Om Namo Bhagavate Vasudevaya
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
tāvat sarve vatsa-pālāḥ
paśyato ‘jasya tat-kṣaṇāt
Then, while Lord Brahmā looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments.
While Brahmā was contemplating, all the calves and cowherd boys immediately transformed into Visnu-mūrtis, having bluish complexions and wearing yellow garments. Brahmā was contemplating his own power and the immense, unlimited power of Kṛṣṇa, but before he could come to a conclusion, he saw this immediate transformation.
nūpuraiḥ kaṭakair bhātāḥ
All those personalities had four arms, holding conchshell, disc, mace and lotus flower in Their hands. They wore helmets on Their heads, earrings on Their ears and garlands of forest flowers around Their necks. On the upper portion of the right side of Their chests was the emblem of the goddess of fortune. Furthermore, They wore armlets on Their arms, the Kaustubha gem around Their necks, which were marked with three lines like a conchshell, and bracelets on Their wrists. With bangles on Their ankles, ornaments on Their feet, and sacred belts around Their waists, They all appeared very beautiful.
All the Viṣṇu forms had four arms, with conchshell and other articles, but these characteristics are also possessed by those who have attained sārūpya-mukti in Vaikuṇṭha and who consequently have forms exactly like the form of the Lord. However, these Viṣṇu forms appearing before Lord Brahmā also possessed the mark of Śrīvatsa and the Kaustubha gem, which are special characteristics possessed only by the Supreme Lord Himself. This proves that all these boys and calves were in fact directly expansions of Viṣṇu, the Personality of Godhead, not merely His associates of Vaikuṇṭha. Viṣṇu Himself is included within Kṛṣṇa. All the opulences of Viṣṇu are already present in Kṛṣṇa, and consequently for Kṛṣṇa to demonstrate so many Viṣṇu forms was actually not very astonishing.
The Śrīvatsa mark is described by the Vaiṣṇava-toṣaṇī as being a curl of fine yellow hair on the upper portion of the right side of Lord Viṣṇu’s chest. This mark is not for ordinary devotees. It is a special mark of Viṣṇu or Kṛṣṇa.
Then, while Lord Brahmā looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments.
Krsna as the source of Brahma
Here Krsna is revealing to Lord Brahma how He is the Supreme source of everything that exists including the source of Brahma’s own father Garbhodakasayi Viṣṇu at the beginning of the creation from the lotus flower which sprung from the very naval of the Garbhodakasayi Viṣṇu. The first progenitor of this creation, this universe, Lord Brahma took birth is known as ‘Swayambhu’ or ‘Atmabhu’ which means he is manifested in this most miraculous way. Lord Brahma has no mother in whom he appeared from the womb of, but directly from the lotus flower emanating from Viṣṇu.
Krsna’s pastimes is beyond Brahma’s intelligence of his 4 heads
And here, this beautiful little cowherd boy who was appearing in such an innocent playful manner, roaming through the groves of Vrajabhumi with His beloved friends. Brahma, with his 4 heads, he can see at all times, all 4 directions throughout this entire universe. So certainly he had been witnessing many of the wonderful pastimes of the Lord. How this charming young child is roaming through the forest of Vrindavan, playing with His friends, playing upon His flute, being trained and disciplined by His mother Yasoda and father Nanda Maharaj, how, like so many other children, performing mischievous pranks, sometimes stealing from gopis, sometimes playing with calves. When He was very young, one of His enjoyable pastimes was to hold on to the tail of a calf and the calf would become so frightened it would start to run. It would drag Him throughout the dust of Vrindavan. And the gopis upon seeing this fun, they would be laughing and Krsna was simply enjoying being taken for a ride.
Vrajawasis object of love is Krsna & blind to His opulence
All children, they like to take rides: horse rides, merry-go-round rides. So Krsna would ride upon the calves. And how Krsna was the object of the love, the object of the affection, the attraction of all of the Vrajawasis who could not understand that He was some Supreme power. Even when He would sometimes display His supreme opulence, the blindness of their particular love would not allow them to see anything except their most lovable friend or child.
Brahma gets darshan of Krsna’s opulence
So here Lord Brahma is being given darshan of just a one particular aspect of the supreme opulence of this child of Vrindavan – Sri Vrindavannath. And in doing so he is also showing the world how Krsna is adi purusha, how this beautiful form of Govinda is the source of everything that exists, even the source of Lord Brahma’s father – Viṣṇu. How from Krsna, not one Viṣṇu, but innumerable Vishnus are manifesting simultaneously, each one possessing all of the opulence of Lord Narayana; each one possessing Srivatsa – the Goddess of fortune Laxmidevi upon His chest.
Distinction between Lord Narayana and other residents of Vaikuntha
And in the purport Srila Prabhupada explains that this is very significant. Because in the Vaikuntha planets, those who attain the sarupya mukti, they can attain the same form of Lord Narayana in the spiritual world. But they always remain eternally the servants of Narayana. And what is the distinction as far as physical bodily characteristics, between the Supreme Lord Narayana and His eternal servants who have identical forms as Him?
It is explained that only the Lord Narayana manifests the presence of Srivatsa and the Kaustubha Mani. And therefore even in the Vaikuntha, although there are innumerable Visnu forms, everyone understands who is jiva and who is Visnu by this most extraordinary manifestation of Srivatsa upon the chest. And in the spiritual world, no one, even in their perfectly liberated condition, can bring the presence of Laxmi upon their own chests. Because Laxmidevi is the chaste, faithful consort of Narayana alone. And therefore, She agrees to be the servant of no one else. She agrees to be embraced as the consort of no one else. She always wants to remain close to the heart of the Lord and therefore She has manifested herself in this most wonderful way so that she never ever ever is separated from the very heart of the Lord.
Comparison of Vaikunthaloka, Brahmaloka, Indraloka and Vrindavan
But here we find Vrindavan, which appears to be a simple cowherd community,does not have the wealth of Vaikuntha in regard to aishwarya or great opulence. In Vaikunthaloka, everything is made of the most invaluable elements. There is beautiful, fabulous palaces, unimaginably decorated with the most priceless glittering jewels and stones. It is the kingdom of God. It is described in various chapters of the Srimad Bhagavatam, the infinite opulence of Vaikunthaloka. There is such fabulous spiritual wealth that even Brahmaloka and Indraloka appear to be petty slum areas in comparison to the supreme bejeweled opulence of Vaikunthaloka.
And Vrindavan – very simple place. No big palaces, no Goddesses of fortune decorated with such lavish ornaments. The gopis, they are simple, dressed as cowherd girls. And Vrindavan is a forest.
Srivas Thakur and Swaroop Damodar Goswami samvad on Vaikuntha and Vrindavan
One time there was a debate between Srivas Thakur and Swaroop Damodar Goswami. One was taking the side of the consort or the maidservant of Laxmidevi and one as a maidservant of Sri Radharani. And Swaroop Damodar Goswami was explaining that you are thinking that Vaikuntha is so much superior to Vrindavan?You want to take our Lord Jagannath to Vaikuntha? You think that it is not worthy of the supreme Lord of the universe to be living in a simple forest? But do you know what is the opulence of the forest of Vrajabhumi?
Krsna source of innumerable Narayanas with innumerable Laxmis
Everything is chintamani. Every blade of grass, every tree, every molecule of dust is wish fulfilling. That the ambrosial sound of Krsna’s flute is all pervading and bringing infinite joy to everyone’s hearts. Although Vrindavan appears to be a simple place, a vaishya community, here Krsna is exhibiting the true glory of Vrindavan. In Vaikuntha, there is one Narayana. There is one Laxmi upon His chest. But Krishna is revealing in Vrindavan which is the source of all Vaikuntha planets that innumerable Narayanas are appearing with innumerable Laxmis upon the chest.
Who is the source Visnu or Krsna?
And this story is very important because Krsna is revealing to the world how Vrajabhumi is the supreme most opulence of opulent of all spiritual abodes and how He, Lord Sri Krsna, Govinda, the cowherd boy of Vrajadham is the source of even all of the glory of Vaikuntha. And Lord Brahma, upon seeing this manifestation, upon seeing this phenomena, is struck with wonder. Therefore sometimes people ask us that why you say that Krsna is the supreme source of all incarnations. When it is also said that Krsna is the 9th avatar of Lord Viṣṇu, I am sorry, the 8th avatar of Lord Viṣṇu. How is it possible? Is Krsna the incarnation of Viṣṇu? Or is Viṣṇu the incarnation of Krsna?
Krsna- The Original Purusa manifests all Visnu forms
Categorically, they are both correct.
Govindam adi purusham tam aham bhajami..
Lord Brahma, who is the original spiritual master and father of all living beings is declaring that Govinda is the source of everyone and everything that exists. He is the original purusha. Even his own father Garbhodakasayi Viṣṇu is a purusha avatar. But it is described by Brahma
Govindam adi purusham tam aham bhajami.
That Krsna – Govinda is the original purusha in whom all other purushas are manifesting. Lord Brahma also explains, just like many candles, they all give the same light, but still there is one original candle from which the light of all the other candles is manifesting. So it is this Brahma, this same Brahma, after his mature realizations who has come to this conclusion. And here we find that Viṣṇu in Goloka Vrindavan is an expansion of Krsna.
In fact, from the one body of Krsna, millions and billions of Viṣṇus can manifest within a second. Therefore the evidence is quite clear that Viṣṇu is an emanation, or a manifestation, or an expansion of the supreme original form of Govinda.
Mother earth approaches demigods for help. But demigods turn to Visnu.
But it is explained that at the time when the earth was overburdened with asuras, mother earth appeared as a cow and approached Lord Brahma and approached the devatas, asking for relief. And even with all the power of Brahma and all of the demigods, they were helpless to do anything to counteract the exploitative activities of these great demons. So when everything is hopeless, everything is helpless and everything is beyond our own power, such devotees of the Lord, they turn to Krsna. So they went to the ocean of milk where Ksirodakasayi Viṣṇu resides on the island of Svetadvipa. And they prayed to Ksirodakasayi Viṣṇu, Who is the directly the Supreme Personality of Godhead’s expansion, Who is the Lord and proprietor of the universe. The Lord expands Himself as Ksirodakasayi Viṣṇu to be the superintending supreme Lord of every universe.
Krsna source of Karanodakasayi/Garbhodakasay/ Ksirodakasayi Visnu
Although Svetadvipa is within this universe, it is a Vaikuntha planet within this universe, it is purely transcendental. So Ksirodakasayi Visnu promised that He would appear. And factually all of the great avatars who appear in this world are incarnations or expansions of this Ksirodakasayi Visnu. So therefore, when the original personality of Godhead, Govinda Who is the source of Karanodakasayi Visnu, Who is the source of Garbhodakasayi Visnu, Who is the source of Ksirodakasayi Visnu, when He decided to appear, He appeared through the common procedure as an incarnation of Ksirodakasayi Visnu.
Vishnu incarnates to annihilate demons. Krsna incarnates to give facility to love Him in different rasas.
So in that sense it is a fact that Krsna is an incarnation of Visnu. But Visnu is also an expansion of Krsna. So they are both correct. But one is a higher understanding. The immediate explanation is that Krsna is an expansion of Visnu. But the ultimate explanation is that Visnu is an expansion of Krishna.
Govindam Adi Purusham Tam Aham Bhajami.
Ete camsa-kalah pumsah krishnas tu bhagavan svayam.
In order to kill the enemies of Indra, the Lord incarnates in so many wonderful forms. Bhagavatam explains that those forms are like waves in an ocean. But
‘krishnas tu bhagavan svayam’.
That original form from Whom all forms originate is Krsna. And Krsna in His Vrindavan Lila, accommodates the supreme facility for unrestricted love in the utter freedom of the rasas: conjugal, vatsalya – parental, sakhya – friendly rasa, and even the Lord of Vaikuntha and all of His various expansions does not provide such freedom for His devotees to serve Him, to love Him in the ecstasy of the lila of Vrindavan.
Krsna has no work to do. He only reciprocates love of His devotees
So here is a very very very important lesson. It is through this pastime that we understand Krsna to some extent. At least we can understand who He really is. When Krsna kills the demons in Vrajabhumi, although He is Govinda, He takes on the mood of Vasudeva. He takes on the mood of Vishnu when He kills the demons. Because as Govinda, He is simply the playful Lord reciprocating love with His devotees. He has no business killing demons. It is below His dignity in one sense to be killing demons. He is simply playing. He has no work to do.
Gopis rasa for Krsna but no inclination for Narayana
So therefore when the demons come to Vrindavan, Krsna assumes His Vasudeva feature and kills them. But here we find in this story that Krsna is revealing, He is revealing to the whole world, to all living beings how Vrindavan lila is supreme. In fact when the gopis, when they were searching for Krsna near Chandra sarovar at Govardhan hill during the rasa lila of the spring time, Krsna…they could not find Him anywhere. But then they spotted Him. He was sitting under a tree.
So the Lord, not having anywhere to run to, He assumed His form of Narayana with the 4 arms decorated with the 4 symbols of Visnu. And the gopis, when they saw Narayana, at first they thought it was Krsna. They were running toward Him. In fact they did see Krsna. But when they came close, they could understand that it was not their original loving Krsna. But it was the Lord of Vaikuntha – Narayana. So they offered their obeisances with folded hands and they said, “My dear Lord Narayana, have You seen our Krsna?”
They were not interested in Lord Narayana. They could not dance with Narayana. They could not embrace Narayana. They could not receive the amorous loving glances from Lord Narayana. Therefore, they loved Him in respect, but the intimacy of conjugal love could not awaken in their hearts upon the sight of Lord Narayana. So they simply were not interested in Him. They wanted to leave Him immediately searching for Krsna. “Have You seen our Lord, Govinda, Shyamsundar?”
And with His 4 arms He said, “He has gone that way.” And immediately they ran that way. So we find that the gopis are not the slightest bit inclined toward Narayana.
Laxmidevi leaves Lord Narayana for Krsna to enjoy the same rasa as gopis
But we find Laxmidevi – how she left Narayana to dance with Krsna. The story that I have just told of the gopis respectfully rejecting Narayana to look for Krsna that took place on the banks of Chandra sarovar and today there is a temple and there is a murti of 4 armed Narayana Who is actually Krsna in disguise that was installed by Vajranabha, the great grandson of Lord Sri Krsna. You can visit that place even today. It is a very important place. Because it is in that place that devotees go and they can remember and contemplate the supreme opulence of Krsna and the divine love that Krsna manifests into the hearts of His devotees that is far superior even to that of His expansion of Vaikuntha, the Lord of the universe.
But in another place on the other side of the river Yamuna, at a place called Bilvavan, we find another temple. That is a place where Laxmidevi, it’s called Srivan. It is a place where She left the Lord of Vaikuntha because She was so attracted to the beauty of Sri Krsna. She knew that there was no difference between Narayana and Krsna, same person. But She could not enjoy such a loving relationship with Her own consort. So She abandoned Him. And it is described that She sat there for a long time performing tapasya in order to enter into the rasalila. But She was not permitted to even cross the Yamuna into the rasamandala.
Laxmidevi performs tapasya yet not allowed to enter rasamandala
So She performed her tapasya and the gopis informed Her that, “Because You have this feeling of reverence in Your heart toward the Lord of Vaikuntha, and because You cannot give up that feeling of reverence, therefore there is no place for You in the rasalila. But as a reward for Your tapasya, You will be able to perceive in spiritual vision the beautiful rasalila of Sri Krsna.”
So She sat there at Srivan and in the ecstasy of lov.e She was able to witness everything that was taking place. She was not allowed to enter.
Caitanya mahaprabhu and Venkata Bhat conversation of Laxmidevi
When Sri Caitanya Mahaprabhu was at Srirangam, He was telling Venkata Bhat who was a great devotee of Lord Narayana, that why you are worshipping Narayana? Don’t you understand the sweetness of Krsna’s name and sweetness of Krsna’s lila is far more full and satisfying to the soul? And Venkata Bhat said, “But Krsna and Narayana are the same person. “If they are the same person and there is no difference,” Mahaprabhu, He quoted the story, “then why is it that Laxmi is leaving Narayana to have lila with Sri Krsna? Why is She performing tapasya, severe austerities to enter into the rasalila?”
And then it was explained that actually Laxmidevi was not at all unchaste by doing this. Because She was aware that Krsna was none other than the manifestation of Her own husband. She was not leaving Her husband for another man. She simply wanted to enjoy Her husband. She wanted to be enjoyed by Her husband in a superior role that He would play – the role of Govinda.
So Laxmi admits that,”I am attracted. I am willing to leave Narayana to perceive the beauty of the rasalila of Sri Krsna.”
Krsna attracts Laxmi but Narayana cannot attract gopis
But the gopis, when they saw Narayana they had no attraction. Krsna can attract Laxmi but Narayana cannot attract the gopis. So what is this? When we put all of these things together, we can understand the supreme superior position of Krsna as the original manifestation, the original personality of Godhead from Whom everything emanates. This is Vrindavan. This is the greatness and glory of Vrajabhumi.
Material attachments conceals the glory of Vrindavan, but bhakti reveals it
And the great acaryas tell us that the Vrindavan that is now present just 90 miles south-east of Delhi is that self same Vrajabhumi that we are reading about in these pages of the Bhagavatam. It is the self-same abode of Goloka Vrindavan manifesting in this world. But until our eyes,
premanjana churita bhakti vilocanena
until they are decorated with the salve of love, until they are freed from the inebrieties of material attachment, the beauty of Vrindavan is concealed. But when we approach Vrindavan, when we approach the holy name of Krsna, when we approach the lila of Krsna, when we approach the devotees of Krsna with sincere devotion, then gradually, the supreme unlimited splendor of Vrajabhumi is revealed before our very eyes. And for that devotee who is always sincerely serving his spiritual master, who is always sincerely glorifying the holy name of Sri Krsna, that abode of Vrindavan is revealed within our very hearts.
Hare Krsna Hare Krsna Krsna Krsna Hare Hare,
Hare Rama Hare Rama Rama Rama Hare Hare
Is there any questions?
Devotee : Actually Maharaj I have 3 questions. First one is, Lord Brahma had studied the Vedas from Lord Padmanabha. So that means at that stage he was not aware of ‘Govindam adipurusham tam aham bhajami’. He only became aware after the Vrajlila? Is that correct? Because the Vedas don’t teach this.
Maharaj: Bramha Samhita was spoken by Lord Brahma at the dawn of creation, at the beginning of the creation. Therefore Lord Brahma had this realization far before. But he was covered over by Yogamaya, simply so that Krsna could demonstrate His supreme opulence to all of the world, to all living beings.
Devotee : Second question is, may be Lord Brahma – this is my question – he may have had a theoretical realization. But when there was a practical demonstration at Vrajabhumi, that becomes more sweet. Is that understanding correct?
Maharaj: Certainly it becomes more sweet. In spiritual life, everything every relation with Krsna becomes more sweet. Nothing is stagnant. Nothing is idle. For Lord Brahma, at the dawn of creation, he was able to witness Goloka Vrindavan. He was able to perceive it all. But here, he is actually being allowed entrance into Goloka Vrindavan to be a part of the divine lila of Sri Krsna. So in that sense, yes, it is sweet, sweeter and sweetest.
Devotee : And the third question I had was – of course more pertains to business people like us.
Maharaj: You mean miniature Lord Brahmas.
Devotee : Miniature Ravanas. You mention in your lecture today that only Laxmidevi can reside at the chest of Narayana. So we should not take too much money at heart and love money. Laxmi is after all money in form of … sort of… this world we equate – we say ‘Laxmi’ when we say ‘money’ when it’s used in Lord’s service. So we should not therefore take too much money at heart, it amounts to that, right?
Maharaj: It means that however much you have, don’t try to keep it on your own chest. Offer to Gopinath’s chest.
Devotee : I just wanted to know that by seeing this love between the gopis and Krsna, to that extent that it’s so pure and so transcendental that even Laxmi also wanted to become like a gopi. So I wanted to know that what is that thing that the gopis have done in the past life? What is that austerity, what is the penances, what is it that they have done by which they were able to get that such a topmost position?
Maharaj: It is explained by the acaryas that there are various classifications of gopis. Many of them are nitya siddhas. Many of them are eternally liberated souls that simply descend from Goloka Vrindavan in this spiritual world as part of the Lord’s entourage of performing His lila in this material world.
Others, it is explained from pure devotees, when a devotee who is a sadhana bhakta, through sadhana perfects his life and becomes purified and enters into the atmosphere of Vrindavan consciousness, if that person, his siddha deha, his spiritual form in Goloka is to be a gopi, it is described that such a person does not go directly to Goloka Vrindavan. But that purified soul who has attained the mercy of Krsna through serving Gurudev, he first goes to a planet or a universe where Sri Krsna is performing His lila which is called Gokula. And there further purification takes place and he is trained by the gopis how to again revive his original natural relationship with Krsna. And then after taking part in that lila, when Krsna winds up that lila in that particular universe then that gopi goes back to Goloka Vrindavan.
So some of the gopis are perfected souls, pure devotees through the sadhana bhakti platform who are given entrance into Krsna’s lila. Some are nitya siddhas.
It is also explained that there were sages at the time of Ramachandra who were pure devotees. They were already pure devotees. When they saw Rama they were so enamored and attracted by His beauty that they wanted to enjoy the relationship of His lover. But Ramachandra told them that in this incarnation I have only one consort, that is Sita. I do not allow anyone else to have this relationship with Me. But as Krsna, I am even more magnanimous than I am now. I will allow anyone who has a pure heart and desires this relationship to enter into this lila with Me. So those sages of the forest, they became gopis. So in this way there are many different classifications from where the gopis were coming from by which they were qualified to have this supremely ecstatic lila of love with Sri Krsna.
Devotee : In the discussion between Sri Chaitanya Mahaprabhu and Venkat Bhat it is explained that Laxmidevi could not enter the rasalila because she did not follow in the footsteps of the gopis. What is exactly the meaning of that, that she could not follow in footsteps of the gopis?
Maharaj: …???pots of butter on your head ; and you have to serve the older gopis. You have to be the menial servant of the older gopis.
So another words, to follow in the footsteps of the gopis means to be the servant of the servant of the servant of the maidservants of Sri Krsna. You cannot be attached to being the queen. And you have to love Krsna in such sweet and pure simplicity. To think that you are the consort of the supreme Godhead means you are the queen of all existence.
But the gopis considered themselves simply the girlfriends of a cowherd boy. They did not have such pompous feeling of prestige for themselves. They would feed the calves, they would carry things on their head, they would milk the cows, they would clean the floors. This was the gopis. Very simple, humble servants. But everything they did was simply for the pleasure of Krsna. They would do anything for Krsna. That’s what it means to follow in the footsteps of the residents of Vrindavan.
Do you ever see pictures of Laxmidevi washing floors, milking cows or carrying big pots on her head? She has everyone else doing that. She is ??? (49 min 36 sec) massaging the feet. The gopis are simple cowherd girls. Yes
Devotee : That means if we are only…
Maharaj: In fact even Nathji’s daughter who is like a queen in her house, when she went to Barsana I told her your job is you have to carry buckets of water on your head and milk cows to get in a proper spirit. She did. You remember? She was very happy. Yes.
Devotee : That means if we have too much attachment for Laxmi then we cannot enter Vrajabhumi? It amounts to that?
Maharaj: Our attachment should be to assist Laxmi in Her service to Narayana, to assist Laxmi in Her service to Krsna. We are not meant to enjoy Laxmi. We are meant to assist Laxmi in being enjoyed by Narayana. Then we can enter into Vaikuntha. We are not meant to enjoy Laxmi, we are meant to be the maidservants of Laxmi. We are not meant to enjoy Radharani but we are meant to be the maidservants of Sri Radharani.
And what does it mean to be the maidservant? To just assist Her in Her wonderful lila with Sri Krsna. Not to try to take Her for ourselves. If we try to take Her for ourselves, She becomes Durga with Her trident to pierce our hearts. But when we assist Her in giving pleasure to Narayana, then She appears as Radharani, as Laxmidevi. Radha and Laxmi They do not have tridents in Their hand. Their hand is open with nothing, just giving Their blessings. And here, at Gopinath mandir, Radharani, Her hands are in the mood of offering. What is She offering? She is offering all of us, all of our service, all of our lives. She is simply offering them all to the feet of Gopinath.
Devotee : Maharaj, there is no difference between this Laxmi which we ??? (52 min 34 sec to 52 min 41 sec)
Maharaj: This Laxmi is the energy of the original Laxmi. In one sense there is no difference between the energy and the energetic source, but at the same time there is, simultaneously one and difference. All the wealth, all the opulence of this world is the energy of Laxmidevi. It is the proprietorship of Laxmidevi. And She has created it all for the pleasure of Visnu. And if we try to keep it for ourselves, then She becomes Durga.
Devotee: Maharaj, does it mean that this Yogamaya’s influence is only there in Goloka Vrindavan, its not there is Vaikuntha planets?
Maharaj: Yogamaya is eternally manifest in the Vaikuntha planets. Yogamaya is the spiritual energy of the Lord. Mahamaya is manifest in this material world. One is the deluding potency, and one is the enriching potency.