ह्लादिनी सन्धिनी संवित्त्वय्येका सर्वसंश्रये ।
ह्लादतापकरी मिश्रा त्वयि नो गुणवर्जिते ॥
hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye |
hlāda-tāpa-karī miśrā tvayi no guṇa-varjite ||
(Viṣṇu Purāṇa: 1.2.69; cited in Bhagavat Sandarbha: 7, 99; Prīti Sandarbha: 65; Kṛṣṇa Sandarbha 165; Caitanya-caritāmṛta: 1.4.63, 2.6.157, 2.8.155)
“The one [potency, viz., the svarūpa-śakti] constituted of hlādinī, sandhinī, and saṁvit exists only in you, the Support of everything. That [other potency, viz., the māyā-śakti] which is a cause of delight and suffering, and a mixture [of the two], does not exist in you, who are free from the [three] guṇas.”
Commentary
īśvaratvam eva jīveśvara-vailakṣaṇyena darśayan āha—hlādinīti | hlādinī āhlāda-karī, sandhinī santatā, saṁvid vidyā-śaktiḥ | ekā mukhyā avyabhicāriṇī svarūpa-bhūteti yāvat | sā sarva-saṁsthitau sarvasya samyak sthitir yasmāt tasmin sarvādhiṣṭhāna-bhūte tvayy eva na tu jīveṣu | jīveṣu ca yā guṇamayī trividhā sā tvayi nāsti | tām evāha—hlāda-tāpa-karī miśreti | hlāda-karī manaḥ-prasādotthā sāttvikī | tāpa-karī viṣaya-viyogādiṣu tāpa-karī tāmasī | tad-ubhaya-miśrā viṣaya-janyā rājasī | tatra hetuḥ sattvādi-guṇa-varjite | tad uktaṁ sarvajña-sūktau—‘hlādinyā saṁvid-āśliṣṭaḥ sac-cid-ānanda īśvaraḥ | svāvidyā-saṁvṛto jīvaḥ saṅkleśa-nikarākaraḥ ||’
(Ātma-prakāśa-ṭīkā of Śrī Śrīdhara Svāmīpāda; cited in Bhagavat Sandarbha: 99)
“Showing Īśvaratva [i.e., Godhood] specifically by way of the distinction between the jīva and Īśvara, he says hlādinī … [i.e., Śrī Dhruva speaks this verse]. Hlādinī is the cause of delight (āhlāda), sandhinī is constancy, and saṁvit is the potency of knowledge. ‘One’ (ekā) means primary, undeviating, and manifested from the essential nature (svarūpa) [of Bhagavān] specifically. That [one potency] exists only in you—[who are] the Support of everything (sarva-saṁsthitau), meaning, [you who are] he because of whom all have aptly sustained existence, that is, he who is existent as the dwelling place (adhiṣṭhāna) of all—and not rather in the jīvas. Furthermore, that [other potency found] in the jīvas which is constituted of the guṇas and threefold does not exist in you. He [viz., Śrī Dhruva, the speaker of this verse in Viṣṇu Purāṇa] describes that [latter potency] specifically: hlāda-tāpa-karī miśrā … [i.e., he speaks the second half of the verse]. ‘A cause of delight’ (hlāda-karī) refers to the sāttvikī [energy] arising from clarity [alt., satisfaction] of the mind. ‘A cause of suffering’ (tāpa-karī) refers to the tāmasī [energy] causative of suffering because of separation from objects of the senses and so on. A mixture of them both refers to the rājasī [energy] produced by objects of the senses. The reason in this regard [i.e., in regard to why this latter potency, which gives rise to these three aforesaid expressions of the three guṇas, is not present in Bhagavān] is [explained by the description of Bhagavān as] ‘free from the [three] guṇas’ (guṇa-varjite), that is, sattva and so forth. This is stated in the Sarvajña-sūkti, ‘Īśvara—Existence, Consciousness, and Bliss [i.e., he who is the ultimate embodiment of existence, consciousness, and bliss]—is embraced by hlādinī and saṁvit. The jīva [on the contrary], [who is] enveloped by its own ignorance (avidyā), is a mine of miseries.’”
Notes: It appears that Śrī Svāmīpāda’s reading of this verse in Viṣṇu Purāṇa was sarva-saṁsthitau rather than sarva-saṁśraye. Also, the phrase jīveṣu ca found in Śrī Jīvapāda’s citation of Śrī Svāmīpāda’s commentary in Bhagavat Sandarbha (99) is not found in presently available editions of Śrī Svāmīpāda’s Ātma-prakāśa-ṭīkā on Viṣṇu Purāṇa.