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Today, we offer a reminder of the vast importance of Lord Brahma to our Sampradaya, with this presentation of Sri Brahma-samhita. This lofty philosophical treatise was rediscovered by Lord Caitanya Mahaprabhu Himself, while He was on pilgrimage in South India. Traveling along the banks of the Payasvini River in Travancore, Mahaprabhu reached the temple of Adi-kesava in Thiruvattar, Trivandrum district of Kerala. In the library there he discovered the manuscript of Sri Brahma-samhita, which is the fifth chapter of 100 chapters from the Hymns of Brahma. In 1932, the Gaudiya Matha published an English-language version of Sri Brahma-samhita, with subsequent reprints in 1958 and later by Srila Prabhupada's BBT in 1973. These editions feature the English translation and commentary of Srila Bhaktisiddhanta Sarasvati Thakur, whose erudite words stand as the Absolute introduction to Sri Brahma-samhita.
Thiruvattar Adikesava Perumal Temple
Foreword The materialistic demeanor cannot possibly stretch to the transcendental autocrat who is ever inviting the fallen conditioned souls to associate with Him through devotion or eternal serving mood. The phenomenal attractions are often found to tempt sentient beings to enjoy the variegated position which is opposed to undifferenced monism. People are so much apt to indulge in transitory speculations even when they are to educate themselves on a situation beyond their empiric area or experiencing jurisdiction. The esoteric aspect often knocks them to trace out immanence in their outward inspection of transitory and transformable things. This impulse moves them to fix the position of the immanent to an indeterminate impersonal entity, no clue of which could be discerned by moving earth and heaven through their organic senses. The lines of this booklet will surely help such puzzled souls in their march towards the personality of the immanent lying beyond their sensuous gaze of inspection. The very first stanza of this publication will revolutionize their reserved ideas when the nomenclature of the Absolute is put before them as "Krsna." The speculative mind would show a tendency of offering some other attributive name to designate the unknown object. They will prefer to brand Him by their experience as the "creator of this universe,""the entity beyond phenomena"--far off the reference of any object of nature and void of all transformation. So they will urge that the very fountainhead should have no conceivable designation except to show a direction of the invisible, and inaudible untouchable, nonfragrant and unperceivable object. But they will not desist from contemplating on the object with their poor fund of experience. The interested enquirer will be found to hanker after the records left by erudite savants to incompatible hallucinative views of savage demonstration. In comparing the different names offered by different thoughts of mankind, a particular judge would decide in favor of some nomenclature which will suit best his limited and specific whims. The slave mentality of an individual will no doubt offer invective assertions to the rest who will be appealing to him for a revelation of his decision. To remedy this evil, the hymns of the accepted progenitor of the phenomena would do great help in taking up the question of nomenclature which is possessed of adequate power to dispel all imaginations drawn out of their experiencing the phenomena by their tentative exploitations. The first hymn will establish the supremacy of the Absolute Truth, if His substratum is not shot by the bullets of limited time, ignorance and uncomfortable feeling, as well as by recognizing the same as an effect instead of accepting Him as the prime cause. He will be satisfied to mark that the object of their determination is the par"excellent Supreme Lord Sri Krsna who has eternally embodied Himself in His ever-presence, all-blissful, all-pervasive perfected knowledge as the very fountainhead of all prime causes of unending nonbeginning time, the supplying fosterer of all entities, viz., mundane and transcendental. The subsequent lines will go to determine the different aspects of the Absolute, who are but emanations of the supreme fountainhead Krsna, the attractive entity of all entities. Moreover, the derivative proclamation of the nomenclature will indicate the plane of uninterrupted, unending, transcendental felicity and the nomenclature Himself is the source of the two components which go by the names of efficient and material causes. The very transcendental name "Krsna" is known as the embodiment of all the transcendental eternal rasas as well as the origin of all eclipsed conceptions of interrupted rasas found in the mentality of animated beings which are successfully depicted by litterateurs and rhetoricians for our mundane speculation. The verses of Brahma-samhita are a full elucidation of the origination of phenomenal and noumenic conceptions. The hymns of the incarnated prime potency has dealt fully with the monotheistic speculations of different schools which are busy to give an outer cover of an esoteric concoction without any reference to the true eternal aspect of transcendental nontransformable and imperishable manifestation of the immanent. The hymns have also dealt with different partial aspects of the personality of the Absolute who is quite isolated from the conception of the enjoyers of this phenomenal world. A very close attention and a comparative study of all prevailing thoughts and conceptions will relieve and enlighten all--be he a materialist, a downright atheist, an agnostic, a sceptic, a naturalist, a pantheist or a panantheist--busy with their knowledge of three dimensions only by their speculative exertions. This booklet is only the fifth chapter of the Hymns of Brahma which were recorded in a hundred chapters. The Supreme Lord Sri Caitanya picked up this chapter from the temple of Adi-kesava at Tiruvattar, a village lying under the government of Travancore, for the assurance of all God-loving, and especially Krsna-loving, people in this conditioned jurisdiction. This booklet can easily be compared with another book which passes by the name of Srimad-Bhagavatam. Though it has got a reference in the pantheon of Puranas, the Bhagavatam corroborates the same idea of this Pancaratra. The devotees should consider that these two books tend to the identical Krsna who is the fountainhead of all transcendental and mundane entities and has a manifestive exhibition of the plenary variegatedness. Aspersions of calumniation are restricted in the limited world, whereas transcendence cannot admit such angularities being an angle of 180 degrees or void of any angular discrepancies. The publisher is carried away to the realm of gratitude when his stores of publication are scrutinized. Thakura Bhaktivinoda has given an elucidatory purport of the conception of the most sublime fountainhead of all entities in Bengali, and one of his devout followers has rendered that into English for propagatory purpose. The purports and the translations are traced to the backgrounds of the writings of Srila Jiva Gosvami, a contemporary follower of the Supreme Lord Sri Krsna Caitanya. The emotional aspirations will find fair play in perusing the texts of this brochure by one and all who have any interest in pure theistic achievements. The materialistic inspection often goes on to say that the provincial conception of theism has made the depicting of transcendental unity into diverse face quite opposed to the ethical consideration of the limited region. But we differ from such erroneous considerations when we get a prospective view of the manifested transcendentality eliminating all historicities and allegorical enterprises. All our enjoying mood should have a different direction when we take into account the transcendental entity who has obsessed all frailties and limitations of nature. So we solicit the happier mood of the scrutinizers to pay special attention to the importance of manifestive transcendence in Krsna. It was found necessary to publish this small book for the use of English-knowing people who are interested in the acme of transcendental truths in their manifestive phases. The theme delineated in the texts of this book is quite different from the ordinary heaps of poetical mundane literature, as they are confined to our limited aspiration of senses. The book was found in the South some four centuries ago and it is again brought into light in the very same country after a long time, just like the worshiping of the Goddess Ganges by the offering of her own water. Siddhanta Sarasvati Shree Gaudiya Math, Calcutta, the 1st August, 1932.
isvarah--the controller; paramah--supreme; krsnah--Lord Krsna;
sat--comprising eternal existence; cit--absolute knowledge; ananda--and
absolute bliss; vigrahah--whose form; anadih--without beginning; adih--the
origin; govindah--Lord Govinda; sarva-karana-karanam--the cause of all causes.
Krsna who is known as Govinda is the Supreme Godhead. He has an eternal
blissful spiritual body. He is the origin of all. He has no other origin and He
is the prime cause of all causes.
Krsna is the exalted Supreme entity having His eternal name, eternal form, eternal attribution and eternal pastimes. The very name "Krsna" implies His love-attracting designation, expressing by His eternal nomenclature the acme of entity. His eternal beautiful heavenly blue-tinged body glowing with the intensity of ever-existing knowledge has a flute in both His hands. As His inconceivable spiritual energy is all-extending, still He maintains His all-charming medium size by His qualifying spiritual instrumentals. His all-accommodating supreme subjectivity is nicely manifested in His eternal form. The concentrated all-time presence, uncovered knowledge and inebriating felicity have their beauty in Him. The mundane manifestive portion of His own Self is known as all-pervading Paramatma, Isvara (Superior Lord) or Visnu (All-fostering). Hence it is evident that Krsna is sole Supreme Godhead. His unrivaled or unique spiritual body of superexcellent charm is eternally unveiled with innumerable spiritual instrumentals (senses) and unreckonable attributes keeping their signifying location properly, adjusting at the same time by His inconceivable conciliative powers. This beautiful spiritual figure is identical with Krsna and the spiritual entity of Krsna is identical with His own figure. The very intensely blended entity of eternal presence of felicitous cognition is the charming targeted holding or transcendental icon. It follows that the conception of the indistinguishable formless magnitude (Brahman) which is an indolent, lax, presentment of cognitive bliss, is merely a penumbra of intensely blended glow of the three concomitants, viz., the blissful, the substantive and the cognitive. This transcendental manifestive icon Krsna in His original face is primordial background of magnitudinal infinite Brahman and of the all-pervasive oversoul. Krsna as truly visioned in His variegated pastimes, such as owner of transcendental cows, chief of cowherds, consort of milk-maids, ruler of the terrestrial abode Gokula and object of worship by transcendental residents of Goloka beauties, is Govinda. He is the root cause of all causes who are the predominating and predominated agents of the universe. The glance of His projected fractional portion in the sacred originating water viz., the personal oversoul or Paramatma, gives rise to a secondary potency--nature who creates this mundane universe. This oversoul's intermediate energy brings forth the individual souls analogously to the emanated rays of the sun.
This book is a treatise of Krsna; so the preamble is enacted by chanting
His name in the beginning.
sahasra-patra--possessing a thousand petals; kamalam--a lotus;
gokula-akhyam--known as Gokula; mahat padam--the superexcellent station;
tat--of that (lotus); karnikaram--the whorl; tat--of Him (Krsna); dhama--the
abode; tat--that (Gokula); ananta--of His infinitary aspect, Balarama;
amsa--from a part; sambhavam--produced.
[The spiritual place of transcendental pastimes of Krsna is portrayed in
the second verse.] The superexcellent station of Krsna, which is known as
Gokula, has thousands of petals and a corolla like that of a lotus sprouted
from a part of His infinitary aspect, the whorl of the leaves being the actual
abode of Krsna.
Gokula, like Goloka, is not a created mundane plane--unbounded character forms the display of His unlimited potency and His propagating manifestation. Baladeva is the mainstay of that energy. The transcendental entity of Baladeva has two aspects viz., infinite spiritual manifestation and infinite accommodating space for insentient gross things. The uniquadrantal delineation of material universe will be dealt with in the proper place. The triquadrantal extensions of the transcendental infinitary field of the almighty, unlamenting, nonperishing and nonapprehending unlimited situations of halo which are fully spiritual majestic foliation. This very majestical extension portrays the manifested lofty rich feature of the vaster unlimited region or greater atmosphere which has its resplendent location wholly beyond the realm of mundane nature, on the further shore of Viraja surrounded by the halo of Brahman or indistinguishable entity. This majestical power of unlimited spirit emanates on the upper portion of the luminous sphere into the most charming Gokula or eternally existing Goloka, exceedingly beautified by the assorted display of effulgence. Some designate this region as the abode of the Supreme Narayana, or the original fountainhead. Hence Gokula, which is identical with Goloka, is the supreme plane. The same sphere shines as Goloka and Gokula respectively by its upper or transcendental and lower or mundane situation.
Sri Sanatana Gosvami has told us as follows in his Brhad-bhagavatamrta
which embodies the final essence of all the books of instructions: "He
displays His pastimes here in this land as He is used to do in Goloka. The
difference between the two planes lies only in their locations as high and low;
that is, in other words, Krsna plays exactly the same part in Goloka as He
exhibits on the mundane plane of Gokula. There is practically no difference
between Gokula and Goloka save that this what exists in the shape of Goloka in
the upper region is the same as Gokula on the mundane plane when Krsna showed His
various activity there. Sri Jiva Gosvami has also inculcated the same in the
Bhagavat-sandarbha of his 'Six Treatises.' " To ascertain the plane of
Goloka--Vrndavana is the eternal abode of Krsna and Goloka and Vrndavana are
identically one, and though both are identical, yet Krsna's inconceivable
energy has made Goloka the acme of this spiritual kingdom and Gokula of Mathura
province forming a part of the mundane plane which is also a manifestation of
triquadrantal vibhuti (conducting majesty). Poor human understanding cannot
possibly make out how the extensive triquadrantal, which is beyond human
comprehension, can be accommodated in the limited nether material universe of a
uniquadrantal disclosure. Gokula is a spiritual plane, hence his condescended position
in the region of material space, time, etc., is in no way restricted but
unlimitedly manifested with his full boundless propriety. But conditioned souls
are apt to assert a material conception in regard to Gokula by their miserable
senses so as to bring him below the level of their intellect. Though the eye of
an observer is impeded by a cloud when gazing at the sun and though the tiny
cloud can never really cover the sun, still the clouded vision apparently
observes the sun as covered by the cloud. In just the same way the conditioned
souls with their obscured intelligence, senses and decisions, accept Gokula as
a piece of measurable land. We can see Gokula from Goloka which is eternal.
This is also a mystery. The attainment of final beatitude is the success in
attaining one's eternal self. The success in identifying the true self is
finally achieved when the screen of gross and subtle coils of conditioned souls
is removed by the sweet will of Krsna. However, the idea of Goloka is seen to
differ from Gokula till the success in unalloyed devotion is achieved. The
transcendental plane of infinite spiritual manifestation having thousands of
petals and corolla like those of the lotus, is Gokula, the eternal abode of
Krsna.
karnikaram--the whorl; mahat--great; yantram--figure; sat-konam--a
hexagon; vajra--like a diamond; kilakam--the central support;
sat-anga-sat-padi--of the eighteen-syllable mantra with sixfold divisions;
sthanam--the place of manifestation; prakrtya--along with the predominated
aspect of the Absolute; purusena--along with the predominating aspect of the
Absolute; ca--also; prema-ananda--of the bliss of love of God; maha-ananda--of
the great transcendental jubilations; rasena--with the rasa (mellow);
avasthitam--situated; hi--certainly; yat--which; jyotih-rupena--transcendental;
manuna--with the mantra; kama-bijena--with the kama-bija (klim);
sangatam--joined.
The whorl of that transcendental lotus is the realm wherein dwells
Krsna. It is a hexagonal figure, the abode of the indwelling predominated and
predominating aspect of the Absolute. Like a diamond the central supporting
figure of self-luminous Krsna stands as the transcendental source of all
potencies. The holy name consisting of eighteen transcendental letters is
manifested in a hexagonal figure with sixfold divisions.
The transcendental pastimes of Krsna are twofold, viz., manifested and nonmanifested. The pastimes in Vrndavana visible to mortal eyes are the manifestive lila of Sri Krsna, and that which is not so visible, is nonmanifestive lila of Krsna. The nonmanifestive lila is always visible in Goloka and the same is visible to human eyes in Gokula, if Krsna so desires. In his Krsna-sandarbha Sri Jiva Gosvami Prabhu says, "Nonmanifestive pastimes are expressed in manifestive krsna-lila. and goloka-lila is the nonmanifestive pastimes of Krsna visualized from the mundane plane." This is also corroborated by Sri Rupa in his Bhagavatamrta. The progressive transcendental manifestation of Gokula is Goloka. So Goloka is the selfsame majestic manifestation of Gokula. The eternal pastimes of Sri Krsna, although not visible in Gokula, are eternally manifested in Goloka. Goloka is the transcendental majestic manifestation of Gokula. The manifestations of the nonmanifestive pastimes of Krsna with regard to the conditioned souls, are twofold, viz., (1) worship through the channel of the mantras (inaudibly recited, liberating, self-dedicatory. transcendental sounds), (2) spontaneous outflow of heart's spiritual love for Krsna. Sri Jiva Gosvami has said that worship through the mantra is possible permanently in the proper place, when confined to one pastime. This meditative manifestation of Goloka is the pastime attended with the worship of Krsna through the mantra. Again, the pastimes that are performed in different planes and in different moods, are autocratic in diverse ways; hence sva-rasiki, i.e., spontaneous, outflow of heart's spiritual love for Krsna. This sloka conveys a twofold meaning. One meaning is that in the pastime attended with worship through the mantra consisting of eighteen transcendental letters, transcendental words contained in the said mantra being differently placed make a manifestation of only one lila of Sri Krsna. As for example klim krsnaya govindaya gopijana-vallabhaya svaha--this is a hexagonal mantra consisting of six transcendental words, viz., (1) krsnaya, (2) govindaya, (3) gopijana, (4) vallabhaya, (5) sva, (6) ha. These six transcendental words, when placed juxtapositionally. indicate the mantra.
The hexagonal great transcendental machinery is in this wise. The
principal seed, i.e. klim, is situated in the instrument as the central pivot.
Anybody with an impression of such an instrument in his mind and concentrating
his thought on such spiritual entities, can attain, like Candradhvaja, to the
knowledge of the cognitive principle. The word sva indicates ksetrajna i.e.,
one who is conversant with one's inner self, and the word ha indicates the
transcendental nature. This meaning of the mantra has also been corroborated by
Sri Hari-bhakti-vilasa. The general meaning is this that one who is desirous of
entering into the esoteric pastimes of Krsna will have to practice His
transcendental service along with the culture of the devotional knowledge
relative to Him. (1) krsna-svarupa--the proper Self of Krsna; (2) krsnasya
cin-maya-vraja-lila-vilasa-svarupa--the true nature of Krsna's transcendental
pastimes in Vraja; (3) tat-parikara-gopijana-svarupa--the true nature of His
spiritual associates in Vraja, viz., the spiritual milkmen and the milkmaids;
(4) tad-vallabha--the true nature of self-surrender to Krsna in the footsteps
of the spiritual milkmaids of Vraja; (5) suddha-jivasya cid-(jnana)-svarupa--the
true nature of the spiritual knowledge of the unalloyed individual soul; (6)
cit-prakrtir arthat krsna-seva-svabhava--the true nature of transcendental
service to Krsna is this that the esoteric relation is established on the
awakening of one's pure cognition. The meaning is that rasa is only the
transcendental service of the central refuge Sri Krsna, as predominating aspect
of the Absolute, by one's ego as the spiritual maid of the predominated moiety
of the absolute integer, attended with pure devotion in the shape of one's
entire self-surrender. The pastime in Goloka or in Gokula during the stage of
devotional progress, is the meditative worship through the mantra, and during
the stage of perfection the pastimes manifest themselves as the unrestrained
transcendental jubilations. This is the real aspect of Goloka or Gokula, which
will be made more explicit in due course. The meaning of the words jyoti-rupena
manuna is that the transcendental meaning is expressed in the mantra by means
of which, on transcendental desire of love for Krsna and the service of Krsna
being added, one is established in the eternal love of Krsna. Such eternal
pastimes are eternally manifested in Goloka.
tat--of that (lotus); kinjalkam--the petals; tat-amsanam--of His
(Krsna's) fragmental portions; tat--of that (lotus); patrani--the leaves;
sriyam--of the gopis (headed by Srimati Radharani); api--also.
The whorl of that eternal realm Gokula is the hexagonal abode of Krsna.
Its petals are the abodes of gopis who are part and parcel of Krsna to whom
they are most lovingly devoted and are similar in essence. The petals shine
beautifully like so many walls. The extended leaves of that lotus are the
gardenlike dhama, i.e. spiritual abode of Sri Radhika, the most beloved of Krsna.
The transcendental Gokula is shaped like the lotus. The eternal world is
like a hexagonal figure; in that the entities Sri Radha-Krsna, appearing in the
form of a mantra consisting of eighteen transcendental letters, are centered.
The propagating manifestations emanating from the cit potency are present there
with the said entities as the center. Sri Radha-Krsna is the primary cause or
the seed Himself. Gopala-tapani says, "Omkara" signifies the
All-Powerful Gopala and His potency; and "klim" is the same as
omkara. Hence kama-bija or the primary cause of all-love, is connotative of the
entities Sri Radha-Krsna.
catuh-asram---quadrangular place; tat--that (Gokula);
paritah--surrounding; sveta-dvipa--Svetadvipa (the white island);
akhyam--named; adbhutam--mysterious; catuh-asram--quadrangular;
catuh-murteh--of the four primary expansions (Vasudeva, Sankarsana, Pradyumna
and Aniruddha); catuh-dhama--consisting of four abodes; catuh-krtam--divided
into four parts; caturbhih--by the four; purusa-arthaih--human requirements;
ca--and; caturbhih--by the four; hetubhih--causes, or bases of achievement;
vrtam--enveloped; sulaih--with tridents; dasabhih--ten; anaddham--fixed;
urdhva-adhah--upwards and downwards (the zenith and nadir); dik--(in) the
directions (north, south, east, and west); vidiksu--and in the intermediate
directions (northeast, southeast, southwest, and northwest); api--also;
astabhih--with the eight; nidhibhih--jewels; justam--endowed; astabhih--with
the eight; siddhibhih--mystic perfections (anima, laghima, prapti, prakamya,
mahima, isitva, vasitva, and kamavasayita); tatha--also; manu-rupaih--in the
form of mantras; ca--and; dasabhih--by ten; dik-palaih--protectors of the
directions; paritah--all around; vrtam--surrounded; syamaih--blue;
gauraih--yellow; ca--and; raktaih--red; ca--and; suklaih--white; ca--also;
parsada-rsabhaih--with the topmost associates; sobhitam--shining;
saktibhih--with potencies; tabhih--those; adbhutabhih--extraordinary;
samantatah--on all sides.
[The surrounding external plane of Gokula is described in this verse.]
There is a mysterious quadrangular place named Svetadvipa surrounding the
outskirts of Gokula. Svetadvipa is divided into four parts on all sides. The
abode of Vasudeva, Sankarsana, Pradyumna and Aniruddha are separately located
in each of these four parts. These four divided abodes are enveloped by the
fourfold human requirements such as piety, wealth, passion and liberation, as
also by the four Vedas, viz., Rg, Sama, Yajur and Atharva, which deal with the
mantra and which are the bases of achievements of the fourfold mundane
requirements. Ten tridents are fixed in the ten directions, including the
zenith and nadir. The eight directions are decorated with the eight jewels of
Mahapadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, and Nila. There are
ten protectors [dik-palas] of the ten directions in the form of mantra. The
associates of the hues of blue, yellow, red and white and the extraordinary
potencies bearing the names of Vimala, etc., shine on all sides.
Primarily Gokula is the seat of transcendental love and devotion. Hence Yamuna, Sri Govardhana, Sri Radha-kunda, etc., of the terrestrial Vraja-mandala lie within Gokula. Again, all the majesties of Vaikuntha are manifested there extending in all directions. The pastimes of the four propagating manifestations are all there in their proper places. The paravyoma Vaikuntha has got its extension from the display of the four propagating manifestations. Salvation as of Vaikuntha, and piety. wealth and passion pertaining to worldly people, are in the proper places in Gokula as their original seed, i.e., primary cause. The Vedas also are engaged in singing the song of the Lord of Gokula. There are ten tridents in ten directions to prevent and disappoint those who are aspirants for having an entrance into Goloka through meditations without the grace of Krsna. Self-conceited people who try to reach this region through the paths of yoga (meditation) and jnana (empiric knowledge) are baffled in their attempts, being pierced by the ten tridents. Self-annihilation has its excellence in Brahma-dhama which represents the outside covering of Goloka in the shape of tridents. Sula means a trident; the mundane threefold attributes and the threefold divisions of time represent the trident. Astanga-yogis i.e. ascetics who practice the eightfold yoga, are the nondifferentiative liberationists who, trying to approach in the direction of Goloka, fall headlong into the pits of disappointment by being pierced and cut asunder by these tridents placed in ten directions. Those who proceed towards the direction of Goloka through the channel of devotion alloyed with majestic ideas, are fascinated with the charms of Vaikuntha which is the outer covering plane of Sri Goloka, at the sight of the eight perfections, viz., anima, etc., and majesties like mahapadma, etc. Those who are less forward in their intelligence relapse to the sevenfold world falling under the control of the ten protectors (of the ten directions) in the guise of mantras. In this wise, Goloka has become unknowable and inaccessible. It is only the divine selves of Godhead, the propounders of the divine dispensations for the different ages, who are always forward there to favor the approaching devotees who seek entry into the realm of Goloka through the channel of pure devotional love. These divine forms of Godhead are surrounded there with attendants of their respective natures. Svetadvipa in Goloka is their place of abode. Hence Srila Thakura Vrndavana the manifest Vyasa of caitanya-lila, has described the village of Navadvipa as bearing the name of Svetadvipa. In this Svetadvipa the concluding portions of the pastimes of Gokula exist eternally as the pastimes of Navadvipa. Hence the region of Navadvipa, Vraja and the realm of Goloka are one and the same indivisible entity; the difference only lies in the manifestations of the infinite variety of sentiments, corresponding to the diverse nature of their devotional love. There is in this a most hidden principle which only the greatest souls who are possessed of the highest transcendental love, are enabled to realize by the direct grace of Krsna. The truth is as follows: In this mundane world there are fourteen spheres disposed in the graded order of high and low. Persons living with wives and children hankering for the pleasure-giving effect of their fruitive actions, move up and down within the limits of the three worlds of Bhuh, Bhuvah and Svah. Brahmacaris of great austerities, ascetics and persons addicted to hypothetical truth, persons of a neutral disposition adopting nonfruitive works by an aptitude which seeks to be free from all mundane desires, move up and down within the limits of the worlds of Mahah, Janah, Tapah and Satya. Above these worlds lies the abode of four-headed Brahma, above which lies the unlimited realm of Vaikuntha of Visnu, Ksirodakasayi, lying in the ocean of milk. paramahamsa-sannyasis and the demons killed by Sri Hari, by crossing the Viraja, i.e., by passing beyond the fourteen worlds, enter into the luminous realm of Brahman and attain to nirvana in the form of temporary abeyance of the temporal ego. But the devotee actuated by knowledge (jnana-bhakta), the devotee actuated by the pure devotional aptitude (suddha-bhakta), the devotee imbued with loving devotion (prema-bhakta), the devotee actuated by pure love (premapara-bhakta), and the devotee impelled by overwhelming love (prematura-bhakta), who serve the majesty of Godhead, have their locations in Vaikuntha, i.e., the transcendental realm of Sri Narayana.
The devotees who are imbued with all-love and who walk in the footsteps
of the spiritual maids of Vraja, alone attain to the realm of Goloka. The
different locations of the devotees in Goloka according to the respective
differences in the nature of their rasa, i.e., mellow quality. are settled by
the inconceivable power of Krsna. The pure devotees following the devotees of
Vraja and those following the pure devotees of Navadvipa are located in the
realm of Krsna and Gaura respectively. The identical devotees of Vraja and
Navadvipa simultaneously attain to the pleasures of service in the realm of
Krsna and Gaura. Sri Jiva Gosvami writes in his work Gopala-campu that
"the supreme transcendental realm is called Goloka being the abode of go,
transcendental cows, and gopa, transcendental cowherds. This is the seat of the
rasa pastimes of the absolute Sri Krsna. Again the realm is called Svetadvipa
owing to the realization of some of the rasas which are the inconceivable
manifestation derived from the untouched purity of that supreme realm. The
twofold entities of the supreme Goloka and the supreme Svetadvipa are
indivisibly the realm of Goloka." The gist of the whole matter is
this--Goloka as Svetadvipa is eternally manifest because the pleasures of enjoyment
of the rasa could not be had in its entirety in the pastimes of Krsna in Vraja.
He accepts the emotion and effulgence of His predominated moiety. Sri Radhika,
and makes an eternal pastime for the enjoyment of krsna-rasa there. Sri
Krsnacandra coveting to taste the following pleasures, viz., to realize (1) the
nature of the greatness of love of Sri Radha; (2) the nature of the wonderful
sweetness of His love of which Sri Radhika has got the taste; (3) the nature of
the exquisite joy that accrues to Sri Radha by Her realization of the sweetness
of His love, took His birth, like the moon, in the ocean of the womb of Sri
Saci-devi. The esoteric desire of Sri Jiva Gosvami Prabhu is herein made
manifest. In the Veda it is also said, "Let me tell you the mystery. In
Navadvipa, the identical realm of Goloka, on the bank of the Ganges,
Gauracandra who is Govinda, the entity of pure cognition, who has two hands,
who is the soul of all souls, who has the supreme great personality as the
great meditative sannyasin and who is beyond the threefold mundane attributes,
makes the process of pure unalloyed devotion manifest in this mundane world. He
is sole Godhead. He is the source of all forms, the Supreme Soul and is Godhead
manifesting Himself in yellow, red, blue and white colors. He is the direct
entity of pure cognition full of the spiritual (cit) potency. He is the figure
of the devotee. He is the bestower of devotion and cognizable by devotion
alone. The selfsame Gauracandra, who is no other than Krsna Himself, in order
to taste the rasa of the pastimes of Radha-Krsna in Goloka, is manifest in the
eternal realm of Navadvipa identical with Goloka." This is also clear from
the Vedic declarations, viz., asan varnas trayah, krsna-varnam tvisakrsnam,
yatha pasyah pasyati rukma-varnam, mahan prabhur vai and various other
statements of the theistic scriptures. Just as Sri Krsna had His birth in the
mundane Gokula through the agency of Yogamaya who is the primal energy of the
Supreme Lord, so with her help He manifests the lila of His birth in the womb
of Saci-devi in Navadvipa on this mundane plane. These are the absolute truths
of spiritual science and not the outcome of imaginary speculation under the
thraldom of the deluding energy of Godhead.
evam--thus; jyotih-mayah--transcendental; devah--the Lord;
sat-anandah--the own Self of eternal ecstasies; parat parah--the superior of
all superiors; atma-aramasya--engaged in the enjoyments of the transcendental
realm; tasya--of Him; asti--there is; prakrtya--with the mundane potency;
na--not; samagamah--association.
The Lord of Gokula is the transcendental Supreme Godhead, the own Self
of eternal ecstasies. He is the superior of all superiors and is busily engaged
in the enjoyments of the transcendental realm and has no association with His
mundane potency.
The sole potency of Krsna which is spiritual, functioning as Krsna's own
proper power, has manifested His pastimes of Goloka or Gokula. By her grace
individual souls who are constituents of the marginal potency can have
admission into even those pastimes. The deluding energy who is of the nature of
the perverted reflection of the spiritual (cit) potency. has got her location
on the other side of the river Viraja, which surrounds the Brahma-dhama forming
the boundary of Maha-Vaikuntha as the outer envelope of Goloka. The position of
Goloka being absolutely unalloyed with the mundane, deluding energy. far from
having any association with Krsna, feels ashamed to appear before His view.
mayaya--with the illusory energy; aramamanasya--of Him, who never
consorts; na--not; viyogah--complete separation; taya--her; saha--from;
atmana--with His own; ramaya--spiritual potency, Rama; reme--consorts;
tyakta-kalam--by casting His glance in the shape of sending His time energy;
sisrksaya--with the desire to create.
Krsna never consorts with His illusory energy. Still her connection is
not entirely cut off from the Absolute Truth. When He intends to create the
material world the amorous pastime, in which He engages by consorting with His
own spiritual [cit] potency Rama by casting His glance at the deluding energy
in the shape of sending His time energy, is an auxiliary activity.
The illusory energy has no direct contact with Krsna, but has got
indirect contact. Visnu the prime cause, lying in the Causal Ocean, the plenary
portion of Maha-Sankarsana who has His scat in Maha-Vaikuntha the sphere of
Krsna's own extended transcendental pastimes, casts His glance towards the
deluding energy. Even in casting His glance He has no contact with the deluding
energy because the spiritual (cit) potency Rama then carries the function of
His glance as His unpolluted ever-submissive potency. The deluding energy as
the maidservant of the spiritual (cit) potency Rama, serves the manifested
plenary portion of Godhead consorted with Rama, the time energy representing
the force of activity and instrumentality of Rama; hence there is found the
process of masculinity or the creative force.
niyatih--the regulator; sa--she; rama--the spiritual potency; devi--the
goddess; tat--of Him; priya--beloved; tat--of Him; vasam--under the control;
tada--then (at the time of creation); tat--of Him; lingam--the masculine
symbol, or manifested emblem; bhagavan--possessing opulences; sambhuh--Sambhu;
jyotih-rupah--halo; sanatanah--eternal; ya--which; yonih--the symbol of mundane
feminine productivity; sa--that; apara--nonabsolute; saktih--potency;
kamah--the desire; bijam--the seed; mahat--the faculty of perverted cognition;
hareh--of the Supreme Lord.
[The secondary process of association with Maya is described.] Ramadevi,
the spiritual [cit] potency, beloved consort of the Supreme Lord, is the
regulatrix of all entities. The divine plenary portion of Krsna creates the
mundane world. At creation there appears a divine halo of the nature of His own
subjective portion [svamsa]. This halo is divine Sambhu, the masculine symbol
or manifested emblem of the Supreme Lord. This halo is the dim twilight
reflection of the supreme eternal effulgence. This masculine symbol is the
subjective portion of divinity who functions as progenitor of the mundane
world, subject to the supreme regulatrix [niyati]. The conceiving potency in
regard to mundane creation makes her appearance out of the supreme regulatrix.
She is Maya, the limited, nonabsolute [apara] potency, the symbol of mundane feminine
productivity. The intercourse of these two brings forth the faculty of
perverted cognition, the reflection of the seed of the procreative desire of
the Supreme Lord.
Sankarsana possessed of creative desire is the subjective portion of
Krsna taking the initiative in bringing about the birth of the mundane world.
Lying in the causal water as the primal purusa-avatara He casts His glance
towards Maya (the limited potency). Such glance is the efficient cause of the
mundane creation. Sambhu the symbol of masculine mundane procreation is the dim
halo of this reflected effulgence. It is this symbol which is applied to the
organ of generation of Maya, the shadow of Rama or the divine potency. The
first phase of the appearance of the mundane desire created by Maha-Visnu is
called the seminal principle of mahat or the perverted cognitive faculty. It is
this which is identical with the mental principle ripe for procreative
activity. The conception underlying it is that it is the will of the purusa who
creates by using the efficient and material principles. Efficiency is Maya or
the productive feminine organ. The material principle is Sambhu or the
procreative masculine organ. Maha-Visnu is purusa or the dominating divine
person wielding the will. Pradhana or the substantive principle in the shape of
mundane entities, is the material principle. Nature embodying the accommodating
principle (adhara), is Maya. The principle of embodied will bringing about the
intercourse of the two, is the dominating divine person (purusa), subjective
portion of Krsna, the manifestor of the mundane world. All of these three are
creators. The seed of amorous creative desire in Goloka, is the embodiment of
pure cognition. The seed of sex desire to be found in this mundane world, is
that of Kali, etc., who are the shadows of the divine potency. The former,
although it is the prototype of the latter, is located very far from it. The
seed of the mundane sex desire is the perverted reflection in this mundane
world of the seed of the original creative desire. The process of the
appearance of Sambhu is recorded in the tenth and fifteenth slokas.
linga--of the mundane masculine generative organs; yoni--and of the
mundane feminine generative organs; atmikah--as the embodiment; jatah--born; imah--these;
mahesvari--of the consort of the great lord of this mundane world; prajah--the
offspring.
All offspring of the consort of the great lord [Mahesvara] of this
mundane world are of the nature of the embodiment of the mundane masculine and
feminine generative organs.
The full quadrantal extension of the Supreme Lord, is His majesty. Of
this the triquadrantal extensions of unlamenting, nonperishing and nonapprehending
situations constitute the majesties of the realms of Vaikuntha and Goloka, etc.
In this temporal realm of Maya devas and men, etc.--all these together with all
mundane worlds--are the great majesties of the limited potency. All these
entities are embodiments of the masculine and feminine organs of generation by
the distinction of efficient and material causal principles; or, in other
words, they are produced by the process of sexual intercourse between the male
and female organs of generation. All the information that has been accumulated
by the agency of the sciences of this world, possesses this nature of sexual
co-union. Trees, plants and even all insentient entities are embodiments of the
co-union of male and female. The feature that is of special significance is
that although such expressions as "the generative organs of male and
female" are indecorous yet in scientific literature these words,
expressing the above-mentioned principles, are exceedingly wholesome and
productive of abiding value. Indecorum is merely an entity pertaining to the
external custom of society. But science, and specially the highest science,
cannot destroy the true entity by deference to social custom. Wherefore, in
order to demonstrate the seed of mundane sex desire, the basic principle of
this phenomenal world, the use of those identical words is indispensable. By
the use of all these words only the masculine energy or the predominating
active potency. and female energy or the predominated active potency. are to be
understood.
saktiman- joined to his female consort; purusah--person; sah--he;
ayam--this; linga-rupi--in the form of the male generating organ;
maha-isvarah--Sambhu, the lord of this mundane world; tasmin--in that;
avirabhut--manifested; linge--in the manifested emblem;
maha-visnuh--Maha-Visnu; jagat-patih--the Lord of the world.
The person embodying the material causal principle, viz., the great lord
of this mundane world [Mahesvara] Samhhu, in the form of the male generating
organ, is joined to his female consort the limited energy [Maya] as the
efficient causal principle. The Lord of the world Maha-Visnu is manifest in him
by His subjective portion in the form of His glance.
In the transcendental atmosphere (para-vyoma), where spiritual majesty
preponderates, there is present Sri Narayana who is not different from Krsna.
Maha-Sankarsana, subjective plenary facsimile of the extended personality of
Sri Narayana, is also the divine plenary portion of the propagatory embodiment
of Sri Krsna. By the power of His spiritual energy a plenary subjective portion
of Him, eternally reposing in the neutral stream of Viraja forming the boundary
between the spiritual and mundane realms, casts His glance, at creation, unto
the limited shadow potency. Maya, who is located far away from Himself.
Thereupon Sambhu, lord of pradhana embodying the substantive principle of all
material entities, who is the same as Rudra, the dim reflection of the Supreme
Lord's own divine glance, consummates his intercourse with Maya, the efficient
mundane causal principle. But he can do nothing independently of the energy of
Maha-Visnu representing the direct spiritual power of Krsna. Therefore, the
principle of mahat, or the perverted cognitive faculty. is produced only when
the subjective plenary portion of Krsna, viz., the prime divine avatara
Maha-Visnu who is the subjective portion of Sankarsana, Himself the subjective
portion of Krsna, is propitious towards the active mutual endeavors of Maya,
Siva's consort (sakti), and pradhana or the principle of substantive mundane
causality. Agreeably to the initiative of Maha-Visnu the consort of Siva
creates successively the mundane ego (ahankara), the five mundane elements
(bhutas) viz., space etc., their attributes (tan-matras) and the limited senses
of the conditioned soul (jiva). The constituent particles, in the form of
pencils of effulgence of Maha-Visnu, are manifest as the individual souls
(jivas). This will be elaborated in the sequel.
sahasra-sirsa--possessing thousands of heads; purusah--Lord Maha-Visnu,
the first purusa-avatara; sahasra-aksah--possessing thousands of eyes;
sahasra-pat--possessing thousands of legs; sahasra-bahuh--possessing thousands
of arms; visva-atma--the Supersoul of the universe; sahasra-amsah--the source
of thousands of avataras; sahasra-suh--the creator of thousands of individual
souls.
The Lord of the mundane world, Maha-Visnu, possesses thousands of
thousands of heads, eyes, hands. He is the source of thousands of thousands of
avataras in His thousands of thousands of subjective portions. He is the
creator of thousands of thousands of individual souls.
Maha-Visnu, the object of worship of the hymns of all the Vedas, is
possessed of an infinity of senses and potencies, and He is the prime avatara-purusa,
the source of all the avataras.
narayanah--named Narayana; sah--that; bhagavan--Supreme Personality of
Godhead, Maha-Visnu; apah--water; tasmat--from that; sanatanat--eternal person;
avirasit--has sprung; karana-arnah--the Causal Ocean; nidhih--expanse of water;
sankarsana-atmakah--the subjective portion of Sankarsana; yoga-nidram gatah--in
the state of deep sleep; tasmin--in that (water); sahasra-amsah--with thousands
of portions; svayam--Himself; mahan--the Supreme Person.
The same Maha-Visnu is spoken of by the name of "Narayana" in
this mundane world. From that eternal person has sprung the vast expanse of
water of the spiritual Causal Ocean. The subjective portion of Sankarsana who
abides in paravyoma, the above supreme purusa with thousands of subjective
portions, reposes in the state of divine sleep [yoga-nidra] in the waters of
the spiritual Causal Ocean.
Yoga-nidra (divine sleep) is spoken of as ecstatic trance which is of
the nature of the bliss of the true subjective personality. The above-mentioned
Ramadevi is yoga-nidra in the form of Yogamaya.
tat--of Him (Maha-Visnu); roma-bila-jalesu--in the pores of the skin;
bijam--the seeds; sankarsanasya--of Sankarsana; ca--and; haimani--golden;
andani--eggs or sperms; jata-ni--born; maha-bhuta--by the five great elements;
avrtani--covered; tu--certainly.
The spiritual seeds of Sankarsana existing in the pores of skin of
Maha-Visnu, are born as so many golden sperms. These sperms are covered with
five great elements.
The prime divine avatara lying in the spiritual Causal Ocean is such a
great affair that in the pores of His divine form spring up myriads of seeds of
the universes. Those series of universes are the perverted reflections of the
infinite transcendental region. As long as they remain embedded in His divine
form they embody the principle of spiritual reflection having the form of
golden eggs. Nevertheless by the creative desire of Maha-Visnu the minute
particles of the great elements, which are constituents of the mundane
efficient and material causal principles, envelop them. When those golden
sperms, coming out with the exhalation of Maha-Visnu, enter into the unlimited
accommodating chamber of the limited potency (Maya) they become enlarged by the
nonconglomerate great elements.
prati--each; andam--egglike universe; evam--thus; eka-amsat
eka-amsat--as His own separate subjective portions; visati--enters;
svayam--personally; sahasra-murdha--possessing thousands of heads;
visva-atma--the Supersoul of the universe; maha-visnuh--Maha-Visnu;
sanatanah--eternal.
The same Maha-Visnu entered into each universe as His own separate
subjective portions. The divine portions, that entered into each universe are
possessed of His majestic extension, i.e., they are the eternal universal soul
Maha-Visnu, possessing thousands of thousands of heads.
Maha-Visnu lying in the spiritual Causal Ocean is the subjective portion
of Maha-Sankarsana. He entered, as His own subjective portions, into those
universes. These individual portions all represent the second divine purusa
lying in the ocean of conception and is identical with Maha-Visnu in every
respect. He is also spoken of as the divine guide, from within, of all souls.
vama-angat--from His left limb; asrjat--He created; visnum--Lord Visnu;
daksina-angat--from His right limb; prajapatim--Hiranyagarbha Brahma;
jyotih-linga--the divine masculine manifested halo; mayam-"comprising;
sambhum--Sambhu; kurca-desat--from the space between His two eyebrows;
avasrjat--He created.
The same Maha-Visnu created Visnu from His left limb, Brahma, the first
progenitor of beings, from His right limb and, from the space between His two
eyebrows, Sambhu, the divine masculine manifested halo.
The divine purusa, lying in the ocean of milk, the same who is the
regulator of all individual souls, is Sri Visnu; and Hiranyagarbha, the seminal
principle, the portion of the Supreme Lord, is the prime progenitor who is
different from the four-faced Brahma. This same Hiranyagarbha is the principle
of seminal creating energy of every Brahma belonging to each of the infinity of
universes. The divine masculine manifested halo, Sambhu, is the plenary
manifestation of his prototype Sambhu, the same as the primary divine masculine
generative symbol Sambhu whose nature has already been described. Visnu is the
integral subjective portion of Maha-Visnu. Hence He is the great Lord of all the
other lords. The progenitor (Brahma) and Sambhu are the dislocated portions of
Maha-Visnu. Hence they are gods with delegated functions. His own potency being
on the left side of Godhead, Visnu appears in the left limb of Maha-Visnu from
the unalloyed essence of His spiritual (cit) potency. Visnu, who is Godhead
Himself, is the inner guiding oversoul of every individual soul. He is the
Personality of Godhead described in the Vedas as being of the measure of a
thumb. He is the nourisher. The karmis (elevationists) worship Him as Narayana,
the Lord of sacrifices, and the yogis desire to merge their identities in Him
as Paramatma, by the process of their meditative trance.
ahankara--the mundane egotistic principle; atmakam--enshrining;
visvam--universe; tasmat--from that (Sambhu); etat--this; vyajayata--has
originated.
The function of Sambhu in relation to jivas is that this universe
enshrining the mundane egotistic principle has originated from Sambhu.
The basic principle is the Supreme Lord Himself who is the embodiment of
the principle of existence of all entities devoid of separating egotisms. In
this mundane world the appearance of individual entities as separated egotistic
symbols, is the limited perverted reflection of the unalloyed spiritual (cit)
potency; and, as representing the primal masculine divine generative function
Sambhu, it is united to the accommodating principle, viz., the mundane female
organ which is the perverted reflection of the spiritual (cit) potency,
Ramadevi. At this function Sambhu is nothing but the mere material causal
principle embodying the extension in the shape of ingredient as matter. Again
when in course of the progressive evolution of mundane creation each universe
is manifested, then in the principle of Sambhu, born of the space between the
two eyebrows of Visnu, there appears the manifestation of the personality of
Rudra; yet under all circumstances Sambhu fully enshrines the mundane egotistic
principle. The innumerable jivas as spiritual particles emanating from the
oversoul in the form of pencils of rays of effulgence, have no relation with
the mundane world when they come to know themselves to be the eternal servants
of the Supreme Lord. They are then incorporated into the realm of Vaikuntha.
But when they desire to lord it over Maya, forgetting their real identity. the
egotistic principle Sambhu entering into their entities makes them identify
themselves as separated enjoyers of mundane entities. Hence Sambhu is the primary
principle of the egotistic mundane universe and of perverted egotism in jivas
that identifies itself with their limited material bodies.
atha--thereupon; taih--with those; tri-vidhaih--threefold; vesaih--forms;
lilam--pastimes; udvahatah--carrying on; kila--indeed; yoga-nidra--Yoganidra;
bhagavati--full of the ecstatic trance of eternal bliss; tasya--of Him;
srih--the goddess of fortune; iva--like; sangata--consorted with.
Thereupon the same great personal Godhead, assuming the threefold forms
of Visnu, Prajapati and Sambhu, entering into the mundane universe, plays the
pastimes of preservation, creation and destruction of this world. This pastime
is contained in the mundane world. Hence, it being perverted, the Supreme Lord,
identical with Maha-Visnu, prefers to consort with the goddess Yoganidra, the
constituent of His own spiritual [cit] potency full of the ecstatic trance of
eternal bliss appertaining to His own divine personality.
The dislocated portions of the Divinity. viz., Prajapati and Sambhu,
both identifying themselves as entities who are separate from the divine
essence, sport with their respective nonspiritual (acit) consorts, viz.,
Savitri-devi and Uma-devi, the perverted reflections of the spiritual (cit)
potency. The Supreme Lord Visnu is the only Lord of the spiritual (cit)
potency. Rama or Laksmi.
sisrksayam--when there was the will to create; tatah--then; nabheh--from
the navel; tasya--of Him; padmam--a lotus; viniryayau--came out; tat-nalam--its
stem; hema-nalinam--like a golden lotus; brahmanah--of Brahma; lokam--the
abode; adbhutam--wonderful.
When Visnu lying in the ocean of milk wills to create this universe, a
golden lotus springs from His navel-pit. The golden lotus with its stem is the
abode of Brahma representing Brahmaloka or Satyaloka.
"Gold" here means the dim reflection of pure cognition.
tattvani--elements; purva-rudhani--previously created; karanani--causes;
parasparam--mutually; samavaya--of the process of conglomeration;
aprayogat--from the nonapplication; ca--and; vibhinnani--separate; prthak
prthak--one from another; cit-saktya--with His spiritual potency;
sajjamanah--associating; atha--then; bhagavan--the Supreme Personality of
Godhead; adi-purusah--the primal Godhead; yojayan--causing to join; mayaya--with
Maya; devah--the Lord; yoga-nidram--Yoganidra; akalpayat--He consorted with.
Before their conglomeration the primary elements in their nascent state
remained originally separate entities. Nonapplication of the conglomerating
process is the cause of their separate existence. Divine Maha-Visnu, primal
Godhead, through association with His own spiritual [cit] potency, moved Maya
and by the application of the conglomerating principle created those different
entities in their state of cooperation. And alter that He Himself consorted
with Yoganidra by way of His eternal dalliance with His spiritual [cit]
potency.
Mayadhyaksena prakrtih suyate sa-caracaram: "The mundane energy
prakrti gives birth to this universe of animate and inanimate beings by My
direction." The purport of this sloka of the Gita is that Maya, the
perverted reflection of spiritual (cit) potency. was at first inactive and her
extension of matter constituting the material cause was also in the separately
dislocated state. In accordance with the will of Krsna this world is manifested
as the resultant of the union of the efficient and the material causal
principles of Maya. In spite of that, the Supreme Lord Himself remains united
with His cit potency. Yoganidra. The word yoganidra or yogamaya indicates as
follows: The nature of cit potency is manifestive of the Absolute Truth, while
the nature of her perverted reflection, Maya, is envelopment in the gloom of
ignorance. When Krsna desires to manifest something in the mundane
ignorance-wrapt affairs, He does this by the conjunction of His spiritual
potency with His inactive nonspiritual potency. This is known as Yogamaya. It
carries a twofold notion, namely. transcendental notion and mundane inert
notion. Krsna Himself, His subjective portions and those jivas who are His
unalloyed separated particles, realize the transcendental notion in that
conjunction, while conditioned souls feel the mundane inert notion. The
external coating of transcendental knowledge in the conscious activities of
conditioned souls, bears the name of Yoganidra. This is also an influence of
the cit potency of the Divinity. This principle will be more elaborately
considered hereafter.
yojayitva--after conglomerating; tu--then; tani--them; eva--certainly;
pravivesa--He entered; svayam--Himself; guham--the hidden cavity; guham--the
hidden cavity; praviste--after He entered; tasmin--within that; tu--then;
jiva-atma--the jivas; pratibudhyate--were awakened.
By conglomerating all those separate entities He manifested the
innumerable mundane universes and Himself entered into the inmost recess of
every extended conglomerate [virad-vigraha]. At that time those jivas who had
lain dormant during the cataclysm were awakened.
The word guha (hidden cavity) bears various interpretations in the
sastras. In some portions the nonmanifestive pastimes of the Lord is called
guha and elsewhere the resting place of the indwelling spirit of all individual
souls, is named guha. In many places the inmost recesses of the heart of each
individual is termed guha. The main point is that the place which is hidden
from the view of men in general, is designated guha. Those jivas that were
merged in Hari at the end of the life of Brahma in the great cataclysm during
the preceding great age of the universe, reappeared in this world in accordance
with their former fruitive desires.
sah--that (jiva); nityah--eternal; nitya-sambandhah--possessing an
eternal relationship; prakrtih--potency; ca--and; para--spiritual;
eva--certainly; sa--that.
The same jiva is eternal and is for eternity and without a beginning
joined to the Supreme Lord by the tie of an eternal kinship. He is
transcendental spiritual potency.
Just as the sun is eternally associated with his rays so the
transcendental Supreme Lord is eternally joined with the jivas. The jivas are
the infinitesimal particles of His spiritual effulgence and are, therefore, not
perishable like mundane things. Jivas, being particles of Godhead's effulgent
rays, exhibit on a minute scale the qualities of the Divinity. Hence jivas are
identical with the principles of knowledge, knower, egoism, enjoyer, meditator
and doer. Krsna is the all-pervading, all-extending Supreme Lord; while jivas
have a different nature from His, being His atomic particles. That eternal
relationship consists in this that the Supreme Lord is the eternal master and
jivas are His eternal servants. Jivas have also sufficient eligibility in
respect of the mellow quality of the Divinity. Apareyam itas tv anyam prakrtim
viddhi me param. By this verse of the Gita it is made known that jivas are His
transcendental potency. All the qualities of the unalloyed soul are above the
eightfold qualities such as egotism, etc., pertaining to His acit potency.
Hence the jiva potency. though very small in magnitude, is still superior to
acit potency or Maya. This potency has another name, viz., tatastha or marginal
potency. being located on the line demarcating the spheres of the spiritual and
mundane potencies. He is susceptible to the influence of the material energy
owing to his small magnitude. But so long as he remains submissive to Krsna,
the Lord of Maya, he is not liable to the influence of Maya. The worldly
afflictions, births and rebirths are the concomitants of the fettered condition
of souls fallen into the clutches of the deluding potency from a time that has
no beginning.
evam--thus; sarva-atma--with all souls; sambandham--related;
nabhyam--from the navel; padmam--a lotus; hareh--of Visnu; abhut--sprung up;
tatra--there; brahma--Brahma; abhavat--was born; bhuyah--again;
catuh-vedi--versed in the four Vedas; catuh-mukhah--four-faced.
The divine lotus which springs from the navel-pit of Visnu is in every
way related by the spiritual tie with all souls and is the origin of four-faced
Brahma versed in the four Vedas.
The same divine lotus originating from the divine person entered into the
hidden recess, is the superior plane of aggregation of all individual souls.
The four-faced Brahma, the image of self-enjoyment, derives his origin from the
prototype Brahma or Hiranyagarbha, the mundane seminal principle, who regards
the aggregate of all mundane entities as his own proper body. The delegated
godship of Brahma as well as his being the dislocated portion of Krsna, are
also established.
sanjatah--on being born; bhagavat-saktya--by the divine potency;
tat-kalam--at that time; kila--indeed; coditah--being guided; sisrksayam--to
the act of creation; matim--his mind; cakre--turned; purva-samskara-samskrtah--under
the impulse of previous impressions; dadarsa--he saw; kevalam--only;
dhvantam--darkness; na--not; anyat--else; kim api--anything; sarvatah--in every
direction.
On coming out of the lotus, Brahma, being guided by the divine potency
tuned his mind to the act of creation under the impulse of previous
impressions. But he could see nothing but darkness in every direction.
Brahma's impulse for creation arises solely from his previous
impressions. All jivas get their nature conformably to their impressions of
previous births and accordingly their activity can have a beginning. It is
called "the unseen" or the result of one's previous deeds. His natural
impulse is formed according to the nature of the deeds done by him in the
previous kalpa. Some of the eligible jivas also attain to the office of Brahma
in this way.
uvaca--said; puratah--in front; tasmai--to him; tasya--of Him (the
Supreme Lord); divya--divine; sarasvati--the goddess of learning; kama--the
kama-bija (klim); krsnaya--to Krsna; govinda--govindaya, to Govinda; he--O;
gopi-jana--of the gopis; iti--thus; api--also; vallabhaya--to the dear one;
priya vahneh--the wife of Agni, Svaha (the word svaha is uttered while offering
oblations); mantram--mantra; te--to you; dasyati--will give; priyam--the
heart's desire.
Then the goddess of learning Sarasvati, the divine consort of the
Supreme Lord, said thus to Brahma who saw nothing but gloom in all directions,
"O Brahma, this mantra, viz., klim krsnaya govindaya gopi-jana-vallabhaya
svaha, will assuredly fulfill your heart's desire."
The mantra, consisting of the eighteen divine letters prefixed by the
kama-bija, is alone superexcellent. It has a twofold aspect. One aspect is that
it tends to make the pure soul run after all-attractive Sri Krsna, the Lord of
Gokula and the divine milkmaids. This is the acme of the spiritual tendency of
jivas. When the devotee is free from all sorts of mundane desires and willing
to serve the Lord he attains the fruition of his heart's desire, viz., the love
of Krsna. But in the case of the devotee who is not of unmixed aptitude this
superexcellent mantra fulfills his heart's desire also. The transcendental
kama-bija is inherent in the divine logos located in Goloka; and the kama-bija
pervertedly reflected in the worldly affairs satisfies all sorts of desires of
this mundane world.
tapah--spiritual austerity; tvam--you; tapa--practice; etena--by this;
tava--your; siddhih--fulfillment; bhavisyati--will be.
"O Brahma, do thou practice spiritual association by means of this
mantra; then all your desires will be fulfilled."
Its purport is clear.
atha--then; tepe--practiced austerity; sah--he (Brahma); suciram--for a
long time; prinan--satisfying; govindam--Govinda; avyayam--imperishable;
svetadvipa-patim--the Lord of Svetadvipa; krsnam--Krsna; goloka-stham--situated
in Goloka; parat param--the greatest of all; prakrtya--by the external energy;
guna-rupinya--embodying all mundane qualities; rupinya--possessing form;
paryupasitam--worshiped from outside; sahasra-dala-sampanne--on a lotus of a
thousand petals; koti-kinjalka--by millions of filaments; brmhite--augmented;
bhumih--the land; cintamanih--magical touchstone; tatra--there; karnikare--on
the whorl; maha-asane--on a great throne; samasinam--seated; cit-anandam--the
form of transcendental bliss; jyotih-rupam--the form of effulgence;
sanatanam--eternal; sabda-brahma--divine sound; mayam--comprising; venum--the
flute; vadayantam--playing; mukha-ambuje--at His lotus mouth; vilasini-gana--by
the gopis; vrtam--surrounded; svaih svaih--own respective; amsaih--by
subjective portions; abhistutam--worshiped.
Brahma, being desirous of satisfying Govinda, practiced the cultural
acts for Krsna in Goloka, Lord of Svetadvipa, for a long time. His meditation
ran thus, "There exists a divine lotus of a thousand petals, augmented by
millions of filaments, in the transcendental land of Goloka. On its whorl,
there exists a great divine throne on which is seated Sri Krsna, the form of
eternal effulgence of transcendental bliss, playing on His divine flute
resonant with the divine sound, with His lotus mouth. He is worshiped by His
amorous milkmaids with their respective subjective portions and extensions and
also by His external energy [who stays outside] embodying all mundane
qualities."
Although the object of meditation is fully transcendental, yet owing to
her nature which is permeated with the quality of active mundane hankering,
Maya, the nonspiritual potency of Krsna, embodying the principles of mixed
sattva, rajas, and tamas, in the forms of Durga, and other nonspiritual powers,
meditated on the Supreme Lord Krsna as the object of their worship. So long as
there is any trace of mundane desire in one's heart, it is the object of
worship of Mayadevi (Durga) who has to be worshiped by such a person;
nevertheless the fulfillment of one's heart's desire results from the worship
of the object of worship of Mayadevi, and not from the worship of Mayadevi
herself. This is in accordance with the sloka, akamah sarva-kamo va moksa-kama
udara-dhih. tivrena bhakti-yogena yajeta purusam param. The meaning of this
sloka of the Bhagavatam is that though other gods, as distinct manifestations
of the Supreme Lord, are bestowers of sundry specific boons, yet a sensible
person should worship the all powerful Supreme Lord, giver of all good, with
unalloyed devotion, without worshiping those mundane gift-giving deities.
Accordingly. Brahma meditated upon Krsna in Goloka, the object of the worship,
from a distance, of Mayadevi. True devotion is unalloyed devotional activity
free from all mundane desire. The devotion of Brahma, etc., is not unmixed
devotion. But there is a stage of unmixed predilection even in devotion for the
attainment of one's selfish desire. This has been fully described in the
concluding five slokas of this work. That is the easiest method of divine
service, prior to the attainment of self-realization, by fallen souls.
atha--then; venu-ninadasya--of the sound of the flute;
trayi-murti-mayi--the mother of the three Vedas; gatih--the means (the Gayatri
mantra); sphuranti--being made manifest; pravivesa--entered; asu--quickly;
mukha-abjani--the lotus faces; svayambhuvah--of Brahma; gayatrim--the Gayatri;
gayatah--sounding; tasmat--from Him (Sri Krsna); adhigatya--having received;
saroja-jah--the lotus-born (Brahma); samskrtah--initiated; ca--and;
adi-guruna--by the primal preceptor; dvijatam--the status of the twice-born;
agamat--attained; tatah--thereafter.
Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted,
by the divine sound of the flute of Sri Krsna, entered into the lotus mouth of
Brahma, born from himself, through his eight ear-holes. The lotus-born Brahma
having received the Gayatri, sprung from the flute-song of Sri Krsna, attained
the status of the twice-born, having been initiated by the supreme primal
preceptor, Godhead Himself.
The sound of Krsna's flute is the transcendental blissful sound; hence
the archetype of all Veda, is present in it. The Gayatri is Vedic rhythm. It
contains a brief meditation and prayer. Kama-gayatri is the highest of all the
Gayatris, because the meditation and prayer contained in it are full of the
perfect transcendental sportive activities which are not to be found in any
other Gayatri. The Gayatri that is attained as the sequel of the
eighteen-lettered mantra is kama-gayatri which runs thus: klim kama-devaya
vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat. In this Gayatri, the
realization of the transcendental pastimes of Sri Gopijana-vallabha after
perfect meditation and the prayer for the attainment of the transcendental god
of love are indicated. In the spiritual world there is no better mode of endeavor
for securing the superexcellent rasa-bedewed love. As soon as that Gayatri
entered into the ear-holes of Brahma, he became the twice-born and began to
chant the Gayatri. Whoever has received the same Gayatri in reality. has
attained his spiritual rebirth. The status of a twice-born that is obtained in
accordance with one's worldly nature and lineage, by the fettered souls in this
mundane world, is far inferior to that of the twice-born who obtains admission
into the transcendental world; because the initiation or acquisition of
transcendental birth as a result of spiritual initiation is the highest of
glories in as much as the jiva is thereby enabled to attain to the
transcendental realm.
trayya--by the embodiment of the three Vedas; prabuddhah--enlightened;
atha--then; vidhih--Brahma; vijnata--acquainted with; tattva-sagarah--the ocean
of truth; tustava--worshiped; veda-sarena--which is the essence of all Vedas;
stotrena--by the hymn; anena--this; kesavam--Sri Krsna.
Enlightened by the recollection of that Gayatri, embodying the three
Vedas, Brahma became acquainted with the expanse of the ocean of truth. Then he
worshiped Sri Krsna, the essence of all Vedas, with this hymn.
Brahma thought thus within himself, "By the recollection of
kama-gayatri it seems to me that I am the eternal maidservant of Krsna."
Though the other mysteries in regard to the condition of the maidservant of
Krsna were not revealed to him, Brahma, by dint of his searching
self-consciousness, became well acquainted with the ocean of truth. All the
truths of the Vedas were revealed to him and with the help of those essences of
the Vedas he offered this hymn to the Supreme Lord Sri Krsna. Sriman Mahaprabhu
has taught this hymn to His favorite disciples in as much as it fully contains
all the transcendental truths regarding the Vaisnava philosophy. Readers are
requested to study and try to enter into the spirit of his hymn with great care
and attention, as a regular daily function.
cintamani--touchstone; prakara--groups made of; sadmasu--in abodes;
kalpa-vrksa--of desire trees; laksa--by millions; avrtesu--surrounded;
surabhih--surabhi cows; abhipalayantam--tending; laksmi--of goddesses of
fortune; sahasra--of thousands; sata--by hundreds; sambhrama--with great
respect; sevyamanam--being served; govindam--Govinda; adi-purusam--the original
person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, the first progenitor who is
tending the cows, yielding all desire, in abodes built with spiritual gems,
surrounded by millions of purpose trees, always served with great reverence and
affection by hundreds of thousands of laksmis or gopis.
By the word cintamani is meant "transcendental gem." Just as
Maya builds this mundane universe with the five material elements, so the
spiritual (cit) potency has built the spiritual world of transcendental gems.
The cintamani which serves as material in the building of the abode of the
Supreme Lord of Goloka, is a far rarer and more agreeable entity than the
philosopher's stone. The purpose tree yields only the fruits of piety. wealth,
fulfillment of desire and liberation; but the purpose trees in the abode of
Krsna bestow innumerable fruits in the shape of checkered divine love.
Kama-dhenus (cows yielding the fulfillment of desire) give milk when they are
milked; but the kama-dhenus of Goloka pour forth oceans of milk in the shape of
the fountain of love showering transcendental bliss that does away with the
hunger and thirst of all pure devotees. The words laksa and sahasra-sata
signify endless numbers. The word sambhrama or sadara indicates "being
saturated with love." Here laksmi denotes gopi. Adi-purusa means, "He
who is the primeval Lord."
venum--the flute; kvanantam--playing; aravinda-dala--(like) lotus
petals; ayata--blooming; aksam--whose eyes; barha--a peacock's feather;
avatamsam--whose ornament on the head; asita-ambuda--(tinged with the hue of)
blue clouds; sundara--beautiful; angam--whose figure; kandarpa--of Cupids;
koti--millions; kamaniya--charming; visesa--unique; sobham--whose loveliness;
govindam--Govinda; adi-purusam--the original person; tam--Him; aham--I;
bhajami--worship.
I worship Govinda, the primeval Lord, who is adept in playing on His
flute, with blooming eyes like lotus petals with head decked with peacock's
feather, with the figure of beauty tinged with the hue of blue clouds, and His
unique loveliness charming millions of Cupids.
The matchless beauty of Krsna, the Supreme Lord of Goloka, is being
described. Krsna, the all-pervading cognition, has a spiritual form of His own.
The form of Krsna is not a fanciful creation of imagination formed after
visualizing the beautiful things of the world. What Brahma saw in his ecstatic
trance of pure devotion, is being described. Krsna is engaged in playing upon
His flute. That flute by his enchanting musical sound attracts the hearts of
all living beings. Just as a lotus petal produces a pleasant sight, so the two
beautiful eyes of Krsna who causes the manifestation of our spiritual vision,
display the unlimited splendor and beauty of His moonlike face. The loveliness
that adorns His head with peacock feather figures, the corresponding feature of
the spiritual beauty of Krsna. Just as a mass of blue clouds offers a
specifically soothing, pleasant view, the complexion of Krsna is analogously tinged
with a spiritual dark-blue color. The beauty and loveliness of Krsna is far
more enchanting that that of Cupid multiplied a millionfold.
alola--swinging; candraka--with a moon-locket; lasat--beautified;
vana-malya--a garland of flowers; vamsi--flute; ratna-angadam--adorned with
jeweled ornaments; pranaya--of love; keli-kala--in pastimes; vilasam--who
always revels; syamam--Syamasundara; tri-bhanga--bending in three places;
lalitam--graceful; niyata--eternally; prakasam--manifest; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, round whose neck is swinging a
garland of flowers beautified with the moon-locket, whose two hands are adorned
with the flute and jeweled ornaments, who always revels in pastimes of love,
whose graceful threefold-bending form of Syamasundara is eternally manifest.
In the sloka beginning with cintamani-prakara the transcendental region
and the spiritual names of Govinda, in the sloka beginning with venum
kvanantam, the eternal beautiful form of Govinda and in this sloka the amorous pastimes
of Govinda, the embodiment of His sixty-four excellences, have been described.
All the spiritual affairs that come within the scope of description in the
narration of the ecstatic mellow quality (rasa) are included in the spiritual
amorous sports of Govinda.
angani--the limbs; yasya--of whom; sakala-indriya--of all the organs;
vrtti-manti--possessing the functions; pasyanti--see; panti--maintain;
kalayanti--manifest; ciram--eternally,; jaganti--the universes; ananda--bliss;
cit--truth; maya--full of; sat--substantiality; ujjvala--full of dazzling
splendor; vigrahasya--whose form; govindam--Govinda; adi-purusam--the original
person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, whose transcendental form is full
of bliss, truth, substantiality and is thus full of the most dazzling splendor.
Each of the limbs of that transcendental figure possesses in Himself, the
full-fledged functions of all the organs, and eternally sees, maintains and
manifests the infinite universes, both spiritual and mundane.
For want of a taste of things spiritual, a grave doubt arises in the
minds of those who are enchained by worldly knowledge. On hearing a narration
of the pastimes of Krsna they think that the truth (tattva) regarding Krsna is
the mental concoction of certain learned scholars, created by their imaginative
brains out of material drawn from the mundane principles. With the object of
removing this harmful doubt, Brahma in this and the three following slokas,
after distinguishing between the two things, viz., spirit and matter, in a
rational manner, has tried to make one understand the pure lila of Krsna,
obtained by his unmixed ecstatic trance. Brahma wants to say that the form of
Krsna is all "existence, all-knowledge and all-bliss, whereas all mundane
experiences are full of palpable ignorance. Although there is specific
difference between the two, the fundamental truth is that spiritual affairs
constitute the absolute source. Specification and variegatedness are ever
present in it. By them are established the transcendental abode, form, name,
quality and sports of Krsna. It is only by a person, possessed of pure
spiritual knowledge and freedom from any relationship with Maya, that those
amorous pastimes of Krsna can at all be appreciated. The spiritual abode, the
seat of pastimes, emanated from the cit potency and formed of cintamani
(transcendental philosopher's stone), and the figure of Krsna, are all
spiritual. Just as Maya is the perverted reflection of the spiritual potency.
the variegatedness created by Maya (ignorance) is also a perverted reflection
of spiritual variegatedness. So a mere semblance of the spiritual
variegatedness is only noticed in this mundane world. Notwithstanding such
semblance the two are wholly different from one another. The unwholesomeness of
matter is its defect; but in the spirit there is variegatedness which is free
from any fault or contamination. The soul and the body of Krsna are identical,
whereas the body and soul of fallen creatures are not so. In the spiritual
sphere there is no such difference as that between the body and soul, between
the limbs and their proprietor, between the attributes and the object
possessing them, of this world. But such difference really exists in the case
of conditioned souls. Limbed though Krsna is, His every limb is the whole
entity. He performs all varieties of divine spiritual functions with every one
of His limbs. Hence He is an indivisible whole and a perfect transcendental
entity. Both jiva-soul and Krsna are transcendental. So they belong to the same
category. But they differ in this that the transcendental attributes exist in
the jiva-soul in infinitesimally small degrees, whereas in Krsna they are found
in their fullest perfection. Those attributes manifest themselves in their
proper infinitesimality only when the jiva-soul attains his unadulterated
spiritual status. The jiva-soul attains the nearest approach to the absolute
identity only when the spiritual force of ecstatic energy appears in him by the
grace of Krsna. Still Krsna remains the object of universal homage by reason of
His possession of certain unique attributes. These fourfold unrivaled
attributes do not manifest themselves in Narayana, the Lord of Vaikuntha or in
primeval purusa-avataras, or in the highest deities such as Siva, not to speak
of jivas.
advaitam--without a second; acyutam--without decay; anadim--without a
beginning; ananta-rupam--whose form is endless, or who possesses unlimited
forms; adyam--the beginning; purana-purusam--the most ancient person;
nava-yauvanam--a blooming youth; ca--also; vedesu--through the Vedas;
durlabham--inaccessible; adurlabham--not difficult to obtain;
atma-bhaktau--through pure devotion of the soul; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, who is inaccessible to the Vedas,
but obtainable by pure unalloyed devotion of the soul, who is without a second,
who is not subject to decay, is without a beginning, whose form is endless, who
is the beginning, and the eternal purusa; yet He is a person possessing the
beauty of blooming youth.
Advaita means "indivisible truth who is knowledge absolute."
Brahman, the infinite, emanates from Him as His effulgence and God-immanent
(Paramatma) as His constituent; but nevertheless He remains one and
indivisible. Acyuta means that though myriads of avataras emanate from Him as
subjective portions and millions of jivas as separated spiritual particles,
still He remains intact as the undivided whole of fullest perfection. Though He
indulges in exhibiting the pastimes of births, etc., still He is without a
beginning. Though He disappears after the pastimes of His appearance, still He
is eternal. Though without origin, yet He is with an origin in His pastime of
appearance; and although eternal in essence, He is still a person in the full
bloom of youth. The sum and substance of it is that though He possesses diverse
and apparently mutually contradictory qualities, still they are in universal
harmonious concordance by dint of His unthinkable potency. This is what is
meant by cid-dharma (transcendental nature) as distinguished from the material.
His graceful threefold-bending form with flute in hand, possesses eternal
blooming youth and is above all unwholesomeness that is to be found in limited
time and space. In the transcendental realm there is no past and future but
only the unalloyed and immutable present time. In the transcendental sphere
there is no distinction between the object and its qualities and no such
identity as is found in the limited mundane region. Hence those qualities that
seem to be apparently contradictory in the light of mundane conception limited
by time and space, exist in agreeable and dainty concordance in the spiritual
realm. How can the jiva realize such unprecedented existence? The limited
intellectual function of the jiva is always contaminated by the influence of
time and space and is, therefore, not in a position to shake off this
limitedness. If the potency of cognitive function does not extend to the
realization of the transcendental, what else can? In reply. Brahma says that
the transcendental Absolute is beyond the reach of the Vedas. The Vedas
originate in sound and sound originates in the mundane ether. So the Vedas
cannot present before us a direct view of the transcendental world (Goloka). It
is only when the Vedas are imbued with the cit potency that they are enabled to
deal with the transcendental. But Goloka reveals itself to every jiva-soul when
he is under the influence of the spiritual cognitive potency joined to the
essence of ecstatic energy. The ecstatic function of devotion is boundless and
is surcharged with unalloyed transcendental knowledge. That knowledge reveals
goloka-tattva (the principle of the highest transcendental) in unison with
devotion, without asserting itself separately but as a subsidiary to unalloyed
devotion.
panthah--the path; tu--but; koti-sata--thousands of millions;
vatsara--of years; sampragamyah--extending over; vayoh--of wind; atha api--or;
manasah--of the mind; muni-pungavanam--of the foremost jnanis; sah--that
(path); api--only; asti--is; yat--of whom; prapada--of the toe; simni--to the
tip; avicintya-tattve--beyond material conception; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, only the tip of the toe of whose
lotus feet is approached by the yogis who aspire alter the transcendental and
betake themselves to pranayama by drilling the respiration; or by the jnanis
who try to find out the nondifferentiated Brahman by the process of elimination
of the mundane, extending over thousands of millions of years.
The attainment of the lotus feet of Govinda consists in the realization
of unalloyed devotion. The kaivalya (realized nonalternative state) which is
attained by the astanga-yogis by practicing trance for thousands of millions of
years and the state of merging into the nondifferentiated impersonality of
Godhead beyond the range of limitation attained by nondualists after a similar
period passed in distinguishing between the spiritual and nonspiritual and
eliminating things of the limited sphere one after another by the formula
"not this, not that," are simply the outskirts of the lotus feet of
Krsna and not the lotus feet themselves. The long and short of the matter is
this, kaivalya or merging into the Brahman constitutes the line of demarcation
between the world of limitation and the transcendental world. For, unless we
step beyond them, we can have no taste of the variegatedness of the
transcendental sphere. These conditions are the simple absence of misery
arising from mundane affinity but are not real happiness or felicity. If the
absence of misery be called a bit of pleasure then also that bit is very small
and of no consequence. It is not sufficient to destroy the condition of
materiality; but the real gain to the jiva is his eternal existence in his
self-realized state. This can be attained only by the grace of unalloyed
devotion which is essentially cit or transcendental in character. For this end
abstract and uninteresting mental speculation is of no avail.
ekah--one; api--although; asau--He; racayitum--to create; jagat-anda--of
universes; kotim--millions; yat--whose; saktih--potency; asti--there is;
jagat-anda-cayah--all the universes; yat-antah--within whom;
anda-antara-stha--which are scattered throughout the universe;
parama-anu-caya--the atoms; antara-stham--situated within; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
He is an undifferentiated entity as there is no distinction between
potency and the possessor thereof. In His work ot creation of millions of
worlds, His potency remains inseparable. All the universes exist in Him and He
is present in His fullness in every one of the atoms that are scattered
throughout the universe, at one and the same time. Such is the primeval Lord
whom I adore.
Krsna is the highest of all entities. In Him is an entity which is
termed cit (spiritual) which is distinct from the principle of limitation. By
His inconceivable power, He can at will create numberless universes. All the
mundane universes owe their origin to the transformation of His external
potency. Again His abode is beyond human conception; since all worlds, limited
and spiritual (cit) exist in Him and He resides simultaneously in His fullness
and entirety in all the atoms in all the worlds. All-pervasiveness is only a
localized aspect of the majesty of Krsna, the Lord of all. Though He is
all-pervasive yet in His existence everywhere in a medium shape consists His spiritual
Lordship beyond human conception. This argument favors the doctrine of
simultaneous inconceivable distinction and nondistinction, and knocks down the
contaminating Mayavada and other allied doctrines.
yat--for whom; bhava--with devotion; bhavita--are imbued; dhiyah--whose
hearts; manujah--men; tatha eva--similarly; samprapya--having gained;
rupa--beauty; mahima--greatness; asana--thrones; yana--conveyances; bhusah--and
ornaments; suktaih--by Vedic hymns; yam--whom; eva--certainly; nigama--by the
Vedas; prathitaih--told; stuvanti--offer praise; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
I adore the same Govinda, the primeval Lord, in whose praise men, who
are imbued with devotion, sing the mantra-suktas told by the Vedas, by gaining
their appropriate beauty, greatness, thrones, conveyances and ornaments.
In discussing rasa we meet with five kinds of devotion or service. Santa
or unattached, dasya or pertaining to reverential willing service, sakhya or
friendship, vatsalya or parental love and srngara or juvenile love.
The devotees surcharged with the ideas of their respective service,
serve Krsna eternally and ultimately reach the goal of their respective ideals.
They attain the real nature of their self befitting their respective rasas,
their glories, conveyances, seats befitting their sacred service, and
transcendental qualities of ornaments enhancing the beauty of their real
nature. Those who are advocates of santa-rasa attain the region of
Brahma-Paramatma, the seat of eternal peace; those of dasya-rasa get to
Vaikuntha, the spiritual majestic abode of Sri Narayana; those of sakhya,
vatsalya and madhura-rasa (juvenile love) attain Goloka-dhama, Krsna's abode,
above Vaikuntha. They worship Krsna by the suktas depicted in the Vedas with
the ingredients and objects befitting their respective rasas, in those regions.
The Vedas, under the influence of the spiritual potency in certain passages
speak of the pastimes of the Supreme Lord. The liberated souls chant the name,
qualities and pastimes of the Supreme Lord, under the guidance of the same
spiritual potency.
ananda--bliss; cit--and knowledge; maya--consisting of; rasa--mellows;
prati--every second; bhavitabhih--who are engrossed with; tabhih--with those;
yah--who; eva--certainly; nija-rupataya--with His own form; kalabhih--who are
parts of portions of His pleasure potency; goloke--in Goloka Vrndavana;
eva--certainly; nivasati--resides; akhila-atma--as the soul of all; bhutah--who
exists; govindam--Govinda; adi-purusam--the original personality; tam--Him;
aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, residing in His own realm, Goloka,
with Radha, resembling His own spiritual figure, the embodiment of the ecstatic
potency possessed of the sixty-four artistic activities, in the company of Her
confidantes [sakhis], embodiments of the extensions of Her bodily form,
permeated and vitalized by His ever-blissful spiritual rasa.
Although the Lord Absolute and His potency are one and the self-same
existence, still They exist eternally as separate entities, as Radha and Krsna.
In both the ecstatic energy and the transcendental Lord Krsna, there exists
srngara-rasa (amorous love) whose quality is inconceivable. The vibhava
(extension) of that rasa (mellow quality) is twofold, viz., alambana (prop) and
uddipana (stimulation). Of these alambana is twofold, viz., asraya (supported)
and visaya (supporter). Asraya signifies Radhika Herself and the extensions of
Her own form and visaya means Krsna Himself. Krsna is Govinda, Lord of Goloka.
The gopis are the facsimile asraya of that rasa. With them Krsna indulges in
eternal pastimes in Goloka. Nija-rupataya means "with the attributes
manifested from the ecstatic energy." The sixty-four activities in fine
arts and crafts are the following: (1) gita--art of singing. (2) vadya--art of
playing on musical instruments. (3) nrtya--art of dancing. (4) natya--art of theatricals.
(5) alekhya--art of painting. (6) visesakacchedya--art of painting the face and
body with colored unguents and cosmetics. (7) tandula-kusuma-bali-vikara--art
of preparing offerings from rice and flowers. (8) puspastarana--art of making a
covering of flowers for a bed. (9) dasana-vasananga-raga--art of applying
preparations for cleansing the teeth, cloths and painting the body. (10)
mani-bhumika-karma--art of making the groundwork of jewels. (11)
sayya-racana--art of covering the bed. (12) udaka-vadya--art of playing on
music in water. (13) udaka-ghata--art of splashing with water. (14)
citra-yoga--art of practically applying an admixture of colors. (15)
malya-grathana-vikalpa--art of designing a preparation of wreaths. (16)
sekharapida-yojana--art of practically setting the coronet on the head. (17)
nepathya-yoga--art of practically dressing in the tiring room. (18)
karnapatra-bhanga--art of decorating the tragus of the ear. (19)
sugandha-yukti--art of practical application of aromatics. (20) bhusana-yojana--art
of applying or setting ornaments. (21) aindra-jala--art of jugglery. (22)
kaucumara--a kind of art. (23) hasta-laghava--art of sleight of hand. (24)
citra-sakapupa-bhaksya-vikara-kriya--art of preparing varieties of salad,
bread, cake and delicious food. (25) panaka-rasa-ragasava-yojana--art of
practically preparing palatable drinks and tinging draughts with red color.
(26) suci-vaya-karma--art of needleworks and weaving. (27) sutra-krida--art of
playing with thread. (28) vina-damuraka-vadya--art of playing on lute and small
x-shaped drum. (29) prahelika--art of making and solving riddles. (29-a)
pratimala--art of caping or reciting verse for verse as a trial for memory or
skill. (30) durvacaka-yoga--art of practicing language difficult to be answered
by others. (31) pustaka-vacana--art of reciting books. (32)
natikakhyayika-darsana--art of enacting short plays and anecdotes. (33)
kavya-samasya-purana--art of solving enigmatic verses. (34)
pattika-vetra-bana-vikalpa--art of designing preparation of shield, cane and
arrows. (35) tarku-karma--art of spinning by spindle. (36) taksana--art of
carpentry. (37) vastu-vidya--art of engineering. (38) raupya-ratna-pariksa--art
of testing silver and jewels. (39) dhatu-vada--art of metallurgy. (40)
mani-raga jnana--art of tinging jewels. (41) akara jnana--art of mineralogy.
(42) vrksayur-veda-yoga--art of practicing medicine or medical treatment, by
herbs. (43) mesa-kukkuta-lavaka-yuddha-vidhi--art of knowing the mode of
fighting of lambs, cocks and birds. (44) suka-sarika-prapalana
(pralapana)?--art of maintaining or knowing conversation between male and
female cockatoos. (45) utsadana--art of healing or cleaning a person with
perfumes. (46) kesa-marjana-kausala--art of combing hair. (47)
aksara-mustika-kathana--art of talking with letters and fingers. (48)
mlecchita-kutarka-vikalpa--art of fabricating barbarous or foreign sophistry.
(49) desa-bhasa-jnana--art of knowing provincial dialects. (50)
puspa-sakatika-nirmiti-jnana--art of knowing prediction by heavenly voice or
knowing preparation of toy carts by flowers. (51) yantra-matrka--art of
mechanics. (52) dharana-matrka--art of the use of amulets. (53) samvacya--art
of conversation. (54) manasi kavya-kriya--art of composing verse mentally. (55)
kriya-vikalpa--art of designing a literary work or a medical remedy. (56)
chalitaka-yoga--art of practicing as a builder of shrines called after him.
(57) abhidhana-kosa-cchando-jnana--art of the use of lexicography and meters.
(58) vastra-gopana--art of concealment of cloths. (59) dyuta-visesa--art of
knowing specific gambling. (60) akarsa-krida--art of playing with dice or
magnet. (61) balaka-kridanaka--art of using children's toys. (62) vainayiki
vidya--art of enforcing discipline. (63) vaijayiki vidya--art of gaining victory.
(64) vaitaliki vidya--art of awakening master with music at dawn.
All these arts manifesting their own eternal forms are ever visible in
the region of Goloka as the ingredients of rasa; and, in the mundane sphere,
they have been unstintedly exhibited in the pastimes of Vraja by the spiritual
(cit) potency. Yogamaya. So Sri Rupa says, sadanantaih... santi tah, i.e.,
Krsna is ever manifest in His beauty with His infinite pastimes in Goloka.
Sometimes the variant manifestation of those pastimes becomes visible on the
mundane plane. Sri Hari, the Supreme Lord, also manifests His pastimes of
birth, etc., accompanied by all His paraphernalia. The divine sportive potency
fills the hearts of His paraphernalia with appropriate spiritual sentiments in
conformity with the will of Krsna. Those pastimes that manifest themselves on
the mundane plane, are His visible pastimes. All those very pastimes exist in
their nonvisible form in Goloka beyond the ken of mundane knowledge. In His
visible pastimes Krsna sojourns in Gokula, Mathura and Dvaraka. Those pastimes
that are nonvisible in those three places, are visible in their spiritual sites
of Vrndavana.
From the conclusions just stated it is clear that there is no
distinction between the visible and nonvisible pastimes. The apostle Jiva
Gosvami in his commentary on this sloka as well as in the gloss of
Ujjvala-nilamani and in Krsna-sandarbha remarks that "the visible pastimes
of Krsna are the creation of His cit (spiritual) potency. Being in conjunction
with the reference to mundane function they exhibit certain features which seem
to be true by the influence of the limiting potency (Maya); but these cannot
exist in the transcendental reality. The destruction of demons, illicit
paramourship, birth, etc., are examples of this peculiarity. The gopis are the
extensions of the ecstatic energy of Krsna, and so are exceptionally His own.
How can there be illicit connection in their case? The illicit mistress-ship of
the gopis found in His visible pastime, is but the mundane reflection of the
transcendental reality." The hidden meaning underlying the words of Sri
Jiva Gosvami, when it is made explicit, will leave no doubt in the minds of the
readers. Sri Jiva Gosvami is our preacher of transcendental truth. So he is always
under the influence of Sri Rupa and Sanatana. Moreover in the pastimes of Krsna
Sri Jiva is one of the manjaris. So he is conversant with all transcendental
realities.
There are some who, being unable to understand the drift of his
statements, give meanings of their own invention and indulge in useless
controversies. Sri Rupa and Sanatana say that there is no real and essential
distinction between the lilas visible and nonvisible, the only distinction lies
in this that one is manifest in the mundane sphere whereas the other is not so.
In the supermundane manifestation there is absolute purity in the seer and the
seen. A particularly fortunate person when he is favored by Krsna, can shake
off worldly shackles and connections, enter the transcendental region after
attaining the realized taste of the varieties of rasa that is available during
the period of novitiate. Only such a person can have a view and taste of the
perfect and absolutely pure lila of Goloka. Such receptive natures are rarely
to be found. He, who exists in the mundane sphere, can also realize the taste
of cid-rasa by the grace of Krsna by being enabled to attain the realized state
of service. Such a person can have a view of the pastimes of Goloka manifested
in the mundane lila of Gokula. There is certainly a difference between these
two classes of eligible seekers of the truth. Until one attains the perfectly
transcendental stage he must be hampered by his lingering limitations, in his
vision of the pastimes of Goloka. Again, the vision of the transcendental
reality varies according to the degree of self-realization. The vision of
Goloka must also vary accordingly.
It is only those fettered souls who are excessively addicted to
worldliness that are devoid of the devotional eye. Of them some are enmeshed by
the variegatedness of the deluding energy while others aspire after
self-annihilation under the influence of centrifugal knowledge. Though they
might have a view of the mundanely manifested pastimes of the Supreme Lord,
they can have only a material conception of those visible pastimes, this
conception being devoid of transcendental reality. Hence the realization of
Goloka appears in proportion to eligibility due to the degree of one's
self-realization. The underlying principle is this, that, though Gokula is as
holy and free from dross as Goloka, still it is manifested on the mundane plane
by the influence of the cit potency. Yogamaya. In visible and nonvisible
matters of transcendental regions there is no impurity. contamination and imperfection
inherent in the world of limitation; only there is some difference in the
matter of realization in proportion to the self-realization of the seekers
after the Absolute. Impurity. unwholesomeness, foreign elements, illusion,
nescience, unholiness, utter inadequacy. insignificance, grossness--these
appertain to the eye, intellect, mind and ego stultified by the material nature
of conditioned souls; they have nothing to do with the essential nature of
transcendence. The more one is free from these blots the more is one capable of
realizing the unqualified Absolute. The truth who has been revealed by the
scriptures, is free from dross. But the realizations of the seekers of the
knowledge of these realities, are with or without flaw in accordance with the degree
of their individual realization.
Those sixty-four arts that have been enumerated above, do in reality
exist unstintedly only in Goloka. Unwholesomeness, insignificance, grossness
are found in those arts in accordance with the degree of self-realization on
the part of aspirants after the knowledge of the Absolute. According to Srila
Rupa and Srila Sanatana all those pastimes, that have been visible in Gokula,
exist in all purity and free from all tinge of limitation in Goloka. So
transcendental autocratic paramourship also exists in Goloka in inconceivable
purity, judged by the same standard and reasoning. All manifestation by the cit
potency. Yogamaya, are pure. So, as the above paramourship is the creation of
Yogamaya, it is necessarily free from all contamination, and appertains to the
absolute reality.
Let us pause to consider what the absolute reality is in Himself. Sri
Rupa Gosvami says, purvokta-... saratah. In regard to these slokas Sripada Jiva
Gosvami after mature deliberation has established the transcendental
paramourship as vibhrama-vilasa, something seemingly different from what it
appears to be; such are the pastimes of birth, etc., accomplished by Yogamaya.
By the explanation tathapi... vraja-vanitanam, Srila Jiva Gosvami has
expressed his profound implication. Joyous pastimes by the medium of seeming
error, vibhrama-vilasa, as the contrivance of Yogamaya, has also been admitted
in the concluding statements of Rupa and Sanatana. Still, since Sripada Jiva
Gosvami has established the identity of Goloka with Gokula, it must be admitted
that there is transcendental reality underlying all the pastimes of Gokula. A
husband is one who binds oneself in wedlock with a girl, while a paramour is
one who, in order to win another's wife's love by means of love, crosses the
conventions of morality. by the impulse of the sentiment that regards her love
as the be-all and end-all of existence. In Goloka there is no such function at
all as that of the nuptial relationship. Hence there is no husbandhood
characterized by such connection. On the other hand since the gopis, who are
self-supported real entities are not tied to anybody else in wedlock, they
cannot also have the state of concubinage. There can also be no separate
entities in the forms of svakiya (conjugal) and parakiya (adulterous) states.
In the visible pastimes on the mundane plane the function in the form of the
nuptial relationship is found to exist. Krsna is beyond the scope of that
function. Hence the said function of the circle of all-love is contrived by
Yogamaya. Krsna tastes the transcendental rasa akin to paramourship by
overstepping that function. This pastime of going beyond the pale of the
apparent moral function manifested by Yogamaya, is, however, also observable
only on the mundane plane by the eye that is enwrapped by the mundane covering;
but there is really no such levity in the pastimes of Krsna. The rasa of
paramourship is certainly the extracted essence of all the rasas. If it be said
that it does not exist in Goloka, it would be highly deprecatory to Goloka. It
is not the fact that there is no supremely wholesome tasting of rasa in the
supremely excellent realm of Goloka. Krsna, the fountainhead of all avataras.
tastes the same in a distinct form in Goloka and in another distinct form in
Gokula. Therefore, in spite of the seeming appearance, to the mundane eye, of
outstepping the bounds of the legitimate function by the form of paramourship,
there must be present the truth of it in some form even in Goloka. Atmaramo 'py
ariramat, atmany avaruddha-sauratah, reme vraja-sundaribhir yatharbhakah
pratibimba-vibhramah and other texts of the scriptures go to show that
self-delightedness is the essential distinctive quality of Krsna Himself. Krsna
in His majestic cit realm causes the manifestation of His own cit potency as
Laksmi and enjoys her as His own wedded consort. As this feeling of wedded
consorthood preponderates there, rasa expands in a wholesome form only up to
the state of servanthood (dasya-rasa). But in Goloka He divides up His cit
potency into thousands of gopis and eternally engages in amorous pastimes with
them by forgetting the sentiments of ownership. By the sentiments of ownership
there cannot be the extreme inaccessibility of the rasa. So the gopis have
naturally. from eternity. the innate sentiment of being others' wedded wives.
Krsna too in response to that sentiment, by assuming the reciprocal sentiment
of paramourship, performs the rasa and the other amorous pastimes with the aid
of the flute, His favorite cher ami. Goloka is the transcendental seat of
eternally self-realized rasa, beyond limited conception. Hence in Goloka there
is realization of the sentimental assumption of the rasa of paramourship.
Again such is the nature of the principle of the majesty that in the
realm of Vaikuntha there is no rasa of parental affection towards the source of
all avataras. But in Goloka, the seat of all superexcellent deliciousness,
there is no more than the original sentimental egoistic assumption of the same
rasa. There Nanda and Yasoda are visibly present, but there is no occurrence of
birth. For want of the occurrence of birth the assumed egoistic sentiment of
parental affection of Nanda and Yasoda has no foundation in the actual
existence of such entities as father and mother, but it is of the nature of
sentimental assumption on their parts, cf. jayati jana-nivaso
devaki-janma-vadah, etc. For the purpose of the realization of the rasa the
assumed egoistic sentiment is, however, eternal. In the rasa of amorous love if
the corresponding egoistic sentiments of concubinage and paramourship be mere
eternal assumptions there is nothing to blame in them and it also does not go
against the scriptures. When those transcendental entities of Goloka becomes
manifest in Vraja then those two egoistic sentiments become somewhat more
palpable to the mundane view in the phenomenal world and there comes to be this
much difference only. In the rasa of parental affection the sentiments of Nanda
and Yasoda that they are parents becomes manifest in the more tangible form in
the pastimes of birth etc., and in the amorous rasa the corresponding
sentiments of concubinage in the respective gopis become manifest in the forms
of their marriages with Abhimanyu, Govardhana, etc. In reality there is no such
separate entity as husbandhood of the gopis either in Goloka or in Gokula.
Hence the sastras declare that there is no sexual union of the gopis with their
husbands. It is also for the same reason that the authorized teacher of the
principle of rasa, Sri Rupa, writes that in the transcendental amorous rasa the
hero is of two different types, viz., the wedded husband and the
paramour--patis copapatis ceti prabhedav iha visrutav iti. Sri Jiva, in his
commentary by his words patih pura-vanitanam dvitiyo vraja-vanitanam,
acknowledges the eternal paramourship of Krsna in Goloka and Gokula and the
husbandhood of Krsna in Vaikuntha and Dvaraka etc. In the Lord of Goloka and
the Lord of Gokula the character of paramourship is found in its complete form.
Krsna's deliberate overstepping of His own quality of self-delightedness is
caused by the desire of union with another's wedded wife. The state of being
another's wedded wife is nothing but the corresponding assumed sentiment on the
part of the gopis. In reality they have no husbands with independent and
separate existence; still their very egoistic sentiment makes them have the
nature of the wedded wives of others. So all the characteristics, viz., that
"desire makes the paramour overstep the bounds of duty." etc., are
eternally present in the seat of all "deliciousness." In Vraja that
very thing reveals itself, to an extent, in a form more tangible to persons
with mundane eyes.
So in Goloka there is inconceivable distinction and nondistinction
between the rasas analogous to mundane concubineship and wifehood. It may be
said with equal truth that there is no distinction in Goloka between the two as
also that there is such distinction. The essence of paramourship is the
cessation of ownership and the abeyance of ownership is the enjoyment of His
own cit potency in the shape of abeyance of paramourship or enjoyment without
the sanction of wedlock. The conjunction of the two exists there as one rasa
accommodating both varieties. In Gokula it is really the same with the
difference that it produces a different impression on observers belonging to
the mundane plane. In Govinda, the hero of Goloka, there exist both husbandhood
and paramourship above all piety and impiety and free from all grossness. Such
is also the case with the hero of Gokula although there is a distinction in
realization caused by Yogamaya. If it be urged that what is manifested by
Yogamaya is the highest truth being the creation of the cit potency and that,
therefore, the impression of paramourship is also really true, the reply is
that there may exist an impression of analogous sentimental egoism in the
tasting of rasa free from any offense because it is not without a basis in
truth. But the unwholesome impression that is produced in the mundane judgment
is offensive and as such cannot exist in the pure cit realm. In fact Sripada
Jiva Gosvami has come to the true conclusion, and at the same time the finding
of the opposing party is also inconceivably true. It is the vain empirical
wranglings about wedded wifehood and concubinage which is false and full of
specious verbosity. He who goes through the commentaries of Sripada Jiva
Gosvami and those of the opposing party with an impartial judgment cannot
maintain his attitude of protest engendered by any real doubt. What the
unalloyed devotee of the Supreme Lord says is all true and is independent of
any consideration of unwholesome pros and cons. There is, however, the element
of mystery in their verbal controversies. Those, whose judgment is made of mundane
stuff, being unable to enter into the spirit of the all-loving controversies
among pure devotees, due to their own want of unalloyed devotion, are apt to
impute to the devotees their own defects of partisanship and opposing views.
Commenting on the sloka of Rasa-pancadhyayi, gopinam tat-patinam ca, etc., what
Sripada Sanatana Gosvami has stated conclusively in his Vaisnava-tosani has
been accepted with reverence by the true devotee Sripada Visvanatha Cakravarti
without any protest.
Whenever any dispute arises regarding the pure cognitive pastimes, such
as Goloka, etc., we would do well to remember the precious advice from the holy
lips of Sriman Mahaprabhu and His associates, the Gosvamis, viz., that the
Truth Absolute is ever characterized by spiritual variegatedness that
transcends the variegatedness of mundane phenomena; but He is never
featureless. The divine rasa is lovely with the variegatedness of the fourfold
distinction of vibhava, anubhava, sattvika and vyabhicari and the rasa is ever
present in Goloka and Vaikuntha. The rasa of Goloka manifests as vraja-rasa on
the mundane plane for the benefit of the devotees by the power of Yogamaya.
Whatever is observable in gokula-rasa should be visible in goloka-rasa, in a
clearly explicit form. Hence the distinction of paramourship and concubinage,
the variegatedness of the respective rasas of all different persons, the soil,
water, river, hill, portico, bower, cows, etc., all the features of Gokula
exist in Goloka, disposed in an appropriate manner. There is only this
peculiarity that the mundane conceptions of human beings possessed of material
judgment, regarding those transcendental entities, do not exist there. The
conception of Goloka manifests itself differently in proportion to the degree
of realization of the various pastimes of Vraja and it is very difficult to lay
down any definite criterion as to which portions are mundane and which are
uncontaminated. The more the eye of devotion is tinged with the salve of love,
the more will the transcendental concept gradually manifest itself. So there is
no need of further hypothetical speculation which does not improve one's
spiritual appreciation, as the substantive knowledge of Goloka is an
inconceivable entity. To try to pursue the inconceivable by the conceptual
process is like pounding the empty husk of grain, which is sure to have a
fruitless ending. It is, therefore, one's bounden duty. by refraining from the
endeavor to know, to try to gain the experience of the transcendental by the
practice of pure devotion. Any course, the adoption of which tends to produce
the impression of featurelessness, must be shunned by all means. Unalloyed
parakiya-rasa free from all mundane conception is a most rare attainment. It is
this which has been described in the narrative of the pastimes of Gokula. Those
devotees, who follow the dictate of their pure spontaneous love, should base
their devotional endeavors on that narrative. They will attain to the more
wholesome fundamental principle on reaching the stage of realization. The
devotional activities characterized by illicit amour, as practiced by
worldly-minded conditioned souls, are forbidden mundane impiety. The heart of
our apostle Sripada Jiva Gosvami was very much moved by such practices and
induced him to give us his conclusive statements on the subject. It is the duty
of a pure Vaisnava to accept the real spirit of his statements. It is a great
offense to disrespect the acarya and to seek to establish a different doctrine
in opposition to him.
prema--of love; anjana--with the salve; churita--tinged; bhakti--of
devotion; vilocanena--with the eye; santah--the pure devotees; sada--always;
eva--indeed; hrdayesu--in their hearts; vilokayanti--see; yam--whom;
syama--dark blue; sundaram--beautiful; acintya--inconceivable; guna--with
attributes; svarupam--whose nature is endowed; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, who is Syamasundara, Krsna Himself
with inconceivable innumerable attributes, whom the pure devotees see in their
heart of hearts with the eye of devotion tinged with the salve of love.
The Syamasundara form of Krsna is His inconceivable simultaneous
personal and impersonal self-contradictory form. True devotees see that form in
their purified hearts under the influence of devotional trance. The form Syama
is not the blue color visible in the mundane world but is the transcendental
variegated color affording eternal bliss, and is not visible to the mortal eye.
On a consideration of the trance of Vyasadeva as in the sloka, bhakti-yogena
manasi etc., it will be clear that the form of Sri Krsna is the full
Personality of Godhead and can only be visible in the heart of a true devotee,
which is the only true seat in the state of trance under the influence of
devotion. When Krsna manifested Himself in Vraja, both the devotees and
nondevotees saw Him with this very eye; but only the devotees cherished Him,
eternally present in Vraja, as the priceless jewel of their heart. Nowadays
also the devotees see Him in Vraja in their hearts, saturated with devotion
although they do not see Him with their eyes. The eye of devotion is nothing
but the eye of the pure unalloyed spiritual self of the jiva. The form of Krsna
is visible to that eye in proportion to its purification by the practice of
devotion. When the devotion of the neophyte reaches the stage of bhava-bhakti
the pure eye of that devotee is tinged with the salve of love by the grace of
Krsna, which enables him to see Krsna face to face. The phrase "in their
hearts" means Krsna is visible in proportion as their hearts are purified
by the practice of devotion. The sum and substance of this sloka is that the
form of Krsna, who is Syamasundara, Natavara (Best Dancer), Muralidhara (Holder
of the Flute) and Tribhanga (Triple-bending), is not a mental concoction but is
transcendental, and is visible with the eye of the soul of the devotee under
trance.
rama-adi--the incarnation of Lord Rama, etc.; murtisu--in different
forms; kala-niyamena--by the order of plenary portions; tisthan--existing;
nana--various; avataram--incarnations; akarot--executed; bhuvanesu--within the
worlds; kintu--but; krsnah--Lord Krsna; svayam--personally;
samabhavat--appeared; paramah--the supreme; puman--person; yah--who;
govindam--Govinda; adi-purusam--the original person; tam--Him; aham--I;
bhajami--worship.
I worship Govinda, the primeval Lord, who manifested Himself personally
as Krsna and the different avataras in the world in the forms of Rama, Nrsimha,
Vamana, etc., as His subjective portions.
His subjective portions as the avataras, viz., Rama, etc., appear from
Vaikuntha and His own form Krsna manifests Himself with Vraja in this world,
from Goloka. The underlying sense is that Krsna Caitanya, identical with Krsna
Himself, also brings about by His appearance the direct manifestation of
Godhead Himself.
yasya--of whom; prabha--the effulgence; prabhavatah--of one who excels
in power; jagat-anda--of universes; koti-kotisu--in millions and millions;
asesa--unlimited; vasudha-adi--with planets and other manifestations;
vibhuti--with opulences; bhinnam--becoming variegated; tat--that;
brahma--Brahman; niskalam--without parts; anantam--unlimited;
asesa-bhutam--being complete; govindam--Govinda; adi-purusam--the original
person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, whose effulgence is the source of
the nondifferentiated Brahman mentioned in the Upanisads, being differentiated
from the infinity of glories of the mundane universe appears as the
indivisible, infinite, limitless, truth.
The mundane universe created by Maya is one of the infinite external
manifestations accommodating space, time and gross things. The impersonal
aspect of Godhead, the nondifferentiated Brahman, is far above this principle
of mundane creation. But even the nondifferentiated Brahman is only the
external effulgence emanating from the boundary wall of the transcendental
realm of Vaikuntha displaying the triquadrantal glory of Govinda. The nondifferentiated
Brahman is indivisible, hence is also one without a second, and is the
infinite, and residual entity.
maya--the external potency; hi--indeed; yasya--of whom; jagat-anda--of
universes; satani--hundreds; sute--brings forth; trai-gunya--embodying the
threefold mundane qualities; tat--of that; visaya--the subject matter;
veda--the Vedic knowledge; vitayamana--diffusing; sattva-avalambi--the support
of all existence; para-sattvam--the ultimate entity; visuddha-sattvam--the
absolute substantive principle; govindam--Govinda; adi-purusam--the original
person; tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, who is the absolute substantive
principle being the ultimate entity in the form of the support of all existence
whose external potency embodies the threefold mundane qualities, viz., sattva,
rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.
The active mundane quality of rajas brings forth or generates all
mundane entities. The quality of sattva (mundane manifestive principle) in
conjunction with rajas stands for the maintenance of the existence of entities
that are so produced, and the quality of tamas represents the principle of
destruction. The substantive principle, which is mixed with the threefold
mundane qualities, is mundane, while the unmixed substance is transcendental.
The quality of eternal existence is the principle of absolute entity. The
person whose proper form abides in that essence, is alone unalloyed entity.
nonmundane, supermundane and free from all mundane quality. He is cognitive
bliss. It is the deluding energy who has elaborated the regulative knowledge
(Vedas) bearing on the threefold mundane quality.
ananda--blissful; cit-maya--cognitive; rasa--of rasa; atmataya--due to
being the entity; manahsu--in the minds; yah--He who; praninam--of living
entities; pratiphalan--being reflected; smaratam upetya--recollecting;
lilayitena--by pastimes; bhuvanani--the mundane world; jayati--triumphantly
dominates; ajasram--ever; govindam--Govinda; adi-purusam--the original person;
tam--Him; aham--I; bhajami--worship.
I worship Govinda, the primeval Lord, whose glory ever triumphantly
dominates the mundane world by the activity of His own pastimes, being
reflected in the mind of recollecting souls as the transcendental entity of
ever-blissful cognitive rasa.
Those who constantly recollect in accordance with spiritual instructions
the name, figure, attributes and pastimes of the form of Krsna appearing in the
amorous rasa, whose loveliness vanquishes the god of mundane love, conqueror of
all mundane hearts, are alone meditators of Krsna. Krsna, who is full of
pastimes, always manifests Himself with His realm only in the pure receptive
cognition of such persons. The pastimes of that manifested divine realm
triumphantly dominates in every way all the majesty and beauty of the mundane
world.
goloka-namni--in the planet known as Goloka Vrndavana; nija-dhamni--the
personal abode of the Supreme Personality of Godhead; tale--in the part
underneath; ca--also; tasya--of that; devi--of the goddess Durga; mahesa--of
Lord Siva; hari--of Narayana; dhamasu--in the planets; tesu tesu--in each of
them; te te--those respective; prabhava-nicayah--opulences;
vihitah--established; ca--also; yena--by whom; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
Lowest of all is located Devi-dhama [mundane world], next above it is
Mahesa-dama [abode of Mahesa]; above Mahesa-dhama is placed Hari-dhama [abode
of Hari] and above them all is located Krsna's own realm named Goloka. I adore
the primeval Lord Govinda, who has allotted their respective authorities to the
rulers of those graded realms.
The realm of Goloka stands highest above all others. Brahma looking up
to the higher position of Goloka is speaking of the other realms from the point
of view of his own realm: the first in order is this mundane world called
Devi-dhama consisting of the fourteen worlds, viz., Satyaloka, etc.; next above
Devi-dhama is located Siva-dhama one portion of which, called Mahakala-dhama,
is enveloped in darkness; interpenetrating this portion of Siva-dhama there
shines the Sadasivaloka, full of great light. Above the same appears Hari-dhama
or the transcendental Vaikunthaloka. The potency of Devi-dhama, in the form of
the extension of Maya, and that of Sivaloka, consisting of time, space and
matter, are the potency of the separated particles pervaded by the penumbral
reflection of the subjective portion of the Divinity. But Hari-dhama is ever resplendent
with transcendental majesty and the great splendor of all-sweetness
predominates over all other majesties in Goloka. The Supreme Lord Govinda by
his own direct and indirect power has constituted those respective potencies of
those realms.
srsti--creation; sthiti--preservation; pralaya--and destruction;
sadhana--the agency; saktih--potency; eka--one; chaya--the shadow; iva--like;
yasya--of whom; bhuvanani--the mundane world; bibharti--maintains;
durga--Durga; iccha--the will; anurupam--in accordance with; api--certainly;
yasya--of whom; ca--and; cestate--conducts herself; sa--she; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
The external potency Maya who is of the nature of the shadow of the cit
potency, is worshiped by all people as Durga, the creating, preserving and
destroying agency of this mundane world. I adore the primeval Lord Govinda in
accordance with whose will Durga conducts herself.
(The aforesaid presiding deity of Devi-dhama is being described.) The
world, in which Brahma takes his stand and hymns the Lord of Goloka, is
Devi-dhama consisting of the fourteen worlds and Durga is its presiding deity.
She is ten-armed, representing the tenfold fruitive activities. She rides on
the lion, representing her heroic prowess. She tramples down Mahisasura,
representing the subduer of vices. She is the mother of two sons, Karttikeya
and Ganesa, representing beauty and success. She is placed between Laksmi and
Sarasvati, representing mundane opulence and mundane knowledge. She is armed
with the twenty weapons, representing the various pious activities enjoined by
the Vedas for suppression of vices. She holds the snake, representing the
beauty of destructive time. Such is Durga possessing all these manifold forms.
Durga is possessed of durga, which means a prison house. When jivas begotten of
the marginal potency (tatastha sakti) forget the service of Krsna they are
confined in the mundane prison house, the citadel of Durga. The wheel of karma
is the instrument of punishment at this place. The work of purifying these
penalized jivas is the duty devolved upon Durga. She is incessantly engaged in
discharging the same by the will of Govinda. When, luckily. the forgetfulness
of Govinda on the part of imprisoned jivas is remarked by them by coming in
contact with self-realized souls and their natural aptitude for the loving
service of Krsna is aroused, Durga herself then becomes the agency of their
deliverance by the will of Govinda. So it behooves everybody to obtain the
guileless grace of Durga, the mistress of this prison house, by propitiating
her with the selfless service of Krsna. The boons received from Durga in the
shape of wealth, property, recovery from illness, of wife and sons, should be
realized as the deluding kindness of Durga. The mundane psychical jubilations
of dasa-maha-vidya, the ten goddesses or forms of Durga, are elaborated for the
delusion of the fettered souls of this world. Jiva is a spiritual atomic part
of Krsna. When he forgets his service of Krsna he is at once deflected by the
attracting power of Maya in this world, who throws him into the whirlpool of
mundane fruitive activity (karma) by confining him in a gross body constituted
by the five material elements, their five attributes and eleven senses,
resembling the garb of a prisoner. In this whirlpool jiva has experience of
happiness and miseries, heaven and hell. Besides this, there is a subtle body.
consisting of the mind, intelligence and ego, inside the gross body. By means
of the subtle body. the jiva forsakes one gross body and takes recourse to
another. The jiva cannot get rid of the subtle body. full of nescience and evil
desires, unless and until he is liberated. On getting rid of the subtle body he
bathes in the Viraja and goes up to Hari-dhama. Such are the duties performed
by Durga in accordance with the will of Govinda. In the Bhagavata sloka,
vilajyamanaya... durdhiyah--the relationship between Durga and the conditioned
souls has been described.
Durga, worshiped by the people of this mundane world, is the Durga
described above. But the spiritual Durga, mentioned in the mantra which is the
outer covering of the spiritual realm of the Supreme Lord, is the eternal
maidservant of Krsna and is, therefore, the transcendental reality whose
shadow, the Durga of this world, functions in this mundane world as her
maidservant. (Vide the
ksiram--milk; yatha--as; dadhi--yogurt; vikara-visesa--of a special
transformation; yogat--by the application; sanjayate--is transformed into;
na--not; hi--indeed; tatah--from the milk; prthak--separated; asti--is;
hetoh--which is the cause; yah--who; sambhutam--the nature of Lord Siva;
api--also; tatha--thus; samupaiti--accepts; karyat--for the matter of some
particular business; govindam--Govinda; adi-purusam--the original person;
tam--Him; aham--I; bhajami--worship.
Just as milk is transformed into curd by the action of acids, but yet
the effect curd is neither same as, nor different from, its cause, viz., milk,
so I adore the primeval Lord Govinda of whom the state of Sambhu is a
transformation for the performance of the work of destruction.
(The real nature of Sambhu, the presiding deity of Mahesa-dhama, is
described.) Sambhu is not a second Godhead other than Krsna. Those, who
entertain such discriminating sentiment, commit a great offense against the
Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence
they are not really different from each other. The nondistinction is
established by the fact that just as milk treated with acid turns into curd so
Godhead becomes a subservient when He Himself attains a distinct personality by
the addition of a particular element of adulteration. This personality has no
independent initiative. The said adulterating principle is constituted of a
combination of the stupefying quality of the deluding energy, the quality of
nonplenitude of the marginal potency and a slight degree of the
ecstatic-cum-cognitive principle of the plenary spiritual potency. This
specifically adulterated reflection of the principle of the subjective portion
of the Divinity is Sadasiva, in the form of the effulgent masculine-symbol-god
Sambhu from whom Rudradeva is manifested. In the work of mundane creation as
the material cause, in the work of preservation by the destruction of sundry
asuras and in the work of destruction to conduct the whole operation, Govinda
manifests Himself as guna-avatara in the form of Sambhu who is the separated
portion of Govinda imbued with the principle of His subjective plenary portion.
The personality of the destructive principle in the form of time has been
identified with that of Sambhu by scriptural evidences that have been adduced
in the commentary. The
dipa-arcih--the flame of a lamp; eva--as; hi--certainly;
dasa-antaram--another lamp; abhyupetya--expanding; dipayate--illuminates;
vivrta-hetu--with its expanded cause; samana-dharma--equally powerful;
yah--who; tadrk--similarly; eva--indeed; hi--certainly; ca--also; visnutaya--by
His expansion as Lord Visnu; vibhati--illuminates; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
The light of one candle being communicated to other candles, although it
burns separately in them, is the same in its quality. I adore the primeval Lord
Govinda who exhibits Himself equally in the same mobile manner in His various
manifestations.
The presiding Deities of Hari-dhama, viz., Hari, Narayana, Visnu, etc.,
the subjective portions of Krsna, are being described. The majestic
manifestation of Krsna is Narayana, Lord of Vaikuntha, whose subjective portion
is Karanodakasayi Visnu, the prime cause, whose portion is Garbhodakasayi.
Ksirodakasayi is again the subjective portion of Garbhodakasayi Visnu. The word
"Visnu" indicates all-pervading, omnipresent and omniscient
personality. In this sloka the activities of the subjective portions of the
Divinity are enunciated by the specification of the nature of Ksirodakasayi
Visnu. The personality of Visnu, the embodied form of the manifestive quality
(sattva-guna) is quite distinct from that of Sambhu who is adulterated with
mundane qualities. Visnu's subjective personality is on a level with that of Govinda.
Both consist of the unadulterated substantive principle. Visnu in the form of
the manifest causal principle is identical with Govinda as regards quality. The
manifestive quality (sattva-guna) that is found to exist in the triple mundane
quality, is an adulterated entity. being alloyed with the qualities of mundane
activity and inertia. Brahma is the dislocated portion of the Divinity.
manifested in the principle of mundane action, endowed with the functional
nature of His subjective portion; and Sambhu is the dislocated portion of the
Divinity manifested in the principle of mundane inertia possessing similarly
the functional nature of His subjective portion. The reason for their being
dislocated portions is that the two principles of mundane action and inertia
being altogether wanting in the spiritual essence any entities, that are
manifested in them, are located at a great distance from the Divinity Himself
or His facsimiles. Although the mundane manifestive quality is of the
adulterated kind, Visnu, the manifestation of the Divinity in the mundane
manifestive quality. makes His appearance in the unadulterated manifestive
principle which is a constituent of the mundane manifestive quality. Hence
Visnu is the full subjective portion and belongs to the category of the
superior isvaras. He is the Lord of the deluding potency and not alloyed with
her. Visnu is the agent of Govinda's own subjective nature in the form of the
prime cause. All the majestic attributes of Govinda, aggregating sixty in
number, are fully present in His majestic manifestation, Narayana. Brahma and
Siva are entities adulterated with mundane qualities. Though Visnu is also
divine appearance in mundane quality (guna-avatara), still He is not
adulterated. The appearance of Narayana in the form of Maha-Visnu, the
appearance of Maha-Visnu in the form of Garbhodakasayi and the appearance of
Visnu in the form of Ksirodakasayi, are examples of the ubiquitous function of
the Divinity. Visnu is Godhead Himself, and the two other guna-avataras and all
the other gods are entities possessing authority in subordination to Him. From
the subjective majestic manifestation of the supreme self-luminous Govinda
emanate Karanodakasayi, Garbhodakasayi, Ksirodakasayi and all other derivative
subjective divine descents (avataras) such as Rama, etc., analogous to
communicated light appearing in different candles, shining by the operation of
the spiritual potency of Govinda.
yah--He who; karana-arnava--of the Causal Ocean; jale--in the water;
bhajati--enjoys; sma--indeed; yoga-nidram--creative sleep; ananta--unlimited;
jagat-anda--universes; sa--with; roma-kupah--the pores of His hair;
adhara-saktim--the all-accommodating potency; avalambya--assuming;
param--great; sva-murtim--own subjective form; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
I adore the primeval Lord Govinda who assuming His own great subjective
form, who bears the name of Sesa, replete with the all-accommodating potency,
and reposing in the Causal Ocean with the infinity of the world in the pores of
His hair, enjoys creative sleep [yoga-nidra].
(The subjective nature of Ananta who has the form of the couch of
Maha-Visnu, is described.) Ananta, the same who is the infinite couch on which
Maha-Visnu reposes, is a distinctive appearance of the Divinity bearing the
name of Sesa, having the subjective nature of the servant of Krsna.
yasya--whose; eka--one; nisvasita--of breath; kalam--time; atha--thus;
avalambya--taking shelter of; jivanti--live; loma-vila-jah--grown from the hair
holes; jagat-anda-nathah--the masters of the universes (the Brahmas); visnuh
mahan--the Supreme Lord Maha-Visnu; sah--that; iha--here; yasya--whose;
kala-visesah--particular plenary portion or expansion; govindam--Govinda; adi-purusam--the
original person; tam--Him; aham--I; bhajami--worship.
Brahma and other lords of the mundane worlds, appearing from the pores
of hair of Maha-Visnu, remain alive as long as the duration of one exhalation
of the latter [Maha-Visnu]. I adore the primeval Lord Govinda of whose
subjective personality Maha-Visnu is the portion of portion.
The supreme majesty of the subjective nature of Visnu is shown here.
bhasvan--the illuminating sun; yatha--as; asma-sakalesu--in various
types of precious stones; nijesu--his own; tejah--brilliance; sviyam--his own;
kiyat--to some extent; prakatayati--manifests; api--also; tadvat--similarly;
atra--here; brahma--Lord Brahma; yah--who; esah--he;
jagat-anda-vidhana-karta--the chief of the universe; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
I adore the primeval Lord Govinda from whom the separated subjective
portion Brahma receives his power for the regulation of the mundane world, just
as the sun manifests some portion of his own light in all the effulgent gems
that bear the names of suryakanta, etc.
Brahma is two types: in certain kalpas when the potency of the Supreme
Lord infuses Himself in an eligible jiva, the latter acts in the office of
Brahma and creates the universe. In those kalpas when no eligible jiva is
available, after the Brahma of the previous kalpa is liberated, Krsna, by the
process of allotment of His own potency. creates the Brahma who has the nature
of the avatara (descent) of the Divinity in the active mundane principle
(rajo-guna). By principle Brahma is superior to ordinary jivas but is not the
direct Divinity. The divine nature is present in a greater measure in Sambhu
than in Brahma. The fundamental significance of the above is that the aggregate
of fifty attributes, belonging to the jiva, are present in a fuller measure in
Brahma who possesses, in a lesser degree, five more attributes which are not
found in jivas. But in Sambhu both the fifty attributes of jivas as also the
five additional attributes found in Brahma are present in even greater measure
than in Brahma.
yat--whose; pada-pallava--lotus feet; yugam--two; vinidhaya--having
held; kumbha-dvandve--upon the pair of tumuli; pranama-samaye--at the time of
offering obeisances; sah--he; gana-adhirajah--Ganesa; vighnan--obstacles;
vihantum--to destroy; alam--capable; asya--of these; jagat-trayasya--three
worlds; govindam--Govinda; adi-purusam--the original person; tam--Him; aham--I;
bhajami--worship.
I adore the primeval Lord Govinda, whose lotus feet are always held by
Ganesa upon the pair of tumuli protruding from his elephant head in order to
obtain power for his function of destroying all the obstacles on the path of
progress of the three worlds.
The power of destroying all obstacles to mundane prosperity has been
delegated to Ganesa who is the object of worship to those who are eligible to
worship him. He has obtained a rank among the five gods as Brahma possessing
mundane quality. The self-same Ganesa is a god in possession of delegated power
by infusion of the divine power. All his glory rests entirely on the grace of
Govinda.
agnih--fire; mahi--earth; gaganam--ether; ambu--water; marut--air;
disah--directions; ca--also; kalah--time; tatha--as well as; atma--soul;
manasi--and mind; iti--thus; jagat-trayani--the three worlds; yasmat--from
whom; bhavanti--they originate; vibhavanti--they exist; visanti--they enter;
yam--whom; ca--also; govindam--Govinda; adi-purusam--the original person;
tam--Him; aham--I; bhajami--worship.
The three worlds are composed of the nine elements, viz., fire, earth,
ether, water, air, direction, time, soul and mind. I adore the primeval Lord
Govinda from whom they originate, in whom they exist and into whom they enter
at the time of the universal cataclysm.
There is nothing in the three worlds save the five elements, ten
quarters, time, jiva-soul, and the mental principle allied with the subtle body
consisting of mind, intelligence and ego of conditioned souls. The
elevationists (karmis) make their offerings in sacrifice in the fire.
Conditioned souls know nothing beyond this perceptible world of nine elements.
The jiva is the self-same soul whose ecstatic delight the joyless
liberationists (jnanis) aspire after. Both the principles that are respectively
depicted as atma and prakrti by the system of Sankhya are included in the
above. In other words all the principles that have been enunciated by all the
speculative philosophers (tattva-vadis) are included in these nine elements.
Sri Govinda is the source of the appearance, continuance and subsidence of all
these principles.
yat--of whom; caksuh--the eye; esah--the; savita--sun;
sakala-grahanam--of all the planets; raja--the king; samasta-sura--of all the
demigods; murtih--the image; asesa-tejah--full of infinite effulgence;
yasya--of whom; ajnaya--by the order; bhramati--performs his journey;
sambhrta--complete; kala-cakrah--the wheel of time; govindam--Govinda;
adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
The sun who is the king of all the planets, full of infinite effulgence,
the image of the good soul, is as the eye of this world. I adore the primeval
Lord Govinda in pursuance of whose order the sun performs his journey mounting
the wheel of time.
Certain professors of the Vedic religion worship the sun as Brahman. The
sun is one of the hierarchy of the five gods. Some people target in heat the
source of this world and therefore designate the sun, the only location of
heat, as the root cause of this world. Notwithstanding all that may be said to
the contrary, the sun is after all only the presiding deity of a sphere of the
sum total of all mundane heat and is hence a god exercising delegated
authority. The sun performs his specific function of service certainly by the
command of Govinda.
dharmah--virtue; atha--also; papa-nicayah--all vices; srutayah--the
Vedas; tapamsi--penances; brahma-adi--beginning from Lord Brahma; kita-pataga--insects;
avadhayah--down to; ca--and; jivah--jivas; yat--by whom; datta--conferred;
matra--exclusively; vibhava--by the power; prakata--manifested;
prabhavah--potencies; govindam--Govinda; adi-purusam--the original person;
tam--Him; aham--I; bhajami--worship.
I adore the primeval Lord Govinda, by whose conferred power are
maintained the manifested potencies, that are found to exist, of all virtues,
all vices, the Vedas, the penances and all jivas, from Brahma to the meanest
insect.
By dharma is meant the allotted functions of varna and asrama manifested
by the twenty dharma-sastras on the authority of the Vedas. Of these two
divisions varna-dharma is that function which is the outcome of the distinctive
natures of the four varnas, viz., brahmana, ksatriya, vaisya and sudra and
asrama-dharma is that function which is appropriate to the respective asramas
or stations of those who belong to the four stages, viz., brahmacarya,
grhastha, vanaprastha and sannyasa. All customary activities of mankind have
been targeted in these twofold divisions. Sins mean nescience, the root of all
sins and sinful desire, also the greatest iniquities and sins flowing from them
and the ordinary sins, i.e., all sorts of unprincipled conduct. The category of
the srutis means Rg, Sama, Yajur and Atharva and the Upanisads which form the
crest jewels of the Veda. The tapas mean all regular practices that are learnt
with the view of the attainment of the proper function of the self. In many
cases, e.g., in the form known as panca-tapas these practices are of a
difficult character (yoga) with its eight constituents limbs and devotedness to
the knowledge of the undifferentiated Brahman are included therein. All these
are so many distinctive features within the revolving round of the fruitive
activities of conditioned souls. The conditioned souls are embarked on a
sojourn of successive births from 84 lakhs of varieties of generating organs.
They are differentiated into different orders of beings as devas, danavas,
raksasas, manavas, nagas, kinnaras, and gandharvas. These jivas, from Brahma
down to the small insect, are infinite in type. They make up the aggregate of
the conditioned souls from the degree of Brahma to that of the little fly and
are the distinctive features within the revolving wheel of karma. Every one of
them is endowed with distinctive powers as individuals and is powerful in a
particular sphere. But these powers are by their nature not fully developed in
them. The degree of power and nature of property vary according to the measure
of manifestation of the possessions of the individual conferred upon him by Sri
Govinda.
yah--He who (Govinda); tu--but; indra-gopam--to the small red insect
called indragopa; atha va--or even; indram--to Indra, king of heaven; aho--oh;
sva-karma--of one's own fruitive activities; bandha--bondage; anurupa--according
to; phala--of reactions; bhajanam--enjoying or suffering; atanoti--bestows;
karmani--all fruitive activities and their reactions; nirdahati--destroys;
kintu--but; ca--also; bhakti-bhajam--of persons engaged in devotional service;
govindam--Govinda; adi-purusam--the original person; tam--Him; aham--I;
bhajami--worship.
I adore the primeval Lord Govinda, who burns up to their roots all
fruitive activities of those who are imbued with devotion and impartially
ordains for each the due enjoyment of the fruits of one's activities, of all
those who walk in the path of work, in accordance with the chain of their
previously performed works, no less in the case of the tiny insect that bears
the name of indragopa than in that of Indra, king of the devas.
God impartially induces the fallen souls to act in the way that is
consequent on the deeds of their previous births and to enjoy the fruition of
their labors but, out of His great mercy to His devotees, He purges out, by the
fire of ordeal, the root of all karma, viz., nescience and evil desires. Karma,
though without beginning, is still perishable. The karma of those, who work
with the hope of enjoying the fruits of their labors, becomes everlasting and
endless and is never destroyed. The function of sannyasa is also a sort of
karma befitting an asrama and is not pleasant to Krsna when it aims at
liberation, i.e., desire for emancipation. They also receive fruition of their
karma and, even if it be disinterested, their karma ends in atma-mamata, i.e.,
self-pleasure; but those who are pure devotees always serve Krsna by gratifying
His senses forsaking all attempts of karma and jnana, and being free from all
desires save that of serving Krsna. Krsna has fully destroyed the karma, its
desires and nescience of those devotees. It is a great wonder that Krsna, being
impartial, is fully partial to His devotees.
yam--upon whom; krodha--wrath; kama--amorous passion;
sahaja-pranaya--natural friendly love; adi--and so on; bhiti--fear;
vatsalya--parental affection; moha--delusion; guru-gaurava--reverence;
sevya-bhavaih--and with the attitude of willing service; sancintya--meditating;
tasya--of that; sadrsim--befitting; tanum--bodily form; apuh--attained;
ete--these persons; govindam--Govinda; adi-purusam--the original person; tam--
Him; aham--I; bhajami--worship.
I adore the primeval Lord Govinda, the meditators of whom, by meditating
upon Him under the sway of wrath, amorous passion, natural friendly love, fear,
parental affection, delusion, reverence and willing service, attain to bodily
forms befitting the nature of their contemplation.
Devotion is of two kinds, viz., (1) of the nature of deference to
regulation and (2) constituted of natural feeling. Bhakti is roused by
following with a tinge of faith in the rule of the sastras and instruction of
the preceptors. Such bhakti is of the nature of loyalty to the scriptural
regulations. It continues to be operative as long as the corresponding natural
feeling is not roused. If a person loves Krsna out of natural tendency. there
is the principle of raga, which is no other than a strong desire to serve,
which turns into bhava or substantive feeling. When the substantive feeling is
aroused the devotee becomes an object of mercy of Krsna. It takes much time to
attain this stage. Devotion which is of the nature of feeling is superior to
that connected with scriptural regulation, soon attains to the realized state
and is attractive to Krsna. Its various aspects are described in this sloka.
Santa-bhava, full of reverence to superior, dasya-bhava, full of service for
carrying out the commands of the object of worship, sakhya-bhava or natural
friendly love, vatsalya-bhava or parental affection and madhura-bhava or
amorous love, are all included in the category of devotion of the nature of
instinctive attachment. But anger, fear and delusion, though they are of the
nature of instinctive impulse, are not devotion in the strict sense of the
term, because they are not friendly but hostile to the object. Anger is found
in asuras like Sisupala, fear in Kamsa, and delusion in the panditas of the
pantheistic school. They have the feelings of anger, fear and instinctive
impulse marked by complete self-forgetful identification with the
nondifferentiated Brahman. But as there is no friendly feeling towards the object
of devotion there is no bhakti. Again among the feelings of santa, dasya,
sakhya, vatsalya and madhura--santa, though indifferent and dormant in raga, is
still reckoned as bhakti on account of its being a little friendly. There is an
immense volume of raga in the other four varieties of emotion. By the promise
of Gita, ye yatha mam prapadyante tams tathaiva bhajamy aham ("I serve one
according to his submission"), those, who allow themselves to be actuated
by the sentiments of fear, anger and delusion, attain to sayujya-mukti (merging
in the Absolute). The santas obtain bodily forms with aptitude for addiction to
Brahman and Paramatma. The dasya and sakhya classes of worshipers attain bodily
forms characterized by masculine or feminine disposition according to their
respective grades of eligibility. The vatsalya class of worshipers get bodily
forms befitting fatherly and motherly sentiments. The amorous lovers of Krsna
attain the pure forms of gopis (spiritual milkmaids of Vraja).
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
sriyah--Laksmis, goddesses of fortune; kantah--loving consorts;
kantah--the enjoyer, lover; parama-purusah--the Supreme Personality of Godhead;
kalpa-taravah--desire trees; drumah--all the trees; bhumih--the land;
cintamani-gana-mayi--made of the transcendental touchstone jewels; toyam--the
water; amrtam--nectar; katha--talking; ganam--song; natyam--dancing;
gamanam--walking; api--also; vamsi--the flute; priya-sakhi--constant companion;
cit-anandam--transcendental bliss; jyotih--effulgence; param--the supreme;
api--also; tat--that; asvadyam--everywhere perceived; api ca--also; sah--that;
yatra--where; ksira-abdhih--ocean of milk; sravati--flows; surabhibhyah--from
surabhi cows; ca--and; su-mahan--very great; nimesa-ardha--half a moment;
akhyah--called; va--or; vrajati--passes away; na--not; hi--certainly;
yatra--where; api--even; samayah--time; bhaje--I worship;
sveta-dvipam--Svetadvipa; tam--that; aham--I; iha--here; golokam--Goloka; iti--thus;
yam--which; vidantah--know; te--they; santah--self-realized souls; ksiti--in
this world; virala--seldom; carah--going; katipaye--few.
I worship that transcendental seat, known as Svetadvipa where as loving
consorts the Laksmis in their unalloyed spiritual essence practice the amorous
service of the Supreme Lord Krsna as their only lover; where every tree is a
transcendental purpose tree; where the soil is the purpose gem, all water is
nectar, every word is a song, every gait is a dance, the flute is the favorite
attendant, effulgence is full of transcendental bliss and the supreme spiritual
entities are all enjoyable and tasty, where numberless milk cows always emit
transcendental oceans of milk; where there is eternal existence of
transcendental time, who is ever present and without past or future and hence
is not subject to the quality of passing away even for the space of half a
moment. That realm is known as Goloka only to a very few self-realized souls in
this world.
That region which jivas attain by the best performance of their
rasa-bhajana, though purely transcendental, is by no means devoid of
variegatedness. The nondifferentiated region is attained by indulging in anger,
fear and delusion. The devotees attain Goloka, the transcendental region above
Vaikuntha, according to the quality of rasa of the respective services. In
reality that region is no other than Svetadvipa or "the White
Island," being exceedingly pure. Those, who attain the highest rasa in the
shape of the realization of pure devotion in this world, viewing the reality of
Svetadvipa in Gokula, Vrndavana and Navadvipa within this mundane world,
designate the same as "Goloka." In that transcendental region of
Goloka there are always visible, in their supreme beauty. all the distinctive
entities that are incorporated in the pure cognitive principle, viz., the lover
and His beloved ones, trees and creepers, mountains, rivers and forests, water,
speech, movement, music of the flute, the sun and the moon, tasted and taste
(i.e., the unthinkable wonders of the 64 aesthetic arts), milk cows yielding
nectarean flow of milk and transcendental ever-existing time.
Descriptions that supply the clue to Goloka are found in various places
in the Vedas and the other sastras such as the Puranas, tantras etc. The
Chandogya says: bruyad yavan va ayam akasas tavan esa antar hrda akasah ubhe
asmin dyava-prthivi antar eva samahite. ubhav agnis ca vayus ca surya--candramasav
ubhau vidyun naksatrani yac casyehasti yac ca nasti sarvam tad asmin samahitam
iti.
The sum and substance of it is that all the variegatedness of this
mundane world and much more variety over and above the mundane, are to be found
in Goloka. The variety in the transcendental world is fully centralized whereas
in the mundane world it is not so and hence productive of weal and woe. The
centralized variety of Goloka is unalloyed and full of transcendental cognitive
joy. The Vedas and sadhus practicing devotion revealed by the Vedas, by
availing the support of their individual cognitional aptitude actuated by
devotion, may have a sight of divine realm and by the power of the grace of
Krsna their tiny cognitive faculty attaining the quality of infinitude they are
enabled to be on the level of the plane of enjoyments of Krsna.
There is a hidden meaning of the proposition "even the Supreme that
is also nevertheless the object of enjoyment" (param api tad asvadyam api
ca). The word param api indicates that Sri Krsna is the only Truth Absolute in
all the transcendental blissful principles and tad asvadyam api means His
object of enjoyment. The glory of Radha's love for Krsna, tasty quality (rasa)
of Krsna that is realized by Radha and the bliss of which Radha is conscious in
the process of such realization, all these threefold bhavas (emotional
entities) becoming available for enjoyment by Krsna He attains His personality
of Sri Gaurasundara. It is also this that constitutes the transcendental bliss
of the delicious loving (rasa) service manifested by Sri Gaurasundara. This
also eternally exists only in the selfsame Svetadvipa.
atha--then; uvaca--said; maha-visnuh--the Supreme Lord;
bhagavantam--unto the glorious; prajapatim--Lord Brahma; brahman--O Brahma;
mahattva--of the glory (of Godhead); vijnane--in real knowledge;
praja-sarge--in creating offspring; ca--and; cet--if; matih--the inclination;
panca-slokim--five slokas; imam--this; vidyam--science; vatsa--O beloved;
dattam--given; nibodha--hear; me--from Me.
On hearing these hymns containing the essence of the truth, the Supreme
Lord Krsna said to Brahma, "Brahma, if you experience the inclination to
create offspring by being endowed with the real knowledge of the glory of
Godhead, listen, My beloved, from Me to this science set forth in the following
five slokas.
The Supreme Lord became propitious when Brahma with great eagerness
chanted the names, "Krsna" and "Govinda" expressive of the
form, attribute and pastimes. Brahma was actuated by the desire for mundane
creation. Krsna then said to Brahma how pure unalloyed devotion can be
practiced by souls engaged in worldly occupations by combining the same with
the desire for carrying out the behest of the Supreme Lord. "The knowledge
absolute is knowledge of the glory of Godhead; if you want to procreate
offspring being endowed with such knowledge, listen attentively to the science
of devotion that is contained in the following five slokas."
(How bhakti is practiced by performing worldly duties in the form of
carrying out the commands of the Supreme Lord, is being described).
prabuddhe--when excited; jnana--by cognition or knowledge;
bhaktibhyam--and by devotional service; atmani--in the pure spirit soul;
ananda-cit-mayi--full of knowledge and bliss; udeti--is awakened;
anuttama--superexcellent; bhaktih--devotion; bhagavat--for Krsna; prema--by
love; laksana--characterized.
When the pure spiritual experience is excited by means of cognition and
service [bhakti], superexcellent unalloyed devotion characterized by love for
Godhead is awakened towards Krsna, the beloved of all souls.
Real knowledge is nothing but knowledge of one's relationship to the
Absolute. Real knowledge is identical with the knowledge of subjective natures
of cit (animate), acit (inanimate) and Krsna and of their mutual relationship.
Here mental speculation is not alluded to, since that is antagonistic to service
(bhakti). The knowledge that embraces only the first seven of the ten basic
principles (dasa-mula) is the knowledge of relationship. The substantive nature
of the spiritual function (abhidheya) inculcated by the science of devotion
hearing, chanting, meditation, tending His holy feet, worshiping by rituals,
making prostrations, doing menial service, practicing friendship and
surrendering oneself are identical with practicing the search for Krsna. It is
specifically described in Bhakti-rasamrta-sindhu. Devotion (bhakti)
characterized by love for Godhead makes her appearance by being awakened by
such knowledge and practice. Such devotion is superexcellent bhakti and is no
other than the final object of attainment of all spiritual endeavor of the
individual soul (jiva).
pramanaih--by scriptural evidence; tat--of them; sat-acaraih--by
theistic conduct; tat--of them; abhyasaih--by practice; nirantaram--constantly;
bodhayan--awakening; atmana--by one's own intelligence; atmanam--the self;
bhaktim--devotion; api--certainly; uttamam--the highest; labhet--one can
attain.
The highest devotion is attained by slow degrees by the method of
constant endeavor for self-realization with the help of scriptural evidence,
theistic conduct and perseverance in practice.
Evidence--the devotional scriptures, e.g., Srimad-Bhagavatam, the Vedas,
the Puranas, the Gita, etc. Theistic conduct--the conduct of pious persons
(sadhus) who are pure devotees and the conduct of those pious persons who
practice devotion to Godhead actuated by spontaneous love. Practice--to learn
about the ten basic principles (dasa-mula) from the sastras and on receiving
the name of Hari as laid down in the same, embodying the name, form, quality
and activity of the Divinity. to practice the chanting of the name by serving
Him night and day. By this are meant study of the sastras and association with
the sadhus. The tenfold offense to holy name ceases by serving the name of Hari
and simultaneously practicing pious conduct. "Practice" is no other
than following the mode of service of the name practiced by the sadhus without
offense. By perseverance in such practice and devotion characterized by love
which is the fruit of spiritual endeavor makes her appearance in the pure
essence of the soul.
yasyah--than which; sreyah-karam--superior well-being; na--not; asti--there
is; yaya--by which; nirvrtim--supreme bliss; apnuyat--one can attain; ya--who;
sadhayati--leads; mam--to Me; eva--certainly; bhaktim--loving devotion;
tam--that; eva--indeed; sadhayet--one should perform.
The jiva-soul has no better well-being than loving devotion. In this is
realized the final beatitude of jivas. The lotus feet of Krsna are attainable
only by loving devotion. He who cultivates the preliminary devotional
activities anxiously keeping in view that realized state of devotion can alone
attain to that object of all endeavor. None else can have the same.
dharman--meritorious performances; anyan--other; parityajya--abandoning;
mam-- Me; ekam--alone; bhaja--serve; visvasan--having faith; yadrsi
yadrsi--just as; sraddha--faith; siddhih--realization; bhavati--arises;
tadrsi--corresponding; kurvan--performing; nirantaram--ceaselessly;
karma--activities; lokah ayam--the people of this world; anuvartate--pursue;
tena--by those; eva--indeed; karmana--deeds; dhyayan--meditating; mam--upon Me;
param--supreme; bhaktim--devotion; icchati--one obtains.
Abandoning all meritorious performances serve Me with faith. The
realization will correspond to the nature of one's faith. The people of the
world act ceaselessly in pursuance of some ideal. By meditating on Me by means
of those deeds one will obtain devotion characterized by love in the shape of
the supreme service.
The function characterized by unalloyed devotion is the real function of
all individual souls (jivas). All other varieties of function are activities of
the external cases. These exoteric and esoteric dharmas (functions) are
manifold, e.g., nondifferential knowledge of the Brahman aiming at extinction
of individuality. the astanga-yoga-dharma having as its goal attainment of the
state of exclusive existence (kaivalya), atheistical fruitive ritualism aiming
at material enjoyment, jnana-yoga-dharma seeking to combine knowledge with
fruitive activity and the practice of the function of barren asceticism.
Getting rid of all these, serve Me by pure devotion rooted in faith. Exclusive
faith in Me is trust. Faith in the form of trust by the process of gradual
purification tends to become a constant engagement (nistha), an object of
liking (ruci), of attachment (asakti) and a real sentiment (bhava). The more
transparent the faith, the greater the degree of realization. If you ask--How
will the preservation and conduct of worldly affairs be feasible if one is
continuously engaged in the endeavor for the realization of bhakti? What also
will be the nature of the endeavor for the realization of bhakti when the body
will perish consequent on the cessation of the function of the body and of
society?
In order to strike at the root of this misgiving the Supreme Lord says,
"This world subsists by the constant performance of certain activities.
Fill all these activities with meditation of Me. This will destroy the quality
that makes those activities appear as acts done by you. They will then be of
the nature of My service (bhakti).
"Mankind live by the threefold activities of body. mind and
society. Eating, seating, walking, resting, sleeping, cleansing the body.
covering the body. etc., are the various bodily activities; thinking,
recollecting, retaining an impression, becoming aware of an entity. feeling
pleasure and pain, etc., are the mental feats; marrying, practicing reciprocal
relationship between the king and subject, practicing brotherhood, attending at
sacrificial meetings, offering oblations, digging wells, tanks, etc., for the
benefit of the people, maintaining one's relations, practicing hospitality.
observing proper civic conduct, showing due respect to others are the various
social activities. When these acts are performed for one's selfish enjoyment,
they are called karma-kanda; when the desire for attainment of freedom from
activity by knowledge underlies these actions, they are termed jnana-yoga or
karma-yoga. And when these activities are managed to be performed in this way
that is conducive to our endeavor for attainment of bhakti they are called
jnana-bhakta-yoga, i.e., the subsidiary devotional practices. But only those
activities that are characterized by the principle of pure worship are called
bhakti proper. My meditation is practiced in every act when bhakti proper is
practiced in due time while performing the subsidiary devotional activities in
one's intercourse with the ungodly people of this world. In such position, a
jiva does not become apathetic to Godhead even by performing those worldly
activities. This constitutes the practice of looking inwards, i.e., turning
towards one's real self, vide Isopanisad--
The commentator says in regards to this, tena isa-tyaktena visrstena.
The real significance being that if whatever is accepted be received as favor
vouchsafed by the Supreme Lord, the worldly activity will cease to be such and
will turn into service of Godhead (bhakti). So Isavasya says kurvann eveha karmani...
karma lipyate nare.
If the worldly acts are performed in the above manner one does not get
entangled in karma even in hundreds of years of worldly life. The meaning of
these two mantras from the jnana point of view is renouncement of the fruits of
one's worldly actions; but from the bhakti point of view they mean the
attainment of Krsna's favor (prasadam) by their transfer to His account. In
this method, which is the path of arcana, you should do your duties of the
world by the meditation of worshiping Godhead thereby. Brahma cherishes the
desire for creation in his heart. If that creative desire is practiced by
conjoining the same with the meditation of obeying therein the command of the
Supreme Lord, then it will be a subsidiary spiritual function (gauna-dharma)
being helpful for the growth of the disposition for the service of the Divinity
by reason of its characteristic of seeking the protection of Godhead. It was
certainly proper to instruct Brahma in this manner. There is no occasion for
such instruction in the case of a jiva in whom the spontaneous aversion for
entities other than Krsna manifests itself on his attainment of the substantive
entity of spiritual devotion (bhava).
aham--I; hi--certainly; visvasya--of the world; cara-acarasya--of
animate and inanimate objects; bijam--the seed; pradhanam--the substance of
matter; prakrtih--the material cause; puman--the purusa; ca--and; maya--by Me;
ahitam--conferred; tejah--fiery energy; idam--this; bibharsi--you bear;
vidhe--O Brahma; vidhehi--regulate; tvam--you; atha u--now; jaganti--the
worlds.
"Listen, O Vidhi, I am the seed, i.e., the fundamental principle,
of this world of animate and inanimate objects. I am pradhana [the substance of
matter], I am prakrti [material cause] and I am purusa [efficient cause]. This
fiery energy that belongs specially to the Brahman, that inheres in you, has
also been conferred by Me. It is by bearing this fiery energy that you regulate
this phenomenal world of animate and inanimate objects."
Certain thinkers conclude that the nondifferentiated Brahman is the
ultimate entity and by undergoing self-delusion (vivarta) exhibits the
consciousness of differentiation; or, the limiting principle itself (Maya),
when it is limited, is the phenomenal world and is itself the Brahman, in its
unlimited position; or, the Brahman is the substance and this phenomenal world
is the reflection; or, everything is an illusion of the jiva. Some think that
Godhead is evidently a separate entity. Jiva is another different entity. and
the phenomenal world, although it is a singular principle, exists separately as
an eternally independent entity; or, Godhead, is the substantive entity and all
other entities, as cit and a-cit attributes, are one in principle. Some suppose
that by the force of inconceivable potency sometimes the monistic and sometimes
the dualistic principle is realized as the truth. Some again arrive at the
conclusion that the theory of the nondual minus all potency is meaningless;
whence the Brahman is the one eternally unalloyed entity vested with the pure
potency.
These speculations have originated from Veda relying on the support of
the Vedanta-sutra. In these speculations although there is no truth that holds
good in all positions, there is yet a certain measure of truth. Not to speak of
the anti-Vedic speculations Sankhya, Patanjala, Nyaya and Vaisesika, nor even
of Purva-mimamsa which is fond of exclusive fruitive activity in conformity
with the teaching of one portion of the Veda, the bodies of opinions detailed
above have also come into existence by relying outwardly on the Vedanta itself.
By discarding all these speculations, you and your bona fide community should
adopt the ultimate principle identical with the doctrine of acintya-bhedabheda
(inconceivable simultaneous distinction and nondifference). This will make you
eligible for being a true devotee. The basic principle is that this animate
world is made up of jivas and the inanimate world is constituted of matter. Of
these all the jivas have been manifested by My supreme (para) potency and this
phenomenal world has been manifested by My secondary (apara) potency. I am the
cause of all causes. In other words, I regulate all of them by the power of My
will although I am not a different entity from the marginal and material
(tatastha and acit) potencies. By the transformation of those distinct
potencies pradhana (substantive material principle), prakrti (material cause)
and purusa (efficient cause) have been produced. Hence although as regards the
subjective nature of all potency I am pradhana, prakrti and purusa, yet as the
possessor of power I am eternally distinct from all those potencies. This
simultaneous distinction and nondifference has also sprung from My
inconceivable power. So let the attainment of love for Krsna by the practice of
pure devotion through the knowledge of their mutual true relationship that
subsists between the jiva, the jada (matter) and Krsna based on the principle
of inconceivable simultaneous distinction and non-difference, be My instruction
for being handed down in the order of spiritual preceptional succession in your
community (Sri Brahma-sampradaya).
Part 2 - Pushkar, Rajasthan Part 3 - Chinch & Asotra, Rajasthan Part 4 - Eklingji, Udaipur, Rajasthan) Part 5 - Vasantgarh, Rajasthan) Part 6 (Rajasthan: Bijoila, Mewar; Chandravati, Sirohi; Kiradu & Sevadi, Jodphur) Part 7 (Khokhan, Himachal Pradesh) Part 8 (Tihri-Uttarsal, Himachal Pradesh) Part 9 (Una, Himachal Pradesh) Part 10 (Dudhahi, Lalitpur, Uttar Pradesh) Part 11 (Gaya, Bihar) Part 12 (Tirupati, Andhra Pradesh) Part 13 (Alampur, Andhra Pradesh) Part 14 (Kaleshwar, Karimnagar, Andhra Pradesh) Part 15 (Sampradaya Acarya - Lingampally, Andhra Pradesh) Part 16 (Manthani, Andhra Pradesh) Part 17 (Gurramguda Village, Andhra Pradesh) Part 18 (Tirusulam, Tamil Nadu) Part 19 (Kanchipuram, Tamil Nadu) Part 20 (Kanchipuram, Tamil Nadu) Part 21 (Kanchipuram, Tamil Nadu) Part 22 (Kanchipuram, Tamil Nadu) Part 23 (Kanchipuram, Tamil Nadu) Part 24 (Syncretistic Forms of Lord Brahma) Part 25 (Thirupachur, Tamil Nadu) Part 26 (Pancheshti/Pancheti, Tamil Nadu) Part 27 (Pallavaram, Tamil Nadu) Part 28 (Chengalpattu, Tamil Nadu) Part 29 (Mandagappattu, Tamil Nadu) Part 30 (Mahabalipuram, Tamil Nadu) Part 31 (Mahabalipuram, Tamil Nadu) Part 32 (Thirumukkoodal, Tamil Nadu) Part 33 (Thiruvannamalai, Tamil Nadu) Part 34 (Thirunaraiyur, Tamil Nadu) Part 35 (Thirunaraiyur, Tamil Nadu) Part 36 (Thiruvengadu, Tamil Nadu) Part 37 (Thiruvelliyankudi, Tamil Nadu) Part 38 (Kuthanoor, Tamil Nadu) Part 39 (Lalgudi, Tamil Nadu) Part 40 (Kulithalai, Tamil Nadu) Part 41 (Tiruchirapalli, Tamil Nadu) Part 42 (Thirupattur, Tamil Nadu) Part 43 (Pullamangai, Tamil Nadu) Part 44 (Kumbakonam, Tamil Nadu) Part 45 (Sri Rangam, Tamil Nadu) Part 46 (Tanjore, Tamil Nadu) Part 47 (Kumbakonam, Tamil Nadu) Part 48 (Kumbakonam, Tamil Nadu) Part 49 (Darasuram, Tamil Nadu) Part 50 (Thirukkannapuram, Tamil Nadu) Part 51 (Malayadipatti, Tamil Nadu) Part 52 (Thiruvadi, Tamil Nadu) Part 53 (Thirukandiyur, Tamil Nadu) Part 54 (Thiruparangundram, Tamil Nadu) Part 55 (Kodumudi, Tamil Nadu) Part 56 (Thottiyam, Tamil Nadu) Part 57 (Nallur, Tamil Nadu) Part 58 (Kanniyakumari, Tamil Nadu) Part 59 (Purusha Sukta - The Hymn of Creation) Part 60 (Kottakkal, Kerala) Part 61 (Thirunavaya, Kerala) Part 62 (Triprayar, Kerala) Part 63 (Kodakkal, Kerala) Part 64 (Chottanikkara, Kerala) Part 65 (Thiruvananthapuram, Kerala) Part 66 (Thiruvallam, Kerala) Part 67 (Tulunadu to Ur - Proliferation of Brahma Cult) Part 68 (Lord Brahma and Abrahamic Cult) Part 69 (Kolar, Karnataka) Part 70 (Mullur, Karnataka) Part 71 (Somnathapur, Halebid & Belur, Karnataka) Part 72 (Sringeri, Karnataka) Part 73 (Palli, Udupi, Karnataka) Part 74 (Brahmalingeswara - Kanajaru, Karnataka) Part 75 (Brahmalingeshwara - Maranakatte, Karnataka) Part 76 (Brahmalingesvara Temples, Karnataka) Part 77 (Brahmalingesvara Temples, Karnataka) Part 78 (Aihole & Badami, Karnataka) Part 79 (Lakkundi, Karnataka) Part 80 (Sravanabelgola, Karnataka) Part 81 (Kambadahalli, Karnataka) Part 82 (Jain Brahma Yaksha Temples, Karnataka) Part 83 (Savadi, Karnataka) Part 84 (Shimoga and Megunda, Karnataka) Part 85 (Lord Brahma in Buddhism, Karnataka) Part 86 (Brahma's Prayers for Creative Energy) Part 87 (Mangalwedha, Maharashtra) Part 88 (Harihareshwar, Maharashtra) Part 89 (Ambarnath, Maharashtra) Part 90 (Sopara, Maharashtra) Part 91 (Mahuli, Maharashtra) Part 92 (Trimbakeswar, Maharashtra) Part 93 (Ellora, Maharashtra) Part 94 (Brahmapuri, Maharashtra) Part 95 (Khedbrahma, Gujarat) Part 96 (Dungari, Gujarat) Part 97 (Gwalior, Madhya Pradesh) Part 98 (Khajurao, Madhya Pradesh) Part 99 (Pastimes of Saraswati and Brahma) Part 100 (Nepal) Part 101 (Buddha, Brahma and Indra, Southeast Asia) Part 102 (Burma and Laos) Part 103 (Japan, Thailand and Cambodia) Part 104 (Prayers Offered by Lord Brahma to Lord Krsna) Part 105 (Bali and Java) Part 106 (Sri Brahma-samhita)
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