planets. Vasudeva also begot eight highly qualified sons through the womb of Devakī. These included Kīrtimān, Suṣeṇa, Bhadrasena, Ṛju, Sammardana, Bhadra and Saṅkarṣaṇa, the controller and serpent incarnation. The eighth son was the Supreme Personality of Godhead Himself—Kṛṣṇa. The highly fortunate Subhadrā, the one daughter, was your grandmother.(SB 9.24.53-55)

Comment. After manifesting the form as Durga to Kamsa, Subhadra ascends to Svarga where She is considered the sister of Indra, since Sri Vamana Deva, or Krishna, is Indra’s brother. Subhadra then returns to Earth as the formless, bahurupini and virupa, worshiped by Sabaras, Barbaras and Pulindas. Thus the image of Subhadra is also connected with the traditional cult of Stambhesvari, the wooden pillar that is worshiped as the Mother Goddess by the tribal populations of Orissa. This is where Sri Jagganatha appeared. Along with Sri Balarama and Sri Subhadra.

Our comment.

Here Bhagavatam says there are one and two Subhadras. The sister of Krishna from devaki’s womb was the wife of Arjuna. But this was the Kamsa and co, or general populace vision. Since this was Subhadra of Nandaraja and Yasoda. But it was also the Subhadra of Vasudeva and Rohini. The Subhadra of Nandaraja and Yasoda went to heaven etc, but was also with the Subhadra of Vasudeva and Rohini.

Srila Prabhupada explains: “Lord Caitanya Mahāprabhu, He was in ecstasy. He was in the mood of loving spiritual feelings like Rādhārāṇī, so He was thinking, “Kṛṣṇa, please come back again to Vṛndāvana.” So He was dancing before the Ratha-yātrā.”

And. “Amongst the gopīs, Śrīmatī Rādhārāṇī was the chief. And when She saw Kṛṣṇa in Kurukṣetra in all opulence, She said, “My dear Kṛṣṇa, You are also here; I am also here. But We are missing Vṛndāvana. So I wish that You come along with Me again in Vṛndāvana and We enjoy in the forest of Vṛndāvana.”

And. “Kṛṣṇa was the beloved personality in Vṛndāvana. So when He left Vṛndāvana, all the people there, they were very, very unhappy. So when Kṛṣṇa came to Kurukṣetra from Dvārakā with His brother and sister, these people in Vṛndāvana, they got news that Kṛṣṇa is coming there. Vṛndāvana is about the same distance. Kurukṣetra is greater distance. They came to see Kṛṣṇa out of their love. And the most beloved personality, Śrīmatī Rādhārāṇī, She was requesting Kṛṣṇa that “You are the same Kṛṣṇa. I am the same Rādhārāṇī. But the place is not the same. You are here in Kurukṣetra in royal opulence, and we are coming from the village. So if You again please come to Vṛndāvana.” This was Rādhārāṇī’s request. And it is a very ecstatic feeling. Those who are advanced devotees, they can enjoy”.

Our comment. The Vrndavana villagers all knew that this is our Krishna, who left Vrindavana at age ten.

Yogamāyā in Vrindavan is Paurnamasi and in other places she expands as Subhadra or Ekanamsa.

Śrīdhara Svāmī—She will manifest in Yaśodā (sambhaviṣyati = yaśodāyām sambhaviṣyati) to perform duties such as bewildering Yaśodā and drawing out a fetus from Devakī’s womb (kāryārthe = devakī-garbha-sankarṣaṇa-yaśodā-mohanādi-kāryārthe). Viśvanātha Cakravartī—Additionally, Brahmā says the Lord ordered Yogamāyā and Māyā for the purpose of bewildering devotees who are the Lord’s associates in His own pastimes and persons such as Kamsa who are haters of devotees, respectively. topmost transcendental potency, imbued with the nature of Mahā-Viṣṇu, is fully aware. It is of one kind; it is the same as the spiritual Durgā, being one in essence. (Their comments on SB 10.2.6)

Jīva Gosvāmī on SB 10.2.6: Yoga is a particular potency of the Lord which is called Māyā since it even bewilders Brahmā. Since she is a potency that effects the world, she is situated in the topmost position, thus she is known as ekānamśā (= unique and without amśas)…. Nārada-pancarātra: Maya, the topmost transcendental potency, imbued with the nature of Mahā-Viṣṇu, is fully aware. It is of one kind; it is the same as the spiritual Durgā, being one in essence.

Comment. Ekanamsa or Subhadra are general names for all the forms of Subhadra; she is one in all forms. As Krishna is one in all forms of source (amsi, avatari, saktiman) and expansions. Similarly the Subhadras are the same in all forms of amsa and amsi. There is contracting and expanding of the qualities and quantities, thus we get the same deity in another place with its particular qualities and activities.

Thus subhadra is a general name. There is also a gopi named Subhadra. Subhadra’s expansion from the border of Vrindavana, the amsa, who is out of Vrindavana is also called Subhadra. She is sometimes hidden in Vrindavana. As Vrindavana Krishna has all the amsas within and freely expands and withdraws them, similarly the Subhadra out of Vrindavana merges in the Vrndavana Subhadra. Or, like Srimati Radharani; the original always stays in Vrndavana, and expansions go out; the same as with Krishna and Balarama.

The group of nine spiritual potencies consists of Vimalā, Utkarṣiṇī, Jnānā, Kriyā, Yogā, Prahvī, Satyā, Īśānā, and Anugrahā (Bhāvārtha-dīpikā 11.27.25) (Sāranga-rangadā 1.5.129 and 1.5.234). They are queens in Vaikuṇṭha (Laghu-bhāgavatāmṛta 1.5.281). In total there are sixteen main potencies (Laghu-bhāgavatāmṛta 1.5.128) (Sārārtha-darśinī10.32.10), not counting Hlādinī, Kīrti, and so on (Laghu- bhāgavatāmṛta 1.5.242).

At first Yogamāyā was in Vraja only in a nonperceptible form: yoga-māyā sā dvedhā, sākārā nirākārā ceti, “Yogamāyā is twofold: with a form and without a form” (Bṛhat-krama-sandarbha 10.1.25). Subhe—O splendid woman; prāpsyāmi—I will attain; tvam—you; yaśodāyām—in Yaśodā; nanda-patnyām—who is Nanda’s wife; bhaviṣyasi—will manifest.

śubhe! atha aham amśa-bhāgena devakyāḥ putratām prāpsyāmi. tvam yaśodāyām nanda-patnyām bhaviṣyasi.

O splendid one! Afterward, as an amśa of an amśa, I will become Devakī’s son and you will manifest in Yaśodā, Nanda’s wife. Viśvanātha Cakravartī: “You, however, will only take birth (bhaviṣyasi = utpatsyase mātram) in Yaśodā.” Since it is not said: “You will become Yaśodā’s daughter,” the underlying idea is: “She will not show affection for you, even when you will be her daughter, because you are going to remain in Vraja in a nonperceptible form.”

Before taking birth as Yaśodā’s daughter, Yogamāyā was Paurṇamāsī, but she was not in Vraja then. Paurṇamāsī is described: yaḥ sadā yoga-māyākhyām śaktim āsaktitaḥ śritaḥ, paurṇamāsīti nāmāsīd vraje yāsīt tapasvinī, “Śrī Kṛṣṇa always resorts to His potency called Yogamāyā with great attachment. In Vraja, her name is Paurṇamāsī. She is a great ascetic” (Jīva Gosvāmī’s Sankalpa-kalpadruma 1.87). Yaśodā and others are bewildered by an aspect of cit-śakti called avidyā-śakti (Bhagavat-sandarbha 98.3) Our comment. Our philosophy is sat-karya vada, the cause remains in the effect. And, bhedabheda tattva.

Subhadra is Yogamaya. We offer her the following Praṇāma: devī tvaṁ viṣṇu māyāpi mohayanti carācaram hṛt padmāsana sansthāsi viṣṇu-bhāvānusāriṇī “O Devi, you are Lord Vishnu’s māyā, and as such you cause the bewilderment of all moving and non-moving living entities in the universe. Situated on the lotus seat of your heart is great loving devotion to Lord Vishnu.” jaya devī bhakti-dātri prasīda-parameśvari jaya devī subhadre tvaṁ sarveṣāṁ bhadra-dāyiṇī “All glories to you, the bestower of bhakti! You are famous as the supreme controller. All glories to you, Subhadra Devi, the giver of auspiciousness to one and all.”

Devi Subhadra enshrined between Lord Jagannath and Balabhadra is no other than Ekanamsa, one of the manifestation of Durga or Katyayani. In the “Brahma Purana”, Ekanamsa is identified with Katyayani. In the “Purusottama Mahatmya” of “Skanda Purana”, Subhadra has been identitified as the Sakti of Vishnu, Krishna as well as sister of Krishna.

In the temple of Jagannatha in Puri, Subhadra’s birthday is celebrated together with Krishna’s birthday on Janmashtami.

Bhuvanesvari, who is said to nourish the three worlds, holds a piece of fruit in one of her four hands, makes the sign of assurance with another, and holds a goad and a noose in the other two. She has a bright, light complexion and smiles pleasantly. Mahamaya becomes Sodasi and creates the world, then she becomes Bhuvanesvari and maintains the world, and then she becomes Chinnamasta to destroy the world.”

In the sahasranama stotra of Bhuvanesvari from the Rudrayamala, Bhuvanesvari is called Sa-rasvati (v. 16), She Who Creates and Sustains the World (v. 52), Kamala (v. 6), Mahalaksmī (v. 65), and Kalika (v. 18).

When Vasudeva and Devaki were in the prison, Rohini was visiting them and serving them. Once she became pregnant there; then soon she was advised by Vasudeva to go to Vrindavana. Adi-Balarama was situated in her womb when she was in Vrindavana.

Later an amsa – Sankarsana Balarama, from the womb of Devaki, merged with Adi-Balaram who never leaves Vrindavana, just like Krishna.