Saktis
Identity in different dhamas:
Vaikuntha: sandhini - spiritual substance, Sri/Ramadevi/Laksmi, Dharani (bhu; also the name of Prthivi/Mahi - Earth)
Ayodhya: Sita (sri & bhu)
Dvaraka: Rukmini (sri), Satyabhama (bhu)
Mathura: Kubja
(bhu, according to Visvanatha Cakravarti Thakura an expansion of Satyabhama - SB 10.42.1 p.)
Goloka:
Krishna: sandhini - Ananga Manjari, a female form of Balarama
samvit & hladini - Radharani - sri (CC 1.1.5, 1.4.55,59, Harinama-cintamani 15)
Candravali - bhu
Paurnamasi (Yogamaya; not manifested outside Goloka - CC 2.21.104 p.) Tulasi - expansion of Sri Radha (Brahma vaivarta Purana 4.67.65)
Balarama (deity of sandhini, CBh 1.1.16p.): Revati (in Caitanya-lila Raghunatha Vaidya - CC 1.10.124-126p., CBh 3.5), Varuni
Navadvipa (part of Goloka):
Gauranga: Laksmipriya/Gadadhara (sri), Visnupriya (bhu/samvit, Jaiva Dharma 14.2); Jahnava Thakurani (Yogamaya)
Nityananda: Jahnava (Ananga manjari - CC 1.11.21p.), Vasudha (ditto - Gaura-ganoddesa-dipika)
Quotes:
SB 10.39.53-55:
Purport: Srila Visvanatha Cakravarti explains the Lord's potencies mentioned in these verses: "Sri is the potency of wealth; Pusti that of strength; Gir, knowledge; Kanti, beauty; Kirti, fame; and Tusti, renunciation. These are the Lord's six opulences. Ila is His bhu-sakti, also known as sandhini, the internal potency of whom the element earth is an expansion. Urja is His internal potency for performing pastimes; she expands as the tulasi plant in this world. Vidya and Avidya [knowledge and ignorance] are external potencies who cause the living entities' liberation and bondage, respectively. Sakti is His internal pleasure potency, hladini, and Maya is an internal potency who is the basis of Vidya and Avidya. The word "ca" implies the presence of the Lord's marginal energy, the jiva-sakti, who is subordinate to Maya. Lord Visnu was being served by all these personified potencies."
10.13.57:
Purport: Krsna's power is variegated, and thus the same sakti, or potency, works in variegated ways. Vividha means "varieties." There is unity in variety. Thus yogamaya and mahamaya are among the varied individual parts of the same one potency, and all of these individual potencies work in their own varied ways. The samvit, sandhini and ahladini potencies - Krsna's potency for existence, His potency for knowledge and His potency for pleasure - are distinct from yogamaya. Each is an individual potency. The ahladini potency is Radharani. As Svarupa Damodara Gosvami has explained, radha krsna-pranaya- vikrtir hladini saktir asmat (CC Adi 1.5). The ahladini-sakti is manifested as Radharani, but Krsna and Radharani are the same, although one is potent and the other is potency.
10.9.20:
Purport: That exalted platform of prema is described by Sri Caitanya Mahaprabhu as prema pum-artho mahan, and mother Yasoda naturally acts in such an exalted position in loving affairs. She is therefore a nitya-siddha devotee, an expansion of Krsna's hladini potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ananda- cinmaya-rasa-pratibhavitabhih). Such devotees are not sadhana-siddha.
Brahma-samhita 5.37:
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."
CC 1.4.59:
radhika hayena krsnera pranaya-vikara
svarupa-sakti - hladini nama yanhara
Srimati Radhika is the transformation of Krsna's love. She is His internal energy called hladini.
1.4.60:
hladini karaya krsne anandasvadana
hladinira dvara kare bhaktera posana
That hladini energy gives Krsna pleasure and nourishes His devotees.
Purport: Srila Jiva Goswami has elaborately discussed the hladini potency in his Priti-sandarbha. He says that the Vedas clearly state, "Only devotional service can lead one to the Personality of Godhead. Only devotional service can help a devotee meet the Supreme Lord face to face. The Supreme Personality of Godhead is attracted by devotional service, and as such the ultimate supremacy of Vedic knowledge rests in knowing the science of devotional service.
The Supreme Personality of Godhead has three kinds of internal potency namely the hladini, or pleasure potency, sandhini, or existential potency, and samvit, or cognitive potency. In the Visnu Purana (1.12.69) the Lord is addressed as follows: "O Lord, You are the support of everything. The three attributes hladini, sandhini and samvit 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."
Hladini is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. Love of God is another epithet of the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.
1.4.62, 2.6.159, 2.8.155:
anandamse hladini, sad-amse sandhini
cid-amse samvit—yare jnana kari’ mani
"Hladini is His aspect of bliss; sandhini, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.
1.4.64:
sandhinira sara amsa - suddha-satttva nama
bhagavanera satta haya yahate visrama
"The essential portion of the sandhini potency is suddha-sattva. Lord Krsna's existence rests upon it."
1.4.65 purport: "Krsna is always all-spiritual. Aside from the parents of the personality of Godhead, all the other paraphernalia of His existence is also essentially a manifestation of sandhini sakti, or a transformation of visuddha-sattva. To make this more clear, it may be said that this sandhini sakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. In the kingdom of God, the Lord's servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhini sakti. The existential sandhini sakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.
1.4.66:
sattvam visuddham vasudeva-sabditam
yad iyate tatra puman apavrtah
sattva ca tasmin bhagavan vasudevo
hy adhoksajo me manasa vidhiyate
Purport: "This text from Srimad Bhagavatam (4.3.23), spoken by Lord Siva when he condemned Daksa, the father of Sati, as an opponent of Visnu, confirms beyond a doubt that Lord Krsna, His fame, His qualities and everything in connection with His paraphernalia exist in the sandhini sakti of the Lord's internal potency."
1.4.67:
krsne bhagavatta-jnana—samvitera sara
brahma-jnanadika saba tara parivara
"The essence of the samvit potency is knowledge that the Supreme Personality of Godhead is Lord Krsna. All other kinds of knowledge, such as the knowledge of Brahman, are its components."
1.5.27-28 p., according to Maha-samhita:
Sri maintains the universe, Bhu is a creative energy of the universe, Nila/Lila (Durga) destroys the universe
Vaikuntha: sandhini - spiritual substance, Sri/Ramadevi/Laksmi, Dharani (bhu; also the name of Prthivi/Mahi - Earth)
Ayodhya: Sita (sri & bhu)
Dvaraka: Rukmini (sri), Satyabhama (bhu)
Mathura: Kubja
(bhu, according to Visvanatha Cakravarti Thakura an expansion of Satyabhama - SB 10.42.1 p.)
Goloka:
Krishna: sandhini - Ananga Manjari, a female form of Balarama
samvit & hladini - Radharani - sri (CC 1.1.5, 1.4.55,59, Harinama-cintamani 15)
Candravali - bhu
Paurnamasi (Yogamaya; not manifested outside Goloka - CC 2.21.104 p.) Tulasi - expansion of Sri Radha (Brahma vaivarta Purana 4.67.65)
Balarama (deity of sandhini, CBh 1.1.16p.): Revati (in Caitanya-lila Raghunatha Vaidya - CC 1.10.124-126p., CBh 3.5), Varuni
Navadvipa (part of Goloka):
Gauranga: Laksmipriya/Gadadhara (sri), Visnupriya (bhu/samvit, Jaiva Dharma 14.2); Jahnava Thakurani (Yogamaya)
Nityananda: Jahnava (Ananga manjari - CC 1.11.21p.), Vasudha (ditto - Gaura-ganoddesa-dipika)
Quotes:
SB 10.39.53-55:
Purport: Srila Visvanatha Cakravarti explains the Lord's potencies mentioned in these verses: "Sri is the potency of wealth; Pusti that of strength; Gir, knowledge; Kanti, beauty; Kirti, fame; and Tusti, renunciation. These are the Lord's six opulences. Ila is His bhu-sakti, also known as sandhini, the internal potency of whom the element earth is an expansion. Urja is His internal potency for performing pastimes; she expands as the tulasi plant in this world. Vidya and Avidya [knowledge and ignorance] are external potencies who cause the living entities' liberation and bondage, respectively. Sakti is His internal pleasure potency, hladini, and Maya is an internal potency who is the basis of Vidya and Avidya. The word "ca" implies the presence of the Lord's marginal energy, the jiva-sakti, who is subordinate to Maya. Lord Visnu was being served by all these personified potencies."
10.13.57:
Purport: Krsna's power is variegated, and thus the same sakti, or potency, works in variegated ways. Vividha means "varieties." There is unity in variety. Thus yogamaya and mahamaya are among the varied individual parts of the same one potency, and all of these individual potencies work in their own varied ways. The samvit, sandhini and ahladini potencies - Krsna's potency for existence, His potency for knowledge and His potency for pleasure - are distinct from yogamaya. Each is an individual potency. The ahladini potency is Radharani. As Svarupa Damodara Gosvami has explained, radha krsna-pranaya- vikrtir hladini saktir asmat (CC Adi 1.5). The ahladini-sakti is manifested as Radharani, but Krsna and Radharani are the same, although one is potent and the other is potency.
10.9.20:
Purport: That exalted platform of prema is described by Sri Caitanya Mahaprabhu as prema pum-artho mahan, and mother Yasoda naturally acts in such an exalted position in loving affairs. She is therefore a nitya-siddha devotee, an expansion of Krsna's hladini potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ananda- cinmaya-rasa-pratibhavitabhih). Such devotees are not sadhana-siddha.
Brahma-samhita 5.37:
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."
CC 1.4.59:
radhika hayena krsnera pranaya-vikara
svarupa-sakti - hladini nama yanhara
Srimati Radhika is the transformation of Krsna's love. She is His internal energy called hladini.
1.4.60:
hladini karaya krsne anandasvadana
hladinira dvara kare bhaktera posana
That hladini energy gives Krsna pleasure and nourishes His devotees.
Purport: Srila Jiva Goswami has elaborately discussed the hladini potency in his Priti-sandarbha. He says that the Vedas clearly state, "Only devotional service can lead one to the Personality of Godhead. Only devotional service can help a devotee meet the Supreme Lord face to face. The Supreme Personality of Godhead is attracted by devotional service, and as such the ultimate supremacy of Vedic knowledge rests in knowing the science of devotional service.
The Supreme Personality of Godhead has three kinds of internal potency namely the hladini, or pleasure potency, sandhini, or existential potency, and samvit, or cognitive potency. In the Visnu Purana (1.12.69) the Lord is addressed as follows: "O Lord, You are the support of everything. The three attributes hladini, sandhini and samvit 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."
Hladini is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. Love of God is another epithet of the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.
1.4.62, 2.6.159, 2.8.155:
anandamse hladini, sad-amse sandhini
cid-amse samvit—yare jnana kari’ mani
"Hladini is His aspect of bliss; sandhini, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.
1.4.64:
sandhinira sara amsa - suddha-satttva nama
bhagavanera satta haya yahate visrama
"The essential portion of the sandhini potency is suddha-sattva. Lord Krsna's existence rests upon it."
1.4.65 purport: "Krsna is always all-spiritual. Aside from the parents of the personality of Godhead, all the other paraphernalia of His existence is also essentially a manifestation of sandhini sakti, or a transformation of visuddha-sattva. To make this more clear, it may be said that this sandhini sakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. In the kingdom of God, the Lord's servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhini sakti. The existential sandhini sakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.
1.4.66:
sattvam visuddham vasudeva-sabditam
yad iyate tatra puman apavrtah
sattva ca tasmin bhagavan vasudevo
hy adhoksajo me manasa vidhiyate
Purport: "This text from Srimad Bhagavatam (4.3.23), spoken by Lord Siva when he condemned Daksa, the father of Sati, as an opponent of Visnu, confirms beyond a doubt that Lord Krsna, His fame, His qualities and everything in connection with His paraphernalia exist in the sandhini sakti of the Lord's internal potency."
1.4.67:
krsne bhagavatta-jnana—samvitera sara
brahma-jnanadika saba tara parivara
"The essence of the samvit potency is knowledge that the Supreme Personality of Godhead is Lord Krsna. All other kinds of knowledge, such as the knowledge of Brahman, are its components."
1.5.27-28 p., according to Maha-samhita:
Sri maintains the universe, Bhu is a creative energy of the universe, Nila/Lila (Durga) destroys the universe
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