THE FOLLOWING EXCERPT IS FROM #"11 RAHASYA GRANTHAS OF SRI VEDANTA DESIKA"# ("TATVATRAYA CHULAKA", PAGES 72-74):
"The entities that exist in the Supreme Abode of Paramatman which is called the "Suddha Satva" - are ruled by mere will of the Supreme Lord and not subjected to theoperation of time as mentioned in "Kalam sa pachate tatra na Kalaha Tatra vy prabhuvhu" and others.
The substance called "Pure Satva" is distinct from the satva of primordial matter on account of its being free from Rajas and Tamas.
It is a substance which is characterised by pure satva. It is expounded thus. The satva which illumines its ashraya and is distinct from the satva quality of the triguna.
Some people expound that this is inert just like time and triguna, while others say that this is self luminous. While self luminosity is common to the individual self and the attributive consciousness it is admitted on the strength of pramanas that cannot be set aside.
The fact of self awareness and the fact of being only an object of knowledge (Pratyakatva - Vishayatva) and difference between the above two is to be accepted.
Dharmabhuta jnanam has vishayatva as it shows invariably an object whereas the jivatman has only the fact of knowing himself and it can not show any other thing.
Just like that this shuddha satvam though it is swayam prakasha or self luminous is to be admitted as having all differences between the above two on the basis of the established pramanas that are to be applied equally.
When the essential nature of this shuddha satva is realised the regions of a four faced Brahma appear like hell as this is the most enjoyable bliss.
This is called by the term Supreme Abode or Paramapada. As it is most agreeable it is called the blissful or the Anandamaya.
As it is useful to illumine the six qualities such as Jnana and others, it is called Shadgunyamaya.
As it is expounded by the Panchopanishat mantras it is called Panchopanishan Maya and as it is constituted by the five non-material elements it is also called by the term PanchaShaktiMaya.
The elements that are real, the body, ornaments, weapons, the canopies, the mantapas and the towers are in plenty and so this is called the "eternal glory or Nitya Vibhuti".
For Eshwara and the eternal selves, the eternal bodies and the incarnations of those bodies are of this eternal entity
For the liberated ones the assumption of body and others, when desired so, the creation of the worlds comprising of the mother, father and others happens on account of this Nitya Vibhuti.
All these are just like the adorning of various forms in the Vasantha festival and they are all particular aspects of service that are liked by Eshwara, the sheshi of all.
It may be known that there will be divisions in this Nityavibhuti as pointed out by the Alwar in the verse "Maniuruvil Bhootha maindaay", becoming five elements of the body of the Lord on account of the variations in the qualities like Shabdha and others that are eternal.
The triguna happens to be the place of bondage to the migrating samsarin, whereas it is infinite in dimension everywhere below. Just like that the Nityavibhuti which is pure satva is the place of liberation and is infinite in expanse in the upward direction.
Out compassionate Acharyas have taught us that matter comprising of the three qualities satva, rajas and tamas evolves into 24 categories such as Prakruti or being the mere cause, Prakruti - Vikruti or of being both the cause and the effect and Vikruti, being only the effect, and that the division of time, that are revolving not having these three qualities and the supreme paramapada or shuddha satva that is comprising of only satva qualities.
They have taught us that all these viz. Prakruti, Kala and Shuddha Satva form the bodies of Sriman Narayana and that all these are entities that are inert, without having the quality of consciousness".
"11 Rahasya Granthas of Sri Vedanta Desika"
#by DR. N. S. Anantha Rangachar#  -