Sakti tattva

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Jaiva Dharma

C H A P T E R 14

Prameya: Sakti-Tattva

 

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 jiväkhyAM svAm acid-abhihitAM täà tri-padikAm

sva-tantrecchHù SaktiM sakala-vizaye preraNa-paro

vikArAdyaiH SUnyaH parama-puruSo ‘yaM vijayate

DaSa-mUla (3)

 

<font color="blue"> Athough Sri Bhagavan is non-different from His inconceivable

transcendental potency (parA-Sakti)</font color>,

<font color="red"> He has His own independent nature and desires . </font color>

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.

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

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.

BAbAj: 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

 

SvetAZvatara 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

Parameçvara has been described in Sruti in many ways, among

which the description of His

jnana-Sakti (knowledge), His

bala Sakti (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.

 

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

The words 'parasya saktih' (in Svetasvatara Upanisad 6.8)

indicate that of all the Lord's potencies <font color="blue"> one is the most important.</font color> The Vedas never say that the Supreme has a feature without potencies.

When He has qualities, He is the Supreme Personality of Godhead.

<font color="red"> When He has no qualities, He is the impersonal Brahman. </font color>

It is the Lord's most important potency that manifests His feature as impersonal Brahman .

In this way it is seen that the impersonal Brahman does indeed have a potency .

That <font color="red"> most important potency </font color> has been described in the Vedas in many places,

where it is called by many names, such as

'para sakti' ,

'svarupa-sakti', and

'cit-sakti'.

The impersonalists imagine that the impersonal Brahman has no potencies. The truth is that the impersonal Brahman is beyond the understanding of the impersonalists .

 

(Svetasvatara Upanisad 4.1):

"Although he has no qualities, <font color="red"> by His potencies</font color> the Supreme created the great variety of the material world."

That the personal feature of the Lord has potencies is explained in these words of the Vedas (Svetasvatara Upanisad 3.1):

"Employing His potencies, the Supreme Person created the material world."

In this way you can see that the Supreme is never bereft of <font color="red"> His </font color> potencies. The self-manifest Supreme Lord is always accompanied by them .

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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.

 

(Svetasvatara Upanisad 6.16)

 

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, Bhagavän 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

desire?

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 <font color="red"> work is accomplished only by the

means of Sakti</font color> . However, <font color="blue"> the desire to do work is an indication of

SaktimAn.</font color> 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).

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The transformation is on the level of prema

<font color="red"> in the form of His desire and pastimes </font color>

Jaiva Dharma

 

Prameya: Sakti-Tattva

 

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 Sri Hari <font color="red"> in the form of His desire and pastimes </font color>is nothing

but the <font color="blue"> highest manifestation of prema. </font color>

 

Such wonderful manifestations of <font color="red"> transcendental variegatedness</font color> are present in

advaya-jnana BhagavAn.

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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 (pastimes) of Bhagavän in the spiritual world.

However, jivas (the souls) 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.

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

<font color="blue"> One who suffers from jaundice sees everything as yellow</font color>, 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.

 

<font color="red"> One who suffers from jaundice sees everything as yellow</font color>.

 

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

BAbAji: As Sri KRSNa is the complete SaktimAn-tattva, Srimati RAdhikA is His complete Sakti. She can be called the complete

svarUpa-Sakti. So that They can enact and relish Their lilA,

Srimati RAdhikA and KRSNa

are <font color="red"> eternally separate</font color>,

but They are also <font color="blue"> eternally inseparable, </font color>

just as musk and its scent are mutually inseparable,

and fire and its heat cannot be separate from each other.

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

That svarUpa-Sakti, Srimati RadhikA, has three kinds of <font color="red"> potency of activity (kriyA-Sakti)</font color>.

They are known as: <font color="blue"> cit-Sakti, jIva-Sakti and mAyA-Sakti. </font color>

The cit-Sakti is also called the internal potency (antaraNa-Sakti);

MayA Sakti is called the external potency (bahiraNga-Sakti);

and the cit-Sakti is called the marginal potency (taTastha-Sakti).

Although svarUpa-Sakti is one, She acts in these

three ways.

All the eternal characteristics of <font color="red"> svarUpa-Sakti</font color>

are <font color="blue"> completely present</font color> in the cit-Sakti,

present to a minute degree in the jIva-Sakti, and

present in a distorted way in the mAyA-Sakti.

 

[Guest guest]

Ok it is spiritual write.

 

Sakti is God, and saktiman is God, but make sakti independed or above God - it is impersonalism. Sakti serve Supreme Lord it is HIS potency. Sakti be most powerful because it is desire Lord, sometime Krisna do not "know" some it is for pleasure Krisna. Krisna it is Supreme enjoier, one sakti is Radha, another sakti is Yasoda, for soul material world sakti is maya. /images/graemlins/smile.gif

 

Krisna completly independed, but eternally enjoy with union His sakti. /images/graemlins/smile.gif

 

Hare Krisna.

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

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):

 

 

There are three functions of svarUpa-Sakti hlAdini, sandhini

and samvit.. KRSNa 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, Sri KRSNa, is ever drowned

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!

 

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

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.

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

The hlAdini-vRtti of svarUpa-Sakti , as Srimati RAdhikA, the daughter of VRSabhAnu

MahArAja, <font color="blue"> gives full transcendental bliss and enjoyment to KRSNa. </font color>

Srimati RAdhikA is the embodiment of mahAbhAva. She gives happiness

to KRSNa in Her own transcendental form, and She also eternally

<font color="red"> manifests eight bhAvas as the eight principal sakhIs,</font color> who are

direct extensions (kAya-vyUha) of Her own svarUpa .

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

 

Besides that, She manifests Her intimate four different types of service moods as the four

different types of sakhis – namely, priya-sakhis, narma-sakhis, prANa sakhis and parama-preSTha-sakhis.

 

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 KRSNa’s pastimes. It also manifests all the other

transcendental objects used in KRSNa’s pastimes, as well as the transcendental

bodies of Sri Rädhika, Sri KRSNa, the sakhis, sakhas, cows,

dasas and dasis, and so on.

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Jaiva Dharma

 

Prameya: Sakti-Tattva

 

Sri KRSNa is always engrossed in supreme bliss in the form of the

pranaya-vikAra of hlAdini, and being endowed with the various

<font color="blue"> bhAvas manifested by the saMvit-vRtti, </font color> He relishes praNaya-rasa.

 

Through the <font color="red"> saMvit-vRtti of His parA-Sakti, </font color> KRSNa performs activities

such as attracting the gopis by playing upon His vaAMSi, taking

the cows out for grazing (go-cAraNa), rAsa-lila and other pastimes.

Sri KRSNa, 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, <font color="blue"> the abode of His Vraja pastimes is the

sweetest.</font color>