core SACRSE: aera gay | canfcrereegey sha: Creer arerere 1 yee 11 BFF | The Supreme Lord, who is sac-cid-G@nanda, and saravit, but the living entity, is the storehouse of all miseries” sa paTgehtr ar atrafaqearen gen: | aa aah der aecafira adat wat ae atta free fete gerereucas srarascerett sara “ada abana ret” (Blo 181k) Serr UgUeda caufegerett ae wat carla areata a aT aeeereoregemfeutterens afer | ae afaget sft za eater aacafe 7 aT Glad | cen eerqedishi am afagerceuen d cord daha agate a aT cones facartey | ‘The energies sandhini, sarivit and hladini should be understood as progressively superior. As such, that potency by which He Himself sustains His own existence and bestows existence upon others, and which pervades all space, time, objects and so on, is called sandhini. This is so because the Lord is the source-condition underlying the cognition of all existing objects, like the pot-ness ofa pot, and is sometimes spoken of in scriptures as the essence of existence (sat), as in the Chandogya mantra where He is indicated by the word sat, “My dear boy, in the beginning there was only this sat” (cru 6.2.1)3* Similarly, though He is the embodiment of cognition (saravit), that potency by which He knows and induces others to know is called sarnvit. In the same way, although He is. the embodiment of hlada (delight), which is the summum bonum of sarhvit, the energy by which He experiences this delight and Causes others to experience it, is called hladini. This is how these three divisions of the internal potency should be distinguished. is embraced by hladint covered by his own ignorance, Sri eqeqafthal fates afavate afeqeeeary | oe orahtereras- ore gfe srerrgrratecneara aes | HET TT eaerfaree ferepgecry | ee lddinya sarvid-aslistah sac-cid-ananda i6varah “’vidya-sarhvrto jivah saniklesa-nikardkarah « Also quoted in Bhawartha-dipikd 1.76. ‘ ‘ad eva saumyedam agra dsiti established that the original energy has ee specific foarte! of on ae characterized by self-luminosity, 15 that ry a e [BI van's] essential nature (svariipa), or His oa ii ersy ; (svarapa-sakti), or His form qualified by virtue 0: the svariipg. Sakti, becomes manifest. ‘This energy is known as ‘comp! y pure being” (visuddha-sattva). It is indeed samnvit, because itis endowed with the functions of knowing and revealing know. edge, illuminating Him without dependence on anything else. ‘And because it is untouched by maya [the external energy], it jg called visuddha, or completely pure. afaeramurdt aerareerfes: | afaéererarerfen | POS carter | ava wernt | SAT Wag WeTRTG | When this selfsame visuddha-sattva is predominated by its sand- hini aspect, it is called adhara-Sakti, or the potency of underlying support. When predominated by sarhvit, it is called atma-vidya, self-knowledge. When predominated by the essence of hladini, it is called guhya-vidya (“concealed knowledge,” i.e., pure devo- tion). When all three potencies are prominent at the same time, it is called marti, or the form of the Lord. AGMA (30 82 1 1¥g) — ‘The visuddha-sattva manifests th adhara-sakti, as stated by Sri Sat: Se Area: TeUET TET ee ae re al SHATTER TAI | eo Wefa e abode of the Lord through the ‘a Gosvami: Becar i a pa nerination of God, fearlessness and spiritual joyareall — achie eh pure sattva, Your devotees consider it, andl material sattva], to b i , to be a dis anifestation of 'SB12.8.46) a » yat satvatah h purusa-rapam ug % *4-rlpam usanti sattvari ko yato’bhayam utétma-sukharh na ca99 Laker Is the Bnergy of the Lord through self-knowledge (atma-vidya), which has two functions characterized by knowledge and the effecting of knowledge, the yisuddha-sattva reveals knowledge relevant to the worshiper, which is its function. Similarly, through concealed knowl- edge (guhya-vidya), which also has two functions, characterized by devotion and the effecting of devotion, the vifuddha-sattva reveals pure devotion of the nature of unalloyed love, which is its function. Both of these are elucidated in Visnu Purana in the prayers to Lakgmi: agen Herfaen qerfaen a ena | arafaen a ef od farghermerfaet i vee ii sfet | O beautiful Goddess, bestower of the fruit of liberation, You are Yajiiavidya, Mahavidya, Guhyavidya and Atmavidya. (vp 1.9.118)”° “agfaen” aot | “Hrerferern” arergetymr: | “tetera” afc: | “arreerferern” ste | arceataacard cata aerger fataarat aetarraar a fafaer Herat eat weet: | Yajtia-vidya (knowledge of sacrifice) means rituals. Mahd-vidya refers to the eightfold yoga discipline. Guhya-vidya means bhakti. Atma-vidya is self-knowledge or awareness ( jfidna). Because You (Laksmi) are the shelter of all these, Youembody them. Therefore, Youare the bestower of the fruit of the various types of liberation 8s well as other results. Sra ara eerearrerer: sAfaare: wanrere | geaAa aAesaTOAT | Agr aeler BAR sheeted (s710 w13 123) — ‘The visuddha-sattva, through its mirti function, reveals the Lord’s divine form, which is the embodiment of the Supreme 2 2ajRa-vidya maha-vidya guhya-vidya ca obhate tma-vidya ca devi tvarh vimukti-phala-dayintTruth. It is this function which is also called va explained by Lord Mahadeva: i fam aqaaatead adlad aa FATA: | , a era rar meg eae re eet vee ip ‘The state of ‘unalloyed being, visuddha-sattva, is called because the Personal God is unveiled therein. In this 4 being, this Bhagavan, who is Vasudeva and beyond the of the material senses, can be meditated on within the (sp4.3.23)"" (unalloyed) means completely or especially pure of even a trace of insentience owing to its being a m of svariipa-Sakti. This state of unalloyed being, dd is called vasudeva. On what basis can this state of bein to have the nature of sattva or of vasudeva? In answer, Lo99 Lakomt ts the Energy of the Lord Lord, is derived etymologically as “ vo, that whicH Aaa Y a8 “that which exists, or in other ved, in the state of vasudeva.” isa fact that He is perceived in viguddha-sattve amecfon sh meaning of the root word (vasudeva) is determined by the mean- ing conveyed through application of the well-known particular suffix [to the root word], which meaning is implicit in its well- known derivative. aaa avert eafefet eer er erent far a are | an Sroate citer sft: | ware a afer i 1 “eh ae et ory” (110 22 124.128) efa era srrrgevd a a area Henan: separa eft a arg lereig aqeaateed faygeeH | By etymological derivation, the word vasu means that which enables the Lord to reside, or that in which the Lord dwells; and deva means one who sports or shines. So, one who embodies both dwelling in unalloyed being (vasu) and infinite play or effulgence (deva) is Vasudeva. Alternatively, vasu is defined as wealth, and in particular, the wealth of dedication to the path of Bhagavan, known as bhagavad-dharma (i.e., “devotional service in prac- tice”), as the Lord Himself said, “The most desirable wealth”* for human beings is dharma” (sB11.19.39)?? Thus, in this sense, Vasudeva is one who is effulgent with [deva], or makes mani- fest, the wealth [vasu] of bhagavad-dharma. For the above-stated reasons, visuddha-sattva is called Vasudeva. S91 ears fee HAT IAETEAT (To 1242) — In this manner, visuddha-sattva is the only means of knowing Bhagavan, who has a self-luminous effulgent body, and knowl- ‘dge of Bhagavan is transcendental to the gunas of material hature, as has been stated in many places, such as: Sart afta art at dates 77 | ae rae ar arg Pfr SA 82 I athe wad sh9 i PG » » Other dictionary meanings of vasu are “piety” and “wealth. ‘harma istath dara mfp #298 ONKnow! ivalya) is in sattva-guna, ke of oneness (ka! ; eaaeee oscillation between alternatives is in r knowledge of mere P is resolute upon Me, however, gupas. ($0 11.25.24 gear) ager oretarerenreat snrersarerarrt ot Pega fi aerafeng herrea aaem yarfaeriaaal | From thisit is clear that the word viguddha signifies that ¢ tva has the characteristic of self-luminosity, which is in the svariipa-Sakti. Therefore, in the phrase, ‘He is revealed i tva,” the locative case actually intends the instrumental ca “He is revealed by sattva.” henomena is in tamo-guna, Kno : is understood to be free fr [In the verse under discussion, Mahadeva] further clari viguddha-sattva is a function of the svariipa-Sakti by u word “unveiled” (apavrta). This word means that the ifests without any covering. If material sattva were it then the form perceived in it would be merely a refl significance of this is that, like the image of a face mirror, the form of the Lord manifest in material necessarily be of a covered nature. a then] states the resultant conclusion: “ee of my mind, I meditate on and contemp tensity, Bhagavan, who is eternall : being (sattva), which has the haivalyarh sdttvikarh jnanariy ajo vai Prakrtarh tamasari Rana man-nistharn cigeeeg gt a ital99 Lakes the Energy of the Lord above: ‘The implication is that ] am ind only because it has been, imby sottva nature, becoming one in esse, able to meditate through the ued with the same visuddha- nce with it. qa ree RTA? Ferree 2 [the Lord raises an objection:] “Can one not meditate through the mind alone? What is the need for this sattva?” are — fe THAT Ste eTST: Sepenitoramasipgast sri aa a | {Siva replies,] “Because He is beyond the ken of the material senses” (adhoksaja). In this word, adhah means having overcome or gone beyond, and aksaja means knowledge born of sense per- ception. aaa ure feeeqeIrstaqgtes: ueTt | cietar fergigerareran kayeprera- vaeda WeprerrseY aTARcoreTfeaT Sacra fata Bore aq ee wat wa gard: | aQaageacdta aporsageisa aneprafear seni: Bort Some readings of the verse give namasa (through obeisances) in place of manasa, and anu in place of hi. In this case the mean- ing would be that the Lord, who is manifest exclusively through His self-luminous potency, called visuddha-sattva, is served (anu- vidhiyate) only by acts such as paying obeisances, but is not man- ifest through anything else. So, even when the Lord is not visible, yet He makes His presence felt in consciousness, He can be served by us, even without being seen, by paying obeisances and other similar acts, In this way, the coherence of the topic is maintained ‘ven with the alternative reading. Start wrafguenererefaggerret ated id da Ua daniguta- "Oi nlueat atid whee | anaregeut a aqeacinte faaerttar | Because the viguddha-sattva that manifests the form of the Lord “specifically of the nature of mirti (the potency of form) and ot asudeva (the potency of unalloyed being), therefore [in exact “"respondence to this truth], the Lord, in one particular appear- “ce, was born of the wife of Dharma, known as Marti, andthe quality of marti [i.e., that of similarly, [in Krsna’s appear; father] Anakadundubhi is also named Vasudeva {and | appeared in his pure mind, pervaded by visuddha-sattva], yd this instance, the quality of vasudeva lie., that of being the : loyed ground of the Lord’s appearance] is evidenced in him, Thy * thus, in this instance, ing form] belongs to her. should be reflected upon. : cr rege TEER FCT TORT In this context, the portions of Bhagavan's energies, manifested in the form of sraddha (faith), pusti (nourishment) and so on, have been listed as the sister of Marti [in sB 4.1.49], which indi. cates that Marti too is a manifestation of a portion of Bhagavan's potency. - “aa efenoratt aemeraorrgh” (2170 81318) ee oad | at afer cent a aT eTTRTeUTRT Ta eARTRM aT AA areagedenaiaadiad | aeaita Afifeareareagep sen Pert fe a fee ala cme (arto vieiue) ef | aeeqoreer ara seafe: wepreh crear eT area eae araa: | Hraqrearen: aera rare: Hepes Hf heeres: | " In the verse, “In the fourth avatara, the Lord appeared as the twin sages Nara and Narayana from Dharma’s kala” (sB1.3.9); the won kala means Potency, or Sakti. So, because the Lord os siaegn appeared from her, she being characterized al es Sakti, she is certainly an embodiment of the called vasudeva. For this reason alone was she 0 Marti. And without offeri : wives of Dine eae ae a detailed description of the in the Fourth ee Sraddha, it is she alone who is depic® Narayana, the resery “Marti gave birth to the sages Nara Marti, from eee 4 oe ay suspicious qualities” (sB or A , the re; i : appears, gave birth to both of hee 'y to = the ver ‘martih sarva-gunotpattiy nara-y pbightbe Previous ndrdyanay rst99 Laksmi Is the Energy of the Lord “gave birth,” SB 4.1.51). The idea is that because she is instrumen- tal in the manifestation of the Lord’s body, or marti, which is eternal, fully conscious and blissful, and is called Bhagavan, she js called Murti. qa aoremrertpsseatae hy aT e atrarrngegiteha egercarfanatacd 3- am aah Fa "a Rd RE VIF aeRgG AL (110 412% 130) Sf | gran & BIAAAfe Faken SacHed ENA | similarly, Sri Krgna's father, Srimad Anakadundubhi, should also be understood as a manifestation of suddha-sattva, because the Lord is seen to manifest from him, and also because his name is identical to that which denotes the state of suddha-sattva, i.e., Vasudeva. This is stated in the Ninth Canto, “Vasudeva, the abode of Sri Hari, is called Anakadundubhi” (sp 9.24.30)?° If Vasudeva is understood other than as a manifestation of suddha-sattva, the adjectival phrase, “the abode of Sri Hari,” would become insignificant. ad ereadedsigtassund faygada sarees stmydtarait urg- vial faaemon | aa a aret serale wragued aque aecITTaETet waded a— gefefeued gay | da a aa wTafgaerdereae Reaftetahaprtt erat yea gaerqrawreate fees af gafite fea ui stteyee I In the same way, one should understand the appearance of Sri and the other consorts of the Lord to take place through visuddha- sattva, predominated in various degrees by one of its components, such as hlddini. These energies have three forms: as opulence inherent to the Lord, as the transmitter of such opulence to those who are blessed by the Lord, and as a portion of that opulence. thermore, these energies should be known to have two fea- tures, Aas energy only, devoid of form, they exist in the state of ’t-one-ment” with the Lord’s form, and so on. As the presid- "ng deities of these energies, they exist as associates of the Lord “ndowed with corresponding forms. ie " vesudevamshareh sthanarh vadanty Gnakadunduhim99 Lakgmnt athe Energy ofthe Lord ihe internal potencies are similarly arranged in a hierarchy — nt (the potency of being) is subsumed under sarivit (the rcy of knowing). Both of these in turn are subsumed under ni (the potency that bestows bliss). The following example may to illustrate how this is so. In conventional life, a person may and derive some satisfaction simply from owning it (being). atisfaction increases, however, when he learns to use the car (knowing), and still greater joy will result when he goes for a ride in the country (bliss). From this we can understand that the pleasure one derives from devotion (predominated by the potency of bliss) is enormously superior to that derived from impersonal realization of srahman (predominated by the potency of being). In fact, there can be no comparison. The implication here is that the potency of know- ing is inclusive of being and thus involves further completion. The potency of bliss, however, is inclusive of both being and knowing and hence offers the highest completion ‘The potency, by which Bhagavan manifests His Sri-vigraha, or divine form, is referred to by three names: vasudeva, which is also the name of Sri Krsna’s father; visuddha-sattva, which is transcen- dental to, and hence distinct from, material sattva; and marti, which is the term often used to refer to the Lord’s body. Visuddha-sattva is completely free from the gunas of material nature and is thus qualified by the word visuddha, or completely Pure, Impersonalists contend that visuddha-sattva refers to material sattva-guna, or sattva without any contamination of rajas or tamas. But this is not possible, because the gunas are always intermixed. Moreover, the gunas are inert and have no ability to manifest the form of the Lord. ‘The Lord appeared as Nara-Narayana from Marti, the wife of Dharma. Dharma had twelve other wives, who were sisters of Marti: ‘The thirteen daughters of Daksa who were given to Dharma are Srad- dha, Maitrt, Daya, Santi, Tusti, Pusti, Kriya, Unnati, Buddhi, Medha, Titiksa, Hri and Marti. (sp 4.1.49-50)"" 7a Sraddha: sina aa eanapanaeare meaningful and hint at the ai equired to facilitate the Lord’ cho-spiritual forces r : a iis mother is called Murti, because she brings who is the abode of all auspicious qualities. All these energies have two manifestations. They ex less energies within the Lord, who in His feature as Energetj is called Bhagavan. As formless energies, they appear a on the Lord’s person, as in the case of Laksmi appearing curled streak on His chest. They also exist outside their personal forms as His female associates. These form shipable along with the Lord, as His consorts. Just asin a wife serves her husband, similarly the personified en under the direction of the Lord. &