Śaktimat (Śaktimān)

tad ekaṁ tattvaṁ svarūpa-bhūtayaiva śaktyā kam api viśeṣaṁ

tad ekaṁ tattvaṁ svarūpa-bhūtayaiva śaktyā kam api viśeṣaṁ dhartuṁ parāsām api śaktīnāṁ mūlāśraya-rūpaṁ, tad-anubhāvānanda-sandohāntarbhāvita-tādṛśa-brahmānandānāṁ bhāgavata-paramahaṁsānāṁ tathānubhavaika-sādhakatama-tadīya-svarūpānanda-śakti-viśeṣātmaka-bhakti-bhāviteṣv antar-bahir apīndriyeṣu parisphurad vā, tadvad vivikta-tādṛśa-śakti-śaktimattā-bhedena pratipādyamānaṁ vā bhagavān iti śabdyate | … evaṁ cānanda-mātraṁ viśeṣyaṁ, samastāḥ śaktayo viśeṣaṇāni, viśiṣṭo bhagavān ity āyātam | tathā caivaṁ vaiśiṣṭye prāpte pūrṇāvirbhāvatvenākhaṇḍa-tattva-rūpo’sau bhagavān | brahma tu sphuṭam aprakaṭita-vaiśiṣṭyākāratvena tasyaivāsamyag āvirbhāva ity āyātam |
(Bhagavat Sandarbha: 2–3)

“When the one [Absolute] Reality, which is by nature the fundamental shelter of [all] other śaktis, to manifest some type of [wonderful] specificity solely by means of its own inherent śakti, fully manifests to the internal and external senses of devoted transcendentalists (bhāgavata-paramahaṁsas), subsumed in whose [experience of an] abundance of bliss from experience thereof [i.e., of the Absolute Reality so manifest with specificity] is such [experience of the] bliss of Brahman, [and whose internal and external senses are] imbued with bhakti [which is] constituted of a specific inherent śakti of bliss thereof [i.e., of that Absolute Reality] that is singularly most effectual of such experience [of that Absolute Reality’s manifest specificity], or, when it as such is to be defined with discrimination between the distinction of [its] being [both] śakti and the possessor of śakti (śaktimat), it is known as Bhagavān. … In this way, furthermore, it is understood that bliss alone is the qualificand (viśeṣya), all śaktis are [its] qualifiers (viśeṣaṇas), and Bhagavān is the qualified entity (viśiṣṭa). Furthermore, when possessed of such specificity (vaiśiṣṭya), that undivided [Absolute] Reality is Bhagavān on account of being the complete manifestation [thereof], whereas Brahman, evidently, is an incomplete manifestation thereof on account of [its] being an appearance devoid of manifest specificity. This is understood.”

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tad ekam evākhaṇḍānanda-svarūpaṁ tattvaṁ thūtkṛta-pārameṣṭhyādikānanda-samudayānāṁ

tad ekam evākhaṇḍānanda-svarūpaṁ tattvaṁ thūtkṛta-pārameṣṭhyādikānanda-samudayānāṁ paramahaṁsānāṁ sādhana-vaśāt tādātmyam āpanne, satyām api tadīya-svarūpa-śakti-vaicitryāṁ tad-grahaṇāsāmarthye cetasi yathā sāmānyato lakṣitaṁ, tathaiva sphurad vā, tadvad evāvivikta-śakti-śaktimattā-bhedatayā pratipādyamānaṁ vā brahmeti śabdyate |
(Bhagavat Sandarbha: 2)

“When transcendentalists (paramahaṁsas) who have spat on the bliss of supremacy and so forth [i.e., all varieties of so-called happiness that exist throughout saṁsāra, including even that of Lord Brahmā, who holds the supreme position within the fourteen worlds] attain as a result of sādhana a state of identity (tādātmya) [i.e., a qualified degree of oneness based on cognitive self-identification] with the one [Absolute] Reality which is undivided and of the nature of bliss, or, when it [i.e., that Absolute Reality] manifests exactly as it is generally regarded [by them] in their minds that are unable to perceive the variegation of its inherent (svarūpa) śakti [i.e., when it manifests without any sort of specificity as non-differentiated consciousness apparently equivalent in nature to the self (ātmā) in response to their being cognitively fixed in a state of self-identification with that Absolute Reality as non-differentiated consciousness], or when it as such is to be defined without discrimination between its possessing the division of being [both] śakti and the possessor of śakti (śaktimat), it is known as Brahman.”

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