upasthitestadvacanāt ..3.3.42..

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upasthitestadvacanāt ..3.3.42..

… Upasthite, being present, being near, Shri: Atah, hence it is proved. … Tad-vachanat, from the statements about Him.

42. (The erotic sentiment arises in the Lord), when they are near to each other. Hence this sentiment exists, because there is the statement (to that effect in the Shruti). — 403.

COMMENTARY

The word Upasthita is a past participle, with the force of condition. It means that though the Shakti and her support (the Lord) are identical, there being no difference between them, yet the Support of Shakti being the best of the males (Purushottama) and Shakti being the best among all females, when these two are present (Upasthita) near to each other, the erotic sentiment and the rest arise between them; and thus is fulfilled the saying that the Lord is Self-enjoying, Self-enamoured. Therefore, the existence of that sentiment is possible in the Lord. But have you any authority for this statement? Yes, the text of the Gopala Uttara Tapani:

«He who, through Kama (lust) desires the objects of desire, he is called Kami. He who, without Kama (but through love), desires (not) the objects of desire, he is called Akami.

Note: The reading in the printed text of the Anandashrama series, is ‘…’ in the second sentence: which, however, does not appear to be appropriate.

This text shows that the Lord has enjoyments of the objects of desire, though not moved thereto by Kama or sensual desire. The word Akama means something like Kama, but not Kama. The force of the negative particle ‘..’ is to indicate similarly, and not absolute negation. Akama, therefore, is emotion like Kama, but on a higher level. When lust is transmuted into love, Kama becomes Akama. The Lord, therefore, enjoys the objects of desire through Akama or love, not through Kama or lust. Such desiring of the object of desire, namely, of Shri, who is His ownself, and in whom He realises the completion of Himself, is not in conflict with the Lord’s being Self-enjoying and full. The intense bliss resulting from contract with Shri, who is His own Self, must be understood like unto the joy which one feels at looking at his own beauty in a mirror. Therefore, the sense of the above is this.

The Lord is qualified as possessing two Shaktis called Para and Svarupa. The highest substance is thus described in the Shrutis. When He manifests Himself in His Svarupa Shakti or essential nature he is called Purushottama or the highest male. But when His aspect of Parashakti predominates then such manifestation gets the name of Dharma and the rest. This Parashakti verily manifests in the shape of sweetness, lordliness, compassion, joy and knowledge and is called Dharma or virtue. Shri in the shape of sound is called the word. Shri in the shape of earth and other planets is called the abode and when manifesting as giver of gladness, joy, expansion of consciousness, she is called Shri, Radha and the rest, the highest of all women. All these are various manifestations of the Parashakti of the Lord. Therefore, though there is no difference between the Lord and His Parashakti or Svarupa Shakti, yet for purposes of conventional usage they are spoken of as different. And Parashakti is said to satisfy the emotional desires of the Lord. These manifestations of the Parashakti, like Dharma and the rest, must not be thought of as temporal and transient, but they exist from beginningless time, though they come into play with the coming of man on the earth. Thus there is no objection from any consideration. Therefore, the followers of the Lord Shri Krishna must meditate upon the highest truth, namely, the Lord as always accompanied by Shri.

Adhikarana XIX — The Lord Hari may be worshipped either

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