|NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 14. Prameya: Sakti-Tattva|
C H A P T E R 14
The venerable Babaji's teachings from the previous night
made a deep impression upon Vrajanatha, and as he contemplated
all those instructions he felt satisfied.
Sometimes he thought, "Oh! How extraordinary and unparalleled
are Shri Gauranga's teachings; just hearing them, I feel as if
thrust within the waves of an ocean of nectar, and the more I
hear, the more thirsty and eager I become to hear. It appears that
the condensed nectar of all tattvas streams from Babaji Maharaja's
lotus mouth, and my heart never becomes satiated by hearing.
All his teachings on siddhanta are perfectly balanced, without a
trace of inconsistency. It is as if the sástras are all running after
those conclusions to verify every letter of them. I can't understand
why the brahmana society criticizes these teachings. I think
that their bias towards Mayavada has made them adopt a false
Vrajanatha was thinking in this way as he reached Raghunatha
dasa Babaji's kutira. First he offered obeisances to the kutira, and
then seeing Babaji Mahasaya, he offered obeisances to him. Babaji
Mahasaya lovingly embraced him and made him sit beside him.
Sitting down with great enthusiasm, Vrajanatha asked, "Prabhu!
You told me yesterday that you would explain the third sloka of
Dasa-mula. I earnestly desire to hear it. Kindly be merciful and
explain it to me."
Babaji became very happy to hear this, and with his hairs standing
on end in rapture, began to speak:
parakhyayah sakter aprthag api sa sve mahimani
sthito jivakhyam svam acid-abhihitam tam tri-padikam
sva-tantrecchah saktim sakala-visaye prerana-paro
vikaradyaih sunyah parama-puruso 'yam vijayate
Athough Shri Bhagavan is non-different from His inconceivable
transcendental potency (para-sakti), He has His own
independent nature and desires. His para-sakti consists of
three aspects - cit-sakti (spiritual potency), jiva-sakti
(marginal potency), and maya-sakti (external potency) -
and He always inspires them to engage in their respective
functions. That para-tattva (Supreme Absolute Truth), even
while performing all these activities, still remains immutable
and is eternally situated in the fully transcendental
svarupa of His own glory.
Vrajanatha: The brahmanas declare that the brahma form of the
para-tattva has no sakti, and they say that His sakti is only manifest
in His Isvara form. I would like to hear the conclusions of the Vedas
Babaji: The sakti of para-tattva manifests in all of His forms. The
na tasya karyam karanam ca vidyate
na tat-samas cabhyadhikas ca drsyate
parasya saktir vividhaiva sruyate
svabhaviki jnana-bala-kriya ca
Svetasvatara Upanisad (6.7-8)
None of the activities of that para-brahma Paramatma is
mundane, because none of His senses - such as His hands
and legs - is material. Thus through the medium of His
transcendental body, He performs His pastimes without any
material senses, and He is present everywhere at the same
time. Therefore, no one is even equal to Him, what to speak
of being greater than Him. The one divine potency of
Paramesvara has been described in sruti in many ways, among
which the description of His jnana-sakti (knowledge), His balasakti
(power), and His kriya-sakti (potency for activity) are
most important. These are also called cit-sakti or samvit-sakti;
sat-sakti or sandhini-sakti; and ananda-sakti or hladini-sakti respectively.
Regarding a discription of the cit-sakti, it is said:
te dhyana-yoganugata apasyan
devatma-saktim sva-gunair nigudham
yah karanani nikhilani tani
kalatma-yuktany adhitisthaty ekah
Svetasvatara Upanisad (1.3)
The tattva-jna rsis established themselves in samadhi-yoga, and
being infused with the qualities of para-brahma, through those
qualities they have directly percieved His most confidential,
internal, transcendental potencies. Thus, they have realized
Bhagavan, who is the basis and governor of all causes, of the
jiva, of prakrti (material nature), of kala (time), and of karma.
ajam ekam lohita-sukla-krishnam
bahvih prajah srjamanam svarupah
ajo hy eko jusamano 'nusete
jahaty enam bhukta-bhogam ajo 'nyah
Svetasvatara Upanisad (4.5)
There are two types of unborn (aja) jivas. Jivas of the first type
are ajnani, ignorant, and worship Bhagavan's prakrti. That
prakrti, whose modes are red, white, and black, is also unborn
like Bhagavan. However, the second type of aja are
jnanis. They have overcome ignorance and therefore completely
renounce that prakrti which the others strive to
chandamsi yajnah kratavo vratani
bhutam bhavyam yac ca veda vadanti
asman mayi srjate visvam etat
tasmims canyo mayaya sanniruddhah
Svetasvatara Upanisad (4.9)
Paramatma, who is the master of maya-prakrti (the deluding
material nature), has created all the teachings of the
Vedas; special yajnas, such as jyotistoma, that are performed
with ghee; various types of vrata (fasts, sacrifices, penances);
and everything else in existence in the past, present and
the future - that is, the entire world whose description is
found in the Vedas. The Isvara of maya has created all of
this, and the aja jivas are bound by His maya.
The Vedic mantra, parasya-saktih (quoted previous page, Svet, Up.
6.7-8), explains that there is transcendental sakti in even the highest
stage of the para-tattva. The personal appearance of that paratattva
is called Bhagavan, and the nirvisesa manifestation is called
brahma. Nowhere in the Vedas is the para-tattva described as being
without sakti. What is called brahma is a manifestation of paratattva,
and this nirvisesa-brahma is also manifested by para-sakti.
Therefore, there is transcendental potency in nirguna-nirvisesabrahma
as well. In some places in the Vedas and the Upanisads, this
para-sakti, is called svarupa-sakti in others cit-sakti, and elsewhere
it has been called antaranga-sakti. Actually, there is no such vastu
as brahma without sakti; it is simply an imagination of the
Mayavadis. In reality, the nirvisesa-brahma is beyond the limited
conception of Mayavada. The savisesa-brahma has been described
as follows in the Vedas:
ya eko varno bahudha sakti-yogad
varnan anekan nihitartho dadhati
Svetasvatara Upanisad (4.1)
Although He has one color, He assumes several colors
(bhavas) by dint of His personal sakti. Many colors - that is,
various types of potency - exist within Him. Indeed, the
whole world has its being in Him, for He is its creator.
ya eko jalavan isata isanibhih
sarval lokan isata isanibhih
Svetasvatara Upanisad (3.1)
He who is the Isvara of the whole world is one without a
second, and He is the Lord of maya, which is like a net in
which the jivas are ensnared. He regulates the entire world
by His aisi sakti.
Now see how the sakti of para-tattva is never absent from Him.
Para-tattva is always self-illuminated and self-manifesting. The
Vedic mantras describe the three types of sakti of that self-manifested
tattva as follows:
sa visvakrd visvavidatma-yonirjnah
kalakalo guni sarvavid yah
Svetasvatara Upanisad (6.16)
That Paramatma is omniscient and the creator of the world.
He is Self-born (atma-yoni), the controller of kala (time), the
knower of all, the Isvara of pradhana (maya), and the Isvara
of all ksetrajnas (jivas). He is full of all transcendental
qualities and beyond all material qualities, yet He is their
master. He binds the jivas in samsara, places them in their
positions, and liberates them from it.
This mantra describes the three states of para-sakti. The word
pradhana denotes maya-sakti; the word ksetrajna denotes the jivasakti;
and the cit-sakti has been alluded to by the word ksetrajnapati.
The Mayavadis explain that brahma is the condition of paratattva
without sakti, and that Isvara is of this state with all sakti,
but this doctrine is simply imaginary. In reality, Bhagavan always
possesses all sakti. Sakti is present in all of His aspects. He is
eternally situated in His svarupa, and although He has all sakti in
that svarupa, He Himself remains the Supreme Person, full of His
own independent will.
Vrajanatha: If He is fully associated with sakti, He only works with
the assistance of sakti. Then where is His independent nature and
Babaji: Sakti-saktimator abhedah - according to this statement in
Vedanta, sakti (potency) and the saktiman purusa (the Supreme
Person who possesses all sakti) are non-different. Work shows the
influence of sakti; that is, all work is accomplished only by the
means of sakti. However, the desire to do work is an indication of
saktiman. The mundane material world is the work of maya-sakti,
all the jivas are the work of jiva-sakti, and the cid-jagat (spiritual
world) is the work of cit-sakti. Bhagavan inspires the cit-sakti, jivasakti
and maya-sakti to be engaged in their respective activities,
but He Himself is still nirvikara (unattached and unaffected).
Vrajanatha: How can He remain nirvikara when He works according
to His independent desire? Indeed, to be possessed of
independent desire (sva-icchamaya) means that He experiences
Babaji: Nirvikara means to be free from any material transformations
(mayika-vikara). Maya is the shadow of svarupa-sakti. The
work of maya is reality, but it is not an eternal reality. Thus the
defect of maya is not present in the para-tattva. The vikara that is
present in Shri Hari in the form of His desire and pastimes is nothing
but the highest manifestation of prema. Such wonderful
manifestations of transcendental variegatedness are present in
advaya-jnana Bhagavan. In spite of creating the material world by
His desire through His maya-sakti, this cit nature remains in eternal,
unbroken existence. Maya has no connection with the
astonishing, variegated lila of Bhagavan in the spiritual world.
However, jivas whose intelligence has been rendered dull by the
influence of maya think that the wonderful variegatedness of the
spiritual world is just another affair of maya.
One who suffers from jaundice sees everything as yellow, and
one whose eyes are covered by clouds perceives the sun also to be
covered by clouds. Similarly, those with mayika intelligence imagine
that transcendental names, forms, qualities and pastimes are
also mayika. The purport is that maya-sakti is a shadow of cit-sakti,
so the variegatedness found in spiritual activities is also reflected
in the workings of maya. The variegatedness seen in maya-sakti is
an inferior reflection, or shadow, of the variegatedness found in
cit-sakti, so although these two types of variegatedness are apparently
similar to each other, they are actually completely opposite.
Superficially, a person's reflection in a mirror appears the same as
his body. However, with careful examination they are seen to be
exactly the opposite, for one is the body and the other is its reflection.
The body's various parts appear opposite in their reflection:
the left hand appears on the right side and right hand on the left;
the left eye appears on the right side and the right eye on the left.
Similarly, the variegatedness of the spiritual world and that of the
material world appear superficially the same. From a subtle point
of view, however, they are opposed to each other, for material
variegatedness is a distorted reflection of transcendental
variegatedness. Therefore, although there is some apparent
similarity, they are nonetheless different in essence. That independent
Supreme Person, who works by His own sweet will, is the
controller of maya. He is free from any mayika transformation, and
through maya He fulfills His purposes.
Vrajanatha: Which of Shri Krishna's saktis is Shrimati Radhika?
Babaji: As Shri Krishna is the complete saktiman-tattva, Shrimati
Radhika is His complete sakti. She can be called the complete
svarupa-sakti. So that They can enact and relish Their lila, Shrimati
Radhika and Krishna are eternally separate, but They are also
eternally inseparable, just as musk and its scent are mutually inseparable,
and fire and its heat cannot be separate from each other.
That svarupa-sakti, Shrimati Radhika, has three kinds of potency
of activity (kriya-sakti). They are known as: cit-sakti, jiva-sakti and
maya-sakti. The cit-sakti is also called the internal potency
(antaranga-sakti); maya-sakti is called the external potency
(bahiranga-sakti); and the jiva-sakti is called the marginal potency
(tatastha-sakti). Although svarupa-sakti is one, She acts in these
three ways. All the eternal characteristics of svarupa-sakti are completely
present in the cit-sakti, present to a minute degree in the
jiva-sakti, and present in a distorted way in the maya-sakti.
Apart from the three kinds of kriya-sakti (potency of activity)
that I have described, svarupa-sakti also has three other types of
function, named hladini, sandhini and samvit. They are described
as follows in the Dasa-mula (4):
sa vai hladinyas ca pranaya-vikrter hladana-ratas
tatha shri-sandhinya krta-visada-tad-dhama-nicaye
rasambodhau magno vraja-rasa-vilasi vijayate
There are three functions of svarupa-sakti: hladini, sandhini
and samvit. Krishna remains perpetually immersed in the
pranaya-vikara of the hladini-sakti. Because of the confidential
bhavas evoked by samvit-sakti, He is ever-situated as
rasika-sekhara in relishing newer and newer rasa. That supremely
independent pastime prince, Shri Krishna, is everdrowned
within the ocean of vraja-rasa in His transcendental
bliss-filled abodes, headed by Vrndavana, which are
manifest through sandhini-sakti. All glories to Him!
The purport is that the three aspects of svarupa-sakti - namely,
hladini, sandhini, and samvit - completely influence all the activities
of the cit-sakti, jiva-sakti, and maya-sakti. The hladini-vrtti of
svarupa-sakti, as Shrimati Radhika, the daughter of Vrsabhanu
Maharaja, gives full transcendental bliss and enjoyment to Krishna.
Shrimati Radhika is the embodiment of mahabhava. She gives happiness
to Krishna in Her own transcendental form, and She also eternally
manifests eight bhavas as the eight principal sakhis, who are
direct extensions (kaya-vyuha) of Her own svarupa. Besides that,
She manifests Her four different types of service moods as the four
different types of sakhis - namely, priya-sakhis, narma-sakhis, pranasakhis
and parama-prestha-sakhis. All these sakhis are nitya-siddhasakhis
within the transcendental realm of Vraja.
The samvit-vrtti of svarupa-sakti manifests all the various moods
of the relationships (sambandha-bhavas) within Vraja. Sandhini
manifests everything in Vraja that consists of water, earth and so
on, such as the villages, forests, gardens, and Giri-Govardhana,
which are places of Krishna's pastimes. It also manifests all the other
transcendental objects used in Krishna's pastimes, as well as the transcendental
bodies of Shri Radhika, Shri Krishna, the sakhis, sakhas, cows,
dasas and dasis, and so on.
Shri Krishna is always engrossed in supreme bliss in the form of the
pranaya-vikara of hladini, and being endowed with the various
bhavas manifested by the samvit-vrtti, He relishes pranaya-rasa.
Through the samvit-vrtti of His para-sakti, Krishna performs activities
such as attracting the gopis by playing upon His vamsi, taking
the cows out for grazing (go-carana), rasa-lila and other pastimes.
Shri Krishna, who is Vraja-vilasi (the enjoyer of pastimes in Vraja),
always remains immersed in rasa in His transcendental dhama,
which is manifested by the sandhini potency. Amongst all the
abodes of His pastimes, the abode of His Vraja pastimes is the
Vrajanatha: You have just explained that sandhini, samvit, and hladini
are all manifestations of svarupa-sakti. You have also said that jivasakti
is an atomic part of svarupa-sakti, and that maya-sakti is the
reflection of svarupa-sakti. Now kindly explain how the sandhini,
samvit, and hladini tendencies act upon the jiva and on maya.
Babaji: Jiva-sakti is the atomic potency of svarupa-sakti, and all
three aspects of svarupa-sakti are present in it to a minute degree.
Thus, the hladini-vrtti is always present in the jiva in the form of
brahmananda (spiritual bliss); samvit-vrtti is present in the form of
brahma-jnana (transcendental knowledge); and sandhini-vrtti is
present in the jiva's minute form. I will explain this subject matter
more clearly when we discuss jiva-tattva. In maya-sakti, the hladinivrtti
is manifest in the form of mundane pleasure (jadananda);
samvit-vrtti is manifest in the form of material knowledge
(bhautika-jnana); and the sandhini-sakti is manifest in the form of
the entire material universe, which consists of the fourteen
planetary systems and the material bodies of the jivas.
Vrajanatha: Why is sakti called inconceivable, if all its activities
can be understood like this?
Babaji: These topics can be understood in isolation from each
other, but their relationships are inconceivable. In the material
world, because opposite qualities have the inherent tendency to
annihilate each other, principles that are mutually opposed cannot
be present together at the same place. However, Shri Krishna's
sakti has such inconceivable power that in the spiritual world it
manifests all the mutually opposing qualities together at the same
time and in a very wonderful and beautiful manner. Even though
Shri Krishna has the most beautiful form (rupa), He is formless (arupa);
He has a transcendental murti (form), but He is present everywhere;
He is always active, and yet, being unaffected, He performs no
karma; He is the son of Nanda Maharaja, although He is unborn;
He is simply a cowherd boy, although He is worshiped by all others;
and He has a human-like form and bhava, although He is
omniscient. Similarly, at one and the same time, He possesses all
qualities (savisesa), and yet He has no qualities (nirvisesa); He is
acintya (inconceivable), and full of rasa; He is both limited and
limitless; He is very far away, and very close by; He is unaffected
(nirvikara), and yet He is afraid of the mana (sulking mood or
apparent anger) of the gopis. How far can we enumerate the infinite
variety of Shri Krishna's qualities such as these? They contradict each
other, and yet they are eternally and beautifully present without
opposition or conflict in His svarupa (form), His abode, and in the
various paraphernalia related to Him. This is the inconceivable
nature of His sakti.
Vrajanatha: Do the Vedas accept this?
Babaji: It has been accepted everywhere. It has been said in the
Svetasvatara Upanisad (3.19):
apani-pado javano grahita
pasyaty acaksuh sa srnoty akarnah
sa vetti vedyam na ca tasyasti vetta
tam ahur agryam purusam mahantam
That Paramatma has no material hands or legs, but He
accepts everything with His transcendental hands and goes
everywhere with His transcendental legs. He has no
material eyes or ears, yet He sees and hears everything with
His transcendental eyes and ears. He knows all that is to be
known and the activities of everything, but no one can
know Him unless He reveals Himself. The transcendentalists
who know brahma call Him the original Personality, the
great purusa who is the cause of all causes.
In the Isa Upanisad, we find the following statements:
tad ejati tan naijati tad dure tad vantike
tad antar asya sarvasya tad usarvasyasya bahyatah
Isa Upanisad (5)
That Paramesvara walks and yet He does not walk. He is
further than the furthest, yet He is also nearer than the
nearest. He is within everything, and at the same time,
outside of everything. This is how the qualities in the
spiritual world are perfectly resolved, although they appear
to contradict each other.
sa paryyagac chukram akayam avranam
asnaviram suddham apapa-viddham
kavir manisi paribhuh svayambhur
yathatathyato 'rthan vyadadhac chasvatibhyah samabhyah
Isa Upanisad (8)
That Paramatma is omnipresent and pure. He has no
material form, but He has an eternal, transcendental form
full of knowledge and bliss. This body has no veins or holes,
and is beyond all designations. He is the primeval sage and
poet, He is omniscient, and He appears by His own desire.
He is situated on the highest platform, and He controls
everything. By His inconceivable potency, He maintains
everything throughout eternity and engages all others in
work according to their qualities.
Vrajanatha: Is there any description in the Vedas of Bhagavan, who
is completely independent, appearing in this material world of His
Babaji: Yes, the Vedas mention it in several places. The Talavakara,
or Kena Upanisad, relates a dialogue between Uma and Mahendra
(Shri Sivaji) which describes how once a fierce battle took place
between the devatas and the asuras. On this occasion, the asuras
were heavily defeated and fled from the battlefield. The devatas were
victorious, although the victory was actually Bhagavan's alone, and
the devatas were only His instruments. However, out of pride and
arrogance, the devatas forgot this and began to boast of their
strength and valor. At this point, para-brahma Bhagavan, who is the
reservoir of mercy, appeared there in a wonderful form, and inquired
as to the cause of their pride. He then produced a straw and asked
them to destroy it. The devatas were amazed, for the deva of fire could
not burn it, nor could the deva of wind lift it, despite exerting all
their potency and prowess. The devas were astounded to see
Bhagavan's extraordinarily beautiful form and wonderful power.
tasmai trnam nidadhaveddaheti tadupapreyaya
sarvajavena tanna sasaka dagdhuma. sa tat eva nivavrte,
naitadasakam vijnatum yadetad yaksamiti
Kena Upanisad (3.6)
That Yaksa (who was actually Bhagavan) put a straw in front
of Agnideva and said, "Let us see your strength. Can you
burn this dry straw?" Agnideva went close to that straw and
directed all his powers at it, but he could not burn it.
Ashamed, he returned and said to the devatas, "I cannot
understand who this Yaksa is."
The confidential purport of the Vedas is that Bhagavan is an
inconceivably beautiful Person. He appears by His own sweet desire,
and performs various pastimes with the jivas.
Vrajanatha: Bhagavan has been called an ocean of rasa. Is this
described anywhere in the Vedas?
Babaji: It is clearly stated in the Taittiriya Upanisad (2.7):
yad vai tat sukrtam raso vai sah
rasam hy evayam labdhvanandi bhavati
ko hy evanyat kah pranyat
yad esa akasa anando na syat
esa hy evanandayati
Para-brahma Paramatma is the sukrta-brahma (the very handsome
supreme spirit). His svarupa is unalloyed rasa, and
when the jiva realizes this rasa-svarupa para-brahma, he becomes
full of ananda. Who would endeavor to live if that
undivided Reality were not the embodiment of ananda in
the form of rasa? Paramatma alone gives bliss to all.
Vrajanatha: If He is rasa-svarupa, why can't the materialists see Him
or comprehend Him?
Babaji: There are two types of conditioned jivas: those who are turned
away from Krishna (parak), and those who are facing Krishna (pratyak).
Jivas in the parak state cannot see Krishna's beauty because they are
opposed to Him; they only see and think about material things. Jivas
in the pratyak state are opposed to maya and favorable to Krishna, so
they can see Krishna's rasa-svarupa. It is said in Katha Upanisad:
paranci khani vyatrnat svayambhus
tasmat paran pasyati nantaratman
kascid dhirah pratyag atmanam aiksad
avrtta-caksur amrtatvam icchan
The self-born Paramesvara has made all the senses so that
they tend towards external objects. That is why the jiva
normally perceives only external objects through his senses
and is unable to see Bhagavan situated within his heart.
Only a grave and resolute person (dhira), who desires
liberation in the form of love of Krishna, can disengage his
ears and other senses from external objects and see the
pratyag-atma Shri Bhagavan.
Vrajanatha: Who is the one who has been called 'the embodiment
of rasa' in the sloka, raso vai sah?
Babaji: It is said in Gopala-tapani Upanisad, Purva-khanda (12-13):
gopa-vesam abhrabham tarunam kalpa-drumashritam
sat-pundarika-nayanam meghabham vaidyutambaram
dvi-bhujam mauna-mudradhyam vana-malinam isvaram
His dress is like that of a cowherd boy. His eyes are like a
fully blossomed white lotus, the hue of His body is blackish-
blue like monsoon clouds, and He wears an effulgent
yellow cloth that is as brilliant as lightning. His form is twohanded,
and He is situated in jnana-mudra (the pose indicating
divine knowledge). His neck is beautified with a
garland of forest flowers that reaches to His feet, and He is
standing beneath a divine kalpa-vrksa. That Shri Krishna is
the Lord of all.
Vrajanatha: Now I understand that Shri Krishna in His nitya-siddhasvarupa
within the spiritual world is all-powerful, the embodiment
(svarupa) of rasa, and the abode (asraya-svarupa) of all rasa. He
cannot be attained by brahma-jnana. If one practices the eight-fold
system of yoga, one can only realize His partial manifestation as
Paramatma. Nirvisesa-brahma is but the bodily luster of Shri Krishna,
who is full of eternal, spiritual qualities, and is the worshipable
Lord of all worlds. However, we can find no means to attain Him
because He is beyond the juristiction of our thinking power.
Moreover, what means do human beings have, apart from their
faculty of contemplation? Whether one is a brahmana or an untouchable,
he does not have any means other than his mind.
Therefore, it is very difficult to attain Shri Krishna's mercy.
Babaji: It is said in Katha Upanisad (2.2.13):
tam atma-stham ye 'nupasyanti dhiras
tesam santih sasvati netaresam
Only the wise man who sees Paramatma within himself can
achieve eternal peace; no one else can.
Vrajanatha: One may be able to attain eternal peace by constantly
seeing Him within oneself, but what is the process by which one
can see Him? It is difficult to understand this.
Babaji: It is said in Katha Upanisad (1.2.23):
nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
One cannot attain para-brahma Paramatma by lecturing, by
intellect, or by the study of various sastras. He only reveals
His transcendental form by His own mercy to one whom
He Himself accepts.
It is said in Shrimad-Bhagavatam (10.14.29) :
athapi te deva padambuja-dvayaprasada-
lesanugrhita eva hi
janati tattvam bhagavan mahimno
na canya eko 'pi ciram vicinvan
O Lord, one who attains even a little of the mercy of Your
two lotus feet can comprehend the essence of Your transcendental
glories. Others cannot realize the essential truth
of Your Self, even though they may keep searching for You
for many years through jnana and vairagya.
My son, my Prabhu is very munificent. That Shri Krishna, who is
the Soul of all souls, cannot be attained by reading or hearing
various sastras, or by arguments and discussions. Nor can He be
attained through sharp intelligence, or by accepting several gurus.
Only one who accepts Him as 'My Krishna' can attain Him. He
will only manifest His transcendental sac-cid-ananda form to such
a bhakta. When we analyze the abhidheya-tattva, you will be able to
understand these truths easily.
Vrajanatha: Are the names of Krishna's abodes written anywhere in
Babaji: Yes, names such as Paravyoma, Brahma-Gopala-puri, and
Gokula are found in several places in the Vedas. For example, the
Svetasvatara Upanisad says:
rco 'ksare parame vyoman
yasmin deva adhivisve niseduh
yas tan na veda kim rca karisyati
ya ittad vidus ta ime samasate
One must know that infallible (aksara) brahma who resides
in the abode called Paravyoma. He is the subject matter of
the mantras in the Rg Veda, and all the devatas take shelter
of Him. One who does not know that parama-purusa cannot
fulfill any purpose through the Vedas. However, one
becomes blessed who realizes that Paramatma in accordance
It is said in Mundaka Upanisad (2.2.7):
divye brahma-pure hy esa vyomny atma pratisthitah
That Paramatma eternally resides in the transcendental
Brahma-pura that is the form of Paravyoma.
It is said in Purusa-bodhini-sruti:
gokulakhye mathura-mandale dve parsve candravali radhika ca
In the area of Mathura called Gokula, Shrimati Radhika is
situated on one side of Bhagavan, and Candravali on the
It is stated in Gopala-tapani Upanisad:
tasam madhye saksad brahma-gopala-puri hi
Brahma-Gopala-puri is situated in the middle of the group
of transcendental abodes.
Vrajanatha: Why do the tantrika-brahmanas call Siva's potency
Babaji: The deluding potency (maya-sakti) is called siva-sakti. This
maya has three modes - namely, sattva, rajah and tamah. Brahmanas
in the sattvika mode worship maya in a pure way as the form that
embodies sattva-guna; brahmanas in the rajasika mode worship maya
in the form that embodies rajo-guna; and brahmanas in the tamasika
mode worship maya as the presiding deity of darkness, tamo-guna,
taking ignorance to be knowledge. In fact, maya-sakti is only a name
for the transformation (vikara) of Bhagavan's para-sakti, in the form
of its shadow (chaya); it is not a separate, independent sakti. Maya
is the sole cause of the jiva's bondage and liberation.
When the jiva becomes opposed to Krishna, maya punishes him
by throwing him into worldly bondage. However, when the jiva
becomes favorable to Krishna, the same maya manifests the sattvika
quality and gives him knowledge of Krishna. She then liberates him
from worldly bondage, and makes him qualified to attain love of
Krishna. Consequently, the jivas bound by the modes of maya cannot
see the pure form of maya - that is, the svarupa-sakti of
Bhagavan - and they worship maya alone as the primeval sakti.
The jiva in the state of illusion can only realize these advanced
philosophical truths by good fortune, and by the power of sukrti.
Otherwise, being bewildered by maya and entangled in false conclusions,
he remains bereft of real knowledge.
Vrajanatha: In Gokula-Upasana, Durga-devi has been counted
among Shri Hari's associates. Who is this Durga of Gokula?
Babaji: Durga of Gokula is none other than yogamaya. She is
situated as the seed of transformation of cit-sakti, so when she is
present in the spiritual world, she considers herself to be nondifferent
from the svarupa-sakti. The material maya is only a transformation
of that yogamaya. Durga situated in the material world
is an attendant maidservant of that Durga of the svarupa-sakti in
the spiritual world. The Durga of the svarupa-sakti is lila-posanasakti,
the potency that nourishes Krishna's pastimes. The gopis who
have taken complete shelter of the parakiya-bhava (paramour mood)
bestowed by yogamaya, nourish Krishna's rasa-vilas in the spiritual
world. The purport of the statement yoga-mayam upashritah (Shrimad
Bhagavatam 10.29.1) about the rasa-lila is that there are many such
activities in Krishna's transcendental pastimes that appear like
ignorance due to the svarupa-sakti, but factually they are not. In
order to nourish maha-rasa, yogamaya stages activities that appear
to be performed in ignorance. We will analyze this subject in detail
later on, when we discuss rasa.
Vrajanatha: There is one thing that I wish to know concerning
dhama-tattva. Kindly tell me, why do the Vaishnavas refer to
Navadvipa as Shridhama?
Babaji: Shri Navadvipa-dhama and Shri Vrndavana-dhama are nondifferent
from each other, and Mayapura is the highest truth
within Navadvipa-dhama. The relationship of Shri Mayapura to
Navadvipa is the same as the relationship of Shri Gokula to Vraja.
Mayapura is the Maha-Yogapitha (the great place of meeting) of
Navadvipa. According to the sloka, channah kalau, of Shrimad-
Bhagavatam (7.9.38), the plenary avatara of Bhagavan who appears
in Kali-yuga (Shri Chaitanya Mahaprabhu) is covered, and similarly,
His holy abodes are also covered. In Kali-yuga, no other holy place
is equal to Shri Navadvipa. Only one who can realize the transcendental
nature of this dhama is actually qualified for vraja-rasa. From
an external, material point of view, both Vraja-dhama and
Navadvipa-dhama appear to be mundane. Only those whose spiritual
eyes have by some good fortune been opened can see the dhama
as it is.
Vrajanatha: I want to know the svarupa of this Navadvipa-dhama.
Babaji: Goloka, Vrndavana and Svetadvipa are the inner compartments
of Paravyoma, the spiritual sky. Shri Krishna's svakiya-lila takes
place in Goloka. His parakiya-lila takes place in Vrndavana, and
its parisista (supplementary) lila takes place in Svetadvipa. In tattva,
there is no difference between these three dhamas. Navadvipa is
really Svetadvipa, so it is non-different from Vrndavana. The
residents of Navadvipa are very fortunate, for they are associates
of Shri Gaurangadeva. One can only attain residence of Navadvipa
after performing many pious activities. Some rasa is not manifested
in Vrndavana, but that very rasa is manifest in Navadvipa as the
supplement of Vrndavana rasa. One experiences that rasa only
when one becomes competent to relish it.
Vrajanatha: How large is Navadvipa-dhama?
Babaji: The area of Shri Navadvipa-dhama is sixteen krosa, and is
shaped like that of a lotus flower with eight petals, which are the
eight islands: Simantadvipa, Godrumadvipa, Madhyadvipa,
Koladvipa, Rtudvipa, Jahnudvipa, Modruma-dvipa, and Rudradvipa.
Antardvipa, which is situated in the center of these islands, is like
the whorl of the lotus flower, and Shri Mayapura is situated at the
very heart of this Antardvipa. One can quickly attain love of Krishna
by performing sadhana-bhajana in Navadvipa-dhama, and especially
in Mayapura. The Maha-Yogapitha is the residence or mandira of
Shri Jagannatha Misra - is situated in the center of Mayapura, and
in this very Yogapitha, the most fortunate of all jivas always take
darsana of Shri Gaurangadeva's nitya-lila.
Vrajanatha: Are the pastimes of Shri Gaurangadeva a work of svarupasakti?
Babaji: Shri Gaura's pastimes are arranged by the same sakti who
arranges Shri Krishna's pastimes. There is no difference between Shri
Krishna and Gaurangadeva. Shri Svarupa Gosvami says:
radha-krishna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
chaitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krishna-svarupam
Chaitanya-charitamrita (Adi-lila 1.5)
Radha-Krishna are intrinsically one. However, They are manifest
eternally in two forms through the influence of hladinisakti
in the form of Their pranaya-vikara, because of the
eternality of Their pastimes (vilasa-tattva). Now these two
tattvas are manifested in one svarupa in the form of chaitanya
tattva. Therefore, I bow down to this svarupa of Krishna that
is endowed with the loving sentiments and luster of Shrimati
Krishna and Chaitanya Mahaprabhu are both eternally manifest.
It cannot be determined which of Them came earlier and who came
later. "First Chaitanya was there, and then Radha-Krishna manifested,
and now They have merged together again, and appeared in the
form of Chaitanyadeva" - the understanding of this statement is not
that one of Them existed earlier, and the other appeared later. Both
manifestations are eternal; They are present for all time, and will
exist for all time. All the pastimes of the Supreme Truth are eternal.
Those who think that one of these pastimes is principal and the
other is secondary are ignorant of the truth and devoid of rasa.
Vrajanatha: If Shri Gaurangadeva is directly the complete plenary
truth, what then is the process for His worship?
Babaji: Worshiping Gaura by chanting gaura-nama-mantra awards
the same benefit as worshiping Krishna by chanting His holy names
in krishna-nama-mantra. Worshiping Gaura through the Krishna
mantra is the same as worshiping Krishna by the Gaura mantra. Those
who believe that there is a difference between Gaura and Krishna
are extremely foolish; they are simply servants of Kali.
Vrajanatha: Where can one find the mantra of the hidden avatara
Shri Chaitanya Mahaprabhu?
Babaji: The tantras which contain the mantras of the manifest
avataras also contain the mantra of the hidden avatara in a secret
way. Those whose intelligence is not crooked can understand it.
Vrajanatha: By what method is Gauranga worshiped as Yugala (in
a dual form)?
Babaji: Shri Gauranga's Yugala is formed in one way in the arcana
process, and another way in the bhajana process. Shri Gaura-
Vishnupriya are worshiped in the process of arcana, and in the process
of bhajana, one performs seva to Shri Gaura-Gadadhara.
Vrajanatha: Which sakti of Shri Gauranga is Shri Vishnupriya?
Babaji: The bhaktas generally refer to her as bhu-sakti. However, in
reality she is the samvit potency combined with the essence of
hladini. In other words, she is the personified form of bhakti, who
has descended to assist Gaura Avatara in the work of spreading
shri-nama. Just as Navadvipa-dhama is the personified form
(svarupa) of the nine-fold process of devotional service (navadhabhakti)
so Shri Vishnupriya is also the svarupa of navadha-bhakti.
Vrajanatha: So can Vishnupriya-devi be called svarupa-sakti?
Babaji: How can there be any doubt about this? Is the combination
of samvit-sakti and the essence of hladini-sakti anything but
Vrajanatha: Prabhuji, I will soon learn to worship Shri Gaura. I have
just remembered something else that I would like you to please
explain to me clearly. You have explained that cit-sakti, jiva-sakti,
and maya-sakti are three manifestations of svarupa-sakti; that
hladini, samvit, and sandhini are three functions (vrttis) of svarupasakti;
and that these three functions - namely, hladini, samvit, and
sandhini - act on the three manifestations, cit-sakti, jiva-sakti, and
maya-sakti. All of this is simply the work of sakti. Apart from this,
the spiritual world, the spiritual body, and the spiritual pastimes
are also indications of sakti alone. Then what is the indication of
Babaji: This is a very difficult problem. Do you want to kill this
old man with the sharp arrows of your arguments? My dear son,
the answer is as simple as the question, but it is difficult to find a
person who is qualified to understand it. Anyway, I shall explain
it, so please try to understand.
I agree that Krishna's name, form, qualities, and pastimes all indicate
the function of sakti. However, freedom (sva-tantrata) and
free will (sva-icchamayata) are not the work of sakti; they are both
intrinsic activities of the Supreme Person, and Krishna is that Supreme
Person who has free will and is the abode of sakti. Sakti is
the enjoyed and Krishna is the enjoyer; sakti is dependent but Krishna
is independent; sakti surrounds that independent Supreme Person
on all sides, but He is always conscious of sakti. The independent
purusa is the master of sakti, even though He is covered by
sakti. Human beings can only realize that Supreme Person
(parama-purusa) by taking shelter of that sakti. That is why the
conditioned jiva cannot realize the identity of saktiman independently
from realizing the identity of sakti. However, when the
bhaktas develop love for saktiman, they are able to perceive Him,
who is beyond sakti. Bhakti is a form of sakti, and that is why she
has a female form. Being under the guidance of Krishna's internal
potency (svarupa-sakti), she experiences the pastimes of the
purusa. Those pastimes indicate that Krishna is possessed of both
free will and the intrinsic quality of being the predominating
Vrajanatha: If we accept a tattva beyond sakti that is devoid of
characteristics by which it can be identified, that tattva would be
the same as the brahma described in the Upanisads.
Babaji: The brahma of the Upanisads is devoid of desires, but Krishna,
the parama-purusa who is described in the Upanisads, is actually
composed of free will (sva-iccha-maya). There is a big difference
between the two. Brahma is nirvisesa, without any attributes. Conversely,
even though Krishna is distinct from sakti, He is savisesa,
possessed of form and attributes, because He has the qualities of
purusatva (manhood), bhoktrtva (being the enjoyer), adhikara
(authority), and svatantrata (independence). In reality, Krishna and
His sakti are non-different. The sakti that indicates Krishna's
presence is also Krishna, because krishna-kamini sakti in the form of
Shri Radha manifests Her identity in a female form. Krishna is the
one who is served, and the supreme sakti, Shrimatiji, is His sevadasi.
Their individual abhimana, self-conceptions, are the only
tattva that differentiates Them.
Vrajanatha: If Krishna's desire and capacity to enjoy indicate the
form of purusa, what is Shrimati Radhika's desire?
Babaji: Shrimati Radhika's desire is subordinate to Krishna's; none
of Her desires or efforts are independent of His desire. Krishna has
desires, and Shrimati Radhika's desire is to serve Krishna according
to His desires. Shrimati Radhika is the complete and original sakti,
and Krishna is purusa; that is, He controls and inspires sakti.
After this discussion, Babaji Maharaja observed that it was quite
late at night and asked Vrajanatha to return to his home.
Vrajanatha offered dandavat-pranama at Babaji Maharaja's feet, and
walked towards Bilva-puskarini in a blissful mood.
Day by day, Vrajanatha's moods were changing. This very much
alarmed his family members, and his paternal grandmother decided
to get him married as soon as possible. She started looking for a
suitable match but Vrajanatha always stayed aloof from these
matters and did not heed the conversations regarding marriage.
Rather, he remained constantly absorbed in contemplating the
various tattvas that he heard from Babaji Maharaja. He was
naturally drawn to Babaji Maharaja in Shrivasangana, for he wanted
to realize those tattvas he had heard, and was greedy to hear evernew
THUS ENDS THE FOURTEENTH CHAPTER OF JAIVA-DHARMA,