Text 51
agnir mahi gaganam ambu marud disas ca
kalas tathatma-manasiti jagat-trayani
yasmad bhavanti vibhavanti visanti yam ca
govindam adi-purusham tam aham bhajami
Word for Word
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-purusham--the original person; tam--Him; aham--I; bhajami--worship.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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 prakriti 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.
Commentary by Srila Jiva Goswami
The meaning of this verse is clear.
Text 52
yac-caksur esa savita sakala-grahanm
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusham tam aham bhajami
Word for Word
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-purusham--the original person; tam--Him; aham--I; bhajami--worship.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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.
Commentary by Srila Jiva Goswami
Here someone may protest: "Is it not so that many sages say the sun-god is in truth the Supreme Lord?" This verse is spoken in reply to that claim. Here the word "caksuh" means "he who manifests". In the Bhagavad-gita (15.12) Lord Krishna de clares:
"The splendour of the sun, which dissipates the darkness of the whole world, comes from Me. And the splendour of the moon and the splendour of fire are also from Me."
In the Sruti-sastra it is said:
"Out of fear of the Supreme Personality of Godhead, the wind blows. Out of fear of the Supreme Personality of Godhead, the sun rises."
The sun is here called "the eye of this world" because it is the eye of the Lord's universal form (virat-rupa).
Text 53
dharmo 'tha papa-nicayah srutayas tapamsi
brahmadi-kita-patagavadhayas ca jivah
yad-datta-matra-vibhava-prakata-prabhava
govindam adi-purusham tam aham bhajami
Word for Word
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-purusham--the original person; tam--Him; aham--I; bhajami--worship.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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., brahmacharya, 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 Upanishads 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 divas, 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.
Commentary by Srila Jiva Goswami
The gist of this verse is: "What more need be said of the Lord's glories?" In Bhagavad-gita Lord Krishna declares:
"I am the source of all spiritual and material worlds. Everything emanates from Me."
Text 54
yas tv indragopam athavendram aho sva-karma-
bandhanurupa-phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
govindam adi-purusham tam aham bhajami
Word for Word
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-purusham--the original person; tam--Him; aham--I; bhajami--worship.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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 Krishna 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 Krishna by gratifying His senses forsaking all attempts of karma and jnana, and being free from all desires save that of serving Krishna. Krishna has fully destroyed the karma, its desires and nescience of those devotees. It is a great wonder that Krishna, being impartial, is fully partial to His devotees.
Commentary by Srila Jiva Goswami
The Supreme Personality of Godhead administers the law of karma impartially for all spirit souls. He may be compared to the rain who falls equally everywhere. Even so, the Lord especially favours His devotees. This is confirmed in Bhagavad -gita (9.29),where Lord Krishna declares:
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."
In the Bhagavad-gita (9.22) Lord Krishna again declares:
"But those who always worship Me with exclusive devotion, meditating on My transcendental form, to them I carry what they lack, and I preserve what they have."
Text 55
yam krodha-kama-sahaja-pranayadi-bhiti-
vatsalya-moha-guru-gaurava-sevya-bhavaih
sancintya tasya sadrsim tanum apur ete
govindam adi-purusham tam aham bhajami
Word for Word
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-purusham--the original person; tam--Him; aham--I; bhajami--worship.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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 Krishna 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 Krishna. It takes much time to attain this stage. Devotion which is of the nature of feeling is superior to that con- nected with scriptural regulation, soon attains to the realize state and is attractive to Krishna. 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 non differentiated 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 ("l 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 Krishna attain the pure forms of gopis (spiritual milkmaids of Vraja).
Srila Jiva Goswami's Commentary
In this verse the author describes first the material world and then Lord Krishna's transcendental abode. In the word "devi-mahesa-hari-dhamasu" the abodes are given in reverse order. The sequence here starts at the bottom and then proceeds higher and higher. The Hari-dhama here is not different from the realm of Goloka. Goloka is the highest of all the abodes. Goloka is not different from the abode of Vrindavana on the earth. This is described in the following words:
"O hero, on that Goloka planet stay Lord Krishna and the surabhi cows."
The same planet described in the words "goloka eva nivasati" is also manifested on the earth as the land of Vrndavana. There the Supreme Personality of Godhead enjoys His eternal pastimes. That is the conclusion of the scriptures. In the A di-Varaha Purana it is said:
"The twelfth forest is Vrndavana,w here Lord Krishna is the supreme ruler. That forest is protected by Vrnda-devi and served by Brahma, Shiva and all the demigods."
In the Adi-Varaha Purana it is also said:
"Vrndavana destroys all sins. There Lord Krishna enjoys pastimes with the gopis.
"There Lord Krishna enjoys pastimes with the cowherd boys day after day. There He enjoys transcendental pastimes eternally."
In the Gautamiya Tantra, Sri Narada asks:
"What are the 32 forest of Vrndavana? I wish to hear of them. O Lord, if you think I am worthy to hear, please tell me of them."
To this question Lord Krishna gave the following reply:
"This place named Vrindavana is My transcendental abode. When they die, the humans, cows, animals, birds, insects, and worms who live here will go to My eternal abode.
"The gopis who live here eternally devoted to My service."
"The forty miles of Vrindavana forest is My own transcendental form. The Yamuna river there flows with nectar. It is the same as the river named Susumna.
"Here the saints and demigods reside in subtle forms. I, who am the personification of all the demigods, never leave this forest."
"Millennium after millennium, I appear and disappear. This beautiful and splendid abode cannot be seen with material eyes."
In this way the Varaha Purana and other scriptures describe the eternal kadamba tree and the other eternal residents of this realm of Vrndavana. The realm of Goloka looks different from the Vrindavana that we are able to see. When we are abl e to see the true nature of Vrndavana, then Lord Sri Krishna and His eternal associates will become visible and appear before us. Goloka is said to be an incarnation of Sri Krishna. It is the form of certain specific rasa (mellows of love. It is the a bode of certain wonderful pastimes, such as the gopis pastimes with their paramour Krishna. All this is described or hinted in the various kalpas, tantras, yamalas, samhitas, pancaratras, and other scriptures. In Srimad-Bhagavatam (10.90.48) it is said:
"Lord Sri Krishna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrnda vana. May He be all glorious and happy.!"
In the Padma Purana, Nirvana-khanda, Sri Vyasa explains:
"He said: 'Please look. I will show you My transcendental form, which is hidden from the Vedas.' O king, then I saw a boy dark like a monsoon cloud, a boy surrounded by many gopis and joking with many gopas."
Although the word "kanya" here certainly refers to the nature and qualities of young girls, the girls here are unlike the ordinary girls of the material world. In the Gautamiya Tantra, Fourth Chapter, in the passage beginning with the words "atha vrndavanam dhyayet" (now one should meditate on Vrndavana), the following meditation on Vrindavana is given:
"That abode is decorated with hundreds of girls beautiful like demigoddesses in Svargaloka, with many gopas and calves, and with many forest groves."
"In that abode the Supreme Personality of Godhead, the master of the three worlds, is worshipped by many thousands of lotus-petal-eyed gopis blossoming with love."
The spiritual activity one should adopt to directly see Lord Krishna is described in these words:
"With full concentration one should chant this Krishna-mantra day and night. Then one will see the cowherd-boy form of Lord Krishna. Of this there is no doubt."
In another passage it is said:
"One who is wise will reside in Vrindavana until he directly sees Lord Krishna."
In the Trailokya-sammohana Tantra, in the description of the eighteen-syllable mantra, it is said:
"With full concentration one should chant this Krishna-mantra day and night. Then one will see the cowherd-boy form of Lord Krishna. Of this there is no doubt."
In the Gopala-tapani Upanisad, Brahma declares:
"I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as Sri krsna, in the dress of a cowherd boy."
It is said in the scriptures that the forms of Lord Ksirodakasayi Vishnu and the other incarnations of the Lord are all present in the transcendental form of Lord Krishna. What is the need for a more elaborate explanation here? We have already discussed this topic in depth in the Krishna-sandarbha.
Text 56
sriyah kantah kantah parama-purushah kalpa-taravo
druma-bhumis cintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye
Word for Word
sriyah--Laksmis, goddesses of fortune; kantah--loving consorts; kantah--the enjoyer, lover; parama-purushah--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; gamanom--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.
Translation
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 Krishna 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.
Purport (by Srila Bhaktisiddhanta Saraswati)
That region which jivas attain by the best performance of their rasa-bhajana though purely transcendental, is by no means devoid of variegatedness. The non- differentiated 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, Vrindavana 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 Krishna their tiny cognitive faculty attaining the quality of infinitude they are enabled to be on the level of the plane of enjoyments of Krishna.
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 Krishna 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 Krishna, tasty quality (rasa) of Krishna 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 Krishna 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.
Srila Jiva Goswami's Commentary
After having described the Supreme Personality of Godhead as the highest object of worship, in these two verses the author describes the Lord's transcendental abode. Here the word "sriyah" means "the beautiful girls of Vraja, who are glorifi ed in many mantras and meditations". Of these limitless gopis there is but one lover (kanta). In the way are revealed the glories of the Lord's personal associates as well as the glories of Lord Krishna, who is more exalted than all other persons, in cluding His own form as the Supreme Lord Narayana.
The words "kalpa-tarava-drumah" refer to certain trees famous for granting all desires. The phrase "bhumis cintamani-gana-mayi" means that the land there also grants all desires. If this so, how much more must the Kaustubha jewels and other jewels there fulfil all desires? The words "toyam amrtam" means that the water there tastes like nectar. How sweet, then, must the nectar there taste? The words "vamsi priya-sakhi" means that the sound of Lord Krishna's flute is supremely pleasing to the ear.
What more need be said? Everything there is spiritual and full of bliss (cid-anandam). The word "jyotih" means "splendid like the sun, moon, and other luminaries". In the Gautamiya Tantra the land of Vrindavana is described in these words: "Vrndavana is glorious like a rising moon or a rising sun."
Because it is like an eternally full moon, Goloka is always supremely splendid and glorious. The word "asvadyam" means "tasty because it is a manifestation of the Lord's spiritual potency". The spiritual nature of the Lord's abode is descri bed in these words (Srimad-Bhagavatam 10.28.14):
"The all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness."
The words "srvati surabhibhyah" mean that when they hear the sound of Lord Krishna's flute, the surabhi cows emit oceans of milk. The phrase "vrajati na hi" means that the residents of Goloka are not aware of time. This means that in Goloka t ime has neither faults nor disadvantages. This is described in the following words of Srimad-Bhagavatam (2.9.10):
"In the personal abode of the Lord there is no predominance of the influence of time."
The word "Sveta" means "pure" and "dvipam" means "island". In the Gopala-tapani Upanishad it is said:
"As a lotus flower stands in the water, so the land of Vrindavana stands on this earth."
The phrase beginning with the word "ksiti" is described in these words of the Hari-vamsa:
"Even after we had asked Grandfather Brahma about it, we still could not understand the Lord's abode of Goloka."
Text 57
athovaca maha-visnur
bhagavantam prajapatim
brahman mahattva-vijnane
praja-sarge ca cen matih
panca-slokim imam vidyam
vatsa dattam nibodha me
Word for Word
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.
Translation
On hearing these hymns containing the essence of the truth, the Supreme Lord Krishna 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.
Purport (by Srila Bhaktisiddhanta Saraswati)
The Supreme Lord became propitious when Brahma with great eagerness chanted the names, "Krishna" and "Govinda" expressive of the form, attribute and pastimes. Brahma was actuated by the desire for mundane creation. Krishna 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 God- head; 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).
Commentary by Srila Jiva Goswami
After speaking these descriptions, the author proceeds in these one-and-a-half verses to describe the way one may attain the mercy of the Supreme Personality of Godhead. Everything in these verses is clean.
Text 58
prabuddhe jnana-bhaktibhyam
atmany ananda-cin-mayi
udety anuttama bhaktir
bhagavat-prema-laksana
Word for Word
prabuddhe--when excited; jnana--by cognition or knowledge; bhhaktibhyam--and by devotional service; atmani--in the pure spirit soul; ananda-cit-mayi-- full of knowledge and bliss; udeti--is awakened; anuttama--super excellent; bhaktih--devotion; bhagavat--for Krishna; prima--by love; laksana-- characterized.
Translation
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 Krishna, the beloved of all souls.
Purport (by Srila Bhaktisiddhanta Saraswati)
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 Krishna 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 Krishna. 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).
Commentary by Srila Jiva Goswami
In these five verses the author describes the nature of the Supreme Lord's mercy. In Srimad-bhagavatam (11.19.5) Lord Krishna declares:
"Advancing by clear realisation of Vedic knowledge, you should worship me in the mood of loving devotion."
Text 59
pramanais tat-sad-acarais
tad-abhyasair nirantaram
bodhayan atmanatmanam
bhaktim apy uttamam labet
Word for Word
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.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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.
Commentary by Srila Jiva Goswami
In this verse the author describes the devotional knowledge and devotional activities that are both attained by following what is described in the scriptures. The word "pramanaih" means "with the Vaishnava scriptures", "tat-sad-acaraih" means "by performing activities pleasing to Lord Krishna", and "tad-abhyasaih" means "by performing them again and again one comes to understand the Supreme Personality of Godhead (bodhayan atmanatmanan)". It is said:
"A devotee who takes shelter of the Supreme Personality of Godhead eventually comes to see his own original form as a pure spirit soul. Then he attains devotional service that is the most exalted and pure."
In the prayers of the Personified Vedas (Srimad-Bhagavatam 10.87.20) the following prayer is offered to the Supreme Personality of Godhead:
"The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You , the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all Vedic sacrifices in this world are offered, and which are the source of liberation."
Text 60
yasyah sreyas-karam nasti
yaya- nirvrtim apnuyat
ya sadhayati mam eva
bhaktim tam eva sadhayet
Word for Word
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.
Translation
These preliminary practices of devotion [sadhana-bhakti] are conducive to the realization of loving devotion. [Loving devotion]--than whom there is no superior well-being, who goes hand in hand with the attainment of the exclusive state of supreme bliss and who can lead to Myself.
Purport (by Srila Bhaktisiddhanta Saraswati)
The jiva-soul has no better well-being than loving devotion. In this is realized the final beatitude of jivas. The lotus feet of Krishna 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.
Commentary by Srila Jiva Goswami
This (sadhana-bhakti) is the way loving devotion (prema-bhakti) may be attained. There is no other way. This is described in the following words of Srimad-Bhagavatam (4.24.55):
"My dear Lord, pure devotional service is even difficult for liberated persons to discharge, but devotional service alone can satisfy You. Who will take to other processes of self-realisation if he is actually serious about the perfection of life?"
Text 61
dharman anyan parityajya
mam ekam bhaja visvasan
yadrsi yadrsi sraddha
siddhir bhavati tadrsi
kurvan nirantaram karma
loko 'yam anuvartate
tenaiva karmana dhyayan
mam param bhakim icchati
Word for Word
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--activi- ties; 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.
Translation
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 obtin devotion characterized by love in the shape of the supreme senile.
Purport (by Srila Bhaktisiddhanta Saraswati)
The function characterized by unalloyed devotion is the real function of all individual souls (jiva). 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 at 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 isopaniad:
isavasyam idam sarvam
yat kincya jagatyam jagat
tena tyaktena bhunjitha
ma grdhah kasya svid dhanam
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 lsavasya 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 Krishna's favor (prasadam) by the the 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 Krishna manifests itself on his attainment of the substantive entity of spiritual devotion (bhava).
Commentary by Srila Jiva Goswami
Even if one has other, non devotional, desires one should still emphatically engage in the activities of devotional service (sadhana- bhakti). That is affirmed in this verse. It is also affirmed by the following words of Srimad-Bhagavatam (2 .3.10):
"A person who has broader intelligence, whether he be full of material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."
Text 62
aham hi visvasya caracarasya
bijam pradhanam prakritih pumams ca
mayahitam teja idam bibharsi
vidhe vidhehi tvam atho jaganti
Word for Word
aham--I; hi--certainly, visvasya--of the world; cara-acarasya--of animate and inanimate objects; bijam--the seed; pradhanam--the substance of matter; prakritih--the material cause; puman--the purusha; 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.
Translation
"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 prakriti [material cause] and I am purusha [efficient cause]. This fiery energy that he longs 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."
Purport (by Srila Bhaktisiddhanta Saraswati)
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 inde- pendent 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 Vaiseshika 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 (ta- tastha and acit) potencies. By the transformation of those distinct potencies pradhana (substantive material principle), prakriti (material cause) and purusha (efficient cause) have been produced. Hence although as regards the subjective nature of all potency I am pradhana, prakriti and purusha, yet as the possessor of power I am eternally distinct from all those potencies. This simultaneous distinction and non-difference has also sprung from My inconceivable power. So let the attainment of love for Krishna by the practice of pure devotion through the knowledge of their mutual true relationship that subsists between the jiva, the jada (matter) and Krishna 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).
Commentary by Srila Jiva Goswami
In this verse the Supreme Personality of Godhead says, "In this way your desire to create will be fulfilled. It will bear fruit."
Here the word "pradhanam" means "the best". "bijam" means "the perfect and complete original form of the Supreme Personality of Godhead", "prakritih" means :the unmanifest form of material energy", and "puman" means "he who sees".
What more need be said? The Lord said "You carry the power I have given you, therefore, O Brahma, with this power I have given, you should create all the worlds filled with moving and unmoving creatures."
