Because she Herself (the Para Shakti of the Lord) is the Truth and the rest (these attributes are real). — 400.

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SUTRA III. 3. 39.

सैव हि सत्यादयः॥३.३.३९॥

saiva hi satyādayaḥ ..3.3.39..

… Sa-eva, she verily. … Hi, because, …:, Satya-adayah, Satya (truth) and others.

COMMENTARY

In the Shvetashvatara Upanishad, VI, 8, it is declared that the power of the Lord is inherent in Him and is known as Parashakti, and is different from the Mayashakti of the Lord.

There is no effect and no cause known of Him, no one is seen like unto Him or better; His High Power (Para Shakti) is revealed as manifold, as inherent, acting as force and knowledge.

This and texts like ‘Vishnu shaktih para’, etc., show that the Lord has this High Power, different from Maya, and that this is an attribute which constitutes the essential nature of Brahman, as heat is the essential quality of Fire. This is called the Parashakti or the Svarupa Shakti of the Lord. Because this very power becomes modified as truth, omniscience, etc., hence they are not Mayic or phenomenal attributes, but on the other hand, they belong to the essential Self of the Lord. These attributes of truth, omniscience, etc, are modifications of the Parashakti, and the two reasons for it will be mentioned in the next Sutra. Therefore, the Shruti says, «there is no diversity here», meaning thereby that all those attributes are modifications of the Parashakti and Parashakti Herself. The text «Neti neti», quoted by the Purvapakshin, has already been explained in Sutra III., 2. 22, and those arguments need not be repeated here.

The word «Adi», «and the rest», in the Sutra implies that attributes like purity, ‘compassion, forgiveness, etc., as well as omniscience, omnipotence, all-blissfulness, all-beauty, etc., are also to be included.

Therefore, Shri Parashara has explained the word Bhagavat as the Supreme Self having the attributes of Isolation, as well as of great glory (Mahavibhuti). Having «mentioned ‘this, he goes on to say that the Lord possesses also the attributes of complete Lordliness, supporting every one and the rest, both collectively and «separately.

Note: In the Bhagavata Purana, I., 16. 27, the Goddess of earth, in addressing Dharma, the king of justice, enumerates certain attributes, such as truthfulness, purity, compassion, forgiveness, generosity, contentment, rectitude, control of mind, control of senses, austerity, impartiality, forbearance, indifference, learning, knowledge, dispassion, government, prowess, energy, strength, memory, independence, dexterity, beauty, patience, softness, magnanimity, humility, good-naturedness, mental clarity, intuition, perfection of senses, physical, ethical and mental enjoyment, depth, steadiness, faith, adorableness, glory, non-selfishness, She says that these and other great attributes must be prayed for by the strivers after greatness, from the Lord, for they all exist in Him.

Since these qualities are inherent in the Lord, therefore, the Rishi Parashara has defined the word Bhagavat as meaning the Supreme Self, who though pure (isolated from all attributes) yet is possessed of all glorious attributes and powers (see Vishnu Purana, VI., 5. 72).

«O Maitreya, the word Bhagavat is applied to the Cause of all causes, to the pure Supreme Brahman, possessing Mighty power and Glory».

Vishnu Purana, VI., 6. 73-75:

«He is the supporter of all, and the protector of the universe. This is the two-fold meaning of the syllable «Bha» (Bhartta» and Sambhartta). The syllable «Ga» denotes the saviour (he who brings the pure souls to himself, Gamayita), the leader (he who causes his devotees to attain purity of Self) and creator (he who unfolds manifold bliss to his devotees). Therefore, the word «Bhaga» means the collection of the six attributes, Aishvarya (lordliness), Virya (energy), Yashas (fame), Shri (fortune), Jnana (knowledge), and Vairagya (dispassion.) The syllabic «Va» means that in whom all elements and living beings dwell (Vasanti), the Great Self of all, possessing all energy, and who dwells (Vasati) in all beings, Himself unchangeable and immutable. Thus the word ‘Bhagava’, consisting of three syllables, means knowledge (omniscience), energy, power (to create the universe), strength (to support the universe), Lordliness (to control all), and the rest».

Therefore, these specific attributes like truthfulness, etc., exist in the Supreme Lord, and are not different from Him and must be meditated upon by the devotees.

Adhikarana XVIII — Shri or Para Shakti of the Lord

may also be Meditated upon

Now the author commences a new subject, in order to indicate that the Lord must be meditated upon as having Shri or Fortune as His constant companion.

Vishaya: In the White Yajur-veda, Chapter XXXI, verse 22, we find the following:

Beauty (Shri) and Fortune (Lakshmi), are thy wives: each side of thee are Day and Night. The constellations are thy form: the Ashvins are thine open jaws.

Some say that Shri means here Rama Devi, and Lakshmi means Divine Fortune (Bhagavati Sampat). Others say Shri means the Goddess of speech and Lakshmi means Rama Devi. In the Atharva Sims (Gopala Tapani) also we find the Lord addressed as the husband of Kamala, in the following ..:

Salutation to thee whose eyes are like lotus, who has garland of lotus, from whose navel grows the lotus, and who is the husband of Lakshmi. Salutation to Govinda, the beloved of Rama, he who is adorned with the crown of peacock feathers, and who possesses unobstructed intelligence.

Similarly in the Rama Purva Tapani Upanishad, the Lord is called Ramadhara, the supporter of Rama.

Salutation to thee whose original form is the Veda and who is Om-kara. Salutation to Shri Rama, the supporter of Rama, who is the Delighter, and whose form is his own Self.

Doubt: Here arises the doubt: Is Shri a phenomenal Being, made of Prakritic matter and therefore, non-eternal, or is she eternal, representing the Parashakti of the Lord? In other words, does Shri represent here the Prakriti, the non-eternal energy of the Lord, or does she represent here the Higher Energy, called the Parashakti?

Purvapaksha: The Purvapakshin says, Shri is a non-eternal attribute of the Lord, and she consists of pure Sattvic Prakriti, and is the Maya energy of the Lord. The Supreme Self has not Shri and Lakshmi for his wives in the literal sense of the term, for the Upanishad texts repeatedly prohibit all such attributes with regard to Him, by the words Neti neti, «He is not so, He is not so». Moreover, to think of the Lord as having a wife constantly near Him, is a degrading idea of Godhood, for it makes Him subject to passions, etc.

Siddhanta: The above objection is answered in the next Sutra, where it is shown that Shri is the Parashakti of the Lord.

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