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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 14. Prameya: Sakti-Tattva


C H A P T E R 14

Prameya: Sakti-Tattva


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

Dasa-mula (3)


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

about this.


Babaji: The sakti of para-tattva manifests in all of His forms. The

Vedas say:


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.


Regarding jiva-sakti:


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



Regarding maya-sakti:


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

vikara (transformation).


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 samvic-chakti-prakatita-raho-bhava-rasitah

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

own volition?


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

the Vedas?


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

with tattva.


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

saktiman Krishna?


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

nectarean teachings.