{"id":112172,"date":"2023-10-29T12:24:42","date_gmt":"2023-10-29T11:24:42","guid":{"rendered":"http:\/\/www.dandavats.com\/?p=112172"},"modified":"2023-10-29T12:24:42","modified_gmt":"2023-10-29T11:24:42","slug":"ekanamsa-subhadra","status":"publish","type":"post","link":"https:\/\/www.dandavats.com\/?p=112172","title":{"rendered":"Ekanamsa Subhadra"},"content":{"rendered":"

Ekanamsa Subhadra<\/strong><\/p>\n

\n <\/p>\n

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?<\/p>\n

\n <\/p>\n

Answer. One person, Subhadra\/Ek\u0101na\u1e41\u015b\u0101\/Yogam\u0101y\u0101, is the younger sister of Balar\u0101ma and K\u1e5b\u1e63\u1e47a. She is a \u015bakti tattva, which can expand in multiforms. K\u1e5b\u1e63\u1e47a and Balar\u0101ma 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.<\/p>\n

\n <\/p>\n

Quotes. <\/p>\n

\n <\/p>\n

Goddess Lakshmi Herself was born as Subhadra. She was born to Rohini at the time of the incarnation of Krishna. <\/p>\n

\n <\/p>\n

On the chariot of Subhadra devi, She was installed by chanting the Laksmisukta.<\/p>\n

\n <\/p>\n

vaivasvate \u2019ntare pr\u0101pte a\u1e63\u1e6d\u0101vim\u015batime yuge |<\/em><\/p>\n

nanda-gopa-g\u1e5bhe j\u0101t\u0101 ya\u015bod\u0101-garbha-sambhav\u0101 |<\/em><\/p>\n

tatas tau n\u0101\u015bayi\u1e63y\u0101mi vindhy\u0101cala-niv\u0101sin\u012b ||<\/em><\/p>\n

\n <\/p>\n

\u201cIn the twenty-eighth yuga cycle within the rule of Vaisvata Manu, I will manifest from Ya\u015bod\u0101\u2019s womb, in the house of the cow- herd named Nanda. Then I, who reside in the Vindhya mountains, shall kill those two asuras, \u015aumbha and Ni\u015bumbha.\u201d (Dev\u012b-m\u0101h\u0101tmya 11.41-42) <\/p>\n

\n <\/p>\n

Our comment. <\/p>\n

\n <\/p>\n

As Krishna\u2019s 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 Devak\u012b, or of Nanda and Yasoda.<\/p>\n

\n <\/p>\n

When we see, read or remember Krishna lila in Mathura or Dv\u0101rak\u0101, 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.<\/p>\n

\n <\/p>\n

In the prayers to N\u0101r\u0101ya\u1e47\u012b Dev\u012b in Hari-vam\u015ba no discrimination is made between Mah\u0101-m\u0101y\u0101 and Yogam\u0101y\u0101. She is called Nanda\u2019s daughter. (Hari-vam\u015ba 2.3.11-24).<\/p>\n

\n <\/p>\n

Yogam\u0101y\u0101 is described as Baladeva\u2019s sister: bhagin\u012b baladevasya (Hari-vam\u015ba 2.3.10).<\/p>\n

\n <\/p>\n

In Prabh\u0101sa-k\u1e63etra Arjuna heard the news that Lord Balar\u0101ma was negotiating the marriage of Subhadr\u0101, the daughter of Arjuna\u2019s maternal uncle, Vasudeva. Although her father, Vasudeva, and her brother K\u1e5b\u1e63\u1e47a were not in agreement with Him, Balar\u0101ma was in favor of marrying Subhadr\u0101 to Duryodhana. (Srila Prabhupada. Book, K\u1e5b\u1e63\u1e47a, the Supreme Personality of Godhead. Chapter, The Kidnapping of Subhadr\u0101. CHAPTER 86)<\/p>\n

\n <\/p>\n

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, Subhadr\u0101, 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 Devak\u012b he kidnapped her. <\/p>\n

\n <\/p>\n

Comment. Arjuna asked permission from Vasudeva and Devak\u012b, not from Vasudeva and Rohini. Since Subhadra is primarily the younger, anuja, direct sister of Krishna.<\/p>\n

\n <\/p>\n

<\/a> m\u0101tuley\u012b\u1e41 sa \u0101tmana\u1e25<\/em><\/p>\n

\n <\/p>\n

m\u0101tuley\u012bm<\/em> \u2014 uncle\u2019s daughter; sa\u1e25<\/em> \u2014 he; \u0101tmana\u1e25<\/em> \u2014 his (Balarama) maternal cousin Subhadr\u0101 (SB 10.86.2-3)<\/p>\n

\n <\/p>\n

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.<\/p>\n

\n <\/p>\n

Here Visvanatha Cakravarti Thakura comments the same: “Arjuna heard that Balarama wanted to marry His cousin Subhadra to Duryodhana.”<\/p>\n

\n <\/p>\n

Arjuna kidnapped Subhadra during the annual Ratha-y\u0101tr\u0101 for Lord Vi\u1e63\u1e47u on the occasion of His rising from mystic sleep at the end of C\u0101turm\u0101sya. Arjuna did this with the permission of K\u1e5b\u1e63\u1e47a and Subhadra\u2019s parents, Vasudeva and Devaki. (Visvanatha Cakravarti Thakura comment SB 10.86.9)<\/p>\n

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: <\/p>\n

\n <\/p>\n

(Sri Caitanya Caritamrta, Madhya lila chapter 13):<\/p>\n

Text 137: For most people, the mind and heart are one, but because My mind is never separated from V\u1e5bnd\u0101vana, I consider My mind and V\u1e5bnd\u0101vana to be one. My mind is already V\u1e5bnd\u0101vana, and since You like V\u1e5bnd\u0101vana, will You please place Your lotus feet there? I would deem that Your full mercy.<\/p>\n

\n <\/p>\n

Text 138: \u201cMy dear Lord, kindly hear My true submission. My home is V\u1e5bnd\u0101vana, 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.<\/p>\n

Text 139: \u201cMy dear K\u1e5b\u1e63\u1e47a, formerly, when You were staying in Mathur\u0101, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn\u2019t accept it. There is no place in My mind for j\u00f1\u0101na-yoga or dhy\u0101na-yoga. Although You know Me very well, You are still instructing Me in j\u00f1\u0101na-yoga and dhy\u0101na-yoga. It is not right for You to do so.\u201d<\/p>\n

Text 140: \u201cI 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.<\/p>\n

Text 141: \u201cThe gop\u012bs are not like the mystic yog\u012bs. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yog\u012bs. Teaching the gop\u012bs 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.\u201d<\/p>\n

Text 142: \u201cThe gop\u012bs have fallen into the great ocean of separation and are being devoured by the timi\u1e45gila fish of their ambition to serve You. The gop\u012bs are to be delivered from the mouths of these timi\u1e45gila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gop\u012bs do not want that liberation desired by yog\u012bs and j\u00f1\u0101n\u012bs, for they are already liberated from the ocean of material existence.<\/p>\n

Text 143: \u201cIt is amazing that You have forgotten the land of V\u1e5bnd\u0101vana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamun\u0101 and the forest where You enjoyed the r\u0101sa-l\u012bl\u0101 dance?<\/p>\n

Text 144: \u201cK\u1e5b\u1e63\u1e47a, 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 V\u1e5bnd\u0101vana. This is only My misfortune, and nothing else.<\/p>\n

Text 145: \u201cI do not care for My personal unhappiness, but when I see the morose face of mother Ya\u015bod\u0101 and the hearts of all the inhabitants of V\u1e5bnd\u0101vana 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?<\/p>\n

Text 146: \u201cThe inhabitants of V\u1e5bnd\u0101vana 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 V\u1e5bnd\u0101vana, and without Your presence, they are all dying. What is their condition to be?<\/p>\n

Text 147: \u201cMy dear K\u1e5b\u1e63\u1e47a, You are the life and soul of V\u1e5bnd\u0101vana-dh\u0101ma. You are especially the life of Nanda Mah\u0101r\u0101ja. You are the only opulence in the land of V\u1e5bnd\u0101vana, and You are very merciful. Please come and let all the residents of V\u1e5bnd\u0101vana live. Kindly keep Your lotus feet again in V\u1e5bnd\u0101vana.\u201d (end CC quotes)<\/p>\n

\n <\/p>\n

mahaty\u0101\u1e41 deva-y\u0101tr\u0101y\u0101\u1e41 ratha-sth\u0101\u1e41 durga-nirgat\u0101\u1e41<\/em><\/p>\n

jah\u0101r\u0101numata\u1e25 pitro\u1e25 k\u1e5b\u1e63\u1e47asya ca mah\u0101-ratha\u1e25<\/em><\/p>\n

<\/a> \n <\/p>\n

mahaty\u0101m \u2014 important; deva \u2014 for the Supreme Lord; y\u0101tr\u0101y\u0101m \u2014 during a festival; ratha \u2014 on a chariot; sth\u0101m \u2014 riding; durga \u2014 from the fortress; nirgat\u0101m \u2014 having exited; jah\u0101ra \u2014 he seized her; anumata\u1e25 \u2014 sanctioned; pitro\u1e25 \u2014 by her parents; k\u1e5b\u1e63\u1e47asya \u2014 by K\u1e5b\u1e63\u1e47a; ca \u2014 and; mah\u0101-ratha\u1e25 \u2014 the mighty chariot warrior.<\/p>\n

<\/a> \n <\/p>\n

Once, on the occasion of a great temple festival in honor of the Supreme Lord, Subhadr\u0101 rode out of the fortresslike palace on a chariot, and at that time the mighty chariot warrior Arjuna took the opportunity to kidnap her. Subhadr\u0101\u2019s parents and K\u1e5b\u1e63\u1e47a had sanctioned this. (SB10.86.9)<\/p>\n

Laghu vaisnava tosani, Sanatana Gosvami, on this verse:<\/p>\n

\n <\/p>\n

It was considered best if Arjuna married her, since she was a maternal cousin, and it would show respect for his friendship with K\u1e5b\u1e63\u1e47a. 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 c\u0101tur-m\u0101sya. Vasudeva and Devak\u012b approved of his taking her, through K\u1e5b\u1e63\u1e47a\u2019s cleverness. After that, K\u1e5b\u1e63\u1e47a approved. K\u1e5b\u1e63\u1e47a placed her on a chariot in order to give Arjuna the ingredients within the chariot. That is understood from \u0100di-parva of Mah\u0101bh\u0101rata. \u201cKidnapping would be difficult since they were amongst all the Yadu members.\u201d But he was the best of warriors (mah\u0101-ratha\u1e25) since he was the dear friend of K\u1e5b\u1e63\u1e47a.<\/p>\n

\n <\/p>\n

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.<\/p>\n

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: \u201cThe 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.\u201d Jiva Gosvami: \u201cHaving 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.\u201d (Un p 596)<\/p>\n

\n <\/p>\n

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)<\/p>\n

\n <\/p>\n

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. <\/p>\n

\n <\/p>\n

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-y\u0101tr\u0101 festival is in commemoration of a grand visit by Lord K\u1e5b\u1e63\u1e47a along with His elder brother, Balar\u0101ma, and His younger sister, Subhadr\u0101, in a solar eclipse ceremony (Ratha-y\u0101tr\u0101 Address, lecture Srila Prabhupada. June 27, 1971, San Francisco).<\/p>\n

\n <\/p>\n

This Ratha-y\u0101tr\u0101 festival is coming down since five thousand years, when Lord K\u1e5b\u1e63\u1e47a, along with His elder brother Balar\u0101ma and His younger sister Subhadr\u0101, all together in a chariot came from Dv\u0101rak\u0101 to Kuruk\u1e63etra.(Address at Beginning of Ratha-y\u0101tr\u0101 Parade July 16, 1972, London)<\/p>\n

\n <\/p>\n

Prabhup\u0101da: …observed five thousand years ago at Kuruk\u1e63etra. In India there is still that place, Kuruk\u1e63etra, and religious men go there especially on the occasion of solar eclipse\u2026..K\u1e5b\u1e63\u1e47a, with His elder brother Balar\u0101ma and His younger sister Subhadr\u0101, visited in this chariot at Kuruk\u1e63etra, and we are observing this festival. (Ratha-y\u0101tr\u0101 July 18, 1976, New York)<\/p>\n

\n <\/p>\n

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\u2019s chariot to Vrndavana. Similarly, Subhadra of Nanda and Yasoda is the same and different from the Subhadra of Vasudeva.<\/p>\n

\n <\/p>\n

Because the material potency and yogam\u0101y\u0101 mingle in the Lord\u2019s appearance, they are described as ek\u0101na\u1e41\u015b\u0101. Sometimes ek\u0101na\u1e41\u015b\u0101 is interpreted to mean \u201cwithout differentiation.\u201d(SB 10.1.69)<\/p>\n

\n <\/p>\n

N\u0101rada-pancar\u0101tra. In a conversation between \u015aruti and Vidy\u0101, it is described that M\u0101y\u0101 is an am\u015ba of Yogam\u0101y\u0101: <\/p>\n

\n <\/p>\n

j\u0101n\u0101ty ek\u0101 par\u0101 k\u0101nte saiva durg\u0101 tad\u0101tmik\u0101 |<\/em><\/p>\n

y\u0101 par\u0101 param\u0101 \u015baktir mah\u0101-vi\u1e63\u1e47u-svar\u016bpi\u1e47\u012b ||<\/em><\/p>\n

yasy\u0101 vijn\u0101na-m\u0101tre\u1e47a par\u0101\u1e47\u0101m param\u0101tmana\u1e25 |<\/em><\/p>\n

muh\u016brt\u0101d eva devasya pr\u0101ptir bhavati n\u0101nyath\u0101 ||<\/em><\/p>\n

ekeyam prema-sarvasva-svabh\u0101v\u0101 gokule\u015bvar\u012b |<\/em><\/p>\n

anay\u0101 sulabho jneya \u0101di-devo \u2019khile\u015bvara\u1e25 ||<\/em><\/p>\n

asy\u0101 \u0101varik\u0101 \u015baktir mah\u0101-m\u0101y\u0101khile\u015bvar\u012b |<\/em><\/p>\n

yay\u0101 mugdham jagat sarvam sarve deh\u0101bhim\u0101nina\u1e25 ||<\/em><\/p>\n

\n <\/p>\n

\u201cO beloved, the topmost transcendental potency, imbued with the nature of Mah\u0101-Vi\u1e63\u1e47u, is fully aware. It is of one kind; it is the same as the spiritual Durg\u0101, being one in essence. Merely by cognizing that potency, and not otherwise, in a moment the transcendentalists can attain the Lord, Param\u0101tm\u0101. This unique potency rules Gokula, and its nature consists entirely of pure love\u2026..The primeval God, the controller of everything, is understood and easily obtained through her. Mah\u0101-m\u0101y\u0101, 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.\u201d (N\u0101rada-pancar\u0101tra) (quoted by J\u012bva Gosv\u0101m\u012b in his commentary on Brahma-samhit\u0101 5.3). Comment. In this quotation, ek\u0101 means eka-vidh\u0101 (one kind); another synonym is ek\u0101nam\u015b\u0101.<\/p>\n

\n <\/p>\n

This internal potency is understood to be K\u1e5b\u1e63\u1e47a’s sister, known also as Ek\u0101na\u1e41\u015b\u0101 or Subhadr\u0101. This is the Durg\u0101 who was worshiped by the gop\u012bs in V\u1e5bnd\u0101vana. (SB 10.22.4 p)<\/p>\n

\n <\/p>\n

Our comment. Our philosophy is called, acintya bhedabheda tattva, one and different. This one and difference is in the energetic and with the energies.<\/p>\n

\n <\/p>\n

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.<\/p>\n

\n <\/p>\n

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<\/p>\n

\n <\/p>\n

n\u0101ha\u1e41 prak\u0101\u015ba\u1e25 sarvasya yoga-m\u0101y\u0101-sam\u0101v\u1e5bta\u1e25<\/em><\/p>\n

m\u016b\u1e0dho \u2019ya\u1e41 n\u0101bhij\u0101n\u0101ti loko m\u0101m ajam avyayam<\/em><\/p>\n

\n <\/p>\n

<\/a> na<\/em> \u2014 nor; aham<\/em> \u2014 I; prak\u0101\u015ba\u1e25<\/em> \u2014 manifest; sarvasya<\/em> \u2014 to everyone; yoga<\/em>–m\u0101y\u0101<\/em> \u2014 by internal potency; sam\u0101v\u1e5bta\u1e25<\/em> \u2014 covered; m\u016b\u1e0dha\u1e25<\/em> \u2014 foolish; ayam<\/em> \u2014 these; na<\/em> \u2014 not; abhij\u0101n\u0101ti<\/em> \u2014 can understand; loka\u1e25<\/em> \u2014 persons; m\u0101m<\/em> \u2014 Me; ajam<\/em> \u2014 unborn; avyayam<\/em> \u2014 inexhaustible.<\/p>\n

<\/a> \n <\/p>\n

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.<\/p>\n

\n <\/p>\n

mah\u0101tm\u0101nas tu m\u0101\u1e41 p\u0101rtha daiv\u012b\u1e41 prak\u1e5btim \u0101\u015brit\u0101\u1e25<\/em><\/p>\n

bhajanty ananya-manaso j\u00f1\u0101tv\u0101 bh\u016bt\u0101dim avyayam<\/em><\/p>\n

<\/a> \n <\/p>\n

mah\u0101<\/em>–\u0101tm\u0101na\u1e25<\/em> \u2014 the great souls; tu<\/em> \u2014 but; m\u0101m<\/em> \u2014 unto Me; p\u0101rtha<\/em> \u2014 O son of P\u1e5bth\u0101; daiv\u012bm<\/em> \u2014 divine; prak\u1e5btim<\/em> \u2014 nature; \u0101\u015brit\u0101\u1e25<\/em> \u2014 having taken shelter of; bhajanti<\/em> \u2014 render service; ananya<\/em>–manasa\u1e25<\/em> \u2014 without deviation of the mind; j\u00f1\u0101tv\u0101<\/em> \u2014 knowing; bh\u016bta<\/em> \u2014 of creation; \u0101dim<\/em> \u2014 the origin; avyayam<\/em> \u2014 inexhaustible.<\/p>\n

<\/a> <\/p>\n

O son of P\u1e5bth\u0101, 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.<\/p>\n

\n <\/p>\n

Bhagavati Paurnamasi gave Ekanamsa a glance, and that goddess began to speak: (switching to Sanskrit) \u201cMy dear sister\u2026.(Dana Keli Kaumudi)<\/p>\n

\n <\/p>\n

Bhavisya Purana: O brahmana, that girl, who was named Ekanamsa, was the exalted sister of Lord Krsna, the Supreme Personality of Godhead\u2026Virtuous Ekanamsa is the daughter of Vasudeva and the sister of Lord Krsna. She lives eternally.<\/p>\n

\n <\/p>\n

All the forms of Devi, including Ambika, Parvati, Mahavidya, Katyayani, and Durga, are expansions of Yogamaya Devi, Lord Krishna\u2019s sister.<\/p>\n

SB 9.24.TEXTS 53\u201355<\/p>\n

\n <\/p>\n

pravara-\u015bruta-mukhy\u0101\u1e41\u015b ca s\u0101k\u1e63\u0101d dharmo vas\u016bn iva<\/em><\/p>\n

vasudevas tu devaky\u0101m a\u1e63\u1e6da putr\u0101n aj\u012bjanat<\/em><\/p>\n

k\u012brtimanta\u1e41 su\u1e63e\u1e47a\u1e41 ca bhadrasenam ud\u0101ra-dh\u012b\u1e25<\/em><\/p>\n

\u1e5bju\u1e41 sammardana\u1e41 bhadra\u1e41 sa\u1e45kar\u1e63a\u1e47am ah\u012b\u015bvaram<\/em><\/p>\n

a\u1e63\u1e6damas tu tayor \u0101s\u012bt svayam eva hari\u1e25 kila<\/em><\/p>\n

subhadr\u0101 ca mah\u0101bh\u0101g\u0101 tava r\u0101jan pit\u0101mah\u012b<\/em><\/p>\n

\n <\/p>\n

pravara\u2014Pravara (in some readings, Pauvara); \u015bruta\u2014\u015aruta; mukhy\u0101n\u2014headed by; ca\u2014and; s\u0101k\u1e63\u0101t\u2014directly; dharma\u1e25\u2014religion personified; vas\u016bn iva\u2014exactly like the chief Vasus in the heavenly planets; vasudeva\u1e25\u2014\u015ar\u012bla Vasudeva, the father of K\u1e5b\u1e63\u1e47a; tu\u2014indeed; devaky\u0101m\u2014in the womb of Devak\u012b; a\u1e63\u1e6da\u2014eight; putr\u0101n\u2014sons; aj\u012bjanat\u2014begot; k\u012brtimantam\u2014K\u012brtim\u0101n; su\u1e63e\u1e47am ca\u2014and Su\u1e63e\u1e47a; bhadrasenam\u2014Bhadrasena; ud\u0101ra-dh\u012b\u1e25\u2014all fully qualified; \u1e5bjum\u2014\u1e5aju; sammardanam\u2014Sammardana; bhadram\u2014Bhadra; sa\u1e45kar\u1e63a\u1e47am\u2014Sa\u1e45kar\u1e63a\u1e47a; ahi-\u012b\u015bvaram\u2014the supreme controller and serpent incarnation; a\u1e63\u1e6dama\u1e25\u2014the eighth one; tu\u2014but; tayo\u1e25\u2014of both (Devak\u012b and Vasudeva); \u0101s\u012bt\u2014appeared; svayam eva\u2014directly, personally; hari\u1e25\u2014the Supreme Personality of Godhead; kila\u2014what to speak of; subhadr\u0101\u2014a sister, Subhadr\u0101; ca\u2014and; mah\u0101bh\u0101g\u0101\u2014highly fortunate; tava\u2014your; r\u0101jan\u2014O Mah\u0101r\u0101ja Par\u012bk\u1e63it; pit\u0101mah\u012b\u2014grandmother.<\/p>\n

\n <\/p>\n

The eight sons born of Sahadev\u0101 such as Pravara and \u015aruta, were exact incarnations of the eight Vasus in the heavenly planets. Vasudeva also begot eight highly qualified sons through the womb of Devak\u012b. These included K\u012brtim\u0101n, Su\u1e63e\u1e47a, Bhadrasena, \u1e5aju, Sammardana, Bhadra and Sa\u1e45kar\u1e63a\u1e47a, the controller and serpent incarnation. The eighth son was the Supreme Personality of Godhead Himself\u2014K\u1e5b\u1e63\u1e47a. The highly fortunate Subhadr\u0101, the one daughter, was your grandmother.(SB 9.24.53-55)<\/p>\n

\n <\/p>\n

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.<\/p>\n

\n <\/p>\n

Our comment.<\/p>\n

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. <\/p>\n

\n <\/p>\n

Srila Prabhupada explains: “Lord Caitanya Mah\u0101prabhu, He was in ecstasy. He was in the mood of loving spiritual feelings like R\u0101dh\u0101r\u0101\u1e47\u012b, so He was thinking, “K\u1e5b\u1e63\u1e47a, please come back again to V\u1e5bnd\u0101vana.” So He was dancing before the Ratha-y\u0101tr\u0101.”<\/p>\n

\n <\/p>\n

And. “Amongst the gop\u012bs, \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b was the chief. And when She saw K\u1e5b\u1e63\u1e47a in Kuruk\u1e63etra in all opulence, She said, “My dear K\u1e5b\u1e63\u1e47a, You are also here; I am also here. But We are missing V\u1e5bnd\u0101vana. So I wish that You come along with Me again in V\u1e5bnd\u0101vana and We enjoy in the forest of V\u1e5bnd\u0101vana.”<\/p>\n

\n <\/p>\n

And. “K\u1e5b\u1e63\u1e47a was the beloved personality in V\u1e5bnd\u0101vana. So when He left V\u1e5bnd\u0101vana, all the people there, they were very, very unhappy. So when K\u1e5b\u1e63\u1e47a came to Kuruk\u1e63etra from Dv\u0101rak\u0101 with His brother and sister, these people in V\u1e5bnd\u0101vana, they got news that K\u1e5b\u1e63\u1e47a is coming there. V\u1e5bnd\u0101vana is about the same distance. Kuruk\u1e63etra is greater distance. They came to see K\u1e5b\u1e63\u1e47a out of their love. And the most beloved personality, \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b, She was requesting K\u1e5b\u1e63\u1e47a that “You are the same K\u1e5b\u1e63\u1e47a. I am the same R\u0101dh\u0101r\u0101\u1e47\u012b. But the place is not the same. You are here in Kuruk\u1e63etra in royal opulence, and we are coming from the village. So if You again please come to V\u1e5bnd\u0101vana.” This was R\u0101dh\u0101r\u0101\u1e47\u012b’s request. And it is a very ecstatic feeling. Those who are advanced devotees, they can enjoy”.<\/p>\n

\n <\/p>\n

Our comment. The Vrndavana villagers all knew that this is our Krishna, who left Vrindavana at age ten.<\/p>\n

\n Yogam\u0101y\u0101 in Vrindavan is Paurnamasi and in other places she expands as Subhadra or Ekanamsa.<\/p>\n

\n <\/p>\n

\u015ar\u012bdhara Sv\u0101m\u012b\u2014She will manifest in Ya\u015bod\u0101 (sambhavi\u1e63yati = ya\u015bod\u0101y\u0101m sambhavi\u1e63yati) to perform duties such as bewildering Ya\u015bod\u0101 and drawing out a fetus from Devak\u012b\u2019s womb (k\u0101ry\u0101rthe = devak\u012b-garbha-sankar\u1e63a\u1e47a-ya\u015bod\u0101-mohan\u0101di-k\u0101ry\u0101rthe). Vi\u015bvan\u0101tha Cakravart\u012b\u2014Additionally, Brahm\u0101 says the Lord ordered Yogam\u0101y\u0101 and M\u0101y\u0101 for the purpose of bewildering devotees who are the Lord\u2019s associates in His own pastimes and persons such as Kamsa who are haters of devotees, respectively. topmost transcendental potency, imbued with the nature of Mah\u0101-Vi\u1e63\u1e47u, is fully aware. It is of one kind; it is the same as the spiritual Durg\u0101, being one in essence. (Their comments on SB 10.2.6)<\/p>\n

\n <\/p>\n

J\u012bva Gosv\u0101m\u012b on SB 10.2.6: Yoga is a particular potency of the Lord which is called M\u0101y\u0101 since it even bewilders Brahm\u0101. Since she is a potency that effects the world, she is situated in the topmost position, thus she is known as ek\u0101nam\u015b\u0101 (= unique and without am\u015bas)…. N\u0101rada-pancar\u0101tra: Maya, the topmost transcendental potency, imbued with the nature of Mah\u0101-Vi\u1e63\u1e47u, is fully aware. It is of one kind; it is the same as the spiritual Durg\u0101, being one in essence.<\/p>\n

\n <\/p>\n

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.<\/p>\n

\n <\/p>\n

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.<\/p>\n

The group of nine spiritual potencies consists of Vimal\u0101, Utkar\u1e63i\u1e47\u012b, Jn\u0101n\u0101, Kriy\u0101, Yog\u0101, Prahv\u012b, Saty\u0101, \u012a\u015b\u0101n\u0101, and Anugrah\u0101 (Bh\u0101v\u0101rtha-d\u012bpik\u0101 11.27.25) (S\u0101ranga-rangad\u0101 1.5.129 and 1.5.234). They are queens in Vaiku\u1e47\u1e6dha (Laghu-bh\u0101gavat\u0101m\u1e5bta 1.5.281). In total there are sixteen main potencies (Laghu-bh\u0101gavat\u0101m\u1e5bta 1.5.128) (S\u0101r\u0101rtha-dar\u015bin\u012b10.32.10), not counting Hl\u0101din\u012b, K\u012brti, and so on (Laghu- bh\u0101gavat\u0101m\u1e5bta 1.5.242).<\/p>\n

\n <\/p>\n

At first Yogam\u0101y\u0101 was in Vraja only in a nonperceptible form: yoga-m\u0101y\u0101 s\u0101 dvedh\u0101, s\u0101k\u0101r\u0101 nir\u0101k\u0101r\u0101 ceti, \u201cYogam\u0101y\u0101 is twofold: with a form and without a form\u201d (B\u1e5bhat-krama-sandarbha 10.1.25). Subhe\u2014O splendid woman; pr\u0101psy\u0101mi\u2014I will attain; tvam\u2014you; ya\u015bod\u0101y\u0101m\u2014in Ya\u015bod\u0101; nanda-patny\u0101m\u2014who is Nanda\u2019s wife; bhavi\u1e63yasi\u2014will manifest.<\/p>\n

\n <\/p>\n

\u015bubhe! atha aham am\u015ba-bh\u0101gena devaky\u0101\u1e25 putrat\u0101m pr\u0101psy\u0101mi. tvam ya\u015bod\u0101y\u0101m nanda-patny\u0101m bhavi\u1e63yasi.<\/p>\n

\n <\/p>\n

O splendid one! Afterward, as an am\u015ba of an am\u015ba, I will become Devak\u012b\u2019s son and you will manifest in Ya\u015bod\u0101, Nanda\u2019s wife. Vi\u015bvan\u0101tha Cakravart\u012b: “You, however, will only take birth (bhavi\u1e63yasi = utpatsyase m\u0101tram) in Ya\u015bod\u0101.\u201d Since it is not said: \u201cYou will become Ya\u015bod\u0101\u2019s daughter,\u201d the underlying idea is: \u201cShe 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.\u201d<\/p>\n

\n <\/p>\n

Before taking birth as Ya\u015bod\u0101\u2019s daughter, Yogam\u0101y\u0101 was Paur\u1e47am\u0101s\u012b, but she was not in Vraja then. Paur\u1e47am\u0101s\u012b is described: ya\u1e25 sad\u0101 yoga-m\u0101y\u0101khy\u0101m \u015baktim \u0101saktita\u1e25 \u015brita\u1e25, paur\u1e47am\u0101s\u012bti n\u0101m\u0101s\u012bd vraje y\u0101s\u012bt tapasvin\u012b, \u201c\u015ar\u012b K\u1e5b\u1e63\u1e47a always resorts to His potency called Yogam\u0101y\u0101 with great attachment. In Vraja, her name is Paur\u1e47am\u0101s\u012b. She is a great ascetic\u201d (J\u012bva Gosv\u0101m\u012b\u2019s Sankalpa-kalpadruma 1.87). Ya\u015bod\u0101 and others are bewildered by an aspect of cit-\u015bakti called avidy\u0101-\u015bakti (Bhagavat-sandarbha 98.3) Our comment. Our philosophy is sat-karya vada, the cause remains in the effect. And, bhedabheda tattva.<\/p>\n

\n <\/p>\n

Subhadra is Yogamaya. We offer her the following Pra\u1e47\u0101ma: dev\u012b tva\u1e41 vi\u1e63\u1e47u m\u0101y\u0101pi mohayanti car\u0101caram h\u1e5bt padm\u0101sana sansth\u0101si vi\u1e63\u1e47u-bh\u0101v\u0101nus\u0101ri\u1e47\u012b “O Devi, you are Lord Vishnu\u2019s m\u0101y\u0101, 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 dev\u012b bhakti-d\u0101tri pras\u012bda-parame\u015bvari jaya dev\u012b subhadre tva\u1e41 sarve\u1e63\u0101\u1e41 bhadra-d\u0101yi\u1e47\u012b “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.”<\/p>\n

\n <\/p>\n

Devi Subhadra enshrined between Lord Jagannath and Balabhadra is no other than Ekanamsa, one of the manifestation of Durga or Katyayani. In the \u201cBrahma Purana\u201d, Ekanamsa is identified with Katyayani. In the \u201cPurusottama Mahatmya\u201d of \u201cSkanda Purana\u201d, Subhadra has been identitified as the Sakti of Vishnu, Krishna as well as sister of Krishna.<\/p>\n

\n <\/p>\n

In the temple of Jagannatha in Puri, Subhadra\u2019s birthday is celebrated together with Krishna\u2019s birthday on Janmashtami.<\/p>\n

\n <\/p>\n

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.”<\/p>\n

\n <\/p>\n

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), Mahalaksm\u012b (v. 65), and Kalika (v. 18).<\/p>\n

\n <\/p>\n

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.<\/p>\n

\n <\/p>\n

<\/a> Later an amsa – Sankarsana Balarama, from the womb of Devaki, merged with Adi-Balaram who never leaves Vrindavana, just like Krishna.<\/p>\n

\n <\/p>\n","protected":false},"excerpt":{"rendered":"

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?<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[93],"tags":[],"class_list":["post-112172","post","type-post","status-publish","format-standard","hentry","category-blog-thoughts"],"_links":{"self":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/112172","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=112172"}],"version-history":[{"count":1,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/112172\/revisions"}],"predecessor-version":[{"id":112173,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/112172\/revisions\/112173"}],"wp:attachment":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=112172"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=112172"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=112172"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}