{"id":10989,"date":"2012-11-02T11:46:10","date_gmt":"2012-11-02T10:46:10","guid":{"rendered":"http:\/\/www.dandavats.com\/?p=10989"},"modified":"2012-11-02T11:48:33","modified_gmt":"2012-11-02T10:48:33","slug":"srimati-radhika-%e2%80%93-the-crest-jewel-of-all-potencies","status":"publish","type":"post","link":"https:\/\/www.dandavats.com\/?p=10989","title":{"rendered":"\u015ar\u012bmat\u012b R\u0101dhik\u0101 \u2013 The Crest Jewel of All Potencies"},"content":{"rendered":"

Radhakrishna dasa: <\/i><\/font><\/font><\/font><\/p>\n

\t\u015ar\u012bmat\u012b R\u0101dhik\u0101 ranks foremost among the aggregation consisting \u015ar\u012b K\u1e5b\u1e63\u1e47a\u2019s potencies. In the third subsection of \u015ar\u012b Bhagavat-Sandarbha of \u015ar\u012bla J\u012bva Gosv\u0101m\u012bp\u0101da, the potent principle is characterized as the perpetual possessor of divine energies \u2013 \u201cAtha tadeka\u1e41 tattva\u1e41 svar\u016bpabh\u016btayaiva \u015bakty\u0101 kamapi vi\u015be\u1e63a\u1e41 dhart\u1e5bpar\u0101s\u0101mapi \u015bakt\u012bn\u0101\u1e41 m\u016bl\u0101\u015brayar\u016bpa\u1e41 tadanubhav\u0101nandasandoh\u0101ntarbh\u0101vitat\u0101d\u1e5b\u015babrahm\u0101nand\u0101n\u0101\u1e41 bh\u0101gavataparamaha\u1e41s\u0101n\u0101\u1e41 tath\u0101nubhavaikas\u0101dhakatamatad\u012byasvar\u016bp\u0101nanda\u015baktivi\u015be\u1e63\u0101tmakabhaktibh\u0101vite\u1e63vantarbahirap\u012bndriye\u1e63u parishpuradv\u0101 tadvadevaviviktat\u0101d\u1e5b\u015ba\u015bakti\u015baktimatt\u0101bhedena pratip\u0101dyam\u0101na\u1e41 v\u0101 bhagav\u0101niti \u015babdyate \/\/\u201d <\/b><\/i>Simpler rendition of the above quoted excerpt is as follows: \u201cUndertaking some indescribable peculiarity, when a non-dual and felicitous Absolute Truth embraced with its internal energy, begins to illuminate as the substratum of the aggregation of transcendental potencies, by whose realization <\/b>bhakti<\/b><\/i> \u2013 a particular faculty of the <\/b>hl\u0101d\u012bn\u012b-\u015bakti<\/b><\/i>, the paramount of all internal energies \u2013 instantly awakens in the hearts of <\/b>brahm\u0101nand\u012b-bh\u0101gavata-paramaha\u1e41sas, <\/b><\/i>and through the potent impact of which <\/b>bhakti, <\/b><\/i>the bh\u0101gavata-paramaha\u1e41sas are eligible to envision within their external and internal senses permeated by <\/b>bhakti <\/b><\/i>\u2013 the Absolute Truth as the proprietor of its potencies and the multifarious sub-aspects of those potencies such as the divine nomenclature, countenance, attributes, exploits etc. \u2013 then the said Absolute Truth is duly known as <\/b>Bhagav\u0101n<\/b><\/i> or the Personality of Godhead.\u201d <\/b>Furthermore, in \u015ar\u012b Bhakti-Sandarbha, the characteristics of \u015ar\u012b Bhagav\u0101n <\/i>are defined as: \u201cpari-p\u016br\u1e47a-sarva-\u015bakti-vi\u015bi\u1e63\u1e6da-bhagav\u0101n iti\u201d <\/b><\/i>or \u201cThe complete Absolute Truth endowed with all transcendental potencies is designated as <\/b>Bhagav\u0101n<\/b><\/i>.\u201d <\/b>Elsewhere in the Sandarbhas, an affirmation is given: \u201ctadeva\u1e41 sarvv\u0101bhirmilitv\u0101 cidacicchaktirbhagav\u0101n\u201d <\/b><\/i>or \u201c<\/b>\u015ar\u012b Bhagav\u0101n <\/b><\/i>is duly endowed with the totality of sentient and insentient energies.\u201d <\/b> <\/p>\n

C<\/i>aitanya-Carit\u0101m\u1e5bta (1.2.96) affirms thereby: \u201ck\u1e5b\u1e63\u1e47era svar\u016bpa, \u0101ra \u015bakti-traya-j\u00f1\u0101na \/ y\u0101\u1e45ra haya, t\u0101\u1e47ra n\u0101hi k\u1e5b\u1e63\u1e47ete aj\u00f1\u0101na \/\/\u201d<\/b><\/i> – and the subsequent rendition is: \u201cOne who knows the real feature of \u015ar\u012b K\u1e5b\u1e63\u1e47a and His three different energies cannot remain ignorant about Him.\u201d<\/b> Further substantiation is given thus (C.C. 1.2.101 \u2013 103):<\/p>\n

(i) \u201ccic-chakti, svar\u016bpa-\u015bakti, antara\u1e45g\u0101 n\u0101ma \/ t\u0101h\u0101ra vaibhava ananta vaiku\u1e47\u1e6dh\u0101di dhama \/\/\u201d<\/b><\/i><\/p>\n

(ii) \u201cm\u0101y\u0101-\u015bakti, bahira\u1e45g\u0101, jagat-k\u0101ra\u1e47a \/ t\u0101h\u0101ra vaibhava ananta brahm\u0101\u1e47\u1e0dera ga\u1e47a \/\/\u201d<\/b><\/i><\/p>\n

(iii) \u201cj\u012bva-\u015bakti ta\u1e6dasth\u0101khya, n\u0101hi y\u0101ra anta \/ mukhya tina \u015bakti, t\u0101ra vibheda ananta \/\/\u201d<\/b><\/i><\/p>\n

\t<\/b>Translation of the above verses is as follows: “The cit-\u015bakti, which is also called svar\u016bpa-\u015bakti or antara\u1e47g\u0101-\u015bakti, displays many varied manifestations. It sustains the kingdom of God and its paraphernalia. The external energy, called m\u0101y\u0101-\u015bakti, is the cause of innumerable universes with varied material potencies. The marginal potency, which is between these two, consists of the numberless living beings. These are the three principal energies, which have unlimited categories and subdivisions.\u201d<\/b><\/p>\n

\tThe \u015avet\u0101\u015bvatara Upani\u1e63ad (6.8) proclaims: \u201cpar\u0101sya \u015baktirvividhaiva \u015br\u016byate sv\u0101bh\u0101vik\u012b j\u00f1\u0101nabalakriy\u0101 ca\u201d <\/b><\/i>or \u201cThe innately transcendental and multifarious potency of the Absolute Truth is heard as: 1) Cognitive or <\/b>J\u00f1\u0101na<\/b><\/i>, 2) Vigorous or <\/b>bala<\/b><\/i>, and 3) Functional or <\/b>kriy\u0101<\/b><\/i>.\u201d <\/b>\u015ar\u012b Vi\u1e63\u1e47u-Pur\u0101\u1e47a (1.12.69) also elucidates the three-fold internal potentiality of Lord K\u1e5b\u1e63\u1e47a in the following way: \u201chl\u0101din\u012b-sandhin\u012b-samvit tvayyek\u0101 sarva-samsthitau \/ hl\u0101da-t\u0101pa-kar\u012b mi\u015br\u0101 tvayi no gu\u1e47a-varjite \/\/\u201d. <\/b><\/i>The same is paraphrased as: “O Lord, You are the support of everything. The three attributes <\/b>hl\u0101din\u012b<\/b><\/i>, <\/b>sandhin\u012b<\/b><\/i> and <\/b>samvit<\/b><\/i> exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”<\/b> Even \u015ar\u012b R\u0101dhikopani\u1e63ad found in \u1e5ag-Veda pronounces parallel: \u201cEva\u1e41 hi tasya \u015baktayastvanekadh\u0101. \u0100hl\u0101din\u012b-sandhin\u012b-j\u00f1\u0101necch\u0101-kriy\u0101dy\u0101 bahuvidh\u0101 \u015baktaya\u1e25. T\u0101sv\u0101hl\u0101din\u012b variyas\u012b param\u0101ntara\u1e45gabh\u016bt\u0101 r\u0101dh\u0101 k\u1e5b\u1e63\u1e47ena \u0101r\u0101dhyate iti r\u0101dh\u0101 k\u1e5b\u1e63\u1e47am sam\u0101r\u0101dhayati sadeti r\u0101dhik\u0101 g\u0101ndharveti vyapadi\u015byate iti. Asy\u0101\u1e25 eva k\u0101yavy\u016bhar\u016bp\u0101\u1e25 gopyo mahi\u1e63ya\u1e25 \u015br\u012b\u015bceti. Yeya\u1e41 r\u0101dh\u0101 ya\u015bca k\u1e5b\u1e63\u1e47o ras\u0101bhdirdehenaika\u1e25 kr\u012b\u1e0dan\u0101rtha\u1e41 dvidh\u0101 \u2018bh\u016bt.\u201d <\/b><\/i>Or \u201cIn this way, the energies of Lord K\u1e5b\u1e63\u1e47a are diverse. These variegated potencies are headed by: 1) Felicitous or <\/b>\u0100hl\u0101din\u012b<\/b><\/i>, 2) Existential or <\/b>Sandhin\u012b<\/b><\/i>, 3) Cognitive or <\/b>J\u00f1\u0101na<\/b><\/i>, 4) Volition or <\/b>Icch\u0101<\/b><\/i>, and 5) Functional or <\/b>Kriy\u0101 <\/b><\/i>etc. Among these, the <\/b>\u0100hl\u0101din\u012b-\u015bakti <\/b><\/i>or the Felicitous Potency is foremost. The said energy is most integrally inherent in \u015ar\u012b K\u1e5b\u1e63\u1e47a and is known as \u015ar\u012b R\u0101dh\u0101. The etymological definition of the term R\u0101dh\u0101 is twofold: 1) Since She is worshipped by \u015ar\u012b K\u1e5b\u1e63\u1e47a, She is renowned as R\u0101dh\u0101, and 2) Because \u015ar\u012b K\u1e5b\u1e63\u1e47a is perfectly worshipped by Her, She holds the designation \u2013 R\u0101dh\u0101. She is also indicated by another term: G\u0101ndharv\u0101 (this term is found in Gop\u0101la-t\u0101pan\u012b Upani\u1e63ad). The cowherd damsels of Vrajabh\u016bm\u012b, royal queens of Dv\u0101rak\u0101, and Lak\u1e63m\u012bdev\u012b of Vaiku\u1e47\u1e6dha are the subjective bodily manifestations of \u015ar\u012bmat\u012b R\u0101dh\u0101 only. Though \u015ar\u012b K\u1e5b\u1e63\u1e47a and \u015ar\u012b R\u0101dh\u0101 forming the ocean of transcendental mellows, are one in identity, still they have manifested in two separate forms for the sake of the performance of divine exploits. \u201d <\/b>The R\u0101dhik\u0101-T\u0101pan\u012b Upani\u1e63ad (2, 3, 4, 5, 7, & 9) also extols the glory of \u015ar\u012b R\u0101dh\u0101 thus: <\/p>\n

(i)<\/b> \u201c\u015arutaya\u1e25 \u016acu\u1e25 – Sarv\u0101\u1e47i r\u0101dhik\u0101y\u0101 daivat\u0101ni sarv\u0101\u1e47i bh\u016bt\u0101ni r\u0101dhik\u0101y\u0101st\u0101\u1e41 nam\u0101ma\u1e25\u201d<\/b><\/i> <\/b> <\/p>\n

(ii) <\/b>\u201cDevat\u0101yatan\u0101ni kampante r\u0101dh\u0101y\u0101 hasanti n\u1e5btyanti ca sarv\u0101\u1e47i r\u0101dh\u0101daivat\u0101ni \/ sarvap\u0101pak\u1e63ay\u0101yeti vy\u0101h\u1e5btibhirhutv\u0101tha r\u0101dhik\u0101yai nam\u0101ma\u1e25 \/\/\u201d<\/b><\/i><\/p>\n

(iii) <\/b>\u201cBh\u0101s\u0101 yasy\u0101\u1e25 k\u1e5b\u1e63\u1e47adeho \u2018pi gauro j\u0101yate devesyendranilaprabhasya \/ bh\u1e5b\u1e45g\u0101\u1e25 k\u0101k\u0101\u1e25 kokil\u0101\u015bc\u0101pi gaur\u0101st\u0101\u1e41 r\u0101dhik\u0101\u1e41 vi\u015bvadh\u0101tr\u012b\u1e41 nam\u0101ma\u1e25 \/\/\u201d<\/b><\/i><\/p>\n

(iv) <\/b>\u201cYasy\u0101\u1e25 agamyat\u0101\u1e41 \u015brutaya\u1e25 s\u0101nkhyayog\u0101\u1e25 ved\u0101nt\u0101ni brahmabh\u0101va\u1e41 vadanti \/ na y\u0101\u1e41 pur\u0101\u1e47\u0101ni vidanti samyak t\u0101\u1e41 r\u0101dhik\u0101\u1e41 devadh\u0101tr\u012b\u1e41 nam\u0101ma\u1e25 \/\/\u201d<\/b><\/i><\/p>\n

(v) <\/b>\u201cYasy\u0101\u1e25 re\u1e47u\u1e41 p\u0101dayorvi\u015bvabhartt\u0101 dharate m\u016brdhni rahasi premayukta\u1e25 \/ srastave\u1e47u\u1e25 kabar\u012b\u1e41 na smaredyall\u012bna\u1e25 k\u1e5b\u1e63\u1e47a\u1e25 kr\u012btavattu t\u0101\u1e41 nam\u0101ma\u1e25 \/\/\u201d<\/b><\/i><\/p>\n

(vi) <\/b>\u201cYasy\u0101 anke vilu\u1e47\u1e6dhan k\u1e5b\u1e63\u1e47adevo golok\u0101khya\u1e41 naiva sasm\u0101ra dh\u0101mapada\u1e41 \/ s\u0101\u1e41\u015b\u0101 kamal\u0101 \u015bailaputr\u012b t\u0101\u1e41 r\u0101dhik\u0101\u1e41 \u015baktidh\u0101tr\u012b\u1e41 nam\u0101ma\u1e25 \/\/\u201d<\/b><\/i><\/p>\n

\t<\/b>Above quotations are rendered as \u2013 \u201cThe personified Goddesses of Upani\u1e63ads (Bhagavataya\u1e25 \u015arutaya\u1e25) acclaimed: The celestial prowess found invested within the demigods and demigoddesses have certainly emanated from the Personality of \u015ar\u012b R\u0101dhik\u0101. Indeed, all the creatures have their respective existence dependent on Her. When \u015ar\u012b R\u0101dh\u0101 tilts Her angry eyebrows, the demigods tremble in fear, and upon receiving Her grace, they laugh and dance ecstatically. We pay homage unto Her through mystical oration, so that we, the personified Upani\u1e63ads, can remain aloof from all mundane contamination. The sportive \u015ar\u012b K\u1e5b\u1e63\u1e47a\u2019s icon resembling the complexion of a sapphire, also assumes a golden hue coming into the proximity of \u015ar\u012b R\u0101dh\u0101\u2019s fair colour. (This indicates the form of \u015ar\u012b Caitanya Mah\u0101prabhu who is K\u1e5b\u1e63\u1e47a manifesting in a golden form by undertaking the golden complexion of \u015ar\u012b R\u0101dh\u0101). Even inferior creatures like crows, cuckoos, wasps relinquish their physical darkness of vices and exhibit fairness upon purifying their existence in the association of \u015ar\u012bmat\u012b R\u0101dhik\u0101. We submit our prostration unto such \u015ar\u012bmat\u012b R\u0101dh\u0101, who is the maintainer of these universes as well as the Mother of all demigods, and who is the potency of the Supreme Brahman and whose full comprehension cannot be had by us i.e. the \u015arut\u012bs, accompanied by S\u0101\u1e45khya-Dar\u015bana\u1e41, Yoga-Dar\u015bana\u1e41 and the Ved\u0101nta-Dar\u015bana\u1e41. The Pur\u0101\u1e47as also cannot wholly describe Her principle. In whose affection, \u015ar\u012b K\u1e5b\u1e63\u1e47a, the maintainer of universe, acting like a purchased slave, looses all apprehension about His personal paraphernalia such as His flute and cowherd-stick, and even smears the foot-dust of \u015ar\u012bmat\u012b R\u0101dhik\u0101\u2019s dual lotus-like feet on His face \u2013 unto that Cowherd Maiden, we offer our obeisance. Dangling in whose lap, \u015ar\u012b K\u1e5b\u1e63\u1e47a fails to recall His personal abode of Goloka V\u1e5bnd\u0101vana, and who is the progenitor of all other predominating deities of various potencies including Lak\u1e63m\u012b and P\u0101rvat\u012b i.e. Durg\u0101 \u2013 unto that \u015ar\u012b V\u0101r\u1e63abh\u0101nav\u012b, we pay our venerations.\u201d <\/b> <\/p>\n

\t<\/b>The aforesaid \u015ar\u012bmat\u012b R\u0101dhik\u0101 is known as \u2018antara\u1e45g\u0101-\u015bakti\u2019 <\/i>and\/or \u2018svar\u016bpa-\u015bakti\u2019 <\/i>because of Her forming the integral identity of Para-Brahman \u015ar\u012b Govindadeva and thus having closest ties with Him; hence, She becomes analogous to the odour of musk (here musk refers to the potent \u015ar\u012b K\u1e5b\u1e63na and R\u0101dh\u0101 as its odour). She is also termed as \u2018cit-\u015bakti\u2019<\/i> due to Her complete reversal with the inanimate energy in terms of nature, and also because of Her self-illuminating propensity. Because She is par-excellent among all the potencies, the title of \u2018par\u0101-\u015bakti\u2019 <\/i>rightfully befits Her. Again this internal potency displays three faculties of sandhin\u012b<\/i>, sa\u1e41vit<\/i>, and (\u0101)hl\u0101din\u012b<\/i>. Para-brahman<\/i> is fully saturated with the trio of sat <\/i>(eternality), cit <\/i>(knowledge), <\/i>and \u0101nanda <\/i>(bliss). This cit-\u015bakti<\/i> becomes chronologically renowned as sandhini, sa\u1e41vit, <\/i>and hl\u0101din\u012b <\/i>due to its coalescence with the above mentioned triple attributes of sat<\/i>, etc. Therefore, \u015ar\u012b Caitanya Caritam\u1e5bta (1.4.61 -62) also corroborates this theme in the following words: <\/p>\n

(i) \u201csac-cid-\u0101nanda, p\u016br\u1e47a, k\u1e5b\u1e63\u1e47era svar\u016bpa \/ eka-i cic-chakti t\u0101\u1e45ra dhare tina r\u016bpa \/\/\u201d<\/b><\/i><\/p>\n

(ii) \u201c\u0101nand\u0101\u1e41\u015be hl\u0101din\u012b, sad-a\u1e41\u015be sandhin\u012b \/ cid-a\u1e41\u015be samvit — y\u0101re j\u00f1\u0101na kari’ m\u0101ni \/\/\u201d<\/b><\/i><\/p>\n

\tAbove verses are paraphrased as: \u201cLord K\u1e5b\u1e63\u1e47a’s body is eternal [sat], full of knowledge [cit] and full of bliss [\u0101nanda]. His one spiritual energy manifests three forms. Hl\u0101din\u012b is His aspect of bliss; sandhin\u012b, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.\u201d <\/b> <\/p>\n

In his thesis Bhagavat-sandarbha (103), \u015ar\u012bla J\u012bva Gosv\u0101m\u012b explains the potencies of the Lord as follows: \u201cThe transcendental potency of the Supreme Personality of Godhead by which He maintains His existence is called <\/b>sandhin\u012b<\/b><\/i>. The transcendental potency by which He knows Himself and causes others to know Him is called <\/b>samvit<\/b><\/i>. The transcendental potency by which He possesses transcendental bliss and causes His devotees to have bliss is called <\/b>hl\u0101din\u012b<\/b><\/i>.\u201d<\/b><\/p>\n

\t<\/b>Because \u015ar\u012b Bhagav\u0101n<\/i> is akha\u1e47\u1e0da-tattva<\/i> (or the undivided complete whole), His triple intrinsic attributes namely sat, cit, <\/i>and \u0101nanda <\/i>are not prone to mutual disassociation. Likewise, the trio of internal potency is also mutually inseparable. As already elucidated, the cit-\u015bakti<\/i> of K\u1e5b\u1e63\u1e47a is self-luminous which illuminates both itself and the extraneous (viz., tat-itar-pad\u0101rtha <\/i>or the s\u0101dhaka-bhakta<\/i> who represents the separated marginal potency) and affiliated (i.e. tat-sa\u1e41\u015bli\u1e63\u1e6da-pad\u0101rtha<\/i> or \u015ar\u012b Bhagav\u0101n<\/i> who is the source and shelter of cit-\u015bakti<\/i>) objects as analogous to the luminous prowess of sun. \u2018Vi\u015buddha-sattva\u2019<\/i> is an allotted designation for the peculiar self-illuminating faculty of the three-fold internal potency, through which the svar\u016bpa <\/i>of \u015ar\u012b Bhagav\u0101n <\/i>and the transformations of its cit-\u015bakti <\/i>are precisely made manifest. Within vi\u015buddha-sattva<\/i>, though there is a concurrent expression of the triple sub-categories of cit-\u015bakti <\/i>(such as sandhin\u012b <\/i>etc.), still the quantitative manifestation is not in equal proportion. But elsewhere, this trio is displayed in equal order too. When there occurs a prominence of sandhin\u012b-\u015bakti<\/i>, then the resultant particular form of vi\u015buddha-sattva<\/i> is publicized as \u2018\u0101dh\u0101ra-\u015bakti\u2019 <\/i>\u2013 through which the supra-mundane realm of the Lord is manifest. Hence, the affirmation of this is again found in the Atharvaved\u012bya R\u0101dhikopanis\u0101t as: \u201cSandhin\u012b tu dh\u0101mabh\u016b\u1e63a\u1e47a\u015bayy\u0101san\u0101dimitrabh\u1e5bty\u0101dirupe\u1e47a pari\u1e47at\u0101 m\u1e5btyulok\u0101vatara\u1e47ak\u0101le m\u0101t\u1e5bpit\u1e5br\u016bpe\u1e47a c\u0101 \u2018s\u012bdityanek\u0101vat\u0101rak\u0101ra\u1e47\u0101….\u201d<\/b><\/i> which is rendered as: \u201cThe resultant <\/b>Sandhin\u012b <\/b><\/i>potency is displayed diversely as the transcendental abode, garments, ornaments, cushion, friends, and servitors etc. and the same exhibits itself as the guardians (such as Nanda & Ya\u015bod\u0101 etc.) during the descent of the Lord. Indeed, this very potency is the primal cause of all the various incarnations of Godhead.\u201d <\/b>The same theme has been substantiated by the author of Caitanya-Carit\u0101m\u1e5bta as follows (1.4.64-65): <\/p>\n

(i) <\/b>\u201csandhin\u012bra s\u0101ra a\u1e41\u015ba — \u2018\u015buddha-sattva’ n\u0101ma \/ bhagav\u0101nera satt\u0101 haya y\u0101h\u0101te vi\u015br\u0101ma \/\/\u201d<\/b><\/i><\/p>\n

(ii) <\/b>\u201cm\u0101t\u0101, pit\u0101, sth\u0101na, g\u1e5bha, \u015bayy\u0101sana \u0101ra \/ e-saba k\u1e5b\u1e63\u1e47era \u015buddha-sattvera vik\u0101ra \/\/\u201d<\/b><\/i><\/p>\n

\t<\/b>The above passage is translated as: \u201cThe essential portion of the <\/b>sandhin\u012b<\/b><\/i> potency is <\/b>\u015buddha-sattva<\/b><\/i>. Lord K\u1e5b\u1e63\u1e47a’s existence rests upon it. K\u1e5b\u1e63\u1e47a’s mother, father, abode, house, bedding, seats and so on are all transformations of <\/b>\u015buddha-sattva<\/b><\/i>.\u201d<\/b><\/p>\n

\tOn the other hand, the particular vi\u015buddha-sattva<\/i>, which is pervaded by a great particle of cognizance i.e. \u015bamvida\u1e41\u015ba-pradh\u0101na<\/i>, is known as \u2018\u0101tma-vidy\u0101\u2019<\/i>. This \u2018\u0101tma-vidy\u0101\u2019 <\/i>diverges into two divisions: 1) Cognition & 2) The stimulant for the cognition. Through the latter, devotee\u2019s knowledge becomes illuminated. C.C. (1.4.67) corroborates the same as: <\/p>\n

\u201ck\u1e5b\u1e63\u1e47e bhagavatt\u0101-j\u00f1\u0101na — samvitera s\u0101ra \/brahma-j\u00f1\u0101n\u0101dika saba t\u0101ra pariv\u0101ra \/\/\u201d<\/b><\/i><\/p>\n

It is rendered as: \u201cThe essence of the <\/b>samvit<\/b><\/i> potency is knowledge that the Supreme Personality of Godhead is Lord K\u1e5b\u1e63\u1e47a. All other kinds of knowledge, such as the knowledge of Brahman, are its components.\u201d<\/b><\/p>\n

When the manifestation of hl\u0101din\u012b <\/i>predominates vi\u015buddha-sattva<\/i>, then it advertises itself as \u2018guhya-vidy\u0101\u2019<\/i>. The said \u2018guhya-vidy\u0101\u2019<\/i> is exhibited in double faculties: (1) Bhakti and 2) The stimulant of Bhakti. The transcendentally unadulterated affectionate devotional service viz., prem\u0101-bhakti<\/i>, is highlighted via the agency of the latter faculty. C.C. (2.8.159-160) also elucidates the same as: <\/p>\n

(i) <\/b>\u201chl\u0101din\u012bra s\u0101ra a\u1e41\u015ba, t\u0101ra \u2018prema’ n\u0101ma \/ \u0101nanda-cinmaya-rasa premera \u0101khy\u0101na \/\/\u201d<\/b><\/i><\/p>\n

(ii) <\/b>\u201cpremera parama-s\u0101ra \u2018mah\u0101bh\u0101va’ j\u0101ni \/ sei mah\u0101bh\u0101va-r\u016bpa r\u0101dh\u0101-\u1e6dh\u0101kur\u0101\u1e47i \/\/\u201d<\/b><\/i><\/p>\n

\t<\/b>The translation is: \u201cThe most essential part of this pleasure potency is love of Godhead [<\/b>prema<\/b><\/i>]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure. The essential part of love of Godhead is called <\/b>mah\u0101bh\u0101va<\/b><\/i>, transcendental ecstasy, and that ecstasy is represented by Sr\u012bmat\u012b R\u0101dh\u0101r\u0101n\u012b.\u201d<\/b><\/p>\n

\tThe gist of the above produced philosophical analysis is given in synopsis as follows: \u201cThough \u015ar\u012b Bhagav\u0101n is the very emblem of non-phenomenal existence, the agency through which He artistically sustains His existence, as well as that of others \u2013 is known as <\/b><\/u>\u2018sandhin\u012b\u2019<\/b><\/u><\/i>. Though being the cognition embodied, the potency through which \u015ar\u012b Bhagav\u0101n knows His <\/b><\/u>svar\u016bpa<\/b><\/u><\/i> and causes others (i.e. His devotees) to know the same \u2013 is designated as <\/b><\/u>\u2018samvit\u2019<\/b><\/u><\/i>. Though \u015ar\u012b Bhagav\u0101n personifies the principle of felicity, the energy via which He savours the bliss and makes others replete with the same \u2013 is duly entitled as <\/b><\/u>\u2018hl\u0101din\u012b\u2019<\/b><\/u><\/i>. Due to internal hierarchy, this trio receives its chronological three-fold name as: (1) <\/b><\/u>sandhin\u012b <\/b><\/u><\/i>(the elementary level), 2) <\/b><\/u>samvit <\/b><\/u><\/i>(the intermediate level), and 3) <\/b><\/u>hl\u0101din\u012b <\/b><\/u><\/i>(the paramount level). However, when the aforesaid <\/b><\/u>\u2018vi\u015buddha-sattva\u2019 <\/b><\/u><\/i>displays the triple variegated faculties simultaneously in equal proportion, then it is celebrated as <\/b><\/u>\u2018m\u016brti\u2019<\/b><\/u><\/i>. The transcendental deity form of the Lord manifests through the equal admixture of the trio i.e. <\/b><\/u>\u2018m\u016brti<\/b><\/u><\/i>\u2019. Lord \u015ar\u012b Gaur\u0101\u1e45gasundara is the combination of <\/b><\/u>\u2018hl\u0101din\u012b-\u015bakti\u2019 <\/b><\/u><\/i>i.e. \u015ar\u012bmat\u012b R\u0101dh\u0101<\/b><\/u> <\/b><\/u><\/i>and the <\/b><\/u>\u2018\u015baktim\u0101n-tattva\u2019 <\/b><\/u><\/i>i.e. \u015ar\u012b K\u1e5b\u1e63\u1e47a.<\/b><\/u><\/p>\n

Thus concludes the essay composed by Radhakrishna dasa (GKG) of ISKCON (aged 26 years) – on Fri. 7th<\/sup> Sep. 2012 A.D. corresponding to 7th<\/sup> Day of the waning fortnight of Puru\u015bottama-Adhika-M\u0101sa of 526 Gaur\u0101bda at \u015ar\u012b Caitanya Sank\u012brtana Ku\u1e6d\u012bra, Vallabha-Vidy\u0101nagara, Dist: \u0100nanda, Gujar\u0101ta, Bh\u0101rata (India).<\/p>\n","protected":false},"excerpt":{"rendered":"

Radhakrishnadasa dasa: \u015ar\u012bmat\u012b R\u0101dhik\u0101 ranks foremost among the aggregation consisting \u015ar\u012b K\u1e5b\u1e63\u1e47a\u2019s potencies<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[93],"tags":[],"class_list":["post-10989","post","type-post","status-publish","format-standard","hentry","category-blog-thoughts"],"_links":{"self":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/10989","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10989"}],"version-history":[{"count":0,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/10989\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10989"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10989"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10989"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}