Prema Vivarta

By Srila Jagadananda Pandita

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• Language: English
• Publisher: Mandala Publishing
• Release date: Mar 7, 2023
• ISBN: 9798887620084

Book preview

It is our great pleasure that by the grace of my beloved Srila Gurueva, His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj, the founder President of Sri Gopinath Gaudiya Math, the treasure book of Sri Sri Prema-Vivarta has been translated into the English language as it is and published for the devotional benefit of all of Chaitanya Mahaprabhu’s devotees. This book shines with the light that is required to illuminate our minds to the real meaning of Eternal Love. This book was previously published, and at that time the preface of the book was written by my beloved Srila Gurudeva as follows.

PREFACE

by His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj

It is our great pleasure that by the unlimited mercy of the honorable Nityalīlā Praviṣṭa Tridaṇḍī Gosvāmī Śrīmad Bhakti Dayita Mādhava Mahārāja, who is the founder of the original Śrī Caitanya Gauḍīya Maṭha situated at Īśodyāna, Śrīdhāma Māyāpura, and its branch maṭhas, and who takes immense pleasure in preaching pure devotional service, that this Śrī Śrī Prema-Vivarta literature as composed by Śrī Gaura’s exalted associate Śrīla Jagadānanda Paṇḍita Gosvāmi, which was published by Nityalīlā Praviṣṭa supremely worshipable Śrī Śrīla Saccidānanda Bhaktivinoda Ṭhākura and edited by the supremely worhsipable Śrī Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura, has now been re-printed by the group of editors of the Śrī Caitanya vānī magazine.

In his literature Śrī Caitanya-caritāmṛta Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī Prabhu has written –

jagadānandera ‘prema-vivarta’ śune yei jana

premera ‘svarūpa’ jāne, pāya prema-dhana

Anyone who hears Jagadānanda’s Prema-Vivarta understands the characteristics of love of God and receives the treasury of ecstatic love. (Śrī Caitanya-caritāmṛta, Antya 12/154)

In his Amṛta-pravāha-bhāṣya commentary on this verse, the supremely worshipable Śrī Śrīla Saccidānanda Bhaktivinoda Ṭhākura has written the following in regard to the word ‘Prema-vivarta’-

"One meaning of ‘Prema-Vivarta’ is the transformation of ecstatic love, in other words, mistaken anger in the act of loving affair. Another meaning is that the literature called ‘Prema-Vivarta’, which Jagadānanda has composed, is about the characteristics of Mahāprabhu."

In Śrī Gaura-gaṇoddeśa-dīpikā it is stated –

kenāvāntara-bhedena bhedaṁ kurvanti sātvatāḥ

satyabhāmā-prakāśo’pi jagadānanda-paṇḍitaḥ

The pure devotees of the Lord make a distinction with irrelevant discrimination that she who was previously Satyabhāmā has now appeared as Jagadānanda Paṇḍit.

While introducing Śrīman Mahāprabhu’s different devotees, who belong to the platforms of different rasas, Śrīla Kavirāja Gosvāmī has written –

purīra vātsalya mukhya, rāmānandera śuddha-sakhya,

govindādyera śuddha-dāsya-rasa

gadādhara, jagadānanda, svarūpera mukhya rasānanda,

ei cāri-bhāve prabhu vaśa

(Caitanya-caritāmṛta, Madhya, 2/78)

Paramānanda Purī served Śrī Caitanya Mahāprabhu with paternal loving affection, Rāmānanda Rāya served the Lord with pure friendly affection, Govinda and other devotees served the Lord with a pure form of service, and Gadādhara, Jagadānanda and Dāmodara Svarūpa served the Lord with the humours of conjugal love which is the supreme rasa. Śrī Caitanya Mahāprabhu reciprocated in all these four mellows and remained indebted to His devotees.

In his anubhāṣya commentary the supremely worshipable Prabhupāda has written -

Paramānanda Purī’s (Uddhava of Braja) sentiment was prominently based on paternal affection, Rāmānanda’s affection (Arjuna or Viśākhā) was based on pure friendship, Govinda and other devotees’ pure servitorship was based on unalloyed service, and the intimate devotees like Gadādhara, Jagadānanda and Dāmodara Svarūpa’s mood was based on conjugal rasa. In these four different mellows the Lord accepted their loving service and pleasant company.

The mood of Śrī Jagadānanda Paṇḍita was a quarrelsome nature (vāmya svabhāva) like Satyabhāmā, while Śrī Gadādhara Paṇḍita was of submissive nature (dakṣiṇa svabhāva) like Rukmiṇī Devī. They both had extremely deep and pure love for Gaura as illustrated in Caitanya Caritāmṛta:

jagadānanda-paṇḍitera śuddha gāḍha bhāva

satyabhāmā-prāya prema ‘vāmya-svabhāva’

bāra-bāra praṇaya kalaha kare prabhu-sane

anyo-‘nye khaṭmaṭi cale dui-jane

gadādhara-paṇḍitera śuddha gāḍha bhāva

rukmiṇī-devīra yaiche ‘dakṣiṇa-svabhāva’

tāṅra praṇaya-roṣa dekhite prabhura icchā haya

aiśvarya-jñāne tāṅra roṣa nāhi upajaya

ei lakṣya pāñā prabhu kailā roṣābhāsa

śuni’ paṇḍitera citte upajila trāsa

pūrve yena kṛṣṇa yadi parihāsa kaila

śuni’ rukmiṇīra mane trāsa upajila

(Caitanya-caritāmṛta, Antya 7/138 to 143)

Jagadānanda Paṇḍita’s pure ecstatic love for the Lord was very deep. His loving exchange is compared to Satyabhāma and he is of a ‘quarrelsome nature’.

He used to repeatedly pick up loving quarrel with the Lord. There was always some disagreement between the two.

Gadādhara Paṇḍita’s pure ecstatic love for the Lord was also very deep. He was of a ‘submissive nature’ similar to that of Rukmiṇīdevī.

Sometimes the Lord desires to see his affectionate anger, but Jagadānanda’s anger was not invoked because of his mood saturated with awe and reverence.

Realizing this, the Lord displayed apparent anger to him and as a result, Gadādhara Paṇḍita became greatly frightened.

When Kṛṣṇa had previously joked with Rukmiṇī, she too became greatly fearful in her mind.

In his anubhāṣya commentary Śrīla Prabhupāda has written –

Once in Dvārakā, when Śrī Kṛṣṇa instructed Śrī Rukmiṇī in a teasing manner to accept another husband, Rukmiṇī became so frightened because of her submissive nature that she fell down at His lotus feet. In Gaura’s pastimes, Jagadānanda Paṇḍita Gosvāmī was endowed with the sentiment of the harsh-natured, quarrelsome Satyabhāmā, and Gadādhara Paṇḍita Gosvāmī was always like the submissive-natured Rukmiṇī and became frightened rather than engaging in loving quarrel.

Śrī Gadādhara Paṇḍita had a spontaneous mood of anger towards Śrīman Mahāprabhu which was controlled by humility due to his pure love and affection mixed with awe and reverence. But upon seeing Śrī Gadādhara’s affection for Śrī Vallabha Bhaṭṭa, Śrīman Mahāprabhu externally displayed artificial anger to His dear Gadādhara, and as He tried to test Gadādhara’s love, he became fearful and fell at the lotus feet of the Lord while crying. Mahāprabhu embraced him and spoke this in sweet words.

āmi cālāiluṅ tomā, tumi nā

calilā krodhe kichu nā kahilā, sakala sahilā

āmāra bhaṅgīte tomāra mana nā calilā

sudṛḍha sarala-bhāve āmāre kinilā

(Caitanya-caritāmṛta, Antya 7 – 157&158)

I tried to agitate you, but you did not become agitated. In anger, you did not say anything but tolerated everything.

Your mind did not become disturbed by My tricks. You have purchased Me by remaining firm in your determination, yet always remaining simple.

Although the author’s spontaneous love and affection for Gaura based on harsh nature is compared with the harsh nature of Satyabhāmā, his internal mood is to serve the lotus feet of Śrī Rādhā in Vraja. This has been clearly disclosed as follows by the author in the second chapter of this book.

āmi cāi rādhā-pada tumi phela ṭheli

dvārakā pāṭhāo more ei tomāra keli

I want the lotus feet of Śrī Rādhā, and You try to push me away. You send me to Dvārakā. What kind of behaviour of Yours is this?

The author of this book who was Śrīman Mahāprabhu’s childhood companion and classmate, his intense love and affection for Mahāprabhu from his childhood, and his loving quarrels with the Lord and the subsequent exchange of honor and dishonor have been described in this literature so beautifully and sweetly that they are extremely relishable at every sentence. His pangs of separation while spending a day and night on the bank of the Ganges at Śrī Māyāpura without any food or sleep, his carrying a pitcher of expensive, excellently scented sandalwood oil collected from Bengal with much hardship over more than three hundred miles, his stay in a locked room for three days without any food or rest after having broken the pitcher of sandalwood oil in front of the Lord in an angry mood, Śrī Śrī Mahāprabhu’s pastime of personally pacifying his anger on the fourth day, his leaving for Vṛṇdāvana with anger even when Mahāprabhu had hesitation in accepting a pillow and other gifts made of cotton, his feelings of intense eagerness in separation from the Lord even after going to Vṛṇdāvana, as well as many other incidents such as when Śrī Sanātana Gosvāmī wrapped a piece of red cloth given by a māyāvādī sannyāsī around his head, when the Paṇḍita became so angry that he tried to hit Sanātana with the pot meant for cooking rice in an angry mood, and when on seeing this Śrī Sanātana happily glorified the Paṇḍita’s excessive love and affection for Śrī Gaura, are described in this book in such beautiful, heart-touching language that each and every word showers an abundance of nectar. Apart from this, considerations for favourable and unfavourable things to devotional service as emanated from Śrīman Mahāprabhu’s lotus mouth have been written so gracefully along with authentic scriptural statements that it is a must to be relished by each and every devotee who is thirsty for bhajana.

Therefore we particularly hope and desire that this literature be preached and spread throughout the society of pious and saintly persons. The utmost endeavour for service undertaken by devotees like Śrīmat Premamaya Brahmacārī, Śrī Nimāidāsa Brahmacārī and others regarding the printing and proof reading of this literature is worthy of praise. There is no need to describe anything further.

Servant of the servant of Śrī Hari-Guru-Vaiṣṇava

Śrī Bhakti Pramoda Purī

(Editor and President – ‘Śrī Caitanya Vāṇī’)

INTRODUCTION

The name of this literature is Prema-Vivarta. Prema means the act of loving God. Vivarta means transformation or mistaken anger; though it appears as quarrel, it is a pure exchange of love. Paṇḍita Jagadānanda has written in his book about Śrī Mahāprabhu’s characteristics the following:

premera vaicitya-gata premera vivarta yata

mora mane nāce nirantara

kalaha gaurera sane kari āmi dine dine

kundale jagāi nāma mora

The different transformations of variegated ecstatic love constantly dance in my mind. I pick up quarrel with Śrī Gaura everyday and therefore my name has been the quarrelsome Jagāi. (Chapter 5)

premera vivarta āmāre nācāya

nā bujhiyā āmi mari

It is the transformation of love of God that makes me dance in this way. I suffer because I can not understand it. (Chapter 13)

The composition of this literature is not imaginary or based on some selfish interest. In this regard, the author himself has written that,

caitanyera rūpa guṇa sadā paḍe mane

The form and qualities of Śrī Caitanya constantly appear in my mind, (Chapter 2)

and -

parāṇa kāndāya deha phānpāya sa-ghane

They make me cry and inflate my body vigorously. (Chapter 2)

In this way –

kāndite kāndite mane hoila udaya

While crying like this suddenly a thought surfaced in my mind. (Chapter 2)

And therefore –

lekhanī dhariyā likhi chāḍi’ lāja bhaya

I grabbed a pen and started writing without shame and fear. (Chapter 2)

The proper order of Śrīman Mahāprabhu’s pastimes and other events that are found in Śrī Caitanya Bhāgavata and Śrī Caitanya-caritāmṛta are not found in this Prema-Vivarta literature. The author has clarified in this way:

yakhana yāhā mane paḍe gaurāṅga-carita

tāhā likhi haileo krama viparīta

Whenever I remember anything about Śrī Gaurāṅga’s characteristics I write it down even if it is not in proper order. (Chapter 15)

The author has not made any conscious effort to remember the Lord’s pastimes in order to compose this book. Whenever any pastime of the Lord manifested in his mind, he would immediately write it down.

caitanyera līlā-kathā yāhā paḍe mane

likhiyā rākhiba āmi ati saṅgopane

Whatever topics and pastimes of Śrī Caitanya appear in my mind, I will write them down very confidentially. (Chapter 2)

Being inspired like this, the author says –

nami prāṇa-gaura-pade sāṣṭāṅge paḍiyā

e prema-vivarta likhi bhakta-ājñā pāiyā

I offer my very life at the lotus feet of Śrī Gaurāṅga by falling flat to the ground. By the order of the devotees I am writing this book, Prema Vivarta. (Chapter 3)

The author used to live at Nīlācala with Śrīmān Mahāprabhu. When he was inspired to write Prema-Vivarta, the Lord’s intimate associate, and a dear friend of the author, Śrīla Svarūpa Dāmodara asked him,

ki likha paṇḍita

O Paṇḍita! What are you writing? (Chapter 2)

In reply, Paṇḍita Jagadānanda Prabhu said –

likhi tāi yāhāte pīrita

I am writing about what I have love for. (Chapter 2)

To this, Svarūpa Gosvāmī said that if you at all want to write something –

tabe likha prabhura carita

yāhā paḍi jagate habe baḍa hita

Then write about the characteristics of the Lord, because by reading such topics people of the whole world will become benefited. (Chapter 2)

In reply, Paṇḍita said –

jagatera hita nāhi jāni

yāhā yāhā bhāla lāge tāi likhe āni

I don’t know what is beneficial for the people of the world. I simply write down whatever I like or whatever is close to my heart.

Svarūpa Dāmodara became very happy to hear Paṇḍita’s affection-filled answer and he left after giving Paṇḍita the opportunity to write. Then Paṇḍita began to meditate on Śrī Mahāprabhu’s lotus feet and record in his own words whatever pastimes of the Lord he had witnessed.

kichu kichu likhi tāi nija manoraṅge

Now I write down some of those pastimes out of my own mental pleasure. (Chapter 2)

During the compilation of the book his –

mana kānde prāṇa kānde kānde duṭi ānkhi

Mind weeps, life weeps and my two eyes weep. (Chapter 2)

The Author and Śrīman Mahāprabhu

The author was Śrīman Mahāprabhu’s childhood friend and class mate. During their presence in this world, the mood of loving quarrel or harsh nature that the author displayed was manifested in his childhood only. He wrote in this book –

eka-dina śiśu-kāle du-janete pāṭhaśāle

kondala karinu hātāhāti

One day during our childhood we had a quarrel in the school, and as a result we had a scuffle with hands. (Chapter 2)

As a result -

māyāpure gaṅgā-tīre paḍiyā duḥkhera bhāre

kāndilāma eka-dina rāti

I felt so sad that I laid down on the bank of the Ganges at Māyāpura and cried for one full day and night. (Chapter 2)

On seeing this condition of Jagadānanda, who is as dear to Him as His own life, –

sadaya haiyā nātha nā haite parabhāta

gadādharera saṅgete āsiyā

ḍākena jagadānanda abhimāna baḍa manda

kathā bala vakratā chāḍiyā

Being compassionate to me, my Lord came there with Gadādhara even before it was dawn. He called out my name. O Jagadānanda! Pride is very bad; therefore speak with Me by giving up crookedness. (Chapter 2)

cala cala niśi avasāna bhela

gṛhe giyā karaha bhojana

tava duḥkha jāni mane chilāma āmi anaśane

sayyā chāḍi bhūmite śayāna

Let us go, the night has ended. Let us go home and eat something. Considering your distress I did not eat anything and I slept on the floor by giving up my own bed. (Chapter 2)

Saying this, Śrī Mahāprabhu, after pacifying His friend’s anger took him home, fed him and put him to sleep. The next morning, Śrī Śacīdevī sent him to the school after feeding him rice with milk. After school Jagadānanda returned to his own house. Śrī Mahāprabhu also went with him and together they happily took their meal.

Then -

kondalera pare prem haya yena śuddha hema

kata sukha manete haila

prabhu bale ei lāgi tumi rāgo āmi rāgi

paraspara prema vṛddhi bhela

The loving exchange after the quarrel becomes just like pure gold and it fills the heart with so much joy. The Lord says, ‘You get angry and I get angry and thus the love between us becomes enhanced.’ (Chapter 2)

This quarrel between Śrī Gaura and Jagadānanda is not based on material envy or any selfish interest. It is not a quarrel or hatred between two ordinary children; it is simply an enactment of pure love. In this love there is no sense gratification or desire for one’s own pleasure. In this act, the hero is Kṛṣṇa Himself. The same behavior and dealings that Śrī Kṛṣṇa displays towards Satyabhāma in Dvārakā-līlā are now being displayed by Śrī Gaurasundara, who is non-different from the son of the King of Vraja, towards Paṇḍita Jagadānanda.

paṇḍita jagadānanda prabhura prāṇa-rūpa

loke khyāta yeṅho satyabhāmāra svarūpa

Paṇḍita Jagadānanda, the sixth branch of the Caitanya tree, was celebrated as the life and soul of the Lord. He is known to have been an incarnation of Satyabhāmā [one of the chief queens of Lord Kṛṣṇa]. (Caitanya-caritāmṛta)

jagadānanda-paṇḍitera śuddha gāḍha bhāva

satyabhāmā-prāya prema ‘vāmya-svabhāva’

Jagadānanda Paṇḍita’s pure ecstatic love for Śrī Caitanya Mahāprabhu was very deep. It can be compared to the love of Satyabhāmā, who always quarreled with Lord Kṛṣṇa. (Caitanya-caritāmṛta)

Among Śrī Kṛṣṇa’s queens, Rukminī and some others are gentle in nature, and Satyabhāma and others still are harsh in nature. In gentle nature, there is always hesitation and fearful behavior, and in harsh nature, there is always loving quarrel. In Śrīman Mahāprabhu’s pastimes, the act of Satyabhāmā’s harsh behavior was fully manifest in Paṇḍita Jagadānanda’s behavior.

bāra-bāra praṇaya kalaha kare prabhu-sane

anyo-‘nye khaṭmaṭi cale dui-jane

Jagadānanda Paṇḍita was accustomed to provoking loving quarrels with the Lord. There was always some disagreement between them. (Caitanya-caritāmṛta)

How dear and intimate Śrīla Jagadānanda Paṇḍita Gosvāmī Prabhu was to Śrīman Mahāprabhu. Their pastimes are elaborately described in many places in Caitanya-caritāmṛta like this:

prabhura atyanta priya paṇḍita-jagadānanda

yāhāra caritre prabhu pāyena ānanda

Jagadānanda Paṇḍita was a very dear devotee of Śrī Caitanya Mahāprabhu. The Lord derived great pleasure from his activities. (Caitanya-caritāmṛta)

jagadānandera saubhāgyera ke kahibe sīmā?

jagadānandera saubhāgyera teṅha se upamā

Who can estimate the limit of Jagadānanda Paṇḍita’s fortune? He himself is the example of his own great fortune. (Caitanya-caritāmṛta)

caitanyera prema-pātra jagadānanda dhanya

yāre mile sei māne pāila caitanya

Jagadānanda is glorious, for he is a recipient of Caitanya’s mercy. Whoever meets him, thinks he has met Caitanya. (Śrī Caitanya-caritāmṛta)

śuni’ sanātana pāye dhari’ prabhure kahila

jagadānandera saubhāgya āji se jānila

When Śrī Caitanya Mahāprabhu was thus chastising Jagadānanda Paṇḍita, Sanātana Gosvāmī fell at the Lord’s feet and said, ‘I can now understand the fortunate position of Jagadānanda.’ (Caitanya-caritāmṛta)

jagate nāhi jagadānanda-sama bhāgyavān

No one in this world is as fortunate as Jagadānanda. (Caitanya-caritāmṛta)

jagadānande piyāo ātmīyatā-sudhā-rasa

You are making Jagadānanda drink the nectar of affectionate relationships. (Caitanya-caritāmṛta)

From all these statements, the relationship between Śrī Gaura and Jagadānanda can be understood up to some extent. Those who want to enter into the truth should study the above mentioned literature.

The Special Gifts of this Literature

In this book there are described some wonderful and interesting pastimes which took place before Śrīman Mahāprabhu accepted sannyāsa and which are not found in any other literature. Also, the topics of vaiṣṇava religion as practiced and preached by Śrīman Mahāprabhu have been written in a simple way. We do not see that such complicated topics about the truth inclusive of full consideration and reasoning are written anywhere else in such comprehensive language. The author has written this book out of strong emotion and feeling. Hence the language is sweet and wonderful. Therefore, with faith -

jagadānandera ‘prema-vivarta’ śune yei jana

Anyone who hears about the loving exchanges between Jagadānanda Paṇḍita and Śrī Caitanya Mahāprabhu, or who reads Jagadānanda’s book Prema-vivarta, (Caitanya-caritāmṛta)

even if he is ignorant -

premera ‘svarūpa’ jāne, pāya prema-dhana

Can understand what love is. Moreover, he achieves ecstatic love of Kṛṣṇa.

Servant of the servant of the pure vaiṣṇavas,

Śrī Paramānanda Vidyāratna

Kṛṣṇanagar

Śrī Bhāgavata āsana

January, 1926.

CHAPTER ONE

Maṅgalācaraṇa

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam

The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.

śrī rādhā-kṛṣṇa-tattva

The Science of Śrī Rādhā-Kṛṣṇa

akhaṇḍa-advaya-jñāna sarva-tattva-sāra

sei tattve daṇḍa-paraṇāma bāra bāra

akhaṇḍa-advaya-jñāna – the complete, non-dual knowledge or substance; sarvatattva-sāra – the essence of all truth; sei tattve – in that truth; daṇḍa-paraṇāma-I offer my obeisances by falling flat to the ground; bāra bāra – repeatedly.

I offer my respectful obeisances again and again unto that Supreme Truth which is complete, non-dual knowledge and the ultimate essence of all truth.

sei tattva kabhu dui rādhā-kṛṣṇa-rūpe

kabhu eka parātpara caitanya-svarūpe

sei tattva – that truth; kabhu – sometimes; dui – two; rādhā-kṛṣṇa-rūpe – in the form of Rādhā-Kṛṣṇa; kabhu – sometimes; eka – one; parātpara – greater than the greatest; caitanya-svarūpe – in the form of Śrī Caitanya.

That Absolute Truth sometimes manifests in two forms as Rādhā and Kṛṣṇa, and sometimes as one Supreme Absolute in the form of Śrī Caitanya Mahāprabhu.

tattva-vastu eka sadā advitīya bhāya

vastu vastu-śakti mājhe kichu bheda nāi

tattva-vastu – the Absolute Truth; eka – one; sadā – always; advitīya bhāya – is one without a second; vastu – truth; vastu-śakti – the energy of the Truth; mājhe – between; kichu bheda nāi – there is no difference.

The Absolute Truth is always one without a second. There is no difference between the Absolute Truth and His energy.

bheda nāi baṭe, kintu sadā bheda tāya

‘bhedābheda avicintya’ sarva-vede gāya

bheda – difference; nāi – there is no; baṭe – true; kintu – but; sadā – always; bheda – distinction; tāya – between them; ‘bhedābheda avicintya’ – the inconceivably oneness and difference; sarva-vede – in all the vedas; gāya – glorify.

It’s true that there is no distinction between Them, and yet there is distinction all the time. Therefore, all the vedas glorify the Absolute Truth as utterly inconceivable difference and non-difference.

vastu-śakti cit-svarūpa bhāvete sandhinī

kriyāte hlādinī tāi tribhāva-dhāriṇī

vastuśakti – the energy of the Absolute Truth; cit-svarūpa – in the form of transcendence; bhāvete – in nature; sandhinī – the Lords potency that sustains the spiritual world; kriyāte – in the pastime; hlādinī – the Lord’s pleasure giving potency; tāi – therefore; tri-bhāva-dhāriṇī – possesses three aspects.

The spiritual potency of the Absolute Truth has three aspects, namely – sandhinī, which sustains His own existence, samvit, the embodiment of full knowledge, and hlādinī by which His pastimes are carried out.

vastu-śakti-dvāre vastu deya paricaya

vastu-śakti kriyā-yoge sarva siddhi haya