LS 398 is avyaktha. This means unknown to our senses or not realised by our senses or invisible. It is called manifestation of maya. Lalithai is not known to our senses as she is the manifestation of maya and invisible. When you manifest something, it will not have life. In Gita II.25 Krishna while talking about atma says ‘avyaktah ayam’ which means atma is invisible. In this context ayam means atma or soul. Please note that jiva is different from atma and this difference has already been discussed in  LS 411 Sisheshta. Ordained devotees are called sisheshtas. Ordained devotees means those devotees who follow certain established ceremonies. They are also called righteous devotees or devotees who follow aachara. Aachara means who follow the path of righteousness.

The lord of righteousness is Vishnu. That is why he is called aachar prahavo dharmo dhrmasya prabhu achyuthaha. Righteousness arises from good conduct and the Lord of righteousness is Vishnu. This is confirmed in Vishnu Sahasranamam 310th nama sisheshta. Shankarar has interpreted sisheshta as ‘Vishnu is sought by jnanis and Vishnu also likes jnanis.’ Shankara has chosen to interpret sisheshta as jnani. Jnani is definitely an advanced person than an ordained devotee. In terms of Shankara’s explanation, Vishnu seeks only jananis and not mere ordained devotees. This interpretation is confirmed in Gita VII.17 jnani visishathae hi jnaninaha aham atyartham priyaha sa cha mama priyaha – I am very dear to him(jnani) and he is very dear to me. What else do we need to confirm that both Lalithai and Krishna are one and the same? LS 418. jadashakthi. She is in the form that is not endowed with life or in an inanimate form of creation. The inanimate form is the cause of maya. We have already seen that maya is a part of the Brahman (prakahsa vimarsha maha maya swarupini). She is in the form of prakrti. Prakrti is material in nature.

In Gita VII.4 Krishna says ‘prakrtir ashtada’ meaning five tatwas viz. earth, water, fire, air, ether, anthakarana viz. mind, intellect and ego are my eight types of prakrti. So both Lalithai and Krishna are called jadashakthi or prakrti. A further study of Gita XIII.5 will be helpful. LS 540. smrithi. Smrithi is sastras written by rishis based on Vedas. Smrithi also includes Upanishads. Smrihti lays down rules and regulations to be followed by ordained devotees which we have seen in LS 411. Lalithai is said to be in the form of smrithi. In Gita X.34 Krishna says that he is also in the form of smrithi. LS 544. punya shravana kirthana. This means listening and singing are righteous things to do. This may also be interpreted as Lalithai listens to those holy songs sung in praise of her by her devotees. For example we can say that Lalitha Sahasranamam. This was recited by vaak devis in her presence. In Vishnu Sahasranamam (VS) 922th nama is punya shravana kirthana. LS 603 is gurumurthi which means she is in the form guru. In VS 209th nama is guruhu and 210th is gurudhama. Gurudhama means guru’s guru i.e. parama guru. Guru consists of two Sanskrit letters gu and ru. Gu means lack of knowledge. Lack of knowledge is compared to darkness. Ru means dispeller or remover. So, guru means one who dispels or removes ignorance or darkness. When darkness is removed what do you get? You get light. What is knowledge? Knowledge is knowing atman. How can atman be realised? Realising atman within, this is called self realization. How is atman? He is self illuminating.

When the darkness of maya or illusion is removed, we see the self illuminating atman within. That is why I have been saying that a person can be called Guru, only if he is a realized person and should be capable of elucidating and guiding us to self realisation. Here both Lalitha and Krishna are in the form of guru who dispels the darkness of avidya and imparts the knowledge sudhha vidya or pure knowledge. Pure knowledge is self realisation, that is realising God within us. There are more such instances to substantiate that Lalithai and Krishna are one and the same. Our main idea behind this discussion is to understand that Brahman does not have different forms. Whether it is Lalithai or Krishna or Shiva they are the manifested forms of the Supreme.