Avatara06.01. Now the NityaVibhuti is explained. Immateriality (ajadatva) is a general characteristic of ShuddhaSattva, dharmabhutajnana, individual self and Ishvara.
What is called immateriality is self-luminosity. Of these, the common characteristic of ShuddhaSattva and dharmabhutajnana is thus: they posses the quality of immateriality while existing for another.
They appear to (or are cognized by) others alone and are self-luminous.
Avatara06.02. What is called ShuddhaSattva is a kind of
spiritual substance being different from the matter affected by 3 gunas and possessing sattva; it is distinct from that which is different from the region where nescience is entirely got rid of.
This ‘manifestation’ is infinite in the higher regions and finite in the lower regions; and this is non-conscious and self-luminous. It is designated as "bliss" since it conveys bliss.
It is the embodiment of Panchopanishad as explained by the hymns of Panchopanishad. It is proclaimed to be of the nature of 5 powers, since it is made up of five immutable powers.”***
***Note: For a clear conception of PanchaShakti see "Shree Padma-Tantra", 12.36. According to this verse Lord Shree Vishnu Himself is called PanchaShaktiMaya. The Shaktis are Sarva, Nivritti, Vishva, Purusha and Parameshthi.
Avatara06.03. This "manifestation" by the will of Ishvara assumes the form of objects, means and abodes of enjoyment for Ishvara, the eternals and the released selfs.
The objects of enjoyment are the body of Ishvara etc. The means of enjoyment are sandal, perfume, flowers, raiments, ornaments, weapons, etc. The abodes of enjoyment are city-gates, ramparts, pavillions, aerial cars, gardens, lotus ponds,- etc.
Avatara06.04. The bodies of Ishvara and the eternals are accomplished by the eternal wish of Bhagavan. The bodies of the released selfs, the creation of manes for them, the simultaneous assumption of many bodies etc. are brought about by the will of Bhagavan.
Avatara06.05. The bodies of Bhagavan in His Aspects of Vyuha, Vibhava and Archa-Avatara are made up of non-material substance.
In the case of Archa-Avataras, after the consecration, the non-material body manifests itself, dependent on The Will of Ishvara Who is disposed to bless.
Nor may it be doubted: "How can there be contact between the material and the non-material?"; for it can be refuted on the basis of the evidence of the bodies of the Incarnations like Rama, Krishna, etc.
Avatara06.06. The embodiment of the released individual selfs is only for the service of the Lord, like the disguise worn on the occasion of the spring festival.
Avatara06.07. The usage of the expression "six attributed-ness in connection with Ishvara’s body" is due to the manifestation by it of those six attributes.
The eternal, faultless and unsurpassable attributes of the Divine Auspicious Figure are splendour, beauty, fragrance, tenderness, loveliness, youthfulness, softness, etc.
The pervasiveness of the Lord’s Body is well known in works such as the Gita, etc.
Avatara06.08. The passage, which states that the released individual selfs have no embodiment, means that the body determined by karma is absent.
There the senses are eternal ; therefore there is not the relation of cause and effect; hence (the non-material senses) are not designated as separate categories like the material ones.
Avatara06.09. By this, the view that there are no bodies etc. (in the state of release) is refuted. The opinion of the disputant who maintains that (the NityaVibhuti) is a portion of the prakrti is also rejected, because of the passage "Beyond the darkness".***
***Note: "God speed you in your journey beyond across the darkness" ("Shree Mundaka-Upanishad", 2.2.6)
Since NityaVibhuti is the locus of non-material sound, touch, colour, savour and odour, (the material) ether and others have been excluded.
The view that it is non-sentient is repudiated, since it has been explained that it is of the nature of knowledge.
Avatara06.10. That the non-material, divine and auspicious figure of Bhagavan is the repository of everything has been described in the chapter "Weapons and Ornaments".
It is thus: Purusa is in the form of Kaustubha,Prakrti Shrivatsa, Mahat - The Club, Sattvika-Ahankara - The Conch. Tamasika-Ahankara - The Bow, Knowledge - The Sword, Avidya - Its Sneath, Mind is The Chakra, Sense and Motor Organs are The Arrows, Subtle And Gross Elements - The Garland.
***Note: The AstraBhushana-Adhyaya of "Shree Vishnu-Puranam" (1.22) is a great authority on this subject. The ornaments and weapons which adorn The Body of the Divine Figure symbologically represent the principles of the universe.
In this Connection the following verse which states (this conception) in an abridged form may be referred to:
‘The wise say, “O Lord of Kamala! Your Discus is The Mind, sword and its Sheath Are Knowledge and Ignorance (respectively), Garland the elements, Conch and Bow the 2 forms of egoity made of gunas, Arrows the 10 senses, Kaustubha the individual self (jiva), Shrivatsa the Pradhana, and Club the Mahat”.
Avatara06.11. The eternal manifestation is of 4 kinds as Amoda, Pramoda, Sammoda And Vaikuntha and again it is infinite.
It is denoted by such terms as TripadaVibhuti, Paramapada, Paramavyoma, Paramakasha, Amrta, Naka, Aprakrtaloka, Anandaloka, Vaikuntha, etc.
The city of Vaikuntha is situated in the (realm) of eternal manifestation with 12 enclosures, and surrounded by many gates and ramparts.
In this is The Divine Abode known as Ananda; within that is the hall known as MahiManiMandapa constructed with thousands of pillars made of jewels.
In it is Ananta, lit up by the lustre of the gems of his thousand hoods. On him is the divine throne made of dharma, etc. Over it is the 8-petalled lotus, attended by Vimala and others, with chowries in their hands.
On it is Shesa, The Abode of Supreme Knowledge.Over Shesa is the Transcendental Being Who is beyond speech. ***
***Note: See "StotraRatna" by Shri YamunAcharya: "Who with such a Consort sits on The Eternal Serpent who is The Sole Transcendental Seat of Excellent Wisdom And Strength, and The Divine Seat of Whose Body is illumined with streams of light emanating from the clustering gems of His Many Hoods.
Shesa who is aptly styled by all to be Thy Servant (Shesa) on account of His different bodies chosen in Thy Service, such as house, bed, sandals, garb, pillow and umbrella for keeping out rain and sun and the like" (Shri YamunAcharya "StotraRatna", 39-40).
THUS NITYAVIBHUTI HAS BEEN EXPLAINED.
Here ends the Sixth Avatara on NityaVibhuti of YatindraMataDipika,
composed by Shrinivasa, the foremost disciple of Shriman MahAcharya,
an ornament in the line of Shri Vadhulas
Cited from "YatindraMataDipika" by ShrinivasaDasa
translated by Svami Adidevananda, 1949 - LINK TO E-BOOK
OCR by Vishnudut1926, June 2017, Moscow
