CHAPTER FOUR

Radha-Krsna and the Sakti cult

The Sakti cult occupies a significant place in Indian religion. Goddess

Durga and other Divine Mothers represent ‘Sakti’ or the ‘Power’ of the

Supreme Person, or Visnu, Siva and other gods.

The word sakti in the religious literature deserves an appropriate

interpretation. In the Brawhavaivartapuram, the word sakti has been derived

from ‘sak and ‘ti’, which denote ‘Supremacy’ and ‘Prowess.’ Hence, the

word ‘Sakti’ means the Supreme Power of the Supreme Brahman, without

which the Supreme Brahman becomes totally inactive like a dead body. All

gods have their own Sakti, an inherent special power or potentiality with the

help of which alone they can perform their own activities.

The relation between the Sakti and Saktiman is inseparable like the

heat in the fire, beauty in Moon and lotus, and radiance in Sun.1

We find a good deal of such discussions on the Doctrine of Sakti in

the various religious texts, like the Puranas, the Agama texts like the Narada-

pancaratra and in the Tantric texts also. The ‘Doctrine of Sakti’ has been

frilly developed in the puranas like the Visnupurana, the Bhagavatapurana,

the Kalikapurana, the Markandeyapurana, the DevTbbagavata, the Vamana-

purana, the Brhamaradlya-mahapurana, the Brahmavaivartapurma, etc.

115

Though the Doctrine of Sakti has folly bloomed in the Puranic literature

and in the Tantras specially, the source of Sakti can be traced back to the

Vedic literature.

The Vedic seers (Rsis) or the philosophers of the Vedic age were

conversant to the concept of Sakti. It becomes clear from the Devl-Sukta2

and the Ratri-Sukta3 of the Rgveda and also the Prthvf-Sukta4 of the

Atharva-Veda.

The deity of this Devl-Sukta is ‘Adisakti’ or the Primal Energy. The

seer of this hymn is Vak, the daughter of the Great sage Ambhrna. After

realising the Brahman and being assimilated to Him, she declares in anij

unambiguous bold terms —

aham rudrebhirvasubhiscaramyaha- madityaimta visvadevaib / aham mitravarunobha vibharmyaha- mindragnl ahamasvinobha / /

x x x x aham rastii samgamanl vasunam cikitusiprathama yajniyanam / tarn ma deva vyadadhuh purutra bhuristhatram bhuryavesayantSm / /

aham rudraya dhanuratanomi brahmadvise sarave bantavS u / aham janaya samadam kmomyaham. dyavaprthivi avivesa / /

It is the Adya Sakti or the Inherent power of the Supreme Brahman

which remains manifested in all powerful Gods like Rudra, Vasu and Aditya

116

and makes them function properly. She is one, manifested as many forms.

She is the Energy both static and dynamic. In the Durgasaptasati, it has been

stated by Goddess Candl—‘abam vibbutya bahuviriha rupairyada sthita. ' 6

Adya Sakti is the highest ‘Goddess’ of the world, who bestows wealth

and prowess to a ll. Being propitiated, she gives everything, remains in all

creations and in all phenomena. In the Durgasaptasati she is called as

aradbita saiva nrnam bbogasvargapavargada. 1 In the DevT-sukta, it

has been clearly declared by the Goddess that She Herself pulls the bow

of the mighty god Rudra, who is powerless without Her. She alone

pervades the Universe. She remains as both transcendent and immanent.

Realising the glory and essentiality of Sakti, in another hymn of the

Rgveda, the Vedic seer prays to the Fire-god to make the gods endowed

with their wives. 8

In the Ratri-sukta, Ratri or Night is extolled as the ‘Goddess’, as the

‘Mother of the world’. She is the resort of all. At the nightfall, the universe

is covered with darkness at the outset, afterwards the darkness is removed by

the twinkling light of stars and Moon. Likewise, the goddess (Ratri) with her

divine power fascinates the world, and also kindles the light of knowlede in

every mind afterwards.

In the Prthvl-sukta o f the Atharvaveda, the goddess Earth

is eulogised as the Mother o f the Universe. In one hymn, it has

been clearly said, Lmata bhumih putra abam prthivyahf

117The supremacy o f the all-pervading prowess o f this Primal Power

(Adya-Sakti) is beautifully illustrated and established in the parable o f Indra

and the celestial damsel o f the Kenopanisad. Once there was a great battle

between the gods and the demons in which the gods were victorious. At this,

the gods became very proud and thought that the success was entirely due to

their own prowess. They forgot that their power was only a manifestation o f

the ‘Inherent Supreme Power o f Brahman’ in them. Knowing this, the Brahman

appeared before them, but the gods were greatly wonder-struck not knowing

what it was. Then they sent forth the Fire-god to this Brahman with the

mission to know the real nature o f that great manifestation o f the Brahman.

The Fire-god went in pride to Brahman. Being asked by the Brahman who he

was, he answered that he was ‘Jatavedas’ who has the power o f burning the

whole earth i f so desired. Then Brahman gave him one small blade o f grass

and asked Agni to bum it. The Fire-god was not able to bum it with all his

m ig h t. H e b ecam e d ish e a rte n e d an d re tu rn e d to th e gods.

Then the gods sent Vayu, the god o f wind for the same purpose. Vayu

also went in pride to Brahman. When Brahman asked him who he was, he

said that he was ‘Matarisvan’, who possesses the power o f blowing away

everything from the surface o f the earth. To him also, Brahman gave a blade

o f grass and asked him to blow it off from the surface o f the earth. Bijt thei • I \ ’ I

god o f wind also was not able even to move the blade o f grass from its place.

118

He also became disconcerted and returned to the gods. .Both the gods o f Fire

an d W ind fa ile d to know the R ea l N a tu re o f th e B rahm an .

Then the gods sent Indra with the mission to know the Real

Nature o f the Brahman. In comparison to Agni or Vayu, Indra was more modest.

But when he went to Brahman to know its real nature, Brahman disappeared

from his sight. Then suddenly, one very beautiful resplendent celestial damsel

appeared in the sky before him : sa tasminnevakase srlyamajagama

vahusobbamanamumam baimavaffm tam hovaca kimetadyaksamiti/ 10

Being asked by Indra, ‘Uma Haimavatf, the celestial damsel explained

to him that it was Brahman which made its sudden disappearance from his

sight. She, further, explained that it was due to the prowess o f Brahman

that the gods were able to overpower the demons. It was not their individual

power for which they could overpower the demons. The power o f the gods

was only a manifestation o f the Power o f Supreme Brahman. This power is

verily the Sakti o f Brahman which flashed forth in the lightning and which

manifests itself as the power o f the mind in us and bethinks itself again and again.

Kali is another form o f the Adya-sakti. The earliest reference to this

form o f Sakti is found in the Mundakopanisad. Among the names o f the

seven flames o f the sacrificial fire, the name o f Kali has been cited by the

Vedic sa g e :

kali karallca manojava ca spbbitB ya ca sudhumravama / spbulingim visvarucl ca devi lelSyamana iti sapta jih v a h //n

119

The manifold functioning o f the Sakti is also delineated in the

Svetasvetaropanisad The Supreme Brahman is immanent in all these creations.

Brahman has no activity nor any organ. Brahman has no equal nor any superior.

But the ‘Inherent Supreme Energy’ in Him manifests in many forms of

knowledge and power :

na tasya karyam karananca vidyate /

m tatsamascabhyadhikasca drsyate / /

parasya saktirvividhaiva sruyate /12svabbavikijnanavalakiiya ca / /

This hymn and some other hymns o f the Svetasvetaropanisad are

occasionaly referred to in the Vaisnava Philosophy in context with the

discussion on Visnu-Sakti.

It may be noted in this context that the concept o f Sakti has been

recognised by the Naiyayikas, the Buddhas and the grammarians as in other

forms. The Buddhist concept o f Sakti is m anifested in the theory o f

arthakriyakaritva.

In the Brbadaranyakopanisad also, the story o f creation narrates that

ihe Supreme person or Atman existed at the beginning. Brahman had a joyless

existence, as Brahman had no companion to live with, Brahman desired to be

manifold. Brahman, thereupon, split Himself into two parts—male and female,

“each one like half the shell o f a sea animal’s body.” With the help o f this

second form (female), the Supreme Soul fashioned the whole universe. This

120

myth emphasises the dual concept of creation that man and woman are each

of them like half a shell, they together consitute a whole. This theory of the

dual aspect of creation is also expressed in other upanisads.

In the treatment of the Radha-Krsna legend in the Naradapancaratra

or in the puranas, like the Brahmavaivartapurana, the DevTbhagavata, a similar

theory of the dual aspect of creation is met by us. Radha emerged from the

left part of Krsna. Radha and Krsna, female and male, played the role of

creators. They both fashioned the whole universe. In the Bible, the religious

text of the Christians, also, there is a reference to the dual power of Adam

and Eve. Eve, the wife of Adam, who is called as the ‘mother of all Living’

was created with the ribs of Adam. Adam and Eve, the male and female, also

played the role of the creators. 14

In the DevTbhagavata, the greatness of this Doctrine of Sakti is explained

in details. Sakti is the root of all activities of the universe. The function of

this Sakti is all-pervasive. This Adya Sakti manifests in Brahma as the Power

of creation, in Hari or Visnu as the Power of preservation, in Hara or Rudra

as the Power of annihilation. She also manifests as the Power of holding the

Earth in Ananta or Kurma, heat in the Fire, as radiance in Sun. In fine, all

activities of this universe are but the different manifestations of this

Prime Sakti. 15 Siva or Mahadeva also cannot function without Sakti and

becomes totally inactive like a dead body. The DevTbhagavata thus reveals :

121

druhine srstisaktisca harau palana saktita /

hare samharasaktisca surye saktih prakasika / /

dharadharanasaktisca sese kunnm e tathaiva ca /

sadya saktih parinata sarvasmin ya pratisthita / /

daha saktistatha vahnau samlre preranatmika /

s ivo ’p i savatam ya ti &z/ndalinya vivarjitah / /

saktihmastu yah kascidasamarthah smrto budhaih / 15

That the relation between the Sakti and Saktiman is quite inseparable,

is variously described with instances in the varioi^ religious texts, like the

puranas, the tantras and the Naradapaficaratra. In the Devlbhagavata, it has

been related that the Supreme Brahman and this Adya-sakti are identical.

Practically, there is no difference between them. It says in unambiguous

terms as :

sadaikatvam na bhedo’sti sarvadaiva mamasya ca /

y o ‘sau sahamaham yasau bhedo’sti mativibhramat / /

ekamevadvitiyam vai brahma nityam sanatanam /

dvaidhabhavam pm arya ti kala utpatsusanjake / / 16

The same idea is found in the Todalatantra. Ramacandra’s performing

the worship of this Adyasakti before his war with Ravana for the rescue of

Sita has been narrated in the Devlbhagavata, though no such reference is

found in Valmlki’s Ramayana. 17

In the Mahabharata, Aijuna, being instructed by Lord Rrsna (parSjayaya

satrunaih durgastotramudTraya)'n had eulogised Goddess Durga just before

the great war of Kuruksetra, and he was granted the boon by her that he

would be victorious in the ensuing war within a short time.

122

On critical examination of this doctrine of Sakti, in the Vaisnava

religion and philosophy, we shall find that this Sakti or Goddess has first

appeared as Sri or LaksmI in the Vaisnava religion. Like Devl-Sukta, there is

also a Sri-Sukta at the end of the Mandala V of the Rgveda. The seers of this

Sukta are Ananda, Kardama, Srida etc. The presiding deity of this Sukta is

Sri or LaksmI, the consort of Visnu. Here the devotee prays to the Fire God

to bring hiranyavarna LaksmI to the place of sacrifice. The hymn is as follows:

hiranyavarnath harinlm suvarnarajata srajam / candram hirapmaylm laksmim jatavedo ma avaha / / tam ma avaha jatavedo laksmlmanapagaminlm / yasyam hiranyam vindeyam gamasvam purusanaham / / 19

In the Padmapurana, the Kurmapurana, the Agnipurana and the

Garudapurana also this goddess LaksmI is described as Sridevl. Krsna is also

another form of Visnu. He is the incarnation of Visnu.

Visnu, the great God, appears in a few verses of the Rgveda and the

Yajurveda. The Vedic seers describe Visnu in the verses as :

20visnumu kam viryani pra vocam parthivani vimabhe rajamsi /

21yo askabhayaduttaram sadhastham vicakramanastredhorugaya /

Sayana explains the word Visnu here as ‘ vyapanasIla, or all-pervasive

God. According to Sayana and Mahldhara, Visnu created different regions of

the universe. In another hymn of the Rgveda, Visnu extends His three feet

and thereby covers the entire umverse.22

123

In the Purusa-Sukta of the Rgveda,23 the Supreme Purasa as possessing

one thousand heads and feet, covers the whole Universe with His body. This

Parama Purasa is the Parama Brahman, Supreme Brahman of the Upanisads.

He remains universally present everywhere.

Now, coming to the Vismupurana, we find that Visnu is that Lord

who possesses all the attributes of Brahman. He has been eulogised in the

purana in the same manner as in the Upanisad as the ’ Smallest of the smallest,

biggest of the biggest’ (anoranlyan mahatomablyan). In fact, the four hands

of Visnu and His ‘Serpent Bed’ prepared on Ananta Naga are suggestive of

his all-pervading character.

This mighty Visnu also possesses a Sakti or a Special Power of

potentiality with the help of which He can operate. According to the

Markandeyapuma, the goddess Durga or Candi is the Vaisnavi- Sakti or thef

Divine Power of Lord Visnu. This Purana eulogises this Sakti, as :

tvam vaismvfsaktbmantavuya / visvasya vljam paramasi may a / / sammobitam devi samastametat / tvam vaiprasannS bhuvi muktibetub / / u

ya devi sarvabbutesu visnumayeti sabdita /2 5namastasyai namastasyai namastasyai namo namah / /

In this Markandeyapurana, the Sakti of Lord Visnu has been termed

as Durga, Mahamaya. According to one commentary of the Durgasaptasatl,

Durga means, ‘dubkbena gantum sakyate’syam durga." (Santanavl

commentary, of Durgasaptasatl).

124

According to the Guptavaficommentary of Bhaskara Roy Diksita, Candl is

‘parama brahmanah pattamahisldevata’. In the Bhagavatapurana (Skandha-

X) and the Kurmapurana also, the goddess known as the Sakti of Visnu or

Rudra has been appropriately extolled. Sahkaracarya described in the first

verse of his Saundaryalahari, that in the absence of this all pervading Sakti of

the Lord, Siva or the Lord will be instantly reduced to a corpse.26 The

Todalatantra also recognises the ‘Power’ {sakti) of the Lord. It says,

yasmin vyakta mahakll saktihinah sadasivah saktya yukto yada devl tadaiva savarupakab / saktihlne savah saksatpurusatvam na muncatl/ 27

The Visnu-sakti or the ‘Power of Visnu’ has been variously described

in various words. In the Visnupurana, she is LaksmI, popularly known as the

‘Goddess of Fortune’. Lord Visnu discends to the earth in a new form as

Lord Krsna. Krsna appears in the 10th Skandha of the Bhagavatapurana. The

cowherd maidens with whom Krsna plays his Rasa-krlda in the

Bhagavatapurana, are also the representatives of Sakti. However, in the

Dualistic Vaisnava religion, where Radha receives her due prominence, she

is not an ordinary beloved of the Lord, nor she is a Goddess. In the poetical

works mentioned by us, Radha appears as a lady-love of Krsna. But the

puranas and also Vaisnava preachers of Bengal are not ready to dismiss the

role of Radha so lightly. They have treated Radha as the Sakti of the Lord.

125

The Padmapurana discusses the philosophical significance of Radha

or Radhika quite adequately. It defines the word Gop! as ‘gopanaducyate

28gopV Then it says :

gopanaducyate gopl radhika krsna- vallabha /

devi krsnamaylprokta radhika paradevata / /

sarva-iaksmisvarupa sa krsnahladasvarupini/

tatah sS procyate vipra hladimti manlsibhih / /

tatkalakotikotyaihsa durgadyastrigunatmikah /

sa tu saksanmahalaksmlh krsno narayanah prabhuh / /29naitayorvidyate bhedah svalpo’pi munisattama /

In the above verses, there are some striking philosophical points

regarding Radha. Radha is Krsnamayi, non-different from Krsna. She is the

Supreme Deity (paradevata). She has been described as sarva- Laksmlsvarupa,

MahalaksmI and Hladinl-Sakti. The last point is most important in the

discussion of the character of Radha. The neo-Vaisnavas of Bengal, like

Rupa Goswami, have referred to the Hladinl-sakti of Visnu. In the

Markandeyapurana, Candika or Durga is described as the creator, preserver

and annihilator of the universe. According to the author of SantanavF

commentary, the Goddess is identical with Brahmi-sakti, Vaisnavl-sakti and

Raudri-sakti. These three Sakti-s or Powers are, however, not three different

entities, but one. The concept of Hladini-sakti is comparatively new. The

word HladinI means the ‘Store-House of Bliss’. In the Taittinyopanisad,

Brahman has been described as ‘Mnando Brahma?1 Sankaracarya also refers

126

to Brahman as ' anandamayam brahma’, where the suffix mayaf denotes svarupa

or 'identity'. Now, the sakti of Brahman assuming the qualified form of

Krsna is logically the 'Store-House of Bliss’ and, thus, the name Hladinl-

sakti is quite appropriate in this context. The word ananda does not, however,

refer to the worldy joy or happiness which are inseparably related to the

material objects. It is ‘Pure’ and 'Non-related Bliss'. Sankara describes it as

antaratamamanandam.n It is worthnoting in the present context that even

Durga is no match for Radha. In the verses quoted above, we find a significant

statement namely, tatkalakotikotyamsa durgadyastrigunatmikah.

Thus in the Padmapurana, Radha stands superior to all other 'saktis .

The concept of Hladini as one of the powers of Visnu finds its expresssion in

the Visnupurana also where it has been said as :

hladini sandhinl sarhvittvayyeka san'asamsthitau hladatapakarl misra tvayi no gunavarjjite / / ”

But this purana does not give any interpretation of the word hladini.

Rupa Goswami describes 'Hladini’ in his Uj j valanllamani as —

hiadinl ya mahasaktih sarva saktivarlyasi / tatsarabhavarupeyamiti tantre pratisthita / / ',4

—which means that this particular sakti or Power of Visnu is the 'Supreme

Power' which excels all other ‘Power’-s of the Lord. Rupa Goswami remarks

that the concept of'Hladinl-Sakti' has been borrowed from the Tantra literature

The commentators of the Ujjvalaniiamani pointedly refer to the following

verse from the Gautamlyatantra in this context:

127

devf krsnamayi prokta radhika paradevata sarvalaksmlmayl sarvakarttih sammohanl para

In the Sarvajnasukta also there is a reference to Hladinl-sakti in the

following passage :

hladinya samvida sistah saccidanandah Isvarah

It means that Lord who is 'Real Conscious and Blissful' remains inseparable

associated with the 'Power* HladinI and Sarhvit also. The author of the

UjjvalanllamanT however, lays more emphasis on the treatment of the

distinctive characters of different types of lovers, rather than the significance

o f ‘HladinI Sakti" in his Ujjvalanllamani. In this context, he frequently refer-'

to Radha. For example, while describing a ramyavak or 'sweet-voiced lady'

the writer gives the following poem %

suvadane vadane tava radhike sphurati keyamihaksaramadhuri viphalatam labhate kila kokilah sakhi yayadya sudhapi mudhrthatam ■

But, however, SrTkrsnadas Kaviraj GoswamI, in his work Caitanya

caritamrta has adequately explained the term HladinI in the following mannei.

Lord Krsna is the Supreme Brahman, Lord Krsna’s body is eternal (sat), full

of knowledge (cit) and full of bliss (ananda). 'Real Conscious Blissful

(saccidananda). as He is. His only spiritual 'Power' manfests in three formsT

These three powers are HladinI, SandhinI and Samvit. HladinI is his aspect of

Bliss, SandhinI is of His eternal existence and Sarhvit is His aspect of

cognizence which is also accepted as knowledge. The quintessence of the

128

Power of Sandhini is Suddha-Sattva. The very existence of Lord Krsna rests

upon it.

The knowledge that the supreme personality of the Supreme God is Lord

Krsna, is the quintessence of the Power of Samvit. All other kinds of

knowledge, such as knowledge of Brahman are its component. The

quintessence of the potency of Hladinl is love for God, the essence of love of

God is indeed emotion or bhava and the ultimate development of emotion is

mababhava. Thus, the mahabhava is the highest consummate state of the

37love for God. This is ‘disinterested love’ or love for love’s sake.

Radha is the embodiment of this mababhava. Hence, she is also called

the repository of all good qualities and best among all the lovely consorts of

Lord Krsna. Thus Shri Krsnadasa Kaviraja explains explicitly that the essence

of Hladinl Sakti is the love for the Lord, the essence of love for the Lord is

bhava or the transcendental sentiment and the highest state of that bhava is

called mahabhava. Radha is the personified embodiment of these three aspects

of transcendental consciousness, and she is the Supreme beloved of Lord

Krsna.

The verse of the Brhatgautamlyatantra (quoted already) also is

explained explicitly by Krsnadasa Kaviraja. While explaining the word

‘Krsnamayf, he says—

129

krsnamayl-krsna yarn bhitare vabire/38yanha yanha netra pade tanha tanha krsna spbure//

Here, he explains the epithet of krsnamayl as ‘One whose within and

without is Lord Krsna. ’ She sees Lord Krsna everywhere she casts her glances.

He further says :

radha purnasakti krsna purnasaktiman /

dui vastu bheda nai, sastra paraman / /

mrgamada, tara gandba yaicbe avicched /

agni jvalate-yaicbe kabbu nahi bheda / /

radha krsna aicbe sadM ekai svarupa /3 9lilarasa asvadite dhare duirupa / /

Thus, we can conclude here in the words of Krsnadasa Kaviraja that

Radha is the fall power of potency of Krsna and Lord Krsna is the possessor

of that fall power. They two are not different in any way. They two are the

same indeed and inseparable like musk and its scent or fire and its heat.

Though Radha and Krsna are one, they have assumed two different forms

just to enjoy the mellows of pastimes. Radha represents the Hladini Sakti of

the Lord.

References:

1. Brvp.,Prakrti-khanda, 2. 10, 7, p. 632. R.V., X. 125

3. ibid, X.127

4. AV., XII. 1.

5. RV., X. 125. 1,3, 6

6., Dss., X. 8,p. 219 7. ibid, XIII. 5

130

8. RV., 1. 14. 79. AV, XH. I. 12, p. 47110. KU, III. 12, p. 3211. MU., I. 2. 4, p. 14912. SU„ VI. 8.13. BU., I. 4. 3, p. 64914. The Bible, genesis 2. 20-25.15. D. Bbag, I. 8. 28-3116. ibid, HI. 6. 2, 417. ibid, IH. 3018. Mbb., Bhismaparva, 2319. RV, V, Khila-sukta20. ibid, I. 154. 121. SYV., V. 1822. idam visnu vicakrame tredha nu adhama padathi

RV., I. 22.1723. R V., X. 9024. Dss., XI. 4, p. 23025. ibid,- V. 12, p. 13026. siva-saktya yukto yadi bhavati saktah prabbavitum /

m cede vain devo na khalu kusalah spanditumapi //

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