Text 21
sa nityo nitya-sambandhah
prakritis ca paraiva sa
Word for Word
sah--that (jiva); nityah--eternal; nitya-sambandhah--possessing an eternal relationship; prakrtih--potency; ca--and; para--spiritual; eva--certainly; sa--that.
Translation
The same jiiva 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.
Purport (by Srila Bhaktisiddhanta Saraswati)
Just as the sun is eternally associated with his rays so the transcendental Supreme Lord is eternally joined with the jivas. The jives 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, enjoyed, meditator and doer. Krishna 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 at 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 Krishna, 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.
Commentary by Srila Jiva Goswami
In this verse the author describes the relationship between the individual spirit soul and the Supreme Lord. The word "nitya" here means "for all time, without either beginning or end". This means that as the sun and the sunlight have an et ernal relationship, so the Supreme Lord and the individual spirit soul also have an eternal relationship. In Sri Narada-pancaratra it is said:
"The individual spirit soul is spiritual and conscious. It lives on the border between the spiritual and material worlds. It can leave that border, enter the material world, and become contaminated by the modes of nature. That is said to be the spirit soul."
In the Bhagavad-gita (15.7) Lord Krishna declares;
"The living entities in this conditioner world are My parts and parcels and they are eternal."
The individual spirit soul is an impartial judge, a witness of both the original spiritual world and the reflection that is the material world. In that sense the individual soul is called "prakrti". This use of the word "prakrti" is seen in these words spoken by Lord Krishna in Bhagavad-gita (7.5):
"There is a superior energy of Mine, which comprises the living entities."
The eternal relationship between the Supreme Lord and the individual spirit souls is also seen in these words of Mundaka Upanishad (3.1.1) and Svetasvatara Upanishad (4.6):
"The Supreme Personality of Godhead and the individual spirit soul are like two friendly birds sitting on the same tree."
Text 22
evam sarvatma-sambandham
nabhyam padmam harer abhut
tatra brahmabhavad bhuyas
catur-vedi catur-mukhah
Word for Word
evam--thus; sarva-atma--with all souls; sambandham--related; nabhyam--from the navel; padmam--a lotus; hareh--of Vishnu; abhut--sprung up; tatra--there; Brahma--Brahma; abhavat--was born; bhuyah--again; catuh-vedi--versed in the four Vedas; catuh-mukhah--four-faced.
Translation
The divine lotus which springs from the navel-pit of Vishnu 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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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 Krishna, are also established.
Commentary by Srila Jiva Goswami
Because He enters the cave that is the material universe, the Lord becomes the ruler of the individual spirit souls there and because He is the supreme master and enjoyer, he approaches them. That is explained in this verse. As Hiranyagarbh a Brahma (the universal form), the Supreme Lord becomes the entire universe.
Text 23
sanjato bhagavac-chaktya
tat-kalam kila coditah
sisrksayam matim cakre
purva-samskara-samskrtah
dadarsa kevalam dhvantam
nanyat kim api sarvatah
Word for Word
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.
Translation
On coming out of the lotus, Brahma, being guided by the divine potency turned his mind to the act of creation under the impulse of previous impressions. But he could see nothing but darkness in every direction.
Purport (by Srila Bhaktisiddhanta Saraswati)
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.
Commentary by Srila Jiva Goswami
In this verse the author describes the activities of four-faced Brahma, the demigod. The meaning of the one-and-a-half verses here is clear.
Text 24
uvaca puratas tasmai
tasya divya Saraswati
kama-krsnaya govinda
he gopi-ana ity api
vallabhaya priya vahner
mantram te dasyati priyam
Word for Word
uvaca--said; puratah--in front; tasmai--to him; tasya--of Him (the Supreme Lord); divya--divine; Saraswati--the goddess of learning; kama--the kama-bija (klim); krsnaya--to Krishna; 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.
Translation
Then the goddness of learning Saraswati, 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."
Purport (by Srila Bhaktisiddhanta Saraswati)
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 Krishna, 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 Krishna. 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.
Commentary by Srila Jiva Goswami
Because of his previous worship of the Lord, Brahma attained the Lord's mercy, that is explained in this verse. The meaning of the one-and-a-half verses here is clear.
Text 25
tapas tvam tapa etena
tava siddhir bhavisyati
Word for Word
tapah--spiritual austerity; tvam--you; tapa--practice; etena-- by this; tava--your; siddhih--fulfillment; bhavisyati--will be.
Translation
"O Brahma, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled."
Purport (by Srila Bhaktisiddhanta Saraswati)
Its purport is clear.
Commentary by Srila Jiva Goswami
The Lord's order that Brahma perform austerities is also described in these words of Srimad-Bhagavatam (2.9.6):
"Brahmaji heard twice from nearby two syllables joined together. One of the syllables was taken from he sixteenth and the other from the twenty-first of the sparsa alphabets, and both joined to become the wealth of the renounced order of life."
Text 26
atha tepe sa suciram
prinan govindam avyayam
svetadvipa-patim krsnam
goloka-stham parat param
prakrtya guna-rupinya
rupinya paryupasitam
sahasra-dala-sampanne
koti-kinjalka-brmhite
bhumis cintamanis tatra
karnikare mahasane
samasinam cid-anandam
jyoti-rupam sanatanam
sabda-brahma-mayam venum
vadayantam mukhambuje
vinasini-gana-vrtam
svaih svair amsair abhistutam
Word for Word
atha--then: tepe--practiced austerity; sa--he (Brahma); suciram--for a long time; prinan--satisfying; govindam--Govinda; avyayam--imperishable; svetadvipa-patim--the Lord of Svetadvipa; krsnam--Krishna; 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 mouths; vilasini-gana--by the gopis; vrtam--surrounded; svaih svaih--own respective; amsaih--by subjective portions; abhistutam--worshiped.
Translation
Brahma, being desirous of satisfying Govinda, practiced the cultural acts for Krishna 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 Krishna, 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."
Purport (by Srila Bhaktisiddhanta Saraswati)
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 Krishna, embodying the principles of mixed sattva, rajahs, and tamas, in the forms of Durga, and other nonspiritual powers, meditated on the Supreme Lord Krishna 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 Krishna 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.
Commentary by Srila Jiva Goswami
Desiring to obtain the power to create the material universe, Brahma chanted this mantra, offered prayers, and worshipped Lord Govinda, who stays in the transcendental abode of Gokula. That is explained in these four verses. Here the word " guna-rupinya" means "consisting of the modes of goodness, passion and ignorance" and "rupinya" means "having a form". That the external energy also worships Lord Krishna is described in these words of Srimad-Bhagavatam:
"Goddess Maya is embarrassed, and worships the Supreme Lord from afar."
In Srimad-Bhagavatam it is also said:
"Goddess Maya always presents offerings to the Lord."
The word "amsah" here means "by their associates. who surround them".
Text 27
atha venu-ninadasya
trayi-murti-mayi gatih
sphuranti pravivesasu
mukhabjani svayambhuvah
gayatrim gayatas tasmad
adhigatya sarojajah
samskrtas cadi-guruna
dvijatam agamat tatah
Word for Word
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 Krishna); 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.
Translation
Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Sri Krishna, 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 Krishna, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.
Purport (by Srila Bhaktisiddhanta Saraswati)
The sound of Krishna'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.
Commentary by Srila Jiva Goswami
In these two verses is described the second birth of Brahma. He was second-born by spiritual initiation, by hearing the king of mantras. The word "trayi-murtih" is used here because Gayatri is the mother of the Vedas. This is confirmed by the description in the second verse. Here the word "gatih" means "method", "mukhabjani pravivesa" means "entered the four lotus mouths from the eight ears". In this way Brahma was initiated by the original spiritual master (adi-guruna), who is Lord Krishna Himself. In this sentence Brahma is in the nominative. He is the subject of the sentence.
Text 28
trayya prabuddho 'tha vidhir
vijnata-tattva-sagarah
tustava veda-sarena
stotrenanena kesavam
Word for Word
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 Krishna.
Translation
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 Krishna, the essence of all Vedas, with this hymn.
Purport (by Srila Bhaktisiddhanta Saraswati)
Brahma thought thus within himself, "By the recollections of kama-gayatri it seems to me that I am the eternal maidservant of Krishna." Though the other mysteries in regard to the condition of the maidservant of Krishna 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 Krishna. Sriman Mahaprabhu has taught this hymn to His favorite disciples in as much as it fully contains all the transcendental truths regarding the Vaishnava philosophy. Readers are re- quested to study and try to enter into the spirit of his hymn with great care and attention, as a regular daily function.
Commentary by Srila Jiva Goswami
This verse means "Enlightened by the Gayatri, which embodies the three Vedas, Brahma offered prayers." The rest of the verse is clear.
Text 29
cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami
Word for Word
cintamani--touchstone; prakara--groups made of; sadmasu--in abodes; kalpa-vrksa--of desire trees; laksa--by millions; avrtesu--surrounded; surabhih--surabhi cows; abhipalayan-tam--tending; laksmi--of goddesses of fortune; sahasra--of thousands; sata--by hundreds; sambhrama--with great re- spect; sevyamanam--being served; govindam--Govinda; adi-purusam--the original person; tam--Him; aham--l; bhaami-- worship.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
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 Krishna 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."
Commentary by Srila Jiva Goswami
In this verse Brahma begins his prayers. Many mantras describe meditation on many sacred abodes. In this verse Brahma offers prayers to the Lord in His most important pastimes in His most important abode, Goloka. Here the word "abhi" means "in all ways", primarily by walking in the forest and by walking among the cow-barns", and "palayantam" means "affectionately protecting". Sometimes the Lord enjoys pastimes in secluded places. These are described in the phrase beginning with the word "laksmi". The word "laksmi" here means "the beautiful gopis". In this way the verse is explained.
Text 30
venum kvanantam aravinda-dalayataksam
barhavatamsam asitambuda-sundarangam
kandarpa-koti-kamaniya-visesa-sobham
govindam adi-purusam tam aham bhajami
Word for Word
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 Cupid; koti--millions; kamaniya--charming; visesa--unique; sobham-- whose loveliness; govindam--Govinda, adi-purusam--the original person; tam--Him; aham--I; bhajami--worship.
Translation
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.
Purport (by Srila Bhaktisiddhanta Saraswati)
The matchless beauty of Krishna, the Supreme Lord of Goloka, is being described. Krishna, the all-pervading cognition, has a spiritual form of His own. The form of Krishna 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. Krishna 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 Krishna 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 Krishna. Just as a mass of blue clouds offers a specifically soothing, pleasant view, the complexion of Krishna is analogously tinged with a spiritual dark-blue color. The beauty and loveliness of Krishna is far more enchanting that that of Cupid multiplied a millionfold.
Commentary by Srila Jiva Goswami
In this verse is a meditation on the pastimes of the Lord in the transcendental cintamani abode known as Gokula, where there is no ordinary walking, and which will be further described in text 56. This verse is naturally joined to the follow ing verse. Everything in this verse is clear.
