The Case of Subhadra

Written by Swami B.G. Narasingha

Sunday, 13 January 2013

This article is called The Case of Subhadra because what started off as a seemingly simple question with what would appear to be a straightforward answer, turned out to be a case study.
The initial question was, "Is Subhadra Yogamaya?" The answer many of us have heard is "Yes" and rightfully so. But it is not as easy as all that. A simple ‘Yes’ doesn't work in all circumstances.
When we hear the name Subhadra what comes to mind? Naturally one thinks of the sister of Krsna. So what is the history of Krsna's sister? Where is she born? Who are her parents? What potency is she?
There is Krsna's sister who is born simultaneously with Krsna in Gokula in the house of Nanda Maharaja. There is Krsna's sister who marries Arjuna in Dvaraka, who was born of Rohini in Mathura, and there is Krsna's sister who stands between Krsna and Balarama on the altar in Jagannatha Puri. But are all these the same personality? Now with the help of sastra and previous acaryas we will examine the Case of Subhadra.
Srimad Bhagavatam, Hari-vamsa and Mahabharata are three principle sastras that mention Krsna's sister. Sri Caitanya Mahaprabhu accepted Srimad Bhagavatam as the amala-purana (spotless purana) so we will quote Bhagavatam first.

bhagavan api visvatma
viditva kamsajam bhayam
yadunam nija-nathanam
yogamayam samadisat

To protect the fearful Yadus from Kamsa's attack, the Supreme Soul of all, ordered Yogamaya as follows. (Bhag.10.2.76)

gaccha devi vrajam bhadre gopa-gobhir alankrtam
rohini vasudevasya bharyaste nanda-gokule
anyas ca kamsa-samvigna vivaresu vasanti hi

O My auspicious potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohini, the wife of Vasudeva, is living at the home of Nanda Maharaja. Other wives of Vasudeva are also living there incognito because of fear of Kamsa. Please go there." (Bhag. 10.2.7)

devakya jathare garbham sesakhyam dhama mamakam
tat sannikrsya rohinya udare sannivesaya

Within the womb of Devaki is My partial plenary expansion known as Sankarsana or Sesa. Without difficulty, transfer Him into the womb of Rohini. (Bhag. 10.2.8)

athaham amsa-bhagena devakyah putratam subhe
prapsyami tvam yasodayam nanda-patnyam bhavisyasi

O all-auspicious Yogamaya, I shall then appear with My full six opulences as the son of Devaki, and you will appear as the daughter of mother Yasoda, the queen of Maharaja Nanda. (Bhag. 10.2.9)

arcisyanti manusyas tvam sarva-kama-varesvarim
dhupopahara-balibhih sarva-kama-vara-pradam

By sacrifices of animals, ordinary human beings will worship you gorgeously, with various paraphernalia, because you are supreme in fulfilling the material desires of everyone. (Bhag. 10.2.10)

namadheyani kurvanti sthanani ca nara bhuvi
durgeti bhadra-kaliti vijaya vaisnaviti ca
kumuda candika krsna madhavi kanyaketi ca
maya narayanisani saradety ambiketi ca

In different places on the surface of the earth, people will give you different names, such as Durga, Bhadra-Kali, Vijaya, Vaisnavi, Kumuda, Candika, Krsna, Madhavi, Kanyaka, Maya, Narayani, Isani, Sarada and Ambika. (Bhag. 10.2.11)

Above, Srimad Bhagavatam says that the daughter that was born to Nanda and Yasoda was indeed Yogamaya but she is not known as Subhadra. The word bhadra used in verse 10.2.7 means auspicious. In verse 10.2.11 Krsna says that in the material world his Yogamaya potency will be known as Durga, Bhadra-Kali, Vijaya, Vaisnavi, etc, but again Subhadra is not mentioned.
In his Sarartha-darsini commentary to verse 10.2.10 Sri Visvanatha Cakravarti says:

"Your amsa, material maya, will be taken by Vasudeva to cheat Kamsa. You will be worshipped in various forms at the Vindhya Hills and other places. All men will worship you because you are the supreme goddess of those who have all types of material desires."

It seems clear that the daughter born to Yasoda was indeed Yogamaya, but that the female child that Vasudeva took to the palace dungeon of Kamsa was Mahamaya, the external potency of Krsna. In neither instance is she known as Subhadra.
Hari-vamsa says as follows:

lebhe jyestham sutam ramam saranam satham eva ca
durdamam damanam svabhram pindarakam usinaram

citram nama kumarim cha rohini tanaya dasa
citra subhadra iti punar-vikhyata kuru-nandana

Vasudeva begot his eldest son Rama (Balarama) in Rohini; and their other sons are: Sarana, Satha, Durdama, Damana, Svabhra, Pindaraka, and Usinara; O descendant of Kuru, they also had a daughter by the name of Citra, who is renowned by the name of Subhadra. (1.35.5-6)

Mahabharata says as follows:

mamaisa bhagini partha saranasya sahodara
yadi te vartate buddhirvaksysmi pitaram svayam

This is my sister, O Partha, and born of the same mother as Sarana (this refers to Rohini, the mother of Sarana). May you be blessed. Her name is Bhadra and she is the favorite daughter of my father. (Adi-parva 221.17)

Hari-vamsa mentions Krsna's sister as being Subhadra and Mahabharata mentions Krsna's sister as being born of Rohini. Both these references are to Krsna's sister born in Mathura to Vasudeva and Rohini who later married Arjuna in Dvaraka, not to the twin of Krsna born to Yasoda and later taken to the dungeon of Kamsa.
From previous acaryas we have quotes regarding Subhadra, some stating that she is Yogamaya, some that she is Mahamaya and some that she is bhakti-svarupa. The exercise is in how to harmonize the statements of different acaryas. Some quotes from A.C. Bhaktivedanta Svami Prabhupada are as follows:

Subhadra is Yogamaya, The spiritual energy is called Yogamaya. And she had 16 different expansions. Out of these 16 expansions, Subhadra is one. The Mahamaya of the material energy is also expansion of the energy of Yogamaya; and both Yogamaya and Mahamaya are equally important to Krsna as much as any government department is equally important for functioning the government. (Letter to Madhusudana – Montreal 29th July 1968)
Regarding your question about Subhadra and Durga, they are not at all the same. Durga's other name is Bhadra, not Subhadra, and Durga's activities are within the material world. Subhadra does not work as Durga. Subhadra is internal energy, and Durga is external energy. As energy they have a relationship as much as we are energies of Krsna, but the energies are working in different capacities. (Letter to Hamsaduta – LA, 9th Feb.1969)
"Regarding your question, 'Is Subhadra, Lord Krsna's sister, the same as Durga or Maya?' the answer is that originally Krsna's energy is one; that is spiritual energy. But according to different functions, the Maya is represented differently. In the material world the energy is called Bhadra, and in the spiritual world the same Maya is called Subhadra. The only distinction is 'su' and without 'su'. ‘Su’ means auspicious. So in the spiritual world the same Maya works auspiciously, and in the material world the same Maya works inauspiciously. (Letter to Upendra – LA, 5th July 1969)

In 1872 Sri Bhaktivinoda Thakura wrote an essay for a newspaper in Cuttack, Orissa about the Deities of Jagannatha, Subhadra and Baladeva as they are manifest in the temple at Jagannatha Puri. An excerpt follows:

In the middle room [of the temple], there is an elevated seat on which stand four different forms, viz., Jagannatha, Balarama, Subhadra and Sudarsana. According to the Vedanta, God is one without a second, but He has infinite energies and attributes which are not fully known to man. But then man perceives only three energies in God, because he has no other corresponding sides to understand the other powers. From one of the energies proceeds matter in all its different forms and properties and this energy is styled the maya-sakti of God. From the second energy proceeds all spiritual creation, in all its relations and phases. This power is entitled the jiva-sakti of God. The third energy perceivable by man is the energy of Will, which is called cit-sakti. God moving in creation is what is meant by this infinite energy.
Jagannatha is the emblem of God having no other form than the eyes and the hands. They mean to show that God sees and knows and creates. Balarama is jiva-sakti of God; Subhadra is the maya-sakti and Sudarsana is the energy of will." (The Temple of Jagannatha at Puri, 1872)

Before bringing this article to a conclusion we shall also quote from the archives of the acarya, Svami B.R. Sridhara Deva Gosvami Maharaja as follows:

"Subhadra-devi represents the lila of Krsna. She is there in Dvaraka. She has got no administrative function. Subhadra is not Yogamaya. Subhadra has got no mundane function. She is there in dvaraka-lila of Krsna.
Subhadra-devi has been said to be the representation of bhakti in general, devotion. Balarama, Jagannatha, Subhadra. Guru, bhakti and Krsna -- the ultimate end, the devotional process and Baladeva as guru to help. Subhadra – bhakti-svarupa. Not sakti or other svarupa. Subhadra was not in Vrndavana, she was born in Mathura."

From our previous Gaudiya Vaisnava acaryas we have three opinions on the ontological position of Subhadra. Prabhupada says she is Yogamaya. Bhaktivinoda says she is Mahamaya. And Sridhara Maharaja says she is bhakti-svarupa. How to harmonize?
Subhadra is Yogamaya when she appears in Gokula and she is Mahamaya when she is taken to the dungeon of Kamsa in Mathura. Prabhupada is referring to Subhadra in Gokula and Bhaktivinoda is referring to her capacity in Mathura.
After chastising Kamsa in her multi-armed form while in the dungeon in Mathura, that supremely wonderful Goddess (Mahamaya) left that place to go to the Vindhya Hills to be worshiped in the forms of Durga, Bhadra-Kali, etc. Hence, she did not return as such to take part in the lila of Krsna.
Sridhara Maharaja calls the Subhadra born of Vasudeva and Rohini in Mathura, after Krsna had killed Kamsa, bhakti-svarupa. This refers to Subhadra not only as a sakti, Yogamaya, but as bhakti-svarupa indicating that Subhadra not only manifests as Yogamaya acting merely as a facilitator of the devotional service to Krsna, but she herself is also bhakti-svarupa — a personification of pure loving devotion to her brothers Krsna and Balarama. Thus Subhadra is there on the altar with Krsna and Balarama in Jagannatha Puri. She is sometimes considered as Yogamaya, Mahamaya or bhakti-svarupa.
In some instances Devaki is called the mother of Subhadra, but this is due to her being a co-wife of Vasudeva along with Rohini and others. Although the biological mother of Subhadra was Rohini, she is taken to be the sister of Krsna in the same way that Balarama (also born of Rohini) is taken to be Krsna's brother.
Ultimately, the internal energy of Krsna is one, which manifests as many according to the Lord's will and the requirement of His lila (acintya-bhedabheda). It has also been noted that the use of the word ’yogamaya’ in the vocabulary of the acaryas is interchangeable with the word ‘mahamaya’. Accordingly, the sister of Krsna is one-energy manifesting as different personalities (Yogamaya, Mahamaya and bhakti-svarupa) according to the required service.

http://www.vina.cc/news/index.php/Philosophical/The-Case-of-Subhadra.html

1008 Divine Names of Lord Narasimha - "Sri Lakshmi Narasimha Sahasranamam

A timetable of Krishna's pastimes in Vraja

By Brijabasi das
From Śrīla Jīva Gosvāmī’s «Laghu-vaiṣṇava-toṣaṇī» commentary on the Tenth Canto of Śrīmad-Bhāgavatam, 10.45.3. I have added the corresponding chapters of the Tenth Canto of Śrīmad-Bhāgavatam, the original sanskrit and approximate ages in parentheses. I have used Purīdāsa Mahāśaya’s edition of the commentary («Śrī Śrī Saṅkṣepa-vaiṣṇava-toṣaṇī», Mymensingh, 1946, sanskrit). 
Tṛṇāvarta killed (7th Chapter) – after a full year passed (varṣe pūrṇe).
Damodāra-līlā (Chapters 9-10) – in the beginning of the third year during Kārtika month (tṛtīya-varṣārambhe kārtike) (2 years and 2 months).
Kṛṣṇa-Balarāma and all the cowherds move to Vṛndāvana (11th Chapter) – some days after Damodāra-līlā (katicid-dinānte vṛndāvana-praveśaḥ) (2 years and 2 months).
Kṛṣṇa began herding the calves (10.11.37) – 2-3 months after moving to Vṛndāvana (dvi-tra-māsānantaraṁ vatsa-cāraṇārambhaḥ) (2 years and 4-5 months).
Vatsāsura, Bakāsura and Vyomāsura killed (10.11.41-54) – during that time (tatra vatsa-baka-vyoma-vadhaḥ) (2 years and 4-5 months).
Brahmā stole the cowherd boys and calves (Chapters 12-14 ) – after the third year passed and the fourth year started, in the autumn (tṛtīye pūrṇe caturthārambhe śaradi bāla-vatsa-haraṇaṁ) (little more than 3 years)
[Note: At this time He actually entered paugaṇḍa age but it was manifested only after a year passed – see 10.12.41].
Paugaṇḍa age manifested (10.12.37) – in the beginning of the fifth year (pañcamārambhe paugaṇḍa-prakāśaḥ) (little more than 4 years).
Started herding the cows (10.15.1) – on śukla-aṣṭamī of Kārtika month (tatra kārtika-śuklāṣṭamyāṁ go-cāraṇārambhaḥ) (4 years, 2 months and 2 weeks).
Kāliya-damana-līlā (Chapters 16-17) – in the summer of the fifth year (pañcamasya nidāghe kāliya-damanaṁ) (4 years and appr. 10 months).
[Note: This līlā is described in Śrīmad-Bhāgavatam after killing of Dhenukāsura]
In His sixth year He was immersed in herding the cows – (ṣaṣṭhe go-cāraṇa-kautuka-mātraṁ) 
He entered kaiśora age – in the beginning of the seventh year (saptamārambhe kaiśora-praveśaḥ) (little more than 6 years).
Dhenuka killed (15th Chapter)– at that time when when tāla-fruits became ripe (tatraiva pakva-tālāvasare dhenuka-vadhaḥ).
On that evening also the gopīs for the first time manifested their loving mood described in 10.15.43. (little more than 6 years).
Pralamba killed (18th Chapter) – in the summer of the seventh year (saptamasya nidāghe pralamba-vadhaḥ) (6 years and appr. 10 months).
Veṇu-gītā pastime (21st Chapter) – in the eighth year during Aśvina month (aṣṭamasyāśvine veṇu-gītaṁ) (7 years and 1 month).
Kṛṣṇa lifted Govardhana (24th Chapter) – in His eighth year, on the first day of the waxing moon in Kārtika month (kārtīke govardhanoddharaṇaṁ) (7 years, 2 months and 7 days).
Govinda-abhiṣeka (27th Chapter) – in the beginning of His eighth year, on śukla-ekādaśī of Kārtika month (aṣṭamārambhe eva kārtika-śuklaikādaśyāṁ govindābhiṣekaḥ) (7 years, 2 months and 17 days).
Journey to Varuṇa’s planet (10.28.1-11) – on the following dvādaśī (dvādaśyāṁ ca varuṇa-loka-gamanaṁ) (7 years, 2 months and 18 days).
Vrajavāsīs bathed in Brahma-hrada (10.28.16) – on the following full moon day of Kārtika (tat-pūrṇimāyāṁ brahma-hradāvagāhanaṁ) (7 years, 2 months and 21 days).
Vastra-haraṇa-līlā (22nd Chapter) – in the winter of His eighth year (hemante vastra-haraṇaṁ) (7 years and appr. 3 months).
Showing mercy to the wives of the brāhmaṇas (23rd Chapter) – in the summer of His eighth year (nidāghe yajña-patnī-prasādaḥ) (7 years and appr. 10 months).
[Note: Śrīla Jīva Gosvāmī says in the commentary to 10.24.1 that these līlās are described in Śrīmad-Bhāgavatam out of chronological order because of Śukadeva Gosvāmī’s lack of self-control due to his prema (prema-vaivaśyāt) and also because of the similarity of the pastimes (svajātīyatvāc ca)]
Rāsa-līlā (Chapters 29-33) – in the beginning of His ninth year, in the autumn season (navamasya śaradi rāsa-līlā) (8 years and 1.5 months).
Journey to Ambikā-vana (10.34.1-3) – during Śiva-rātri festival on caturdaśī [on the fourteenth lunar day of the dark fortnight of the month of Phālguna] – (śiva-rātri-caturdaśyām ambikā-vana-yātrā) (8 years, 6 months and 6 days).
Śaṅkhacūḍa killed (10.34.25-32) – in Phālguna month (phālgunyāṁ śaṅkhacūḍa-vadhaḥ) (appr. 8.5 years).
Ariṣṭāsura killed (10.36.1-15) – on the full moon of Caitra month (ekādaśasya caitra-paurṇamāsyām ariṣṭa-vadhaḥ) (10 years, 7 months and 21 days).
Keśī killed (10.37.1-8) – on the twelfth day of the dark fortnight of Phālguna (dvādaśasya gauṇa-phālguna-dvādaśyāṁ keśi-vadhaḥ) (11 years, 6 months and 4 days).
Kaṁsa killed (44th Chapter) – on the fourteenth day of the dark fortnight of Phālguna month [2 days later] (tac caturdaśyāṁ kaṁsa-vadhaḥ) (11 years, 6 months and 6 days).
http://www.dandavats.com/?p=11265

Different devotional marks on forehead, Tilaks

The Tilak spot is consciously placed at the center of the forehead between the eyebrows. This location is significant being the location of ajna chakra, which is also known as the third eye, the eye of wisdom (jnana chakshu) or the Divine eye.
Followers of Vaishnavism mark their foreheads with different styles of tilak to show that they are servants of Vishnu. The markings are made either as a daily ritual, or on special occasions, and denote which particular lineage, or sampradaya the devotee belongs to. The different Vaishnava sampradayas each have their own distinctive style of tilak based on the siddhanta of their particular lineage. The general tilak pattern is of two or more vertical lines resembling the letter U, which commonly represents the foot of Vishnu.

Vallabha sampradaya
In the Vallabha, Rudra-sampradaya the tilak worn is a double vertical red line which is rounded from base. This "U" represents Purna Purushottama Shri Krishna's lotus feet who is the only form of god worshipped in the Vallabha sampradaya.

Madhva sampradaya

The Madhva sampradaya mark two vertical lines with Gopichandana representing Krishna's 'lotus feet'. In between a vertical black line is made from the daily coal of the 'yajna-kunda' (fire sacrifice). In this sampradaya, the process of worship involves 'nitya-homa', or daily fire sacrifices to Narayana or Krishna. The remnant coal of the puja (worship) is used each day to mark the forehead. Underneath the black line, a yellow or red dot is added to indicate Lakshmi. Those who did not perform daily fire sacrifice wear the simple two line tilak only.

Sri Vaishnavism

The mark here is called Sricharanam. Members of the Sri Vaishnava tradition form tilak with two lines representing the feet of Narayana, with a red line in the middle which representing Lakshmidevi. A small line on the top bridge of the nose which represents that the wearer belongs to the Thenkalai subsect. Because the Sri Vaishnava sampradaya begins with Lakshmi, and because they approach Narayana through Lakshmi, their tilak reflects this process of surrender, known as Saranagati (or sometimes also Prapatti). Within Sri Vaishnavism, this process of surrender (sarangati) to Vishnu. A variant to this is found within the Ramanandi sect, begun by Ramananda, who wear a similar tilak design but in reference to Sita and Rama (whom their devotion is focused upon) rather than Lakshmi and Narayana.

Gaudiya Vaishnavism

In the Gaudiya Vaishnava sampradaya the tilak is usually made out of mud from Vrindavan. The main tilak is basically identical to the Madhva tilak. The slight difference arose due to the emphasis on the chanting (japa and kirtan) in the Gaudiya tradition. In Chaitanya Mahaprabhu's line, chanting is given as the essential devotional (bhakti) activity to be performed in Kali yuga in preference to fire sacrifices. As such, the black line made from the ash of the fire sacrifice is not included. The second difference arose due to Chaitanya Mahaprabhu's process of approaching Krishna. In the Gaudiya line devotees generally approach Radha and Krishna through a servant such as Tulsidevi. To indicate this, the red dot representing Radha is replaced with a tulsi leaf offered at the base of Krishna's feet. In Gaudiya belief only through the mercy of Tulsi (or another pure devotee) can pure devotion to Radha & Krishna or Krishna & Balarama be awakened.

Nimbarka sampradaya
In Nimbarka Sampradaya, the tilak is made of Gopi-Chandana (the clay from Gopi Kunda lake in Dwarka, Gujarat), as described in the Vasudeva Upanishad. It starts at the bridge of the nose and continues as two vertical lines to the top of the forehead. This is said to represent the temple of God. Within these lines, between the eyebrows is a black dot, made from the slate found in Barsana, Uttar Pradesh, the sacred birthplace of Radha. This is said to represent God as Radha and Krishna together. This tilak personifies the tenets of the Sampradaya, that God is Radha and Krishna together, none else. It is supposed to have been first given to Nimbarka at the time of his initiation to the sage, Narada. The tilak is first given to an initiate by their guru at the time of initiation, and after this, daily the devotee will remember his guru before he adorns the tilaka on his head.

Swaminarayan Sampradaya

The tilak is made of sandalwood paste. This has a cool, soothing effect and the fragrance helps to maintain a pure and clear mind. The chandlo is made of red kum kum (potash nitrate).The tilak represents the Lord and the chandlo represents the muktas that reside within Him. Once the Muktas enter the murti, they will eternally remain there. There is a union between them, i.e. they appear as one, but there is a distinction, the master and the devotee. When the two merge, they appear as one, but in reality they remain distinct in their nature and their attributes, with God remaining the master and the soul forever remaining the servant.

Gaudiya sampradaya

 Gaudiya sampradaya

 Haridasa Swami

 Ramanandi, Ramanuja

 Ramanandi, Ramanuja

 Vishnuswami, Valabha, Radhavalabha

 Shankara

 Vaishnava, different ( as seen above )

http://www.radha.name/images-gallery/different-marks-tilaks

Sri Krishna Chaitanya Prabhu Nityananda MVI 0935

Nadiya Godrume Nityananda Mahajan

Tattva Sandarbha by Srila Jiva Goswami ( pdf. )

http://c0677812.cdn.cloudfiles.rackspacecloud.com/Books/TattvaSandarbha.pdf