Brahma-samhita - Copy (16) - Copy

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Çré Brahma - saàhitä
Verse Contents
Bs Foreword
Foreword
The materialistic demeanor cannot possibly stretch to the
transcendental autocrat who is ever inviting the allen
conditioned souls to associate with !im through devotion or
eternal serving mood" The phenomenal attractions are oten
ound to tempt sentient beings to en#oy the variegated
position which is opposed to undierenced monism" $eople
are so much apt to indulge in transitory speculations even
when they are to educate themselves on a situation beyond
their empiric area or e%periencing #urisdiction" The esoteric
aspect oten &noc&s them to trace out immanence in their
outward inspection o transitory and transormable things"
This impulse moves them to i% the position o the immanent
to an indeterminate impersonal entity' no clue o which
could be discerned by moving earth and heaven through
their organic senses"
The lines o this boo&let will surely help such pu((led souls
in their march towards the personality o the immanent lying
beyond their sensuous ga(e o inspection" The very irst
stan(a o this publication will revolutioni(e their reserved
ideas when the nomenclature o the )bsolute is put beore
them as *+,-.a"/ The speculative mind would show a
tendency o oering some other attributive name to
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
designate the un&nown ob#ect" They will preer to brand !im
by their e%perience as the *creator o this universe'/*the
entity beyond phenomena/0ar o the reerence o any
ob#ect o nature and void o all transormation" 1o they will
urge that the very ountainhead should have no conceivable
designation e%cept to show a direction o the invisible' and
inaudible untouchable' nonragrant and unperceivable
ob#ect" But they will not desist rom contemplating on the
ob#ect with their poor und o e%perience" The interested
en2uirer will be ound to han&er ater the records let by
erudite savants to incompatible hallucinative views o
savage demonstration" 3n comparing the dierent names
oered by dierent thoughts o man&ind' a particular #udge
would decide in avor o some nomenclature which will suit
best his limited and speciic whims" The slave mentality o
an individual will no doubt oer invective assertions to the
rest who will be appealing to him or a revelation o his
decision" To remedy this evil' the hymns o the accepted
progenitor o the phenomena would do great help in ta&ing
up the 2uestion o nomenclature which is possessed o
ade2uate power to dispel all imaginations drawn out o their
e%periencing the phenomena by their tentative
e%ploitations"
The irst hymn will establish the supremacy o the
)bsolute Truth' i !is substratum is not shot by the bullets o
limited time' ignorance and uncomortable eeling' as well as
by recogni(ing the same as an eect instead o accepting
!im as the prime cause" !e will be satisied to mar& that the
ob#ect o their determination is the par*e%cellent 1upreme
4ord Çré +,-.a who has eternally embodied !imsel in !is
ever-presence' all-blissul' all-pervasive perected &nowledge
as the very ountainhead o all prime causes o unending
nonbeginning time' the supplying osterer o all entities' vi("'
mundane and transcendental"
The subse2uent lines will go to determine the dierent
aspects o the )bsolute' who are but emanations o the
supreme ountainhead +,-.a' the attractive entity o all
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
entities" 5oreover' the derivative proclamation o the
nomenclature will indicate the plane o uninterrupted'
unending' transcendental elicity and the nomenclature
!imsel is the source o the two components which go by the
names o eicient and material causes" The very
transcendental name *+,-.a/ is &nown as the embodiment
o all the transcendental eternal rasas as well as the origin o
all eclipsed conceptions o interrupted rasas ound in the
mentality o animated beings which are successully
depicted by litterateurs and rhetoricians or our mundane
speculation"
The verses o Brahma-saàhitä are a ull elucidation o the
origination o phenomenal and noumenic conceptions" The
hymns o the incarnated prime potency has dealt ully with
the monotheistic speculations o dierent schools which are
busy to give an outer cover o an esoteric concoction without
any reerence to the true eternal aspect o transcendental
nontransormable and imperishable maniestation o the
immanent" The hymns have also dealt with dierent partial
aspects o the personality o the )bsolute who is 2uite
isolated rom the conception o the en#oyers o this
phenomenal world"
) very close attention and a comparative study o all
prevailing thoughts and conceptions will relieve and
enlighten all0be he a materialist' a downright atheist' an
agnostic' a sceptic' a naturalist' a pantheist or a panantheist
0busy with their &nowledge o three dimensions only by
their speculative e%ertions"
This boo&let is only the ith chapter o the !ymns o
Brahmä which were recorded in a hundred chapters" The
1upreme 4ord Çré Caitanya pic&ed up this chapter rom the
temple o 6di-&e7ava at Tiruvattar' a village lying under the
government o Travancore' or the assurance o all 8od-
loving' and especially +,-.a-loving' people in this
conditioned #urisdiction" This boo&let can easily be compared
with another boo& which passes by the name o Çrémad-
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
Bhägavatam" Though it has got a reerence in the pantheon
o $urä.as' the Bhägavatam corroborates the same idea o
this $a9carätra"
The devotees should consider that these two boo&s tend
to the identical +,-.a who is the ountainhead o all
transcendental and mundane entities and has a maniestive
e%hibition o the plenary variegatedness"
)spersions o calumniation are restricted in the limited
world' whereas transcendence cannot admit such
angularities being an angle o :;< degrees or void o any
angular discrepancies"
The publisher is carried away to the realm o gratitude
when his stores o publication are scrutini(ed" =hä&ura
Bha&tivinoda has given an elucidatory purport o the
conception o the most sublime ountainhead o all entities in
Bengali' and one o his devout ollowers has rendered that
into >nglish or propagatory purpose" The purports and the
translations are traced to the bac&grounds o the writings o
Çréla ?éva 8osvämé' a contemporary ollower o the
1upreme 4ord Çré +,-.a Caitanya" The emotional
aspirations will ind air play in perusing the te%ts o this
brochure by one and all who have any interest in pure
theistic achievements" The materialistic inspection oten
goes on to say that the provincial conception o theism has
made the depicting o transcendental unity into diverse ace
2uite opposed to the ethical consideration o the limited
region" But we dier rom such erroneous considerations
when we get a prospective view o the maniested
transcendentality eliminating all historicities and allegorical
enterprises" )ll our en#oying mood should have a dierent
direction when we ta&e into account the transcendental
entity who has obsessed all railties and limitations o
nature" 1o we solicit the happier mood o the scrutini(ers to
pay special attention to the importance o maniestive
transcendence in +,-.a"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
3t was ound necessary to publish this small boo& or the
use o >nglish-&nowing people who are interested in the
acme o transcendental truths in their maniestive phases"
The theme delineated in the te%ts o this boo& is 2uite
dierent rom the ordinary heaps o poetical mundane
literature' as they are conined to our limited aspiration o
senses" The boo& was ound in the 1outh some our
centuries ago and it is again brought into light in the very
same country ater a long time' #ust li&e the worshiping o
the 8oddess 8anges by the oering o her own water"
1iddhänta 1arasvaté
1hree 8audiya 5ath'
Calcutta' the :st )ugust' :@AB"
Bs C
Brahma-saàhitä
Bs C":
T>DT :
T>DT
é7varaE paramaE &,-.aE
sac-cid-änanda-vigrahaE
anädir ädir govindaE
sarva-&ära.a-&ära.am
1FGHGF51
é7varaE0the controllerI paramaE0supremeI &,-.aE0
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
4ord +,-.aI sat0comprising eternal e%istenceI cit0absolute
&nowledgeI änanda0and absolute blissI vigrahaE0whose
ormI anädiE0without beginningI ädiE0the originI govindaE
04ord 8ovindaI sarva-&ära.a-&ära.am0the cause o all
causes"
TJ)G14)T3HG
+,-.a who is &nown as 8ovinda is the 1upreme 8odhead"
!e has an eternal blissul spiritual body" !e is the origin o
all" !e has no other origin and !e is the prime cause o all
causes"
$KJ$HJT
+,-.a is the e%alted 1upreme entity having !is eternal
name' eternal orm' eternal attribution and eternal pastimes"
The very name *+,-.a/ implies !is love-attracting
designation' e%pressing by !is eternal nomenclature the
acme o entity" !is eternal beautiul heavenly blue-tinged
body glowing with the intensity o ever-e%isting &nowledge
has a lute in both !is hands" )s !is inconceivable spiritual
energy is all-e%tending' still !e maintains !is all-charming
medium si(e by !is 2ualiying spiritual instrumentals" !is all-
accommodating supreme sub#ectivity is nicely maniested in
!is eternal orm" The concentrated all-time presence'
uncovered &nowledge and inebriating elicity have their
beauty in !im" The mundane maniestive portion o !is own
1el is &nown as all-pervading $aramätmä' L7vara M1uperior
4ordN or Vi-.u M)ll-osteringN" !ence it is evident that +,-.a
is sole 1upreme 8odhead" !is unrivaled or uni2ue spiritual
body o supere%cellent charm is eternally unveiled with
innumerable spiritual instrumentals MsensesN and
unrec&onable attributes &eeping their signiying location
properly' ad#usting at the same time by !is inconceivable
conciliative powers" This beautiul spiritual igure is identical
with +,-.a and the spiritual entity o +,-.a is identical with
!is own igure"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The very intensely blended entity o eternal presence o
elicitous cognition is the charming targeted holding or
transcendental icon" 3t ollows that the conception o the
indistinguishable ormless magnitude MBrahmanN which is an
indolent' la%' presentment o cognitive bliss' is merely a
penumbra o intensely blended glow o the three
concomitants' vi("' the blissul' the substantive and the
cognitive" This transcendental maniestive icon +,-.a in !is
original ace is primordial bac&ground o magnitudinal
ininite Brahman and o the all-pervasive oversoul" +,-.a as
truly visioned in !is variegated pastimes' such as owner o
transcendental cows' chie o cowherds' consort o mil&-
maids' ruler o the terrestrial abode 8o&ula and ob#ect o
worship by transcendental residents o 8olo&a beauties' is
8ovinda" !e is the root cause o all causes who are the
predominating and predominated agents o the universe"
The glance o !is pro#ected ractional portion in the sacred
originating water vi("' the personal oversoul or $aramätmä'
gives rise to a secondary potency0nature who creates this
mundane universe" This oversoulOs intermediate energy
brings orth the individual souls analogously to the
emanated rays o the sun"
This boo& is a treatise o +,-.aI so the preamble is
enacted by chanting !is name in the beginning"
Bs C"B
T>DT B
T>DT
sahasra-patra-&amalaà
go&ulä&hyaà mahat padam
tat-&ar.i&äraà tad-dhäma
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
tad-anantäà7a-sambhavam
1FGHGF51
sahasra-patra0possessing a thousand petalsI &amalam0
a lotusI go&ula-ä&hyam0&nown as 8o&ulaI mahat padam0
the supere%cellent stationI tat0o that MlotusNI &ar.i&äram0
the whorlI tat0o !im M+,-.aNI dhäma0the abodeI tat0that
M8o&ulaNI ananta0o !is ininitary aspect' BalarämaI aà7a0
rom a partI sambhavam0produced"
TJ)G14)T3HG
PThe spiritual place o transcendental pastimes o +,-.a is
portrayed in the second verse"Q The supere%cellent station o
+,-.a' which is &nown as 8o&ula' has thousands o petals
and a corolla li&e that o a lotus sprouted rom a part o !is
ininitary aspect' the whorl o the leaves being the actual
abode o +,-.a"
$KJ$HJT
8o&ula' li&e 8olo&a' is not a created mundane plane0
unbounded character orms the display o !is unlimited
potency and !is propagating maniestation" Baladeva is the
mainstay o that energy" The transcendental entity o
Baladeva has two aspects vi("' ininite spiritual maniestation
and ininite accommodating space or insentient gross
things" The uni2uadrantal delineation o material universe
will be dealt with in the proper place" The tri2uadrantal
e%tensions o the transcendental ininitary ield o the
almighty' unlamenting' nonperishing and nonapprehending
unlimited situations o halo which are ully spiritual ma#estic
oliation" This very ma#estical e%tension portrays the
maniested loty rich eature o the vaster unlimited region
or greater atmosphere which has its resplendent location
wholly beyond the realm o mundane nature' on the urther
shore o Vira#ä surrounded by the halo o Brahman or
indistinguishable entity" This ma#estical power o unlimited
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
spirit emanates on the upper portion o the luminous sphere
into the most charming 8o&ula or eternally e%isting 8olo&a'
e%ceedingly beautiied by the assorted display o eulgence"
1ome designate this region as the abode o the 1upreme
Gäräya.a' or the original ountainhead" !ence 8o&ula' which
is identical with 8olo&a' is the supreme plane" The same
sphere shines as 8olo&a and 8o&ula respectively by its
upper or transcendental and lower or mundane situation"
Çré 1anätana 8osvämé has told us as ollows in his
B,had-bhägavatäm,ta which embodies the inal essence o
all the boo&s o instructionsR *!e displays !is pastimes here
in this land as !e is used to do in 8olo&a" The dierence
between the two planes lies only in their locations as high
and lowI that is' in other words' +,-.a plays e%actly the
same part in 8olo&a as !e e%hibits on the mundane plane o
8o&ula" There is practically no dierence between 8o&ula
and 8olo&a save that this what e%ists in the shape o 8olo&a
in the upper region is the same as 8o&ula on the mundane
plane when +,-.a showed !is various activity there" Çré
?éva 8osvämé has also inculcated the same in the Bhagavat-
sandarbha o his S1i% Treatises"O / To ascertain the plane o
8olo&a0V,ndävana is the eternal abode o +,-.a and
8olo&a and V,ndävana are identically one' and though both
are identical' yet +,-.aOs inconceivable energy has made
8olo&a the acme o this spiritual &ingdom and 8o&ula o
5athurä province orming a part o the mundane plane
which is also a maniestation o tri2uadrantal vibhTti
Mconducting ma#estyN" $oor human understanding cannot
possibly ma&e out how the e%tensive tri2uadrantal' which is
beyond human comprehension' can be accommodated in the
limited nether material universe o a uni2uadrantal
disclosure" 8o&ula is a spiritual plane' hence his
condescended position in the region o material space' time'
etc"' is in no way restricted but unlimitedly maniested with
his ull boundless propriety" But conditioned souls are apt to
assert a material conception in regard to 8o&ula by their
miserable senses so as to bring him below the level o their
intellect" Though the eye o an observer is impeded by a
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
cloud when ga(ing 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" 3n #ust the same
way the conditioned souls with their obscured intelligence'
senses and decisions' accept 8o&ula as a piece o
measurable land" Ue can see 8o&ula rom 8olo&a which is
eternal" This is also a mystery" The attainment o inal
beatitude is the success in attaining oneOs eternal sel" The
success in identiying the true sel is inally achieved when
the screen o gross and subtle coils o conditioned souls is
removed by the sweet will o +,-.a" !owever' the idea o
8olo&a is seen to dier rom 8o&ula till the success in
unalloyed devotion is achieved" The transcendental plane o
ininite spiritual maniestation having thousands o petals
and corolla li&e those o the lotus' is 8o&ula' the eternal
abode o +,-.a"
Bs C"A
T>DT A
T>DT
&ar.i&äraà mahad yantraà
-aV-&o.aà va#ra-&éla&am
-aW-aXga--aV-padé-sthänaà
pra&,tyä puru-e.a ca
premänanda-mahänanda-
rasenävasthitaà hi yat
#yoté-rTpe.a manunä
&äma-bé#ena saXgatam
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
1FGHGF51
&ar.i&äram0the whorlI mahat0greatI yantram0igureI
-aV-&o.am0a he%agonI va#ra0li&e a diamondI &éla&am0
the central supportI -aV-aXga--aV-padé0o the eighteen-
syllable mantra with si%old divisionsI sthänam0the place o
maniestationI pra&,tyä0along with the predominated
aspect o the )bsoluteI puru-e.a0along with the
predominating aspect o the )bsoluteI ca0alsoI prema-
änanda0o the bliss o love o 8odI mahä-änanda0o the
great transcendental #ubilationsI rasena0with the rasa
MmellowNI avasthitam0situatedI hi0certainlyI yat0whichI
#yotiE-rTpe.a0transcendentalI manunä0with the mantraI
&äma-bé#ena0with the &äma-bé#a M&léàNI saXgatam0#oined"
TJ)G14)T3HG
The whorl o that transcendental lotus is the realm
wherein dwells +,-.a" 3t is a he%agonal igure' the abode o
the indwelling predominated and predominating aspect o
the )bsolute" 4i&e a diamond the central supporting igure o
sel-luminous +,-.a stands as the transcendental source o
all potencies" The holy name consisting o eighteen
transcendental letters is maniested in a he%agonal igure
with si%old divisions"
$KJ$HJT
The transcendental pastimes o +,-.a are twoold' vi("'
maniested and nonmaniested" The pastimes in V,ndävana
visible to mortal eyes are the maniestive lélä o Çré +,-.a'
and that which is not so visible' is nonmaniestive lélä o
+,-.a" The nonmaniestive lélä is always visible in 8olo&a
and the same is visible to human eyes in 8o&ula' i +,-.a so
desires" 3n his +,-.a-sandarbha Çré ?éva 8osvämé $rabhu
says' *Gonmaniestive pastimes are e%pressed in
maniestive &,-.a-lélä" and golo&a-lélä is the nonmaniestive
pastimes o +,-.a visuali(ed rom the mundane plane"/ This
is also corroborated by Çré JTpa in his Bhägavatäm,ta" The
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
progressive transcendental maniestation o 8o&ula is
8olo&a" 1o 8olo&a is the selsame ma#estic maniestation o
8o&ula" The eternal pastimes o Çré +,-.a' although not
visible in 8o&ula' are eternally maniested in 8olo&a" 8olo&a
is the transcendental ma#estic maniestation o 8o&ula" The
maniestations o the nonmaniestive pastimes o +,-.a with
regard to the conditioned souls' are twoold' vi("' M:N worship
through the channel o the mantras Minaudibly recited'
liberating' sel-dedicatory" transcendental soundsN' MBN
spontaneous outlow o heartOs spiritual love or +,-.a" Çré
?éva 8osvämé has said that worship through the mantra is
possible permanently in the proper place' when conined to
one pastime" This meditative maniestation o 8olo&a is the
pastime attended with the worship o +,-.a through the
mantra" )gain' the pastimes that are perormed in dierent
planes and in dierent moods' are autocratic in diverse
waysI hence svä-rasi&é' i"e"' spontaneous' outlow o heartOs
spiritual love or +,-.a" This 7lo&a conveys a twoold
meaning" Hne meaning is that in the pastime attended with
worship through the mantra consisting o eighteen
transcendental letters' transcendental words contained in
the said mantra being dierently placed ma&e a
maniestation o only one lélä o Çré +,-.a" )s or e%ample
&léà &,-.äya govindäya gopé#ana-vallabhäya svähä0this is
a he%agonal mantra consisting o si% transcendental words'
vi("' M:N &,-.äya' MBN govindäya' MAN gopé#ana' MYN
vallabhäya' MCN svä' MZN hä" These si% transcendental words'
when placed #u%tapositionally" indicate the mantra"
The he%agonal great transcendental machinery is in this
wise" The principal seed' i"e" &léà' is situated in the
instrument as the central pivot" )nybody with an impression
o such an instrument in his mind and concentrating his
thought on such spiritual entities' can attain' li&e
Candradhva#a' to the &nowledge o the cognitive principle"
The word svä indicates &-etra#9a i"e"' one who is conversant
with oneOs inner sel' and the word hä indicates the
transcendental nature" This meaning o the mantra has also
been corroborated by Çré !ari-bha&ti-viläsa" The general
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
meaning is this that one who is desirous o entering into the
esoteric pastimes o +,-.a will have to practice !is
transcendental service along with the culture o the
devotional &nowledge relative to !im" M:N &,-.a-svarTpa0
the proper 1el o +,-.aI MBN &,-.asya cin-maya-vra#a-lélä-
viläsa-svarTpa0the true nature o +,-.aOs transcendental
pastimes in Vra#aI MAN tat-pari&ara-gopé#ana-svarTpa0the
true nature o !is spiritual associates in Vra#a' vi("' the
spiritual mil&men and the mil&maidsI MYN tad-vallabha0the
true nature o sel-surrender to +,-.a in the ootsteps o the
spiritual mil&maids o Vra#aI MCN 7uddha-#évasya cid-M#9änaN-
svarTpa0the true nature o the spiritual &nowledge o the
unalloyed individual soulI MZN cit-pra&,tir arthät &,-.a-sevä-
svabhäva0the true nature o transcendental service to
+,-.a is this that the esoteric relation is established on the
awa&ening o oneOs pure cognition" The meaning is that rasa
is only the transcendental service o the central reuge Çré
+,-.a' as predominating aspect o the )bsolute' by oneOs
ego as the spiritual maid o the predominated moiety o the
absolute integer' attended with pure devotion in the shape
o oneOs entire sel-surrender" The pastime in 8olo&a or in
8o&ula during the stage o devotional progress' is the
meditative worship through the mantra' and during the
stage o perection the pastimes maniest themselves as the
unrestrained transcendental #ubilations" This is the real
aspect o 8olo&a or 8o&ula' which will be made more e%plicit
in due course" The meaning o the words #yoté-rTpe.a
manunä PBs C"AQ is that the transcendental meaning is
e%pressed in the mantra by means o which' on
transcendental desire o love or +,-.a and the service o
+,-.a being added' one is established in the eternal love o
+,-.a" 1uch eternal pastimes are eternally maniested in
8olo&a"
Bs C"Y
T>DT Y
T>DT
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
tat-&i9#al&aà tad-aà7änäà
tat-paträ.i 7riyäm api
1FGHGF51
tat0o that MlotusNI &i9#al&am0the petalsI tat-aà7änäm0o
!is M+,-.aOsN ragmental portionsI tat0o that MlotusNI
paträ.i0the leavesI 7riyäm0o the gopés Mheaded by
Çrématé Jädhärä.éNI api0also"
TJ)G14)T3HG
The whorl o that eternal realm 8o&ula is the he%agonal
abode o +,-.a" 3ts petals are the abodes o gopés who are
part and parcel o +,-.a to whom they are most lovingly
devoted and are similar in essence" The petals shine
beautiully li&e so many walls" The e%tended leaves o that
lotus are the gardenli&e dhäma' i"e" spiritual abode o Çré
Jädhi&ä' the most beloved o +,-.a"
$KJ$HJT
The transcendental 8o&ula is shaped li&e the lotus" The
eternal world is li&e a he%agonal igureI in that the entities
Çré Jädhä-+,-.a' appearing in the orm o a mantra
consisting o eighteen transcendental letters' are centered"
The propagating maniestations emanating rom the cit
potency are present there with the said entities as the
center" Çré Jädhä-+,-.a is the primary cause or the seed
!imsel" 8opäla-täpané says' *Hà&ära/ signiies the )ll-
$owerul 8opäla and !is potencyI and *&léà/ is the same as
oà&ära" !ence &äma-bé#a or the primary cause o all-love' is
connotative o the entities Çré Jädhä-+,-.a"
Bs C"C
T>DT C
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
T>DT
catur-asraà tat-paritaE
7vetadvépä&hyam adbhutam
catur-asraà catur-mTrte7
catur-dhäma catu--&,tam
caturbhiE puru-ärthai7 ca
caturbhir hetubhir v,tam
7Tlair da7abhir änaddham
Trdhvädho dig-vidi&-v api
a-Vabhir nidhibhir #u-Vam
a-VabhiE siddhibhis tathä
manu-rTpai7 ca da7abhir
di&-pälaiE parito v,tam
7yämair gaurai7 ca ra&tai7 ca
7u&lai7 ca pär-adar-abhaiE
7obhitaà 7a&tibhis täbhir
adbhutäbhiE samantataE
1FGHGF51
catuE-asraà0-2uadrangular placeI tat0that M8o&ulaNI
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
paritaE0surroundingI 7veta-dvépa0Çvetadvépa Mthe white
islandNI ä&hyam0namedI adbhutam0mysteriousI catuE-
asram02uadrangularI catuE-mTrteE0o the our primary
e%pansions MVäsudeva' 1aX&ar-a.a' $radyumna and
)niruddhaNI catuE-dhäma0consisting o our abodesI catuE-
&,tam0divided into our partsI caturbhiE0by the ourI
puru-a-arthaiE0human re2uirementsI ca0andI caturbhiE0
by the ourI hetubhiE0causes' or bases o achievementI
v,tam0envelopedI 7TlaiE0with tridentsI da7abhiE0tenI
änaddham0i%edI Trdhva-adhaE0upwards and downwards
Mthe (enith and nadirNI di&0MinN the directions Mnorth' south'
east' and westNI vidi&-u0and in the intermediate directions
Mnortheast' southeast' southwest' and northwestNI api0alsoI
a-VabhiE0with the eightI nidhibhiE0#ewelsI #u-Vam0
endowedI a-VabhiE0with the eightI siddhibhiE0mystic
perections Ma.imä' laghimä' präpti' prä&ämya' mahimä'
é7itva' va7itva' and &ämävasäyitäNI tathä0alsoI manu-
rTpaiE0in the orm o mantrasI ca0andI da7abhiE0by tenI
di&-pälaiE0protectors o the directionsI paritaE0all aroundI
v,tam0surroundedI 7yämaiE0blueI gauraiE0yellowI ca0
andI ra&taiE0redI ca0andI 7u&laiE0whiteI ca0alsoI
pär-ada-,-abhaiE0with the topmost associatesI 7obhitam0
shiningI 7a&tibhiE0with potenciesI täbhiE0thoseI
adbhutäbhiE0e%traordinaryI samantataE0on all sides"
TJ)G14)T3HG
PThe surrounding e%ternal plane o 8o&ula is described in
this verse"Q There is a mysterious 2uadrangular place named
Çvetadvépa surrounding the outs&irts o 8o&ula" Çvetadvépa
is divided into our parts on all sides" The abode o
Väsudeva' 1aX&ar-a.a' $radyumna and )niruddha are
separately located in each o these our parts" These our
divided abodes are enveloped by the ourold human
re2uirements such as piety' wealth' passion and liberation'
as also by the our Vedas' vi("' [g' 1äma' Fa#ur and )tharva'
which deal with the mantra and which are the bases o
achievements o the ourold mundane re2uirements" Ten
tridents are i%ed in the ten directions' including the (enith
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
and nadir" The eight directions are decorated with the eight
#ewels o 5ahäpadma' $adma' ÇaX&ha' 5a&ara' +acchapa'
5u&unda' +unda' and Géla" There are ten protectors Pdi&-
pälasQ o the ten directions in the orm o mantra" The
associates o the hues o blue' yellow' red and white and the
e%traordinary potencies bearing the names o Vimala' etc"'
shine on all sides"
$KJ$HJT
$rimarily 8o&ula is the seat o transcendental love and
devotion" !ence Famunä' Çré 8ovardhana' Çré Jädhä-
&u.Wa' etc"' o the terrestrial Vra#a-ma.Wala lie within
8o&ula" )gain' all the ma#esties o Vai&u.Vha are maniested
there e%tending in all directions" The pastimes o the our
propagating maniestations are all there in their proper
places" The paravyoma Vai&u.Vha has got its e%tension rom
the display o the our propagating maniestations" 1alvation
as o Vai&u.Vha' and piety" wealth and passion pertaining to
worldly people' are in the proper places in 8o&ula as their
original seed' i"e"' primary cause" The Vedas also are
engaged in singing the song o the 4ord o 8o&ula" There are
ten tridents in ten directions to prevent and disappoint those
who are aspirants or having an entrance into 8olo&a
through meditations without the grace o +,-.a" 1el-
conceited people who try to reach this region through the
paths o yoga MmeditationN and #9äna Mempiric &nowledgeN are
baled in their attempts' being pierced by the ten tridents"
1el-annihilation has its e%cellence in Brahma-dhäma which
represents the outside covering o 8olo&a in the shape o
tridents" ÇTla means a tridentI the mundane threeold
attributes and the threeold divisions o time represent the
trident" )-VäXga-yogis i"e" ascetics who practice the eightold
yoga' are the nondierentiative liberationists who' trying to
approach in the direction o 8olo&a' all headlong into the
pits o disappointment by being pierced and cut asunder by
these tridents placed in ten directions" Those who proceed
towards the direction o 8olo&a through the channel o
devotion alloyed with ma#estic ideas' are ascinated with the
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
charms o Vai&u.Vha which is the outer covering plane o
Çré 8olo&a' at the sight o the eight perections' vi("' a.imä'
etc"' and ma#esties li&e mahäpadma' etc" Those who are less
orward in their intelligence relapse to the sevenold world
alling under the control o the ten protectors Mo the ten
directionsN in the guise o mantras" 3n this wise' 8olo&a has
become un&nowable and inaccessible" 3t is only the divine
selves o 8odhead' the propounders o the divine
dispensations or the dierent ages' who are always orward
there to avor the approaching devotees who see& entry into
the realm o 8olo&a through the channel o pure devotional
love" These divine orms o 8odhead are surrounded there
with attendants o their respective natures" Çvetadvépa in
8olo&a is their place o abode" !ence Çréla =hä&ura
V,ndävana the maniest Vyäsa o caitanya-lélä' has
described the village o Gavadvépa as bearing the name o
Çvetadvépa" 3n this Çvetadvépa the concluding portions o
the pastimes o 8o&ula e%ist eternally as the pastimes o
Gavadvépa" !ence the region o Gavadvépa' Vra#a and the
realm o 8olo&a are one and the same indivisible entityI the
dierence only lies in the maniestations o the ininite
variety o sentiments' corresponding to the diverse nature o
their devotional love" There is in this a most hidden principle
which only the greatest souls who are possessed o the
highest transcendental love' are enabled to reali(e by the
direct grace o +,-.a" The truth is as ollowsR 3n this
mundane world there are ourteen spheres disposed in the
graded order o high and low" $ersons living with wives and
children han&ering or the pleasure-giving eect o their
ruitive actions' move up and down within the limits o the
three worlds o BhTE' BhuvaE and 1vaE" Brahmacärés o
great austerities' ascetics and persons addicted to
hypothetical truth' persons o a neutral disposition adopting
nonruitive wor&s by an aptitude which see&s to be ree rom
all mundane desires' move up and down within the limits o
the worlds o 5ahaE' ?anaE' TapaE and 1atya" )bove these
worlds lies the abode o our-headed Brahmä' above which
lies the unlimited realm o Vai&u.Vha o Vi-.u'
+-éroda&a7äyé' lying in the ocean o mil&" paramahaàsa-
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
sannyäsés and the demons &illed by Çré !ari' by crossing
the Vira#ä' i"e"' by passing beyond the ourteen worlds' enter
into the luminous realm o Brahman and attain to nirvä.a in
the orm o temporary abeyance o the temporal ego" But
the devotee actuated by &nowledge M#9äna-bha&taN' the
devotee actuated by the pure devotional aptitude M7uddha-
bha&taN' the devotee imbued with loving devotion Mprema-
bha&taN' the devotee actuated by pure love Mpremapara-
bha&taN' and the devotee impelled by overwhelming love
Mpremätura-bha&taN' who serve the ma#esty o 8odhead'
have their locations in Vai&u.Vha' i"e"' the transcendental
realm o Çré Gäräya.a"
The devotees who are imbued with all-love and who wal&
in the ootsteps o the spiritual maids o Vra#a' alone attain
to the realm o 8olo&a" The dierent locations o the
devotees in 8olo&a according to the respective dierences in
the nature o their rasa' i"e"' mellow 2uality" are settled by
the inconceivable power o +,-.a" The pure devotees
ollowing the devotees o Vra#a and those ollowing the pure
devotees o Gavadvépa are located in the realm o +,-.a
and 8aura respectively" The identical devotees o Vra#a and
Gavadvépa simultaneously attain to the pleasures o service
in the realm o +,-.a and 8aura" Çré ?éva 8osvämé writes in
his wor& 8opäla-campT that *the supreme transcendental
realm is called 8olo&a being the abode o go' transcendental
cows' and gopa' transcendental cowherds" This is the seat o
the rasa pastimes o the absolute Çré +,-.a" )gain the
realm is called Çvetadvépa owing to the reali(ation o some
o the rasas which are the inconceivable maniestation
derived rom the untouched purity o that supreme realm"
The twoold entities o the supreme 8olo&a and the supreme
Çvetadvépa are indivisibly the realm o 8olo&a"/ The gist o
the whole matter is this08olo&a as Çvetadvépa is eternally
maniest because the pleasures o en#oyment o the rasa
could not be had in its entirety in the pastimes o +,-.a in
Vra#a" !e accepts the emotion and eulgence o !is
predominated moiety" Çré Jädhi&ä' and ma&es an eternal
pastime or the en#oyment o &,-.a-rasa there" Çré
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
+,-.acandra coveting to taste the ollowing pleasures' vi("'
to reali(e M:N the nature o the greatness o love o Çré
JädhäI MBN the nature o the wonderul sweetness o !is love
o which Çré Jädhi&ä has got the tasteI MAN the nature o the
e%2uisite #oy that accrues to Çré Jädhä by !er reali(ation o
the sweetness o !is love' too& !is birth' li&e the moon' in
the ocean o the womb o Çré Çacé-devé" The esoteric desire
o Çré ?éva 8osvämé $rabhu is herein made maniest" 3n the
Veda it is also said' *4et me tell you the mystery" 3n
Gavadvépa' the identical realm o 8olo&a' on the ban& o the
8anges' 8auracandra who is 8ovinda' the entity o pure
cognition' who has two hands' who is the soul o all souls'
who has the supreme great personality as the great
meditative sannyäsin and who is beyond the threeold
mundane attributes' ma&es the process o pure unalloyed
devotion maniest in this mundane world" !e is sole
8odhead" !e is the source o all orms' the 1upreme 1oul
and is 8odhead maniesting !imsel in yellow' red' blue and
white colors" !e is the direct entity o pure cognition ull o
the spiritual McitN potency" !e is the igure o the devotee" !e
is the bestower o devotion and cogni(able by devotion
alone" The selsame 8auracandra' who is no other than
+,-.a !imsel' in order to taste the rasa o the pastimes o
Jädhä-+,-.a in 8olo&a' is maniest in the eternal realm o
Gavadvépa identical with 8olo&a"/ This is also clear rom the
Vedic declarations' vi("' äsan var.äs trayaE' &,-.a-var.aà
tvi-ä&,-.am' yathä pa7yaE pa7yati ru&ma-var.am' mahän
prabhur vai and various other statements o the theistic
scriptures" ?ust as Çré +,-.a had !is birth in the mundane
8o&ula through the agency o Fogamäyä who is the primal
energy o the 1upreme 4ord' so with her help !e maniests
the lélä o !is birth in the womb o Çacé-devé in Gavadvépa
on this mundane plane" These are the absolute truths o
spiritual science and not the outcome o imaginary
speculation under the thraldom o the deluding energy o
8odhead"
Bs C"Z
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
T>DT Z
T>DT
evaà #yotir-mayo devaE
sad-änandaE parät paraE
ätmärämasya tasyästi
pra&,tyä na samägamaE
1FGHGF51
evam0thusI #yotiE-mayaE0transcendentalI devaE0the
4ordI sat-änandaE0the own 1el o eternal ecstasiesI parät
paraE0the superior o all superiorsI ätma-ärämasya0
engaged in the en#oyments o the transcendental realmI
tasya0o !imI asti0there isI pra&,tyä0with the mundane
potencyI na0notI samägamaE0association"
TJ)G14)T3HG
The 4ord o 8o&ula is the transcendental 1upreme
8odhead' the own 1el o eternal ecstasies" !e is the
superior o all superiors and is busily engaged in the
en#oyments o the transcendental realm and has no
association with !is mundane potency"
$KJ$HJT
The sole potency o +,-.a which is spiritual' unctioning
as +,-.aOs own proper power' has maniested !is pastimes
o 8olo&a or 8o&ula" By her grace individual souls who are
constituents o the marginal potency can have admission
into even those pastimes" The deluding energy who is o the
nature o the perverted relection o the spiritual McitN
potency" has got her location on the other side o the river
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
Vira#ä' which surrounds the Brahma-dhäma orming the
boundary o 5ahä-Vai&u.Vha as the outer envelope o
8olo&a" The position o 8olo&a being absolutely unalloyed
with the mundane' deluding energy" ar rom having any
association with +,-.a' eels ashamed to appear beore !is
view"
Bs C"\
T>DT \
T>DT
mäyayäramamä.asya
na viyogas tayä saha
ätmanä ramayä reme
tya&ta-&älaà sis,&-ayä
1FGHGF51
mäyayä0with the illusory energyI aramamä.asya0o
!im' who never consortsI na0notI viyogaE0complete
separationI tayä0herI saha0romI ätmanä0with !is ownI
ramayä0spiritual potency' JamäI reme0consortsI tya&ta-
&älam0by casting !is glance in the shape o sending !is
time energyI sis,&-ayä0with the desire to create"
TJ)G14)T3HG
+,-.a never consorts with !is illusory energy" 1till her
connection is not entirely cut o rom the )bsolute Truth"
Uhen !e intends to create the material world the amorous
pastime' in which !e engages by consorting with !is own
spiritual PcitQ potency Jamä by casting !is glance at the
deluding energy in the shape o sending !is time energy' is
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
an au%iliary activity"
$KJ$HJT
The illusory energy has no direct contact with +,-.a' but
has got indirect contact" Vi-.u the prime cause' lying in the
Causal Hcean' the plenary portion o 5ahä-1aX&ar-a.a who
has !is scat in 5ahä-Vai&u.Vha the sphere o +,-.aOs own
e%tended transcendental pastimes' casts !is glance towards
the deluding energy" >ven in casting !is glance !e has no
contact with the deluding energy because the spiritual McitN
potency Jamä then carries the unction o !is glance as !is
unpolluted ever-submissive potency" The deluding energy as
the maidservant o the spiritual McitN potency Jamä' serves
the maniested plenary portion o 8odhead consorted with
Jamä' the time energy representing the orce o activity and
instrumentality o JamäI hence there is ound the process o
masculinity or the creative orce"
Bs C";
T>DT ;
T>DT
niyatiE sä ramä devi
tat-priyä tad-va7aà tadä
tal-liXgaà bhagavän 7ambhur
#yoti-rTpaE sanätanaE
yä yoniE säparä 7a&tiE
&ämo bé#aà mahad dhareE
1FGHGF51
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
niyatiE0the regulatorI sä0sheI ramä0the spiritual
potencyI devi0the goddessI tat0o !imI priyä0belovedI tat
0o !imI va7am0under the controlI tadä0then Mat the time
o creationNI tat0o !imI liXgam0the masculine symbol' or
maniested emblemI bhagavän0possessing opulencesI
7ambhuE0ÇambhuI #yotiE-rTpaE0haloI sanätanaE0eternalI
yä0whichI yoniE0the symbol o mundane eminine
productivityI sa0thatI aparä0nonabsoluteI 7a&tiE0potencyI
&ämaE0the desireI bé#am0the seedI mahat0the aculty o
perverted cognitionI hareE0o the 1upreme 4ord"
TJ)G14)T3HG
PThe secondary process o association with 5äyä is
described"Q Jamädevé' the spiritual PcitQ potency' beloved
consort o the 1upreme 4ord' is the regulatri% o all entities"
The divine plenary portion o +,-.a creates the mundane
world" )t creation there appears a divine halo o the nature
o !is own sub#ective portion Psväà7aQ" This halo is divine
Çambhu' the masculine symbol or maniested emblem o the
1upreme 4ord" This halo is the dim twilight relection o the
supreme eternal eulgence" This masculine symbol is the
sub#ective portion o divinity who unctions as progenitor o
the mundane world' sub#ect to the supreme regulatri%
PniyatiQ" The conceiving potency in regard to mundane
creation ma&es her appearance out o the supreme
regulatri%" 1he is 5äyä' the limited' nonabsolute PaparäQ
potency' the symbol o mundane eminine productivity" The
intercourse o these two brings orth the aculty o perverted
cognition' the relection o the seed o the procreative desire
o the 1upreme 4ord"
$KJ$HJT
1aX&ar-a.a possessed o creative desire is the sub#ective
portion o +,-.a ta&ing the initiative in bringing about the
birth o the mundane world" 4ying in the causal water as the
primal puru-a-avatära !e casts !is glance towards 5äyä
Mthe limited potencyN" 1uch glance is the eicient cause o
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
the mundane creation" Çambhu the symbol o masculine
mundane procreation is the dim halo o this relected
eulgence" 3t is this symbol which is applied to the organ o
generation o 5äyä' the shadow o Jamä or the divine
potency" The irst phase o the appearance o the mundane
desire created by 5ahä-Vi-.u is called the seminal principle
o mahat or the perverted cognitive aculty" 3t is this which is
identical with the mental principle ripe or procreative
activity" The conception underlying it is that it is the will o
the puru-a who creates by using the eicient and material
principles" >iciency is 5äyä or the productive eminine
organ" The material principle is Çambhu or the procreative
masculine organ" 5ahä-Vi-.u is puru-a or the dominating
divine person wielding the will" $radhäna or the substantive
principle in the shape o mundane entities' is the material
principle" Gature embodying the accommodating principle
MädhäraN' is 5äyä" The principle o embodied will bringing
about the intercourse o the two' is the dominating divine
person Mpuru-aN' sub#ective portion o +,-.a' the maniestor
o the mundane world" )ll o these three are creators" The
seed o amorous creative desire in 8olo&a' is the
embodiment o pure cognition" The seed o se% desire to be
ound in this mundane world' is that o +älé' etc"' who are
the shadows o the divine potency" The ormer' although it is
the prototype o the latter' is located very ar rom it" The
seed o the mundane se% desire is the perverted relection in
this mundane world o the seed o the original creative
desire" The process o the appearance o Çambhu is
recorded in the tenth and iteenth 7lo&as"
Bs C"@
T>DT @
T>DT
liXga-yony-ätmi&ä #ätä
imä mähe7varé-pra#äE
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
1FGHGF51
liXga0o the mundane masculine generative organsI yoni
0and o the mundane eminine generative organsI ätmi&äE
0as the embodimentI #ätäE0bornI imäE0theseI mähe7varé
0o the consort o the great lord o this mundane worldI
pra#äE0the ospring"
TJ)G14)T3HG
)ll ospring o the consort o the great lord P5ahe7varaQ
o this mundane world are o the nature o the embodiment
o the mundane masculine and eminine generative organs"
$KJ$HJT
The ull 2uadrantal e%tension o the 1upreme 4ord' is !is
ma#esty" H this the tri2uadrantal e%tensions o unlamenting'
nonperishing and nonapprehending situations constitute the
ma#esties o the realms o Vai&u.Vha and 8olo&a' etc" 3n this
temporal realm o 5äyä devas and men' etc"0all these
together with all mundane worlds0are the great ma#esties
o the limited potency" )ll these entities are embodiments o
the masculine and eminine organs o generation by the
distinction o eicient and material causal principlesI or' in
other words' they are produced by the process o se%ual
intercourse between the male and emale organs o
generation" )ll the inormation that has been accumulated
by the agency o the sciences o this world' possesses this
nature o se%ual co-union" Trees' plants and even all
insentient entities are embodiments o the co-union o male
and emale" The eature that is o special signiicance is that
although such e%pressions as *the generative organs o male
and emale/ are indecorous yet in scientiic literature these
words' e%pressing the above-mentioned principles' are
e%ceedingly wholesome and productive o abiding value"
3ndecorum is merely an entity pertaining to the e%ternal
custom o society" But science' and specially the highest
science' cannot destroy the true entity by deerence to
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
social custom" Uhereore' in order to demonstrate the seed
o mundane se% desire' the basic principle o this
phenomenal world' the use o those identical words is
indispensable" By the use o all these words only the
masculine energy or the predominating active potency" and
emale energy or the predominated active potency" are to be
understood"
Bs C":<
T>DT :<
T>DT
7a&timän puru-aE so Oyaà
liXga-rTpé mahe7varaE
tasminn ävirabhTl liXge
mahä-vi-.ur #agat-patiE
1FGHGF51
7a&timän- #oined to his emale consortI puru-aE0personI
saE0heI ayam0thisI liXga-rTpé0in the orm o the male
generating organI mahä-é7varaE0Çambhu' the lord o this
mundane worldI tasmin0in thatI ävirabhTt0maniestedI
liXge0in the maniested emblemI mahä-vi-.uE05ahä-Vi-.uI
#agat-patiE0the 4ord o the world"
TJ)G14)T3HG
The person embodying the material causal principle' vi("'
the great lord o this mundane world P5ahe7varaQ Çamhhu'
in the orm o the male generating organ' is #oined to his
emale consort the limited energy P5äyäQ as the eicient
causal principle" The 4ord o the world 5ahä-Vi-.u is
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
maniest in him by !is sub#ective portion in the orm o !is
glance"
$KJ$HJT
3n the transcendental atmosphere Mpara-vyomaN' where
spiritual ma#esty preponderates' there is present Çré
Gäräya.a who is not dierent rom +,-.a" 5ahä-1aX&ar-a.a'
sub#ective plenary acsimile o the e%tended personality o
Çré Gäräya.a' is also the divine plenary portion o the
propagatory embodiment o Çré +,-.a" By the power o !is
spiritual energy a plenary sub#ective portion o !im'
eternally reposing in the neutral stream o Vira#ä orming the
boundary between the spiritual and mundane realms' casts
!is glance' at creation' unto the limited shadow potency"
5äyä' who is located ar away rom !imsel" Thereupon
Çambhu' lord o pradhäna embodying the substantive
principle o all material entities' who is the same as Judra'
the dim relection o the 1upreme 4ordOs own divine glance'
consummates his intercourse with 5äyä' the eicient
mundane causal principle" But he can do nothing
independently o the energy o 5ahä-Vi-.u representing the
direct spiritual power o +,-.a" Thereore' the principle o
mahat' or the perverted cognitive aculty" is produced only
when the sub#ective plenary portion o +,-.a' vi("' the prime
divine avatära 5ahä-Vi-.u who is the sub#ective portion o
1aX&ar-a.a' !imsel the sub#ective portion o +,-.a' is
propitious towards the active mutual endeavors o 5äyä'
ÇivaOs consort M7a&tiN' and pradhäna or the principle o
substantive mundane causality" )greeably to the initiative o
5ahä-Vi-.u the consort o Çiva creates successively the
mundane ego MahaX&äraN' the ive mundane elements
MbhTtasN vi("' space etc"' their attributes Mtan-mätrasN and
the limited senses o the conditioned soul M#évaN" The
constituent particles' in the orm o pencils o eulgence o
5ahä-Vi-.u' are maniest as the individual souls M#évasN" This
will be elaborated in the se2uel"
Bs C"::
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
T>DT ::
T>DT
sahasra-7ér-ä puru-aE
sahasrä&-aE sahasra-pät
sahasra-bähur vi7vätmä
sahasräà7aE sahasra-sTE
1FGHGF51
sahasra-7ér-ä0possessing thousands o headsI puru-aE
04ord 5ahä-Vi-.u' the irst puru-a-avatäraI sahasra-a&-aE
0possessing thousands o eyesI sahasra-pät0possessing
thousands o legsI sahasra-bähuE0possessing thousands o
armsI vi7va-ätmä0the 1upersoul o the universeI sahasra-
aà7aE0the source o thousands o avatärasI sahasra-sTE0
the creator o thousands o individual souls"
TJ)G14)T3HG
The 4ord o the mundane world' 5ahä-Vi-.u' possesses
thousands o thousands o heads' eyes' hands" !e is the
source o thousands o thousands o avatäras in !is
thousands o thousands o sub#ective portions" !e is the
creator o thousands o thousands o individual souls"
$KJ$HJT
5ahä-Vi-.u' the ob#ect o worship o the hymns o all the
Vedas' is possessed o an ininity o senses and potencies'
and !e is the prime avatära-puru-a' the source o all the
avatäras"
Bs C":B
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
T>DT :B
T>DT
näräya.aE sa bhagavän
äpas tasmät sanätanät
äviräsét &ära.är.o
nidhiE saX&ar-a.ätma&aE
yoga-nidräà gatas tasmin
sahasräà7aE svayaà mahän
1FGHGF51
näräya.aE0named Gäräya.aI saE0thatI bhagavän0
1upreme $ersonality o 8odhead' 5ahä-Vi-.uI äpaE0waterI
tasmät0rom thatI sanätanät0eternal personI äviräsét0has
sprungI &ära.a-ar.aE0the Causal HceanI nidhiE0e%panse
o waterI saX&ar-a.a-ätma&aE0the sub#ective portion o
1aX&ar-a.aI yoga-nidräm gataE0in the state o deep sleepI
tasmin0in that MwaterNI sahasra-aà7aE0with thousands o
portionsI svayam0!imselI mahän0the 1upreme $erson"
TJ)G14)T3HG
The same 5ahä-Vi-.u is spo&en o by the name o
*Gäräya.a/ in this mundane world" From that eternal person
has sprung the vast e%panse o water o the spiritual Causal
Hcean" The sub#ective portion o 1aX&ar-a.a who abides in
paravyoma' the above supreme puru-a with thousands o
sub#ective portions' reposes in the state o divine sleep
Pyoga-nidräQ in the waters o the spiritual Causal Hcean"
$KJ$HJT
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
Foga-nidrä Mdivine sleepN is spo&en o as ecstatic trance
which is o the nature o the bliss o the true sub#ective
personality" The above-mentioned Jamädevé is yoga-nidrä
in the orm o Fogamäyä"
Bs C":A
T>DT :A
T>DT
tad-roma-bila #äle-u
bé#aà saX&ar-a.asya ca
haimäny a.Wäni #ätäni
mahä-bhTtäv,täni tu
1FGHGF51
tat0o !im M5ahä-Vi-.uNI roma-bila-#äle-u0in the pores
o the s&inI bé#am0the seedsI saX&ar-a.asya0o
1aX&ar-a.aI ca0andI haimäni0goldenI a.Wäni0eggs or
spermsI #äta-ni0bornI mahä-bhTta0by the ive great
elementsI äv,täni0coveredI tu0certainly"
TJ)G14)T3HG
The spiritual seeds o 1aX&ar-a.a e%isting in the pores o
s&in o 5ahä-Vi-.u' are born as so many golden sperms"
These sperms are covered with ive great elements"
$KJ$HJT
The prime divine avatära lying in the spiritual Causal
Hcean is such a great aair that in the pores o !is divine
orm spring up myriads o seeds o the universes" Those
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
series o universes are the perverted relections o the
ininite transcendental region" )s long as they remain
embedded in !is divine orm they embody the principle o
spiritual relection having the orm o golden eggs"
Gevertheless by the creative desire o 5ahä-Vi-.u the
minute particles o the great elements' which are
constituents o the mundane eicient and material causal
principles' envelop them" Uhen those golden sperms'
coming out with the e%halation o 5ahä-Vi-.u' enter into the
unlimited accommodating chamber o the limited potency
M5äyäN they become enlarged by the nonconglomerate great
elements"
Bs C":Y
T>DT :Y
T>DT
praty-a.Wam evam e&äà7äd
e&äà7äd vi7ati svayam
sahasra-mTrdhä vi7vätmä
mahä-vi-.uE sanätanaE
1FGHGF51
prati0eachI a.Wam0eggli&e universeI evam0thusI e&a-
aà7ät e&a-aà7ät0as !is own separate sub#ective portionsI
vi7ati0entersI svayam0personallyI sahasra-mTrdhä0
possessing thousands o headsI vi7va-ätmä0the 1upersoul
o the universeI mahä-vi-.uE05ahä-Vi-.uI sanätanaE0
eternal"
TJ)G14)T3HG
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The same 5ahä-Vi-.u entered into each universe as !is
own separate sub#ective portions" The divine portions' that
entered into each universe are possessed o !is ma#estic
e%tension' i"e"' they are the eternal universal soul 5ahä-
Vi-.u' possessing thousands o thousands o heads"
$KJ$HJT
5ahä-Vi-.u lying in the spiritual Causal Hcean is the
sub#ective portion o 5ahä-1aX&ar-a.a" !e entered' as !is
own sub#ective portions' into those universes" These
individual portions all represent the second divine puru-a
lying in the ocean o conception and is identical with 5ahä-
Vi-.u in every respect" !e is also spo&en o as the divine
guide' rom within' o all souls"
Bs C":C
T>DT :C
T>DT
vämäXgäd as,#ad vi-.uà
da&-i.äXgät pra#äpatim
#yotir-liXga-mayaà 7ambhuà
&Trca-de7äd aväs,#at
1FGHGF51
väma-aXgät0rom !is let limbI as,#at0!e createdI
vi-.um04ord Vi-.uI da&-i.a-aXgät0rom !is right limbI
pra#äpatim0!ira.yagarbha BrahmäI #yotiE-liXga0the divine
masculine maniested haloI mayam-*comprisingI 7ambhum
0ÇambhuI &Trca-de7ät0rom the space between !is two
eyebrowsI aväs,#at0!e created"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
TJ)G14)T3HG
The same 5ahä-Vi-.u created Vi-.u rom !is let limb'
Brahmä' the irst progenitor o beings' rom !is right limb
and' rom the space between !is two eyebrows' Çambhu'
the divine masculine maniested halo"
$KJ$HJT
The divine puru-a' lying in the ocean o mil&' the same
who is the regulator o all individual souls' is Çré Vi-.uI and
!ira.yagarbha' the seminal principle' the portion o the
1upreme 4ord' is the prime progenitor who is dierent rom
the our-aced Brahmä" This same !ira.yagarbha is the
principle o seminal creating energy o every Brahmä
belonging to each o the ininity o universes" The divine
masculine maniested halo' Çambhu' is the plenary
maniestation o his prototype Çambhu' the same as the
primary divine masculine generative symbol Çambhu whose
nature has already been described" Vi-.u is the integral
sub#ective portion o 5ahä-Vi-.u" !ence !e is the great 4ord
o all the other lords" The progenitor MBrahmäN and Çambhu
are the dislocated portions o 5ahä-Vi-.u" !ence they are
gods with delegated unctions" !is own potency being on the
let side o 8odhead' Vi-.u appears in the let limb o 5ahä-
Vi-.u rom the unalloyed essence o !is spiritual McitN
potency" Vi-.u' who is 8odhead !imsel' is the inner guiding
oversoul o every individual soul" !e is the $ersonality o
8odhead described in the Vedas as being o the measure o
a thumb" !e is the nourisher" The &armés MelevationistsN
worship !im as Gäräya.a' the 4ord o sacriices' and the
yogés desire to merge their identities in !im as $aramätmä'
by the process o their meditative trance"
Bs C":Z
T>DT :Z
T>DT
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
ahaX&ärätma&aà vi7vaà
tasmäd etad vya#äyata
1FGHGF51
ahaX&ära0the mundane egotistic principleI ätma&am0
enshriningI vi7vam0universeI tasmät0rom that MÇambhuNI
etat0thisI vya#äyata0has originated"
TJ)G14)T3HG
The unction o Çambhu in relation to #évas is that this
universe enshrining the mundane egotistic principle has
originated rom Çambhu"
$KJ$HJT
The basic principle is the 1upreme 4ord !imsel who is the
embodiment o the principle o e%istence o all entities
devoid o separating egotisms" 3n this mundane world the
appearance o individual entities as separated egotistic
symbols' is the limited perverted relection o the unalloyed
spiritual McitN potencyI and' as representing the primal
masculine divine generative unction Çambhu' it is united to
the accommodating principle' vi("' the mundane emale
organ which is the perverted relection o the spiritual McitN
potency' Jamädevé" )t this unction Çambhu is nothing but
the mere material causal principle embodying the e%tension
in the shape o ingredient as matter" )gain when in course o
the progressive evolution o mundane creation each
universe is maniested' then in the principle o Çambhu' born
o the space between the two eyebrows o Vi-.u' there
appears the maniestation o the personality o JudraI yet
under all circumstances Çambhu ully enshrines the
mundane egotistic principle" The innumerable #évas as
spiritual particles emanating rom the oversoul in the orm o
pencils o rays o eulgence' have no relation with the
mundane world when they come to &now themselves to be
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
the eternal servants o the 1upreme 4ord" They are then
incorporated into the realm o Vai&u.Vha" But when they
desire to lord it over 5äyä' orgetting their real identity" the
egotistic principle Çambhu entering into their entities ma&es
them identiy themselves as separated en#oyers o mundane
entities" !ence Çambhu is the primary principle o the
egotistic mundane universe and o perverted egotism in
#évas that identiies itsel with their limited material bodies"
Bs C":\
T>DT :\
T>DT
atha tais tri-vidhair ve7air
léläm udvahataE &ila
yoga-nidrä bhagavaté
tasya 7rér iva saXgatä
1FGHGF51
atha0thereuponI taiE0with thoseI tri-vidhaiE0threeoldI
ve7aiE0ormsI léläm0pastimesI udvahataE0carrying onI
&ila0indeedI yoga-nidrä0FoganidräI bhagavaté0ull o the
ecstatic trance o eternal blissI tasya0o !imI 7réE0the
goddess o ortuneI iva0li&eI saXgatä0consorted with"
TJ)G14)T3HG
Thereupon the same great personal 8odhead' assuming
the threeold orms o Vi-.u' $ra#äpati and Çambhu' entering
into the mundane universe' plays the pastimes o
preservation' creation and destruction o this world" This
pastime is contained in the mundane world" !ence' it being
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
perverted' the 1upreme 4ord' identical with 5ahä-Vi-.u'
preers to consort with the goddess Foganidrä' the
constituent o !is own spiritual PcitQ potency ull o the
ecstatic trance o eternal bliss appertaining to !is own divine
personality"
$KJ$HJT
The dislocated portions o the ]ivinity" vi("' $ra#äpati and
Çambhu' both identiying themselves as entities who are
separate rom the divine essence' sport with their respective
nonspiritual MacitN consorts' vi("' 1ävitré-devé and Kmä-devé'
the perverted relections o the spiritual McitN potency" The
1upreme 4ord Vi-.u is the only 4ord o the spiritual McitN
potency" Jamä or 4a&-mé"
Bs C":;
T>DT :;
T>DT
sis,&-äyäà tato näbhes
tasya padmaà viniryayau
tan-nälaà hema-nalinaà
brahma.o lo&am adbhutam
1FGHGF51
sis,&-äyäm0when there was the will to createI tataE0
thenI näbheE0rom the navelI tasya0o !imI padmam0a
lotusI viniryayau0came outI tat-nälam0its stemI hema-
nalénam0li&e a golden lotusI brahma.aE0o BrahmäI lo&am
0the abodeI adbhutam0wonderul"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
TJ)G14)T3HG
Uhen Vi-.u lying in the ocean o mil& wills to create this
universe' a golden lotus springs rom !is navel-pit" The
golden lotus with its stem is the abode o Brahmä
representing Brahmalo&a or 1atyalo&a"
$KJ$HJT
*8old/ here means the dim relection o pure cognition"
Bs C":@
T>DT :@
T>DT
tattväni pTrva-rTWhäni
&ära.äni parasparam
samaväyäprayogäc ca
vibhinnäni p,tha& p,tha&
cic-cha&tyä sa##amäno Otha
bhagavän ädi-pTru-aE
yo#ayan mäyayä devo
yoga-nidräm a&alpayat
1FGHGF51
tattväni0elementsI pTrva-rTWhäni0previously createdI
&ära.äni0causesI parasparam0mutuallyI samaväya0o the
process o conglomerationI aprayogät0rom the
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
nonapplicationI ca0andI vibhinnäni0separateI p,tha&
p,tha&0one rom anotherI cit-7a&tyä0with !is spiritual
potencyI sa##amänaE0associatingI atha0thenI bhagavän0
the 1upreme $ersonality o 8odheadI ädi-pTru-aE0the
primal 8odheadI yo#ayan0causing to #oinI mäyayä0with
5äyäI devaE0the 4ordI yoga-nidräm0FoganidräI a&alpayat
0!e consorted with"
TJ)G14)T3HG
Beore their conglomeration the primary elements in their
nascent state remained originally separate entities"
Gonapplication o the conglomerating process is the cause o
their separate e%istence" ]ivine 5ahä-Vi-.u' primal
8odhead' through association with !is own spiritual PcitQ
potency' moved 5äyä and by the application o the
conglomerating principle created those dierent entities in
their state o cooperation" )nd alter that !e !imsel
consorted with Foganidrä by way o !is eternal dalliance
with !is spiritual PcitQ potency"
$KJ$HJT
5ayädhya&-e.a pra&,tiE sTyate sa-caräcaramR PBg" @":<Q
*The mundane energy pra&,ti gives birth to this universe o
animate and inanimate beings by 5y direction"/ The purport
o this 7lo&a o the 8étä is that 5äyä' the perverted
relection o spiritual McitN potency" was at irst inactive and
her e%tension o matter constituting the material cause was
also in the separately dislocated state" 3n accordance with
the will o +,-.a this world is maniested as the resultant o
the union o the eicient and the material causal principles
o 5äyä" 3n spite o that' the 1upreme 4ord !imsel remains
united with !is cit potency" Foganidrä" The word yoganidrä
or yogamäyä indicates as ollowsR The nature o cit potency
is maniestive o the )bsolute Truth' while the nature o her
perverted relection' 5äyä' is envelopment in the gloom o
ignorance" Uhen +,-.a desires to maniest something in the
mundane ignorance-wrapt aairs' !e does this by the
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
con#unction o !is spiritual potency with !is inactive
nonspiritual potency" This is &nown as Fogamäyä" 3t carries a
twoold notion' namely" transcendental notion and mundane
inert notion" +,-.a !imsel' !is sub#ective portions and
those #évas who are !is unalloyed separated particles'
reali(e the transcendental notion in that con#unction' while
conditioned souls eel the mundane inert notion" The
e%ternal coating o transcendental &nowledge in the
conscious activities o conditioned souls' bears the name o
Foganidrä" This is also an inluence o the cit potency o the
]ivinity" This principle will be more elaborately considered
hereater"
Bs C"B<
T>DT B<
T>DT
yo#ayitvä tu täny eva
pravive7a svayaà guhäm
guhäà pravi-Ve tasmiàs tu
#évätmä pratibudhyate
1FGHGF51
yo#ayitvä0ater conglomeratingI tu0thenI täni0themI
eva0certainlyI pravive7a0!e enteredI svayam0!imselI
guhäm0the hidden cavityI guhäm0the hidden cavityI
pravi-Ve0ater !e enteredI tasmin0within thatI tu0thenI
#éva-ätmä0the #évasI pratibudhyate0were awa&ened"
TJ)G14)T3HG
By conglomerating all those separate entities !e
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
maniested the innumerable mundane universes and !imsel
entered into the inmost recess o every e%tended
conglomerate PviraW-vigrahaQ" )t that time those #évas who
had lain dormant during the cataclysm were awa&ened"
$KJ$HJT
The word guhä Mhidden cavityN bears various
interpretations in the 7ästras" 3n some portions the
nonmaniestive pastimes o the 4ord is called guhä and
elsewhere the resting place o the indwelling spirit o all
individual souls' is named guhä" 3n many places the inmost
recesses o the heart o each individual is termed guhä" The
main point is that the place which is hidden rom the view o
men in general' is designated guhä" Those #évas that were
merged in !ari at the end o the lie o Brahmä in the great
cataclysm during the preceding great age o the universe'
reappeared in this world in accordance with their ormer
ruitive desires"
Bs C"B:
T>DT B:
T>DT
sa nityo nitya-sambandhaE
pra&,ti7 ca paraiva sä
1FGHGF51
saE0that M#évaNI nityaE0eternalI nitya-sambandhaE0
possessing an eternal relationshipI pra&,tiE0potencyI ca0
andI parä0spiritualI eva0certainlyI sä0that"
TJ)G14)T3HG
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The same #éva is eternal and is or eternity and without a
beginning #oined to the 1upreme 4ord by the tie o an eternal
&inship" !e is transcendental spiritual potency"
$KJ$HJT
?ust as the sun is eternally associated with his rays so the
transcendental 1upreme 4ord is eternally #oined with the
#évas" The #évas are the ininitesimal particles o !is spiritual
eulgence and are' thereore' not perishable li&e mundane
things" ?évas' being particles o 8odheadOs eulgent rays'
e%hibit on a minute scale the 2ualities o the ]ivinity" !ence
#évas are identical with the principles o &nowledge' &nower'
egoism' en#oyer' meditator and doer" +,-.a is the all-
pervading' all-e%tending 1upreme 4ordI while #évas have a
dierent nature rom !is' being !is atomic particles" That
eternal relationship consists in this that the 1upreme 4ord is
the eternal master and #évas are !is eternal servants" ?évas
have also suicient eligibility in respect o the mellow 2uality
o the ]ivinity" )pareyam itas tv anyäà pra&,tià viddhi me
paräm" By this verse o the 8étä it is made &nown that #évas
are !is transcendental potency" )ll the 2ualities o the
unalloyed soul are above the eightold 2ualities such as
egotism' etc"' pertaining to !is acit potency" !ence the #éva
potency" though very small in magnitude' is still superior to
acit potency or 5äyä" This potency has another name' vi("'
taVasthä or marginal potency" being located on the line
demarcating the spheres o the spiritual and mundane
potencies" !e is susceptible to the inluence o the material
energy owing to his small magnitude" But so long as he
remains submissive to +,-.a' the 4ord o 5äyä' he is not
liable to the inluence o 5äyä" The worldly alictions' births
and rebirths are the concomitants o the ettered condition
o souls allen into the clutches o the deluding potency rom
a time that has no beginning"
Bs C"BB
T>DT BB
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
T>DT
evaà sarvätma-sambandhaà
näbhyäà padmaà harer abhTt
tatra brahmäbhavad bhTya7
catur-vedi catur-mu&haE
1FGHGF51
evam0thusI sarva-ätma0with all soulsI sambandham0
relatedI näbhyäm0rom the navelI padmam0a lotusI hareE
0o Vi-.uI abhTt0sprung upI tatra0thereI brahmä0
BrahmäI abhavat0was bornI bhTyaE0againI catuE-vedé0
versed in the our VedasI catuE-mu&haE0our-aced"
TJ)G14)T3HG
The divine lotus which springs rom the navel-pit o Vi-.u
is in every way related by the spiritual tie with all souls and
is the origin o our-aced Brahmä versed in the our Vedas"
$KJ$HJT
The same divine lotus originating rom the divine person
entered into the hidden recess' is the superior plane o
aggregation o all individual souls" The our-aced Brahmä'
the image o sel-en#oyment' derives his origin rom the
prototype Brahmä or !ira.yagarbha' the mundane seminal
principle' who regards the aggregate o all mundane entities
as his own proper body" The delegated godship o Brahmä as
well as his being the dislocated portion o +,-.a' are also
established"
Bs C"BA
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
T>DT BA
T>DT
sa9#äto bhagavac-cha&tyä
tat-&älaà &ila coditaE
sis,&-äyäà matià ca&re
pTrva-saàs&ära-saàs&,taE
dadar7a &evalaà dhväntaà
nänyat &im api sarvataE
1FGHGF51
sa9#ätaE0on being bornI bhagavat-7a&tyä0by the divine
potencyI tat-&älam0at that timeI &ila0indeedI coditaE0
being guidedI sis,&-äyäm0to the act o creationI matim0
his mindI ca&re0turnedI pTrva-saàs&ära-saàs&,taE0under
the impulse o previous impressionsI dadar7a0he sawI
&evalam0onlyI dhväntam0dar&nessI na0notI anyat0elseI
&im api0anythingI sarvataE0in every direction"
TJ)G14)T3HG
Hn coming out o the lotus' Brahmä' being guided by the
divine potency tuned his mind to the act o creation under
the impulse o previous impressions" But he could see
nothing but dar&ness in every direction"
$KJ$HJT
BrahmäOs impulse or creation arises solely rom his
previous impressions" )ll #évas get their nature conormably
to their impressions o previous births and accordingly their
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
activity can have a beginning" 3t is called *the unseen/ or the
result o oneOs previous deeds" !is natural impulse is ormed
according to the nature o the deeds done by him in the
previous &alpa" 1ome o the eligible #évas also attain to the
oice o Brahmä in this way"
Bs C"BY
T>DT BY
T>DT
uväca puratas tasmai
tasya divya sarasvaté
&äma-&,-.äya govinda
he gopé-#ana ity api
vallabhäya priyä vahner
mantram te däsyati priyam
1FGHGF51
uväca0saidI purataE0in rontI tasmai0to himI tasya0o
!im Mthe 1upreme 4ordNI divyä0divineI sarasvaté0the
goddess o learningI &äma0the &äma-bé#a M&léàNI &,-.äya0
to +,-.aI govinda0govindäya' to 8ovindaI he0HI gopé-#ana
0o the gopésI iti0thusI api0alsoI vallabhäya0to the dear
oneI priyä vahneE0the wie o )gni' 1vähä Mthe word svähä
is uttered while oering oblationsNI mantram0mantraI te0to
youI däsyati0will giveI priyam0the heartOs desire"
TJ)G14)T3HG
Then the goddess o learning 1arasvaté' the divine
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
consort o the 1upreme 4ord' said thus to Brahmä who saw
nothing but gloom in all directions' *H Brahmä' this mantra'
vi("' &léà &,-.äya govindäya gopé-#ana-vallabhäya svähä'
will assuredly ulill your heartOs desire"/
$KJ$HJT
The mantra' consisting o the eighteen divine letters
prei%ed by the &äma-bé#a' is alone supere%cellent" 3t has a
twoold aspect" Hne aspect is that it tends to ma&e the pure
soul run ater all-attractive Çré +,-.a' the 4ord o 8o&ula
and the divine mil&maids" This is the acme o the spiritual
tendency o #évas" Uhen the devotee is ree rom all sorts o
mundane desires and willing to serve the 4ord he attains the
ruition o his heartOs desire' vi("' the love o +,-.a" But in
the case o the devotee who is not o unmi%ed aptitude this
supere%cellent mantra ulills his heartOs desire also" The
transcendental &äma-bé#a is inherent in the divine logos
located in 8olo&aI and the &äma-bé#a pervertedly relected
in the worldly aairs satisies all sorts o desires o this
mundane world"
Bs C"BC
T>DT BC
T>DT
tapas tvaà tapa etena
tava siddhir bhavi-yati
1FGHGF51
tapaE0spiritual austerityI tvam0youI tapa0practiceI
etena0by thisI tava0yourI siddhiE0ulillmentI bhavi-yati0
will be"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
TJ)G14)T3HG
*H Brahmä' do thou practice spiritual association by
means o this mantraI then all your desires will be ulilled"/
$KJ$HJT
3ts purport is clear"
Bs C"BZ
T>DT BZ
T>DT
atha tepe sa suciraà
pré.an govindam avyayam
7vetadvépa-patià &,-.aà
golo&a-sthaà parät param
pra&,tyä gu.a-rTpi.yä
rTpi.yä paryupäsitam
sahasra-dala-sampanne
&oVi-&i9#al&a-b,àhite
bhTmi7 cintäma.is tatra
&ar.i&äre mahäsane
samäsénaà cid-änandaà
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
#yoti-rTpaà sanätanam
7abda-brahma-mayaà ve.uà
vädayantaà mu&hämbu#e
viläsiné-ga.a-v,taà
svaiE svair aà7air abhi-Vutam
1FGHGF51
atha0thenI tepe0practiced austerityI saE0he MBrahmäNI
suciram0or a long timeI pré.an0satisyingI govindam0
8ovindaI avyayam0imperishableI 7vetadvépa-patim0the
4ord o ÇvetadvépaI &,-.am0+,-.aI golo&a-stham0
situated in 8olo&aI parät param0the greatest o allI
pra&,tyä0by the e%ternal energyI gu.a-rTpi.yä0embodying
all mundane 2ualitiesI rTpi.yä0possessing ormI
paryupäsitam0worshiped rom outsideI sahasra-dala-
sampanne0on a lotus o a thousand petalsI &oVi-&i9#al&a0by
millions o ilamentsI b,àhite0augmentedI bhTmiE0the
landI cintäma.iE0magical touchstoneI tatra0thereI
&ar.i&äre0on the whorlI mahä-äsane0on a great throneI
samäsénam0seatedI cit-änandam0the orm o
transcendental blissI #yotiE-rTpam0the orm o eulgenceI
sanätanam0eternalI 7abda-brahma0divine soundI mayam
0comprisingI ve.um0the luteI vädayantam0playingI
mu&ha-ambu#e0at !is lotus mouthI viläsiné-ga.a0by the
gopésI v,tam0surroundedI svaiE svaiE0own respectiveI
aà7aiE0by sub#ective portionsI abhi-Vutam0worshiped"
TJ)G14)T3HG
Brahmä' being desirous o satisying 8ovinda' practiced
the cultural acts or +,-.a in 8olo&a' 4ord o Çvetadvépa' or
a long time" !is meditation ran thus' *There e%ists a divine
lotus o a thousand petals' augmented by millions o
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
ilaments' in the transcendental land o 8olo&a" Hn its whorl'
there e%ists a great divine throne on which is seated Çré
+,-.a' the orm o eternal eulgence o transcendental bliss'
playing on !is divine lute resonant with the divine sound'
with !is lotus mouth" !e is worshiped by !is amorous
mil&maids with their respective sub#ective portions and
e%tensions and also by !is e%ternal energy Pwho stays
outsideQ embodying all mundane 2ualities"/
$KJ$HJT
)lthough the ob#ect o meditation is ully transcendental'
yet owing to her nature which is permeated with the 2uality
o active mundane han&ering' 5äyä' the nonspiritual
potency o +,-.a' embodying the principles o mi%ed sattva'
ra#as' and tamas' in the orms o ]urgä' and other
nonspiritual powers' meditated on the 1upreme 4ord +,-.a
as the ob#ect o their worship" 1o long as there is any trace
o mundane desire in oneOs heart' it is the ob#ect o worship
o 5äyädevé M]urgäN who has to be worshiped by such a
personI nevertheless the ulillment o oneOs heartOs desire
results rom the worship o the ob#ect o worship o
5äyädevé' and not rom the worship o 5äyädevé hersel"
This is in accordance with the 7lo&a' a&ämaE sarva-&ämo vä
mo&-a-&äma udära-dhiE^ tévre.a bha&ti-yogena ya#eta
puru-aà param P1B B"A":<Q" The meaning o this 7lo&a o the
Bhägavatam is that though other gods' as distinct
maniestations o the 1upreme 4ord' are bestowers o sundry
speciic boons' yet a sensible person should worship the all
powerul 1upreme 4ord' giver o all good' with unalloyed
devotion' without worshiping those mundane git-giving
deities" )ccordingly" Brahmä meditated upon +,-.a in
8olo&a' the ob#ect o the worship' rom a distance' o
5äyädevé" True devotion is unalloyed devotional activity
ree rom all mundane desire" The devotion o Brahmä' etc"'
is not unmi%ed devotion" But there is a stage o unmi%ed
predilection even in devotion or the attainment o oneOs
selish desire" This has been ully described in the concluding
ive 7lo&as o this wor&" That is the easiest method o divine
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
service' prior to the attainment o sel-reali(ation' by allen
souls"
Bs C"B\
T>DT B\
T>DT
atha ve.u-ninädasya
trayé-mTrti-mayé gatiE
sphuranté pravive7ä7u
mu&häb#äni svayambhuvaE
gäyatréà gäyatas tasmäd
adhigatya saro#a#aE
saàs&,ta7 cädi-gunu.ä
dvi#atäm agamat tataE
1FGHGF51
atha0thenI ve.u-ninädasya0o the sound o the luteI
trayé-mTrti-mayé0the mother o the three VedasI gatiE0
the means Mthe 8äyatré mantraNI sphuranti0being made
maniestI pravive7a0enteredI ä7u02uic&lyI mu&ha-ab#äni0
the lotus acesI svayambhuvaE0o BrahmäI gäyatrém0the
8äyatréI gäyataE0soundingI tasmät0rom !im MÇré +,-.aNI
adhigatya0having receivedI saro#a-#aE0the lotus-born
MBrahmäNI saàs&,taE0initiatedI ca0andI ädi-guru.ä0by the
primal preceptorI dvi#atäm0the status o the twice-bornI
agamat0attainedI tataE0thereater"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
TJ)G14)T3HG
Then 8äyatré' mother o the Vedas' being made maniest'
i"e" imparted' by the divine sound o the lute o Çré +,-.a'
entered into the lotus mouth o Brahmä' born rom himsel'
through his eight ear-holes" The lotus-born Brahmä having
received the 8äyatré' sprung rom the lute-song o Çré
+,-.a' attained the status o the twice-born' having been
initiated by the supreme primal preceptor' 8odhead !imsel"
$KJ$HJT
The sound o +,-.aOs lute is the transcendental blissul
soundI hence the archetype o all Veda' is present in it" The
8äyatré is Vedic rhythm" 3t contains a brie meditation and
prayer" +äma-gäyatré is the highest o all the 8äyatrés'
because the meditation and prayer contained in it are ull o
the perect transcendental sportive activities which are not
to be ound in any other 8äyatré" The 8äyatré that is
attained as the se2uel o the eighteen-lettered mantra is
&äma-gäyatré which runs thusR &léà &äma-deväya vidmahe
pu-pa-bä.äya dhémahi tan no OnaXgaE pracodayät" 3n this
8äyatré' the reali(ation o the transcendental pastimes o
Çré 8opé#ana-vallabha ater perect meditation and the
prayer or the attainment o the transcendental god o love
are indicated" 3n the spiritual world there is no better mode
o endeavor or securing the supere%cellent rasa-bedewed
love" )s soon as that 8äyatré entered into the ear-holes o
Brahmä' he became the twice-born and began to chant the
8äyatré" Uhoever has received the same 8äyatré in reality"
has attained his spiritual rebirth" The status o a twice-born
that is obtained in accordance with oneOs worldly nature and
lineage' by the ettered souls in this mundane world' is ar
inerior to that o the twice-born who obtains admission into
the transcendental worldI because the initiation or
ac2uisition o transcendental birth as a result o spiritual
initiation is the highest o glories in as much as the #éva is
thereby enabled to attain to the transcendental realm"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
Bs C"B;
T>DT B;
T>DT
trayyä prabuddho Otha vidhir
vé#9äta-tattva-sägaraE
tu-Väva veda-säre.a
stotre.änena &e7avam
1FGHGF51
trayyä0by the embodiment o the three VedasI
prabuddhaE0enlightenedI atha0thenI vidhiE0BrahmäI
vi#9äta0ac2uainted withI tattva-sägaraE0the ocean o truthI
tu-Väva0worshipedI veda-säre.a0which is the essence o
all VedasI stotre.a0by the hymnI anena0thisI &e7avam0
Çré +,-.a"
TJ)G14)T3HG
>nlightened by the recollection o that 8äyatré'
embodying the three Vedas' Brahmä became ac2uainted
with the e%panse o the ocean o truth" Then he worshiped
Çré +,-.a' the essence o all Vedas' with this hymn"
$KJ$HJT
Brahmä thought thus within himsel' *By the recollection
o &äma-gäyatré it seems to me that 3 am the eternal
maidservant o +,-.a"/ Though the other mysteries in
regard to the condition o the maidservant o +,-.a were not
revealed to him' Brahmä' by dint o his searching sel-
consciousness' became well ac2uainted with the ocean o
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
truth" )ll the truths o the Vedas were revealed to him and
with the help o those essences o the Vedas he oered this
hymn to the 1upreme 4ord Çré +,-.a" Çrémän 5ahäprabhu
has taught this hymn to !is avorite disciples in as much as
it ully contains all the transcendental truths regarding the
Vai-.ava philosophy" Jeaders are re2uested to study and try
to enter into the spirit o his hymn with great care and
attention' as a regular daily unction"
Bs C"B@
T>DT B@
T>DT
cintäma.i-pra&ara-sadmasu &alpa-v,&-a-
la&-äv,te-u surabhir abhipälayantam
la&-mé-sahasra-7ata-sambhrama-sevyamänaà
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
cintäma.i0touchstoneI pra&ara0groups made oI
sadmasu0in abodesI &alpa-v,&-a0o desire treesI la&-a0
by millionsI äv,te-u0surroundedI surabhiE0surabhi cowsI
abhipälayantam0tendingI la&-mé0o goddesses o ortuneI
sahasra0o thousandsI 7ata0by hundredsI sambhrama0
with great respectI sevyamänam0being servedI govindam0
8ovindaI ädi-puru-am0the original personI tam0!imI aham
03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' the irst progenitor
who is tending the cows' yielding all desire' in abodes built
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
with spiritual gems' surrounded by millions o purpose trees'
always served with great reverence and aection by
hundreds o thousands o la&-més or gopés"
$KJ$HJT
By the word cintäma.i is meant *transcendental gem"/
?ust as 5äyä builds this mundane universe with the ive
material elements' so the spiritual McitN potency has built the
spiritual world o transcendental gems" The cintäma.i which
serves as material in the building o the abode o the
1upreme 4ord o 8olo&a' is a ar rarer and more agreeable
entity than the philosopherOs stone" The purpose tree yields
only the ruits o piety" wealth' ulillment o desire and
liberationI but the purpose trees in the abode o +,-.a
bestow innumerable ruits in the shape o chec&ered divine
love" +äma-dhenus Mcows yielding the ulillment o desireN
give mil& when they are mil&edI but the &äma-dhenus o
8olo&a pour orth oceans o mil& in the shape o the ountain
o love showering transcendental bliss that does away with
the hunger and thirst o all pure devotees" The words la&-a
and sahasra-7ata signiy endless numbers" The word
sambhrama or sädara indicates *being saturated with love"/
!ere la&-mé denotes gopé" 6di-puru-a means' *!e who is
the primeval 4ord"/
Bs C"A<
T>DT A<
T>DT
ve.uà &va.antam aravinda-daläyatä&-am-
barhävataàsam asitämbuda-sundaräXgam
&andarpa-&oVi-&amanéya-vi7e-a-7obhaà
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
ve.um0the luteI &va.antam0playingI aravinda-dala0
Mli&eN lotus petalsI äyata0bloomingI a&-am0whose eyesI
barha0a peacoc&Os eatherI avataàsam0whose ornament
on the headI asita-ambuda0Mtinged with the hue oN blue
cloudsI sundara0beautiulI aXgam0whose igureI &andarpa
0o CupidsI &oVi0millionsI &amanéya0charmingI vi7e-a0
uni2ueI 7obham0whose lovelinessI govindam08ovindaI
ädi-puru-am0the original personI tam0!imI aham03I
bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' who is adept in
playing on !is lute' with blooming eyes li&e lotus petals with
head dec&ed with peacoc&Os eather' with the igure o
beauty tinged with the hue o blue clouds' and !is uni2ue
loveliness charming millions o Cupids"
$KJ$HJT
The matchless beauty o +,-.a' the 1upreme 4ord o
8olo&a' is being described" +,-.a' the all-pervading
cognition' has a spiritual orm o !is own" The orm o +,-.a
is not a anciul creation o imagination ormed ater
visuali(ing the beautiul things o the world" Uhat Brahmä
saw in his ecstatic trance o pure devotion' is being
described" +,-.a is engaged in playing upon !is lute" That
lute by his enchanting musical sound attracts the hearts o
all living beings" ?ust as a lotus petal produces a pleasant
sight' so the two beautiul eyes o +,-.a who causes the
maniestation o our spiritual vision' display the unlimited
splendor and beauty o !is moonli&e ace" The loveliness
that adorns !is head with peacoc& eather igures' the
corresponding eature o the spiritual beauty o +,-.a" ?ust
as a mass o blue clouds oers a speciically soothing'
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
pleasant view' the comple%ion o +,-.a is analogously
tinged with a spiritual dar&-blue color" The beauty and
loveliness o +,-.a is ar more enchanting that that o Cupid
multiplied a millionold"
Bs C"A:
T>DT A:
T>DT
älola-candra&a-lasad-vanamälya-vaà7é-
ratnäXgadaà pra.aya-&eli-&alä-viläsam
7yämaà tri-bhaXga-lalitaà niyata-pra&ä7aà
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
älola0swingingI candra&a0with a moon-loc&etI lasat0
beautiiedI vana-mälya0a garland o lowersI vaà7é0luteI
ratna-aXgadam0adorned with #eweled ornamentsI pra.aya0
o loveI &eli-&alä0in pastimesI viläsam0who always revelsI
7yämam0ÇyämasundaraI tri-bhaXga0bending in three
placesI lalitam0graceulI niyata0eternallyI pra&ä7am0
maniestI govindam08ovindaI ädi-puru-am0the original
personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' round whose nec& is
swinging a garland o lowers beautiied with the moon-
loc&et' whose two hands are adorned with the lute and
#eweled ornaments' who always revels in pastimes o love'
whose graceul threeold-bending orm o Çyämasundara is
eternally maniest"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
$KJ$HJT
3n the 7lo&a beginning with cintäma.i-pra&ara the
transcendental region and the spiritual names o 8ovinda' in
the 7lo&a beginning with ve.uà &va.antam' the eternal
beautiul orm o 8ovinda and in this 7lo&a the amorous
pastimes o 8ovinda' the embodiment o !is si%ty-our
e%cellences' have been described" )ll the spiritual aairs
that come within the scope o description in the narration o
the ecstatic mellow 2uality MrasaN are included in the spiritual
amorous sports o 8ovinda"
Bs C"AB
T>DT AB
T>DT
aXgäni yasya sa&alendriya-v,tti-manti
pa7yanti pänti &alayanti ciraà #aganti
änanda-cinmaya-sad-u##vala-vigrahasya
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
aXgäni0the limbsI yasya0o whomI sa&ala-indriya0o all
the organsI v,tti-manti0possessing the unctionsI pa7yanti
0seeI pänti0maintainI &alayanti0maniestI ciram0
eternally'I #aganti0the universesI änanda0blissI cit0truthI
maya0ull oI sat0substantialityI u##vala0ull o da((ling
splendorI vigrahasya0whose ormI govindam08ovindaI ädi-
puru-am0the original personI tam0!imI aham03I bha#ämi
0worship"
TJ)G14)T3HG
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
3 worship 8ovinda' the primeval 4ord' whose
transcendental orm is ull o bliss' truth' substantiality and is
thus ull o the most da((ling splendor" >ach o the limbs o
that transcendental igure possesses in !imsel' the ull-
ledged unctions o all the organs' and eternally sees'
maintains and maniests the ininite universes' both spiritual
and mundane"
$KJ$HJT
For want o a taste o things spiritual' a grave doubt arises
in the minds o those who are enchained by worldly
&nowledge" Hn hearing a narration o the pastimes o +,-.a
they thin& that the truth MtattvaN regarding +,-.a is the
mental concoction o certain learned scholars' created by
their imaginative brains out o material drawn rom the
mundane principles" Uith the ob#ect o removing this
harmul doubt' Brahmä in this and the three ollowing 7lo&as'
ater distinguishing between the two things' vi("' spirit and
matter' in a rational manner' has tried to ma&e one
understand the pure lélä o +,-.a' obtained by his unmi%ed
ecstatic trance" Brahmä wants to say that the orm o +,-.a
is all *e%istence' all-&nowledge and all-bliss' whereas all
mundane e%periences are ull o palpable ignorance"
)lthough there is speciic dierence between the two' the
undamental truth is that spiritual aairs constitute the
absolute source" 1peciication and variegatedness are ever
present in it" By them are established the transcendental
abode' orm' name' 2uality and sports o +,-.a" 3t is only by
a person' possessed o pure spiritual &nowledge and
reedom rom any relationship with 5äyä' that those
amorous pastimes o +,-.a can at all be appreciated" The
spiritual abode' the seat o pastimes' emanated rom the cit
potency and ormed o cintäma.i Mtranscendental
philosopherOs stoneN' and the igure o +,-.a' are all
spiritual" ?ust as 5äyä is the perverted relection o the
spiritual potency" the variegatedness created by 5äyä
MignoranceN is also a perverted relection o spiritual
variegatedness" 1o a mere semblance o the spiritual
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
variegatedness is only noticed in this mundane world"
Gotwithstanding such semblance the two are wholly dierent
rom one another" The unwholesomeness o matter is its
deectI but in the spirit there is variegatedness which is ree
rom any ault or contamination" The soul and the body o
+,-.a are identical' whereas the body and soul o allen
creatures are not so" 3n the spiritual sphere there is no such
dierence as that between the body and soul' between the
limbs and their proprietor' between the attributes and the
ob#ect possessing them' o this world" But such dierence
really e%ists in the case o conditioned souls" 4imbed though
+,-.a is' !is every limb is the whole entity" !e perorms all
varieties o divine spiritual unctions with every one o !is
limbs" !ence !e is an indivisible whole and a perect
transcendental entity" Both #éva-soul and +,-.a are
transcendental" 1o they belong to the same category" But
they dier in this that the transcendental attributes e%ist in
the #éva-soul in ininitesimally small degrees' whereas in
+,-.a they are ound in their ullest perection" Those
attributes maniest themselves in their proper
ininitesimality only when the #éva-soul attains his
unadulterated spiritual status" The #éva-soul attains the
nearest approach to the absolute identity only when the
spiritual orce o ecstatic energy appears in him by the grace
o +,-.a" 1till +,-.a remains the ob#ect o universal homage
by reason o !is possession o certain uni2ue attributes"
These ourold unrivaled attributes do not maniest
themselves in Gäräya.a' the 4ord o Vai&u.Vha or in
primeval puru-a-avatäras' or in the highest deities such as
Çiva' not to spea& o #évas"
Bs C"AA
T>DT AA
T>DT
advaitam acyutam anädim ananta-rTpam
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
ädyaà purä.a-puru-aà nava-yauvanaà ca
vede-u durlabham adurlabham ätma-bha&tau
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
advaitam0without a secondI acyutam0without decayI
anädim0without a beginningI ananta-rTpam0whose orm is
endless' or who possesses unlimited ormsI ädyam0the
beginningI purä.a-puru-am0the most ancient personI nava-
yauvanam0a blooming youthI ca0alsoI vede-u0through
the VedasI durlabham0inaccessibleI adurlabham0not
diicult to obtainI ätma-bha&tau0through pure devotion o
the soulI govindam08ovindaI ädi-puru-am0the original
personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' who is inaccessible
to the Vedas' but obtainable by pure unalloyed devotion o
the soul' who is without a second' who is not sub#ect to
decay' is without a beginning' whose orm is endless' who is
the beginning' and the eternal puru-aI yet !e is a person
possessing the beauty o blooming youth"
$KJ$HJT
)dvaita means *indivisible truth who is &nowledge
absolute"/ Brahman' the ininite' emanates rom !im as !is
eulgence and 8od-immanent M$aramätmäN as !is
constituentI but nevertheless !e remains one and indivisible"
)cyuta means that though myriads o avatäras emanate
rom !im as sub#ective portions and millions o #évas as
separated spiritual particles' still !e remains intact as the
undivided whole o ullest perection" Though !e indulges in
e%hibiting the pastimes o births' etc"' still !e is without a
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
beginning" Though !e disappears ater the pastimes o !is
appearance' still !e is eternal" Though without origin' yet !e
is with an origin in !is pastime o appearanceI and although
eternal in essence' !e is still a person in the ull bloom o
youth" The sum and substance o it is that though !e
possesses diverse and apparently mutually contradictory
2ualities' still they are in universal harmonious concordance
by dint o !is unthin&able potency" This is what is meant by
cid-dharma Mtranscendental natureN as distinguished rom
the material" !is graceul threeold-bending orm with lute
in hand' possesses eternal blooming youth and is above all
unwholesomeness that is to be ound in limited time and
space" 3n the transcendental realm there is no past and
uture but only the unalloyed and immutable present time" 3n
the transcendental sphere there is no distinction between
the ob#ect and its 2ualities and no such identity as is ound in
the limited mundane region" !ence those 2ualities that seem
to be apparently contradictory in the light o mundane
conception limited by time and space' e%ist in agreeable and
dainty concordance in the spiritual realm" !ow can the #éva
reali(e such unprecedented e%istence_ The limited
intellectual unction o the #éva is always contaminated by
the inluence o time and space and is' thereore' not in a
position to sha&e o this limitedness" 3 the potency o
cognitive unction does not e%tend to the reali(ation o the
transcendental' what else can_ 3n reply" Brahmä says that
the transcendental )bsolute is beyond the reach o the
Vedas" The Vedas originate in sound and sound originates in
the mundane ether" 1o the Vedas cannot present beore us a
direct view o the transcendental world M8olo&aN" 3t is only
when the Vedas are imbued with the cit potency that they
are enabled to deal with the transcendental" But 8olo&a
reveals itsel to every #éva-soul when he is under the
inluence o the spiritual cognitive potency #oined to the
essence o ecstatic energy" The ecstatic unction o devotion
is boundless and is surcharged with unalloyed
transcendental &nowledge" That &nowledge reveals golo&a-
tattva Mthe principle o the highest transcendentalN in unison
with devotion' without asserting itsel separately but as a
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
subsidiary to unalloyed devotion"
Bs C"AY
T>DT AY
T>DT
panthäs tu &oVi-7ata-vatsara-sampragamyo
väyor athäpi manaso muni-puXgavänäm
so Opy asti yat-prapada-sémny avicintya-tattve
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
panthäE0the pathI tu0butI &oVi-7ata0thousands o
millionsI vatsara0o yearsI sampragamyaE0e%tending overI
väyoE0o windI atha api0orI manasaE0o the mindI muni-
puXgavänäm0o the oremost #9änésI saE0that MpathNI api0
onlyI asti0isI yat0o whomI prapada0o the toeI sémni0to
the tipI avicintya-tattve0beyond material conceptionI
govindam08ovindaI ädi-puru-am0the original personI tam
0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' only the tip o the
toe o whose lotus eet is approached by the yogés who
aspire ater the transcendental and beta&e themselves to
prä.äyäma by drilling the respirationI or by the #9änés who
try to ind out the nondierentiated Brahman by the process
o elimination o the mundane' e%tending over thousands o
millions o years"
$KJ$HJT
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The attainment o the lotus eet o 8ovinda consists in the
reali(ation o unalloyed devotion" The &aivalya Mreali(ed
nonalternative stateN which is attained by the a-VäXga-yogis
by practicing trance or thousands o millions o years and
the state o merging into the nondierentiated impersonality
o 8odhead beyond the range o limitation attained by
nondualists ater a similar period passed in distinguishing
between the spiritual and nonspiritual and eliminating things
o the limited sphere one ater another by the ormula *not
this' not that'/ are simply the outs&irts o the lotus eet o
+,-.a and not the lotus eet themselves" The long and short
o the matter is this' &aivalya or merging into the Brahman
constitutes the line o demarcation between the world o
limitation and the transcendental world" For' unless we step
beyond them' we can have no taste o the variegatedness o
the transcendental sphere" These conditions are the simple
absence o misery arising rom mundane ainity but are not
real happiness or elicity" 3 the absence o misery be called a
bit o pleasure then also that bit is very small and o no
conse2uence" 3t is not suicient to destroy the condition o
materialityI but the real gain to the #éva is his eternal
e%istence in his sel-reali(ed state" This can be attained only
by the grace o unalloyed devotion which is essentially cit or
transcendental in character" For this end abstract and
uninteresting mental speculation is o no avail"
Bs C"AC
T>DT AC
T>DT
e&o Opy asau racayituà #agad-a.Wa-&oVià
yac-cha&tir asti #agad-a.Wa-cayä yad-antaE
a.Wäntara-stha-paramä.u-cayäntara-stham-
govindam ädi-puru-aà tam ahaà bha#ämi
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
1FGHGF51
e&aE0oneI api0althoughI asau0!eI racayitum0to
createI #agat-a.Wa0o universesI &oVim0millionsI yat0
whoseI 7a&tiE0potencyI asti0there isI #agat-a.Wa-cayäE0all
the universesI yat-antaE0within whomI a.Wa-antara-stha0
which are scattered throughout the universeI parama-a.u-
caya0the atomsI antara-stham0situated withinI govindam
08ovindaI ädi-puru-am0the original personI tam0!imI
aham03I bha#ämi0worship"
TJ)G14)T3HG
!e is an undierentiated entity as there is no distinction
between potency and the possessor thereo" 3n !is wor& o
creation o millions o worlds' !is potency remains
inseparable" )ll the universes e%ist in !im and !e is present
in !is ullness in every one o the atoms that are scattered
throughout the universe' at one and the same time" 1uch is
the primeval 4ord whom 3 adore"
$KJ$HJT
+,-.a is the highest o all entities" 3n !im is an entity
which is termed cit MspiritualN which is distinct rom the
principle o limitation" By !is inconceivable power' !e can at
will create numberless universes" )ll the mundane universes
owe their origin to the transormation o !is e%ternal
potency" )gain !is abode is beyond human conceptionI since
all worlds' limited and spiritual McitN e%ist in !im and !e
resides simultaneously in !is ullness and entirety in all the
atoms in all the worlds" )ll-pervasiveness is only a locali(ed
aspect o the ma#esty o +,-.a' the 4ord o all" Though !e is
all-pervasive yet in !is e%istence everywhere in a medium
shape consists !is spiritual 4ordship beyond human
conception" This argument avors the doctrine o
simultaneous inconceivable distinction and nondistinction'
and &noc&s down the contaminating 5äyäväda and other
allied doctrines"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
Bs C"AZ
T>DT AZ
T>DT
yad-bhäva-bhävita-dhiyo manu#äs tathaiva
sampräpya rTpa-mahimäsana-yäna-bhT-äE
sT&tair yam eva nigama-prathitaiE stuvanti
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
yat0or whomI bhäva0with devotionI bhävita0are
imbuedI dhiyaE0whose heartsI manu#äE0menI tathä eva0
similarlyI sampräpya0having gainedI rTpa0beautyI mahima
0greatnessI äsana0thronesI yäna0conveyancesI bhT-äE0
and ornamentsI sT&taiE0by Vedic hymnsI yam0whomI eva
0certainlyI nigama0by the VedasI prathitaiE0toldI stuvanti
0oer praiseI govindam08ovindaI ädi-puru-am0the
original personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 adore the same 8ovinda' the primeval 4ord' in whose
praise men' who are imbued with devotion' sing the mantra-
sT&tas told by the Vedas' by gaining their appropriate
beauty' greatness' thrones' conveyances and ornaments"
$KJ$HJT
3n discussing rasa we meet with ive &inds o devotion or
service" Çänta or unattached' däsya or pertaining to
reverential willing service' sa&hya or riendship' vätsalya or
parental love and 7,Xgära or #uvenile love"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The devotees surcharged with the ideas o their
respective service' serve +,-.a eternally and ultimately
reach the goal o their respective ideals" They attain the real
nature o their sel beitting their respective rasas' their
glories' conveyances' seats beitting their sacred service'
and transcendental 2ualities o ornaments enhancing the
beauty o their real nature" Those who are advocates o
7änta-rasa attain the region o Brahma-$aramätmä' the seat
o eternal peaceI those o däsya-rasa get to Vai&u.Vha' the
spiritual ma#estic abode o Çré Gäräya.aI those o sa&hya'
vätsalya and madhura-rasa M#uvenile loveN attain 8olo&a-
dhäma' +,-.aOs abode' above Vai&u.Vha" They worship
+,-.a by the sT&tas depicted in the Vedas with the
ingredients and ob#ects beitting their respective rasas' in
those regions" The Vedas' under the inluence o the spiritual
potency in certain passages spea& o the pastimes o the
1upreme 4ord" The liberated souls chant the name' 2ualities
and pastimes o the 1upreme 4ord' under the guidance o
the same spiritual potency"
Bs C"A\
T>DT A\
T>DT
änanda-cinmaya-rasa-pratibhävitäbhis
täbhir ya eva ni#a-rTpatayä &aläbhiE
golo&a eva nivasaty a&hilätma-bhTto
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
änanda0blissI cit0and &nowledgeI maya0consisting oI
rasa0mellowsI prati0every secondI bhävitäbhiE0who are
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
engrossed withI täbhiE0with thoseI yaE0whoI eva0
certainlyI ni#a-rTpatayä0with !is own ormI &aläbhiE0who
are parts o portions o !is pleasure potencyI golo&e0in
8olo&a V,ndävanaI eva0certainlyI nivasati0residesI a&hila-
ätma0as the soul o allI bhTtaE0who e%istsI govindam0
8ovindaI ädi-puru-am0the original personalityI tam0!imI
aham03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' residing in !is own
realm' 8olo&a' with Jädhä' resembling !is own spiritual
igure' the embodiment o the ecstatic potency possessed o
the si%ty-our artistic activities' in the company o !er
conidantes Psa&hésQ' embodiments o the e%tensions o !er
bodily orm' permeated and vitali(ed by !is ever-blissul
spiritual rasa"
$KJ$HJT
)lthough the 4ord )bsolute and !is potency are one and
the sel-same e%istence' still They e%ist eternally as separate
entities' as Jädhä and +,-.a" 3n both the ecstatic energy
and the transcendental 4ord +,-.a' there e%ists 7,Xgära-rasa
Mamorous loveN whose 2uality is inconceivable" The vibhäva
Me%tensionN o that rasa Mmellow 2ualityN is twoold' vi("'
älambana MpropN and uddépana MstimulationN" H these
älambana is twoold' vi("' ä7raya MsupportedN and vi-aya
MsupporterN" 67raya signiies Jädhi&ä !ersel and the
e%tensions o !er own orm and vi-aya means +,-.a
!imsel" +,-.a is 8ovinda' 4ord o 8olo&a" The gopés are the
acsimile ä7raya o that rasa" Uith them +,-.a indulges in
eternal pastimes in 8olo&a" Gi#a-rTpatayä means *with the
attributes maniested rom the ecstatic energy"/ The si%ty-
our activities in ine arts and crats are the ollowingR M:N
géta0art o singing" MBN vädya0art o playing on musical
instruments" MAN n,tya0art o dancing" MYN näVya0art o
theatricals" MCN äle&hya0art o painting" MZN vi7e-a&acchedya
0art o painting the ace and body with colored unguents
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
and cosmetics" M\N ta.Wula-&usuma-balé-vi&ära0art o
preparing oerings rom rice and lowers" M;N pu-pästara.a
0art o ma&ing a covering o lowers or a bed" M@N da7ana-
vasanäXga-räga0art o applying preparations or cleansing
the teeth' cloths and painting the body" M:<N ma.i-bhTmi&ä-
&arma0art o ma&ing the groundwor& o #ewels" M::N 7ayyä-
racana0art o covering the bed" M:BN uda&a-vädya0art o
playing on music in water" M:AN uda&a-ghäta0art o
splashing with water" M:YN citra-yoga0art o practically
applying an admi%ture o colors" M:CN mälya-grathana-vi&alpa
0art o designing a preparation o wreaths" M:ZN
7e&haräpéWa-yo#ana0art o practically setting the coronet on
the head" M:\N nepathya-yoga0art o practically dressing in
the tiring room" M:;N &ar.apätra-bhaXga0art o decorating
the tragus o the ear" M:@N sugandha-yu&ti0art o practical
application o aromatics" MB<N bhT-a.a-yo#ana0art o
applying or setting ornaments" MB:N aindra-#äla0art o
#ugglery" MBBN &aucumära0a &ind o art" MBAN hasta-läghava
0art o sleight o hand" MBYN citra-7ä&äpTpa-bha&-ya-vi&ära-
&riyä0art o preparing varieties o salad' bread' ca&e and
delicious ood" MBCN päna&a-rasa-rägäsava-yo#ana0art o
practically preparing palatable drin&s and tinging draughts
with red color" MBZN sTcé-väya-&arma0art o needlewor&s
and weaving" MB\N sTtra-&réWä0art o playing with thread"
MB;N vé.ä-Wamura&a-vädya0art o playing on lute and small
%-shaped drum" MB@N praheli&ä0art o ma&ing and solving
riddles" MB@-aN pratimälä0art o caping or reciting verse or
verse as a trial or memory or s&ill" MA<N durvaca&a-yoga0art
o practicing language diicult to be answered by others"
MA:N pusta&a-väcana0art o reciting boo&s" MABN
näVi&ä&hyäyi&ä-dar7ana0art o enacting short plays and
anecdotes" MAAN &ävya-samasyä-pTra.a0art o solving
enigmatic verses" MAYN paVVi&ä-vetra-bä.a-vi&alpa0art o
designing preparation o shield' cane and arrows" MACN tar&u-
&arma0art o spinning by spindle" MAZN ta&-a.a0art o
carpentry" MA\N västu-vidyä0art o engineering" MA;N raupya-
ratna-paré&-ä0art o testing silver and #ewels" MA@N dhätu-
väda0art o metallurgy" MY<N ma.i-räga #9äna0art o tinging
#ewels" MY:N ä&ara #9äna0art o mineralogy" MYBN v,&-äyur-
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
veda-yoga0art o practicing medicine or medical treatment'
by herbs" MYAN me-a-&u&&uVa-läva&a-yuddha-vidhi0art o
&nowing the mode o ighting o lambs' coc&s and birds" MYYN
7u&a-7äri&ä-prapälana MpraläpanaN_0art o maintaining or
&nowing conversation between male and emale coc&atoos"
MYCN utsädana0art o healing or cleaning a person with
perumes" MYZN &e7a-mär#ana-&au7ala0art o combing hair"
MY\N a&-ara-mu-Vi&ä-&athana0art o tal&ing with letters and
ingers" MY;N mlecchita-&utar&a-vi&alpa0art o abricating
barbarous or oreign sophistry" MY@N de7a-bhä-ä-#9äna0art o
&nowing provincial dialects" MC<N pu-pa-7a&aVi&ä-nirmiti-
#9äna0art o &nowing prediction by heavenly voice or
&nowing preparation o toy carts by lowers" MC:N yantra-
mät,&ä0art o mechanics" MCBN dhära.a-mät,&ä0art o the
use o amulets" MCAN samväcya0art o conversation" MCYN
mänasé &ävya-&riyä0art o composing verse mentally" MCCN
&riyä-vi&alpa0art o designing a literary wor& or a medical
remedy" MCZN chalita&a-yoga0art o practicing as a builder o
shrines called ater him" MC\N abhidhäna-&o-a-cchando-#9äna
0art o the use o le%icography and meters" MC;N vastra-
gopana0art o concealment o cloths" MC@N dyTta-vi7e-a0art
o &nowing speciic gambling" MZ<N ä&ar-a-&réWä0art o
playing with dice or magnet" MZ:N bäla&a-&réWana&a0art o
using childrenOs toys" MZBN vainäyi&é vidyä0art o enorcing
discipline" MZAN vai#ayi&é vidyä0art o gaining victory" MZYN
vaitäli&é vidyä0art o awa&ening master with music at
dawn"
)ll these arts maniesting their own eternal orms are ever
visible in the region o 8olo&a as the ingredients o rasaI
and' in the mundane sphere' they have been unstintedly
e%hibited in the pastimes o Vra#a by the spiritual McitN
potency" Fogamäyä" 1o Çré JTpa says' sadänantaiE""" santi
täE' i"e"' +,-.a is ever maniest in !is beauty with !is
ininite pastimes in 8olo&a" 1ometimes the variant
maniestation o those pastimes becomes visible on the
mundane plane" Çré !ari' the 1upreme 4ord' also maniests
!is pastimes o birth' etc"' accompanied by all !is
paraphernalia" The divine sportive potency ills the hearts o
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
!is paraphernalia with appropriate spiritual sentiments in
conormity with the will o +,-.a" Those pastimes that
maniest themselves on the mundane plane' are !is visible
pastimes" )ll those very pastimes e%ist in their nonvisible
orm in 8olo&a beyond the &en o mundane &nowledge" 3n
!is visible pastimes +,-.a so#ourns in 8o&ula' 5athurä and
]vära&ä" Those pastimes that are nonvisible in those three
places' are visible in their spiritual sites o V,ndävana"
From the conclusions #ust stated it is clear that there is no
distinction between the visible and nonvisible pastimes" The
apostle ?éva 8osvämé in his commentary on this 7lo&a as
well as in the gloss o K##vala-nélama.i and in +,-.a-
sandarbha remar&s that *the visible pastimes o +,-.a are
the creation o !is cit MspiritualN potency" Being in
con#unction with the reerence to mundane unction they
e%hibit certain eatures which seem to be true by the
inluence o the limiting potency M5äyäNI but these cannot
e%ist in the transcendental reality" The destruction o
demons' illicit paramourship' birth' etc"' are e%amples o this
peculiarity" The gopés are the e%tensions o the ecstatic
energy o +,-.a' and so are e%ceptionally !is own" !ow can
there be illicit connection in their case_ The illicit mistress-
ship o the gopés ound in !is visible pastime' is but the
mundane relection o the transcendental reality"/ The
hidden meaning underlying the words o Çré ?éva 8osvämé'
when it is made e%plicit' will leave no doubt in the minds o
the readers" Çré ?éva 8osvämé is our preacher o
transcendental truth" 1o he is always under the inluence o
Çré JTpa and 1anätana" 5oreover in the pastimes o +,-.a
Çré ?éva is one o the ma9#arés" 1o he is conversant with all
transcendental realities"
There are some who' being unable to understand the drit
o his statements' give meanings o their own invention and
indulge in useless controversies" Çré JTpa and 1anätana say
that there is no real and essential distinction between the
léläs visible and nonvisible' the only distinction lies in this
that one is maniest in the mundane sphere whereas the
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
other is not so" 3n the supermundane maniestation there is
absolute purity in the seer and the seen" ) particularly
ortunate person when he is avored by +,-.a' can sha&e o
worldly shac&les and connections' enter the transcendental
region ater attaining the reali(ed taste o the varieties o
rasa that is available during the period o novitiate" Hnly
such a person can have a view and taste o the perect and
absolutely pure lélä o 8olo&a" 1uch receptive natures are
rarely to be ound" !e' who e%ists in the mundane sphere'
can also reali(e the taste o cid-rasa by the grace o +,-.a
by being enabled to attain the reali(ed state o service" 1uch
a person can have a view o the pastimes o 8olo&a
maniested in the mundane lélä o 8o&ula" There is certainly
a dierence between these two classes o eligible see&ers o
the truth" Kntil one attains the perectly transcendental
stage he must be hampered by his lingering limitations' in
his vision o the pastimes o 8olo&a" )gain' the vision o the
transcendental reality varies according to the degree o sel-
reali(ation" The vision o 8olo&a must also vary accordingly"
3t is only those ettered souls who are e%cessively
addicted to worldliness that are devoid o the devotional
eye" H them some are enmeshed by the variegatedness o
the deluding energy while others aspire ater sel-
annihilation under the inluence o centriugal &nowledge"
Though they might have a view o the mundanely
maniested pastimes o the 1upreme 4ord' they can have
only a material conception o those visible pastimes' this
conception being devoid o transcendental reality" !ence the
reali(ation o 8olo&a appears in proportion to eligibility due
to the degree o oneOs sel-reali(ation" The underlying
principle is this' that' though 8o&ula is as holy and ree rom
dross as 8olo&a' still it is maniested on the mundane plane
by the inluence o the cit potency" Fogamäyä" 3n visible and
nonvisible matters o transcendental regions there is no
impurity" contamination and imperection inherent in the
world o limitationI only there is some dierence in the
matter o reali(ation in proportion to the sel-reali(ation o
the see&ers ater the )bsolute" 3mpurity" unwholesomeness'
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
oreign elements' illusion' nescience' unholiness' utter
inade2uacy" insigniicance' grossness0these appertain to
the eye' intellect' mind and ego stultiied by the material
nature o conditioned soulsI they have nothing to do with the
essential nature o transcendence" The more one is ree rom
these blots the more is one capable o reali(ing the
un2ualiied )bsolute" The truth who has been revealed by
the scriptures' is ree rom dross" But the reali(ations o the
see&ers o the &nowledge o these realities' are with or
without law in accordance with the degree o their individual
reali(ation"
Those si%ty-our arts that have been enumerated above'
do in reality e%ist unstintedly only in 8olo&a"
Knwholesomeness' insigniicance' grossness are ound in
those arts in accordance with the degree o sel-reali(ation
on the part o aspirants ater the &nowledge o the )bsolute"
)ccording to Çréla JTpa and Çréla 1anätana all those
pastimes' that have been visible in 8o&ula' e%ist in all purity
and ree rom all tinge o limitation in 8olo&a" 1o
transcendental autocratic paramourship also e%ists in 8olo&a
in inconceivable purity' #udged by the same standard and
reasoning" )ll maniestation by the cit potency" Fogamäyä'
are pure" 1o' as the above paramourship is the creation o
Fogamäyä' it is necessarily ree rom all contamination' and
appertains to the absolute reality"
4et us pause to consider what the absolute reality is in
!imsel" Çré JTpa 8osvämé says' pTrvo&ta-""" särataE" 3n
regard to these 7lo&as Çrépäda ?éva 8osvämé ater mature
deliberation has established the transcendental
paramourship as vibhrama-viläsa' something seemingly
dierent rom what it appears to beI such are the pastimes
o birth' etc"' accomplished by Fogamäyä"
By the e%planation tathäpi""" vra#a-vanitänäm' Çréla ?éva
8osvämé has e%pressed his proound implication" ?oyous
pastimes by the medium o seeming error' vibhrama-viläsa'
as the contrivance o Fogamäyä' has also been admitted in
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
the concluding statements o JTpa and 1anätana" 1till' since
Çrépäda ?éva 8osvämé has established the identity o
8olo&a with 8o&ula' it must be admitted that there is
transcendental reality underlying all the pastimes o 8o&ula"
) husband is one who binds onesel in wedloc& with a girl'
while a paramour is one who' in order to win anotherOs wieOs
love by means o love' crosses the conventions o morality"
by the impulse o the sentiment that regards her love as the
be-all and end-all o e%istence" 3n 8olo&a there is no such
unction at all as that o the nuptial relationship" !ence there
is no husbandhood characteri(ed by such connection" Hn the
other hand since the gopés' who are sel-supported real
entities are not tied to anybody else in wedloc&' they cannot
also have the state o concubinage" There can also be no
separate entities in the orms o sva&éya Mcon#ugalN and
para&éya MadulterousN states" 3n the visible pastimes on the
mundane plane the unction in the orm o the nuptial
relationship is ound to e%ist" +,-.a is beyond the scope o
that unction" !ence the said unction o the circle o all-love
is contrived by Fogamäyä" +,-.a tastes the transcendental
rasa a&in to paramourship by overstepping that unction"
This pastime o going beyond the pale o the apparent moral
unction maniested by Fogamäyä' is' however' also
observable only on the mundane plane by the eye that is
enwrapped by the mundane coveringI but there is really no
such levity in the pastimes o +,-.a" The rasa o
paramourship is certainly the e%tracted essence o all the
rasas" 3 it be said that it does not e%ist in 8olo&a' it would be
highly deprecatory to 8olo&a" 3t is not the act that there is
no supremely wholesome tasting o rasa in the supremely
e%cellent realm o 8olo&a" +,-.a' the ountainhead o all
avatäras" tastes the same in a distinct orm in 8olo&a and in
another distinct orm in 8o&ula" Thereore' in spite o the
seeming appearance' to the mundane eye' o outstepping
the bounds o the legitimate unction by the orm o
paramourship' there must be present the truth o it in some
orm even in 8olo&a" 6tmärämo Opy aréramat' ätmany
avaruddha-saurataE' reme vra#a-sundarébhir yathärbha&aE
pratibimba-vibhramaE and other te%ts o the scriptures go to
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
show that sel-delightedness is the essential distinctive
2uality o +,-.a !imsel" +,-.a in !is ma#estic cit realm
causes the maniestation o !is own cit potency as 4a&-mé
and en#oys her as !is own wedded consort" )s this eeling o
wedded consorthood preponderates there' rasa e%pands in a
wholesome orm only up to the state o servanthood Mdäsya-
rasaN" But in 8olo&a !e divides up !is cit potency into
thousands o gopés and eternally engages in amorous
pastimes with them by orgetting the sentiments o
ownership" By the sentiments o ownership there cannot be
the e%treme inaccessibility o the rasa" 1o the gopés have
naturally" rom eternity" the innate sentiment o being
othersO wedded wives" +,-.a too in response to that
sentiment' by assuming the reciprocal sentiment o
paramourship' perorms the räsa and the other amorous
pastimes with the aid o the lute' !is avorite cher ami"
8olo&a is the transcendental seat o eternally sel-reali(ed
rasa' beyond limited conception" !ence in 8olo&a there is
reali(ation o the sentimental assumption o the rasa o
paramourship"
)gain such is the nature o the principle o the ma#esty
that in the realm o Vai&u.Vha there is no rasa o parental
aection towards the source o all avatäras" But in 8olo&a'
the seat o all supere%cellent deliciousness' there is no more
than the original sentimental egoistic assumption o the
same rasa" There Ganda and Fa7odä are visibly present' but
there is no occurrence o birth" For want o the occurrence o
birth the assumed egoistic sentiment o parental aection o
Ganda and Fa7odä has no oundation in the actual e%istence
o such entities as ather and mother' but it is o the nature
o sentimental assumption on their parts' c" #ayati #ana-
niväso deva&é-#anma-vädaE' etc" For the purpose o the
reali(ation o the rasa the assumed egoistic sentiment is'
however' eternal" 3n the rasa o amorous love i the
corresponding egoistic sentiments o concubinage and
paramourship be mere eternal assumptions there is nothing
to blame in them and it also does not go against the
scriptures" Uhen those transcendental entities o 8olo&a
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
becomes maniest in Vra#a then those two egoistic
sentiments become somewhat more palpable to the
mundane view in the phenomenal world and there comes to
be this much dierence only" 3n the rasa o parental aection
the sentiments o Ganda and Fa7odä that they are parents
becomes maniest in the more tangible orm in the pastimes
o birth etc"' and in the amorous rasa the corresponding
sentiments o concubinage in the respective gopés become
maniest in the orms o their marriages with )bhimanyu'
8ovardhana' etc" 3n reality there is no such separate entity
as husbandhood o the gopés either in 8olo&a or in 8o&ula"
!ence the 7ästras declare that there is no se%ual union o
the gopés with their husbands" 3t is also or the same reason
that the authori(ed teacher o the principle o rasa' Çré
JTpa' writes that in the transcendental amorous rasa the
hero is o two dierent types' vi("' the wedded husband and
the paramour0pati7 copapati7 ceti prabhedäv iha vi7rutäv
iti" Çré ?éva' in his commentary by his words patiE pura-
vanitänäà dvitéyo vra#a-vanitänäm' ac&nowledges the
eternal paramourship o +,-.a in 8olo&a and 8o&ula and the
husbandhood o +,-.a in Vai&u.Vha and ]vära&ä etc" 3n the
4ord o 8olo&a and the 4ord o 8o&ula the character o
paramourship is ound in its complete orm" +,-.aOs
deliberate overstepping o !is own 2uality o sel-
delightedness is caused by the desire o union with anotherOs
wedded wie" The state o being anotherOs wedded wie is
nothing but the corresponding assumed sentiment on the
part o the gopés" 3n reality they have no husbands with
independent and separate e%istenceI still their very egoistic
sentiment ma&es them have the nature o the wedded wives
o others" 1o all the characteristics' vi("' that *desire ma&es
the paramour overstep the bounds o duty"/ etc"' are
eternally present in the seat o all *deliciousness"/ 3n Vra#a
that very thing reveals itsel' to an e%tent' in a orm more
tangible to persons with mundane eyes"
1o in 8olo&a there is inconceivable distinction and
nondistinction between the rasas analogous to mundane
concubineship and wiehood" 3t may be said with e2ual truth
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
that there is no distinction in 8olo&a between the two as also
that there is such distinction" The essence o paramourship
is the cessation o ownership and the abeyance o ownership
is the en#oyment o !is own cit potency in the shape o
abeyance o paramourship or en#oyment without the
sanction o wedloc&" The con#unction o the two e%ists there
as one rasa accommodating both varieties" 3n 8o&ula it is
really the same with the dierence that it produces a
dierent impression on observers belonging to the mundane
plane" 3n 8ovinda' the hero o 8olo&a' there e%ist both
husbandhood and paramourship above all piety and impiety
and ree rom all grossness" 1uch is also the case with the
hero o 8o&ula although there is a distinction in reali(ation
caused by Fogamäyä" 3 it be urged that what is maniested
by Fogamäyä is the highest truth being the creation o the
cit potency and that' thereore' the impression o
paramourship is also really true' the reply is that there may
e%ist an impression o analogous sentimental egoism in the
tasting o rasa ree rom any oense because it is not
without a basis in truth" But the unwholesome impression
that is produced in the mundane #udgment is oensive and
as such cannot e%ist in the pure cit realm" 3n act Çrépäda
?éva 8osvämé has come to the true conclusion' and at the
same time the inding o the opposing party is also
inconceivably true" 3t is the vain empirical wranglings about
wedded wiehood and concubinage which is alse and ull o
specious verbosity" !e who goes through the commentaries
o Çrépäda ?éva 8osvämé and those o the opposing party
with an impartial #udgment cannot maintain his attitude o
protest engendered by any real doubt" Uhat the unalloyed
devotee o the 1upreme 4ord says is all true and is
independent o any consideration o unwholesome pros and
cons" There is' however' the element o mystery in their
verbal controversies" Those' whose #udgment is made o
mundane stu' being unable to enter into the spirit o the
all-loving controversies among pure devotees' due to their
own want o unalloyed devotion' are apt to impute to the
devotees their own deects o partisanship and opposing
views" Commenting on the 7lo&a o Jäsa-pa9cädhyäyé'
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
gopénäà tat-paténäà ca' etc"' what Çrépäda 1anätana
8osvämé has stated conclusively in his Vai-.ava-to-a.é has
been accepted with reverence by the true devotee Çrépäda
Vi7vanätha Ca&ravarté without any protest"
Uhenever any dispute arises regarding the pure cognitive
pastimes' such as 8olo&a' etc"' we would do well to
remember the precious advice rom the holy lips o Çrémän
5ahäprabhu and !is associates' the 8osvämés' vi("' that the
Truth )bsolute is ever characteri(ed by spiritual
variegatedness that transcends the variegatedness o
mundane phenomenaI but !e is never eatureless" The
divine rasa is lovely with the variegatedness o the ourold
distinction o vibhäva' anubhäva' sättvi&a and vyabhicäri
and the rasa is ever present in 8olo&a and Vai&u.Vha" The
rasa o 8olo&a maniests as vra#a-rasa on the mundane
plane or the beneit o the devotees by the power o
Fogamäyä" Uhatever is observable in go&ula-rasa should be
visible in golo&a-rasa' in a clearly e%plicit orm" !ence the
distinction o paramourship and concubinage' the
variegatedness o the respective rasas o all dierent
persons' the soil' water' river' hill' portico' bower' cows' etc"'
all the eatures o 8o&ula e%ist in 8olo&a' disposed in an
appropriate manner" There is only this peculiarity that the
mundane conceptions o human beings possessed o
material #udgment' regarding those transcendental entities'
do not e%ist there" The conception o 8olo&a maniests itsel
dierently in proportion to the degree o reali(ation o the
various pastimes o Vra#a and it is very diicult to lay down
any deinite criterion as to which portions are mundane and
which are uncontaminated" The more the eye o devotion is
tinged with the salve o love' the more will the
transcendental concept gradually maniest itsel" 1o there is
no need o urther hypothetical speculation which does not
improve oneOs spiritual appreciation' as the substantive
&nowledge o 8olo&a is an inconceivable entity" To try to
pursue the inconceivable by the conceptual process is li&e
pounding the empty hus& o grain' which is sure to have a
ruitless ending" 3t is' thereore' oneOs bounden duty" by
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
reraining rom the endeavor to &now' to try to gain the
e%perience o the transcendental by the practice o pure
devotion" )ny course' the adoption o which tends to
produce the impression o eaturelessness' must be shunned
by all means" Knalloyed para&éya-rasa ree rom all
mundane conception is a most rare attainment" 3t is this
which has been described in the narrative o the pastimes o
8o&ula" Those devotees' who ollow the dictate o their pure
spontaneous love' should base their devotional endeavors on
that narrative" They will attain to the more wholesome
undamental principle on reaching the stage o reali(ation"
The devotional activities characteri(ed by illicit amour' as
practiced by worldly-minded conditioned souls' are orbidden
mundane impiety" The heart o our apostle Çrépäda ?éva
8osvämé was very much moved by such practices and
induced him to give us his conclusive statements on the
sub#ect" 3t is the duty o a pure Vai-.ava to accept the real
spirit o his statements" 3t is a great oense to disrespect the
äcärya and to see& to establish a dierent doctrine in
opposition to him"
Bs C"A;
T>DT A;
T>DT
premä9#ana-cchurita-bha&ti-vilocanena
santaE sadaiva h,daye-u vilo&ayanti
yaà 7yämasundaram acintya-gu.a-svarTpaà
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
prema0o loveI a9#ana0with the salveI churita0tingedI
bha&ti0o devotionI vilocanena0with the eyeI santaE0the
pure devoteesI sadä0alwaysI eva0indeedI h,daye-u0in
their heartsI vilo&ayanti0seeI yam0whomI 7yäma0dar&
blueI sundaram0beautiulI acintya0inconceivableI gu.a0
with attributesI svarTpam0whose nature is endowedI
govindam08ovindaI ädi-puru-am0the original personI tam
0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' who is
Çyämasundara' +,-.a !imsel with inconceivable
innumerable attributes' whom the pure devotees see in their
heart o hearts with the eye o devotion tinged with the salve
o love"
$KJ$HJT
The Çyämasundara orm o +,-.a is !is inconceivable
simultaneous personal and impersonal sel-contradictory
orm" True devotees see that orm in their puriied hearts
under the inluence o devotional trance" The orm Çyäma is
not the blue color visible in the mundane world but is the
transcendental variegated color aording eternal bliss' and
is not visible to the mortal eye" Hn a consideration o the
trance o Vyäsadeva as in the 7lo&a' bha&ti-yogena manasi
etc"' it will be clear that the orm o Çré +,-.a is the ull
$ersonality o 8odhead and can only be visible in the heart
o a true devotee' which is the only true seat in the state o
trance under the inluence o devotion" Uhen +,-.a
maniested !imsel in Vra#a' both the devotees and
nondevotees saw !im with this very eyeI but only the
devotees cherished !im' eternally present in Vra#a' as the
priceless #ewel o their heart" Gowadays also the devotees
see !im in Vra#a in their hearts' saturated with devotion
although they do not see !im with their eyes" The eye o
devotion is nothing but the eye o the pure unalloyed
spiritual sel o the #éva" The orm o +,-.a is visible to that
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
eye in proportion to its puriication by the practice o
devotion" Uhen the devotion o the neophyte reaches the
stage o bhäva-bha&ti the pure eye o that devotee is tinged
with the salve o love by the grace o +,-.a' which enables
him to see +,-.a ace to ace" The phrase *in their hearts/
means +,-.a is visible in proportion as their hearts are
puriied by the practice o devotion" The sum and substance
o this 7lo&a is that the orm o +,-.a' who is
Çyämasundara' GaVavara MBest ]ancerN' 5uralédhara
M!older o the FluteN and TribhaXga MTriple-bendingN' is not a
mental concoction but is transcendental' and is visible with
the eye o the soul o the devotee under trance"
Bs C"A@
T>DT A@
T>DT
rämädi-mTrti-u &alä-niyamena ti-Vhan
nänävatäram a&arod bhuvane-u &intu
&,-.aE svayaà samabhavat paramaE pumän yo
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
räma-ädi0the incarnation o 4ord Jäma' etc"I mTrti-u0in
dierent ormsI &alä-niyamena0by the order o plenary
portionsI ti-Vhan0e%istingI nänä0variousI avatäram0
incarnationsI a&arot0e%ecutedI bhuvane-u0within the
worldsI &intu0butI &,-.aE04ord +,-.aI svayam0
personallyI samabhavat0appearedI paramaE0the supremeI
pumän0personI yaE0whoI govindam08ovindaI ädi-
puru-am0the original personI tam0!imI aham03I bha#ämi
0worship"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' who maniested
!imsel personally as +,-.a and the dierent avatäras in the
world in the orms o Jäma' G,siàha' Vämana' etc"' as !is
sub#ective portions"
$KJ$HJT
!is sub#ective portions as the avatäras' vi("' Jäma' etc"'
appear rom Vai&u.Vha and !is own orm +,-.a maniests
!imsel with Vra#a in this world' rom 8olo&a" The underlying
sense is that +,-.a Caitanya' identical with +,-.a !imsel'
also brings about by !is appearance the direct maniestation
o 8odhead !imsel"
Bs C"Y<
T>DT Y<
T>DT
yasya prabhä prabhavato #agad-a.Wa-&oVi-
&oVi-v a7e-a-vasudhädi vibhTti-bhinnam
tad brahma ni-&alam anantam a7e-a-bhTtaà
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
yasya0o whomI prabhä0the eulgenceI prabhavataE0
o one who e%cels in powerI #agat-a.Wa0o universesI &oVi-
&oVi-u0in millions and millionsI a7e-a0unlimitedI vasudhä-
ädi0with planets and other maniestationsI vibhTti0with
opulencesI bhinnam0becoming variegatedI tat0thatI
brahma0BrahmanI ni-&alam0without partsI anantam0
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
unlimitedI a7e-a-bhTtam0being completeI govindam0
8ovindaI ädi-puru-am0the original personI tam0!imI aham
03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' whose eulgence is
the source o the nondierentiated Brahman mentioned in
the Kpani-ads' being dierentiated rom the ininity o
glories o the mundane universe appears as the indivisible'
ininite' limitless' truth"
$KJ$HJT
The mundane universe created by 5äyä is one o the
ininite e%ternal maniestations accommodating space' time
and gross things" The impersonal aspect o 8odhead' the
nondierentiated Brahman' is ar above this principle o
mundane creation" But even the nondierentiated Brahman
is only the e%ternal eulgence emanating rom the boundary
wall o the transcendental realm o Vai&u.Vha displaying the
tri2uadrantal glory o 8ovinda" The nondierentiated
Brahman is indivisible' hence is also one without a second'
and is the ininite' and residual entity"
Bs C"Y:
T>DT Y:
T>DT
mäyä hi yasya #agad-a.Wa-7atäni sTte
traigu.ya-tad-vi-aya-veda-vitäyamänä
sattvävalambi-para-sattvaà vi7uddha-sattvam-
govindam ädi-puru-aà tam ahaà bha#ämi
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
1FGHGF51
mäyä0the e%ternal potencyI hi0indeedI yasya0o whomI
#agat-a.Wa0o universesI 7atäni0hundredsI sTte0brings
orthI trai-gu.ya0embodying the threeold mundane
2ualitiesI tat0o thatI vi-aya0the sub#ect matterI veda0the
Vedic &nowledgeI vitäyamänä0diusingI sattva-avalambi0
the support o all e%istenceI para-sattvam0the ultimate
entityI vi7uddha-sattvam0the absolute substantive
principleI govindam08ovindaI ädi-puru-am0the original
personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' who is the absolute
substantive principle being the ultimate entity in the orm o
the support o all e%istence whose e%ternal potency
embodies the threeold mundane 2ualities' vi("' sattva' ra#as'
and tamas and diuses the Vedic &nowledge regarding the
mundane world"
$KJ$HJT
The active mundane 2uality o ra#as brings orth or
generates all mundane entities" The 2uality o sattva
Mmundane maniestive principleN in con#unction with ra#as
stands or the maintenance o the e%istence o entities that
are so produced' and the 2uality o tamas represents the
principle o destruction" The substantive principle' which is
mi%ed with the threeold mundane 2ualities' is mundane'
while the unmi%ed substance is transcendental" The 2uality
o eternal e%istence is the principle o absolute entity" The
person whose proper orm abides in that essence' is alone
unalloyed entity" nonmundane' supermundane and ree rom
all mundane 2uality" !e is cognitive bliss" 3t is the deluding
energy who has elaborated the regulative &nowledge
MVedasN bearing on the threeold mundane 2uality"
Bs C"YB
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
T>DT YB
T>DT
änanda-cinmaya-rasätmatayä manaEsu
yaE prä.inäà pratiphalan smaratäm upetya
léläyitena bhuvanäni #ayaty a#asram-
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
änanda0blissulI cit-maya0cognitiveI rasa0o rasaI
ätmatayä0due to being the entityI manaEsu0in the mindsI
yaE0!e whoI prä.inäm0o living entitiesI pratiphalan0
being relectedI smaratäm upetya0recollectingI léläyitena0
by pastimesI bhuvanäni0the mundane worldI #ayati0
triumphantly dominatesI a#asram0everI govindam0
8ovindaI ädi-puru-am0the original personI tam0!imI aham
03I bha#ämi0worship"
TJ)G14)T3HG
3 worship 8ovinda' the primeval 4ord' whose glory ever
triumphantly dominates the mundane world by the activity
o !is own pastimes' being relected in the mind o
recollecting souls as the transcendental entity o ever-
blissul cognitive rasa"
$KJ$HJT
Those who constantly recollect in accordance with
spiritual instructions the name' igure' attributes and
pastimes o the orm o +,-.a appearing in the amorous
rasa' whose loveliness van2uishes the god o mundane love'
con2ueror o all mundane hearts' are alone meditators o
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
+,-.a" +,-.a' who is ull o pastimes' always maniests
!imsel with !is realm only in the pure receptive cognition o
such persons" The pastimes o that maniested divine realm
triumphantly dominates in every way all the ma#esty and
beauty o the mundane world"
Bs C"YA
T>DT YA
T>DT
golo&a-nämni ni#a-dhämni tale ca tasya
devi mahe7a-hari-dhämasu te-u te-u
te te prabhäva-nicayä vihitä7 ca yena
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
golo&a-nämni0in the planet &nown as 8olo&a V,ndävanaI
ni#a-dhämni0the personal abode o the 1upreme $ersonality
o 8odheadI tale0in the part underneathI ca0alsoI tasya0
o thatI devi0o the goddess ]urgäI mahe7a0o 4ord ÇivaI
hari0o Gäräya.aI dhämasu0in the planetsI te-u te-u0in
each o themI te te0those respectiveI prabhäva-nicayäE0
opulencesI vihitäE0establishedI ca0alsoI yena0by whomI
govindam08ovindaI ädi-puru-am0the original personI tam
0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
4owest o all is located ]evé-dhäma Pmundane worldQ'
ne%t above it is 5ahe7a-dhäma Pabode o 5ahe7aQI above
5ahe7a-dhäma is placed !ari-dhäma Pabode o !ariQ and
above them all is located +,-.aOs own realm named 8olo&a"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
3 adore the primeval 4ord 8ovinda' who has allotted their
respective authorities to the rulers o those graded realms"
$KJ$HJT
The realm o 8olo&a stands highest above all others"
Brahmä loo&ing up to the higher position o 8olo&a is
spea&ing o the other realms rom the point o view o his
own realmR the irst in order is this mundane world called
]evé-dhäma consisting o the ourteen worlds' vi("'
1atyalo&a' etc"I ne%t above ]evé-dhäma is located Çiva-
dhäma one portion o which' called 5ahä&äla-dhäma' is
enveloped in dar&nessI interpenetrating this portion o Çiva-
dhäma there shines the 1adä7ivalo&a' ull o great light"
)bove the same appears !ari-dhäma or the transcendental
Vai&u.Vhalo&a" The potency o ]evé-dhäma' in the orm o
the e%tension o 5äyä' and that o Çivalo&a' consisting o
time' space and matter' are the potency o the separated
particles pervaded by the penumbral relection o the
sub#ective portion o the ]ivinity" But !ari-dhäma is ever
resplendent with transcendental ma#esty and the great
splendor o all-sweetness predominates over all other
ma#esties in 8olo&a" The 1upreme 4ord 8ovinda by his own
direct and indirect power has constituted those respective
potencies o those realms"
Bs C"YY
T>DT YY
T>DT
s,-Vi-sthiti-pralaya-sädhana-7a&tir e&ä
chäyeva yasya bhuvanäni bibharti durgä
icchänurTpam api yasya ca ce-Vate sä
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
s,-Vi0creationI sthiti0preservationI pralaya0and
destructionI sädhana0the agencyI 7a&tiE0potencyI e&ä0
oneI chäyä0the shadowI iva0li&eI yasya0o whomI
bhuvanäni0the mundane worldI bibharti0maintainsI durgä
0]urgäI icchä0the willI anurTpam0in accordance withI api
0certainlyI yasya0o whomI ca0andI ce-Vate0conducts
herselI sä0sheI govindam08ovindaI ädi-puru-am0the
original personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
The e%ternal potency 5äyä who is o the nature o the
shadow o the cit potency' is worshiped by all people as
]urgä' the creating' preserving and destroying agency o
this mundane world" 3 adore the primeval 4ord 8ovinda in
accordance with whose will ]urgä conducts hersel"
$KJ$HJT
MThe aoresaid presiding deity o ]evé-dhäma is being
described"N The world' in which Brahmä ta&es his stand and
hymns the 4ord o 8olo&a' is ]evé-dhäma consisting o the
ourteen worlds and ]urgä is its presiding deity" 1he is ten-
armed' representing the tenold ruitive activities" 1he rides
on the lion' representing her heroic prowess" 1he tramples
down 5ahé-äsura' representing the subduer o vices" 1he is
the mother o two sons' +ärtti&eya and 8a.e7a' representing
beauty and success" 1he is placed between 4a&-mé and
1arasvaté' representing mundane opulence and mundane
&nowledge" 1he is armed with the twenty weapons'
representing the various pious activities en#oined by the
Vedas or suppression o vices" 1he holds the sna&e'
representing the beauty o destructive time" 1uch is ]urgä
possessing all these maniold orms" ]urgä is possessed o
durga' which means a prison house" Uhen #évas begotten o
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
the marginal potency MtaVasthä 7a&tiN orget the service o
+,-.a they are conined in the mundane prison house' the
citadel o ]urgä" The wheel o &arma is the instrument o
punishment at this place" The wor& o puriying these
penali(ed #évas is the duty devolved upon ]urgä" 1he is
incessantly engaged in discharging the same by the will o
8ovinda" Uhen' luc&ily" the orgetulness o 8ovinda on the
part o imprisoned #évas is remar&ed by them by coming in
contact with sel-reali(ed souls and their natural aptitude or
the loving service o +,-.a is aroused' ]urgä hersel then
becomes the agency o their deliverance by the will o
8ovinda" 1o it behooves everybody to obtain the guileless
grace o ]urgä' the mistress o this prison house' by
propitiating her with the selless service o +,-.a" The boons
received rom ]urgä in the shape o wealth' property'
recovery rom illness' o wie and sons' should be reali(ed as
the deluding &indness o ]urgä" The mundane psychical
#ubilations o da7a-mahä-vidyä' the ten goddesses or orms
o ]urgä' are elaborated or the delusion o the ettered
souls o this world" ?éva is a spiritual atomic part o +,-.a"
Uhen he orgets his service o +,-.a he is at once delected
by the attracting power o 5äyä in this world' who throws
him into the whirlpool o mundane ruitive activity M&armaN
by conining him in a gross body constituted by the ive
material elements' their ive attributes and eleven senses'
resembling the garb o a prisoner" 3n this whirlpool #éva has
e%perience o happiness and miseries' heaven and hell"
Besides this' there is a subtle body" consisting o the mind'
intelligence and ego' inside the gross body" By means o the
subtle body" the #éva orsa&es one gross body and ta&es
recourse to another" The #éva cannot get rid o the subtle
body" ull o nescience and evil desires' unless and until he is
liberated" Hn getting rid o the subtle body he bathes in the
Vira#ä and goes up to !ari-dhäma" 1uch are the duties
perormed by ]urgä in accordance with the will o 8ovinda"
3n the Bhägavata 7lo&a' vila#yamänayä""" durdhiyaE0the
relationship between ]urgä and the conditioned souls has
been described"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
]urgä' worshiped by the people o this mundane world' is
the ]urgä described above" But the spiritual ]urgä'
mentioned in the mantra which is the outer covering o the
spiritual realm o the 1upreme 4ord' is the eternal
maidservant o +,-.a and is' thereore' the transcendental
reality whose shadow' the ]urgä o this world' unctions in
this mundane world as her maidservant" MVide the purport o
7lo&a A"N
Bs C"YC
T>DT YC
T>DT
&-éraà yathä dadhi vi&ära-vi7e-a-yogät
sa9#äyate na hi tataE p,thag asti hetoE
yaE 7ambhutäm api tathä samupaiti &äryäd
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
&-éram0mil&I yathä0asI dadhi0yogurtI vi&ära-vi7e-a0
o a special transormationI yogät0by the applicationI
sa9#äyate0is transormed intoI na0notI hi0indeedI tataE0
rom the mil&I p,tha&0separatedI asti0isI hetoE0which is
the causeI yaE0whoI 7ambhutäm0the nature o 4ord ÇivaI
api0alsoI tathä0thusI samupaiti0acceptsI &äryät0or the
matter o some particular businessI govindam08ovindaI ädi-
puru-am0the original personI tam0!imI aham03I bha#ämi
0worship"
TJ)G14)T3HG
?ust as mil& is transormed into curd by the action o acids'
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
but yet the eect curd is neither same as' nor dierent rom'
its cause' vi("' mil&' so 3 adore the primeval 4ord 8ovinda o
whom the state o Çambhu is a transormation or the
perormance o the wor& o destruction"
$KJ$HJT
MThe real nature o Çambhu' the presiding deity o
5ahe7a-dhäma' is described"N Çambhu is not a second
8odhead other than +,-.a" Those' who entertain such
discriminating sentiment' commit a great oense against the
1upreme 4ord" The supremacy o Çambhu is subservient to
that o 8ovindaI hence they are not really dierent rom
each other" The nondistinction is established by the act that
#ust as mil& treated with acid turns into curd so 8odhead
becomes a subservient when !e !imsel attains a distinct
personality by the addition o a particular element o
adulteration" This personality has no independent initiative"
The said adulterating principle is constituted o a
combination o the stupeying 2uality o the deluding energy'
the 2uality o nonplenitude o the marginal potency and a
slight degree o the ecstatic-cum-cognitive principle o the
plenary spiritual potency" This speciically adulterated
relection o the principle o the sub#ective portion o the
]ivinity is 1adä7iva' in the orm o the eulgent masculine-
symbol-god Çambhu rom whom Judradeva is maniested" 3n
the wor& o mundane creation as the material cause' in the
wor& o preservation by the destruction o sundry asuras and
in the wor& o destruction to conduct the whole operation'
8ovinda maniests !imsel as gu.a-avatära in the orm o
Çambhu who is the separated portion o 8ovinda imbued
with the principle o !is sub#ective plenary portion" The
personality o the destructive principle in the orm o time
has been identiied with that o Çambhu by scriptural
evidences that have been adduced in the commentary" The
purport o the Bhägavata 7lo&as' vi("' vai-.avänäà yathä
7ambhuE' etc"' is that Çambhu' in pursuance o the will o
8ovinda' wor&s in union with his consort ]urgädevé by his
own time energy" !e teaches pious duties MdharmaN as
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
stepping-stones to the attainment o spiritual service in the
various tantra-7ästras' etc"' suitable or #évas in dierent
grades o the conditional e%istence" 3n obedience to the will
o 8ovinda' Çambhu maintains and osters the religion o
pure devotion by preaching the cult o illusionism
M5äyävädaN and the speculative ägama-7ästras" The ity
attributes o individual souls are maniest in a ar vaster
measure in Çambhu and ive additional attributes not
attainable by #évas are also partly ound in him" 1o Çambhu
cannot be called a #éva" !e is the lord o #éva but yet
parta&es o the nature o a separated portion o 8ovinda"
Bs C"YZ
T>DT YZ
T>DT
dépärcir eva hi da7äntaram abhyupetya
dépäyate viv,ta-hetu-samäna-dharmä
yas täd,g eva hi ca vi-.utayä vibhäti
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
dépa-arciE0the lame o a lampI eva0asI hi0certainlyI
da7ä-antaram0another lampI abhyupetya0e%pandingI
dépäyate0illuminatesI viv,ta-hetu0with its e%panded
causeI samäna-dharmä0e2ually powerulI yaE0whoI täd,&
0similarlyI eva0indeedI hi0certainlyI ca0alsoI vi-.utayä0
by !is e%pansion as 4ord Vi-.uI vibhäti0illuminatesI
govindam08ovindaI ädi-puru-am0the original personI tam
0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The light o one candle being communicated to other
candles' although it burns separately in them' is the same in
its 2uality" 3 adore the primeval 4ord 8ovinda who e%hibits
!imsel e2ually in the same mobile manner in !is various
maniestations"
$KJ$HJT
The presiding ]eities o !ari-dhäma' vi("' !ari' Gäräya.a'
Vi-.u' etc"' the sub#ective portions o +,-.a' are being
described" The ma#estic maniestation o +,-.a is Gäräya.a'
4ord o Vai&u.Vha' whose sub#ective portion is
+ära.oda&a7äyé Vi-.u' the prime cause' whose portion is
8arbhoda&a7äyé" +-éroda&a7äyé is again the sub#ective
portion o 8arbhoda&a7äyé Vi-.u" The word *Vi-.u/
indicates all-pervading' omnipresent and omniscient
personality" 3n this 7lo&a the activities o the sub#ective
portions o the ]ivinity are enunciated by the speciication o
the nature o +-éroda&a7äyé Vi-.u" The personality o
Vi-.u' the embodied orm o the maniestive 2uality Msattva-
gu.aN is 2uite distinct rom that o Çambhu who is
adulterated with mundane 2ualities" Vi-.uOs sub#ective
personality is on a level with that o 8ovinda" Both consist o
the unadulterated substantive principle" Vi-.u in the orm o
the maniest causal principle is identical with 8ovinda as
regards 2uality" The maniestive 2uality Msattva-gu.aN that is
ound to e%ist in the triple mundane 2uality' is an
adulterated entity" being alloyed with the 2ualities o
mundane activity and inertia" Brahmä is the dislocated
portion o the ]ivinity" maniested in the principle o
mundane action' endowed with the unctional nature o !is
sub#ective portionI and Çambhu is the dislocated portion o
the ]ivinity maniested in the principle o mundane inertia
possessing similarly the unctional nature o !is sub#ective
portion" The reason or their being dislocated portions is that
the two principles o mundane action and inertia being
altogether wanting in the spiritual essence any entities' that
are maniested in them' are located at a great distance rom
the ]ivinity !imsel or !is acsimiles" )lthough the mundane
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
maniestive 2uality is o the adulterated &ind' Vi-.u' the
maniestation o the ]ivinity in the mundane maniestive
2uality" ma&es !is appearance in the unadulterated
maniestive principle which is a constituent o the mundane
maniestive 2uality" !ence Vi-.u is the ull sub#ective portion
and belongs to the category o the superior é7varas" !e is
the 4ord o the deluding potency and not alloyed with her"
Vi-.u is the agent o 8ovindaOs own sub#ective nature in the
orm o the prime cause" )ll the ma#estic attributes o
8ovinda' aggregating si%ty in number' are ully present in
!is ma#estic maniestation' Gäräya.a" Brahmä and Çiva are
entities adulterated with mundane 2ualities" Though Vi-.u is
also divine appearance in mundane 2uality Mgu.a-avatäraN'
still !e is not adulterated" The appearance o Gäräya.a in
the orm o 5ahä-Vi-.u' the appearance o 5ahä-Vi-.u in
the orm o 8arbhoda&a7äyé and the appearance o Vi-.u in
the orm o +-éroda&a7äyé' are e%amples o the ubi2uitous
unction o the ]ivinity" Vi-.u is 8odhead !imsel' and the
two other gu.a-avatäras and all the other gods are entities
possessing authority in subordination to !im" From the
sub#ective ma#estic maniestation o the supreme sel-
luminous 8ovinda emanate +ära.oda&a7äyé'
8arbhoda&a7äyé' +-éroda&a7äyé and all other derivative
sub#ective divine descents MavatärasN such as Jäma' etc"'
analogous to communicated light appearing in dierent
candles' shining by the operation o the spiritual potency o
8ovinda"
Bs C"Y\
T>DT Y\
T>DT
yaE &ära.är.ava-#ale bha#ati sma yoga-
nidräm ananta-#agad-a.Wa-sa-roma-&TpaE
ädhära-7a&tim avalambya paräà sva-mTrtià
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
yaE0!e whoI &ära.a-ar.ava0o the Causal HceanI #ale0
in the waterI bha#ati0en#oysI sma0indeedI yoga-nidräm0
creative sleepI ananta0unlimitedI #agat-a.Wa0universesI sa
0withI roma-&TpaE0the pores o !is hairI ädhära-7a&tim0
the all-accommodating potencyI avalambya0assumingI
paräm0greatI sva-mTrtim0own sub#ective ormI govindam
08ovindaI ädi-puru-am0the original personI tam0!imI
aham03I bha#ämi0worship"
TJ)G14)T3HG
3 adore the primeval 4ord 8ovinda who assuming !is own
great sub#ective orm' who bears the name o Çe-a' replete
with the all-accommodating potency' and reposing in the
Causal Hcean with the ininity o the world in the pores o !is
hair' en#oys creative sleep Pyoga-nidräQ"
$KJ$HJT
MThe sub#ective nature o )nanta who has the orm o the
couch o 5ahä-Vi-.u' is described"N )nanta' the same who is
the ininite couch on which 5ahä-Vi-.u reposes' is a
distinctive appearance o the ]ivinity bearing the name o
Çe-a' having the sub#ective nature o the servant o +,-.a"
Bs C"Y;
T>DT Y;
T>DT
yasyai&a-ni7vasita-&älam athävalambya
#évanti loma-vila#ä #agad-a.Wa-näthäE
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
vi-.ur mahän sa iha yasya &alä-vi7e-o
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
yasya0whoseI e&a0oneI ni7vasita0o breathI &älam0
timeI atha0thusI avalambya0ta&ing shelter oI #évanti0
liveI loma-vila-#äE0grown rom the hair holesI #agat-a.Wa-
näthäE0the masters o the universes Mthe BrahmäsNI vi-.uE
mahän0the 1upreme 4ord 5ahä-Vi-.uI saE0thatI iha0
hereI yasya0whoseI &alä-vi7e-aE0particular plenary
portion or e%pansionI govindam08ovindaI ädi-puru-am0the
original personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
Brahmä and other lords o the mundane worlds' appearing
rom the pores o hair o 5ahä-Vi-.u' remain alive as long as
the duration o one e%halation o the latter P5ahä-Vi-.uQ" 3
adore the primeval 4ord 8ovinda o whose sub#ective
personality 5ahä-Vi-.u is the portion o portion"
$KJ$HJT
The supreme ma#esty o the sub#ective nature o Vi-.u is
shown here"
Bs C"Y@
T>DT Y@
T>DT
bhäsvän yathä7ma-7a&ale-u ni#e-u te#aE
svéyam &iyat pra&aVayaty api tadvad atra
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
brahmä ya e-a #agad-a.Wa-vidhäna-&artä
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
bhäsvän0the illuminating sunI yathä0asI a7ma-7a&ale-u
0in various types o precious stonesI ni#e-u0his ownI te#aE
0brillianceI svéyam0his ownI &iyat0to some e%tentI
pra&aVayati0maniestsI api0alsoI tadvat0similarlyI atra0
hereI brahmä04ord BrahmäI yaE0whoI e-aE0heI #agat-
a.Wa-vidhäna-&artä0the chie o the universeI govindam0
8ovindaI ädi-puru-am0the original personI tam0!imI aham
03I bha#ämi0worship"
TJ)G14)T3HG
3 adore the primeval 4ord 8ovinda rom whom the
separated sub#ective portion Brahmä receives his power or
the regulation o the mundane world' #ust as the sun
maniests some portion o his own light in all the eulgent
gems that bear the names o sTrya&änta' etc"
$KJ$HJT
Brahmä is two typesR in certain &alpas when the potency
o the 1upreme 4ord inuses !imsel in an eligible #éva' the
latter acts in the oice o Brahmä and creates the universe"
3n those &alpas when no eligible #éva is available' ater the
Brahmä o the previous &alpa is liberated' +,-.a' by the
process o allotment o !is own potency" creates the Brahmä
who has the nature o the avatära MdescentN o the ]ivinity in
the active mundane principle Mra#o-gu.aN" By principle
Brahmä is superior to ordinary #évas but is not the direct
]ivinity" The divine nature is present in a greater measure in
Çambhu than in Brahmä" The undamental signiicance o
the above is that the aggregate o ity attributes' belonging
to the #éva' are present in a uller measure in Brahmä who
possesses' in a lesser degree' ive more attributes which are
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
not ound in #évas" But in Çambhu both the ity attributes o
#évas as also the ive additional attributes ound in Brahmä
are present in even greater measure than in Brahmä"
Bs C"C<
T>DT C<
T>DT
yat-päda-pallava-yugaà vinidhäya &umbha-
dvandve pra.äma-samaye sa ga.ädhirä#aE
vighnän vihantum alam asya #agat-trayasya
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
yat0whoseI päda-pallava0lotus eetI yugam0twoI
vinidhäya0having heldI &umbha-dvandve0upon the pair o
tumuliI pra.äma-samaye0at the time o oering
obeisancesI saE0heI ga.a-adhirä#aE08a.e7aI vighnän0
obstaclesI vihantum0to destroyI alam0capableI asya0o
theseI #agat-trayasya0three worldsI govindam08ovindaI
ädi-puru-am0the original personI tam0!imI aham03I
bha#ämi0worship"
TJ)G14)T3HG
3 adore the primeval 4ord 8ovinda' whose lotus eet are
always held by 8a.e7a upon the pair o tumuli protruding
rom his elephant head in order to obtain power or his
unction o destroying all the obstacles on the path o
progress o the three worlds"
$KJ$HJT
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The power o destroying all obstacles to mundane
prosperity has been delegated to 8a.e7a who is the ob#ect
o worship to those who are eligible to worship him" !e has
obtained a ran& among the ive gods as Brahmä possessing
mundane 2uality" The sel-same 8a.e7a is a god in
possession o delegated power by inusion o the divine
power" )ll his glory rests entirely on the grace o 8ovinda"
Bs C"C:
T>DT C:
T>DT
agnir mahi gaganam ambu marud di7a7 ca
&älas tathätma-manaséti #agat-trayä.i
yasmäd bhavanti vibhavanti vi7anti yaà ca
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
agniE0ireI mahi0earthI gaganam0etherI ambu0waterI
marut0airI di7aE0directionsI ca0alsoI &älaE0timeI tathä0
as well asI ätma0soulI manasé0and mindI iti0thusI #agat-
trayä.i0the three worldsI yasmät0rom whomI bhavanti0
they originateI vibhavanti0they e%istI vi7anti0they enterI
yam0whomI ca0alsoI govindam08ovindaI ädi-puru-am0
the original personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
The three worlds are composed o the nine elements' vi("'
ire' earth' ether' water' air' direction' time' soul and mind" 3
adore the primeval 4ord 8ovinda rom whom they originate'
in whom they e%ist and into whom they enter at the time o
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
the universal cataclysm"
$KJ$HJT
There is nothing in the three worlds save the ive
elements' ten 2uarters' time' #éva-soul' and the mental
principle allied with the subtle body consisting o mind'
intelligence and ego o conditioned souls" The elevationists
M&armésN ma&e their oerings in sacriice in the ire"
Conditioned souls &now nothing beyond this perceptible
world o nine elements" The #éva is the sel-same soul whose
ecstatic delight the #oyless liberationists M#9änésN aspire ater"
Both the principles that are respectively depicted as ätmä
and pra&,ti by the system o 1äX&hya are included in the
above" 3n other words all the principles that have been
enunciated by all the speculative philosophers Mtattva-vädésN
are included in these nine elements" Çré 8ovinda is the
source o the appearance' continuance and subsidence o all
these principles"
Bs C"CB
T>DT CB
T>DT
yac-ca&-ur e-a savitä sa&ala-grahä.äà
rä#ä samasta-sura-mTrtir a7e-a-te#äE
yasyä#9ayä bhramati sambh,ta-&äla-ca&ro
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
yat0o whomI ca&-uE0the eyeI e-aE0theI savitä0sunI
sa&ala-grahä.äm0o all the planetsI rä#ä0the &ingI
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
samasta-sura0o all the demigodsI mTrtiE0the imageI
a7e-a-te#äE0ull o ininite eulgenceI yasya0o whomI
ä#9ayä0by the orderI bhramati0perorms his #ourneyI
sambh,ta0completeI &äla-ca&raE0the wheel o timeI
govindam08ovindaI ädi-puru-am0the original personI tam
0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
The sun who is the &ing o all the planets' ull o ininite
eulgence' the image o the good soul' is as the eye o this
world" 3 adore the primeval 4ord 8ovinda in pursuance o
whose order the sun perorms his #ourney mounting the
wheel o time"
$KJ$HJT
Certain proessors o the Vedic religion worship the sun as
Brahman" The sun is one o the hierarchy o the ive gods"
1ome people target in heat the source o this world and
thereore designate the sun' the only location o heat' as the
root cause o this world" Gotwithstanding all that may be
said to the contrary' the sun is ater all only the presiding
deity o a sphere o the sum total o all mundane heat and is
hence a god e%ercising delegated authority" The sun
perorms his speciic unction o service certainly by the
command o 8ovinda"
Bs C"CA
T>DT CA
T>DT
dharmo Otha päpa-nicayaE 7rutayas tapäàsi
brahmädi-&éVa-patagävadhaya7 ca #éväE
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
yad-datta-mätra-vibhava-pra&aVa-prabhävä
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
dharmaE0virtueI atha0alsoI päpa-nicayaE0all vicesI
7rutayaE0the VedasI tapäàsi0penancesI brahma-ädi0
beginning rom 4ord BrahmäI &éVa-pataga0insectsI
avadhayaE0down toI ca0andI #éväE0#évasI yat0by whomI
datta0conerredI mätra0e%clusivelyI vibhava0by the
powerI pra&aVa0maniestedI prabhäväE0potenciesI
govindam08ovindaI ädi-puru-am0the original personI tam
0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 adore the primeval 4ord 8ovinda' by whose conerred
power are maintained the maniested potencies' that are
ound to e%ist' o all virtues' all vices' the Vedas' the
penances and all #évas' rom Brahmä to the meanest insect"
$KJ$HJT
By dharma is meant the allotted unctions o var.a and
ä7rama maniested by the twenty dharma-7ästras on the
authority o the Vedas" H these two divisions var.a-dharma
is that unction which is the outcome o the distinctive
natures o the our var.as' vi("' brähma.a' &-atriya' vai7ya
and 7Tdra and ä7rama-dharma is that unction which is
appropriate to the respective ä7ramas or stations o those
who belong to the our stages' vi("' brahmacarya' g,hastha'
vänaprastha and sannyäsa" )ll customary activities o
man&ind have been targeted in these twoold divisions" 1ins
mean nescience' the root o all sins and sinul desire' also
the greatest ini2uities and sins lowing rom them and the
ordinary sins' i"e"' all sorts o unprincipled conduct" The
category o the 7rutis means [g' 1äma' Fa#ur and )tharva
and the Kpani-ads which orm the crest #ewels o the Veda"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
The tapas mean all regular practices that are learnt with the
view o the attainment o the proper unction o the sel" 3n
many cases' e"g"' in the orm &nown as pa9ca-tapas these
practices are o a diicult character MyogaN with its eight
constituents limbs and devotedness to the &nowledge o the
undierentiated Brahman are included therein" )ll these are
so many distinctive eatures within the revolving round o
the ruitive activities o conditioned souls" The conditioned
souls are embar&ed on a so#ourn o successive births rom
;Y la&hs o varieties o generating organs" They are
dierentiated into dierent orders o beings as devas'
dänavas' rä&-asas' mänavas' nägas' &innaras' and
gandharvas" These #évas' rom Brahmä down to the small
insect' are ininite in type" They ma&e up the aggregate o
the conditioned souls rom the degree o Brahmä to that o
the little ly and are the distinctive eatures within the
revolving wheel o &arma" >very one o them is endowed
with distinctive powers as individuals and is powerul in a
particular sphere" But these powers are by their nature not
ully developed in them" The degree o power and nature o
property vary according to the measure o maniestation o
the possessions o the individual conerred upon him by Çré
8ovinda"
Bs C"CY
T>DT CY
T>DT
yas tv indragopam athavendram aho sva-&arma-
bandhänurTpa-phala-bhä#anam ätanoti
&armä.i nirdahati &intu ca bha&ti-bhä#äà
govindam ädi-puru-aà tam ahaà bha#ämi
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
1FGHGF51
yaE0!e who M8ovindaNI tu0butI indra-gopam0to the
small red insect called indragopaI atha vä0or evenI indram
0to 3ndra' &ing o heavenI aho0ohI sva-&arma0o oneOs
own ruitive activitiesI bandha0bondageI anurTpa0
according toI phala0o reactionsI bhä#anam0en#oying or
sueringI ätanoti0bestowsI &armä.i0all ruitive activities
and their reactionsI nirdahati0destroysI &intu0butI ca0
alsoI bha&ti-bhä#äm0o persons engaged in devotional
serviceI govindam08ovindaI ädi-puru-am0the original
personI tam0!imI aham03I bha#ämi0worship"
TJ)G14)T3HG
3 adore the primeval 4ord 8ovinda' who burns up to their
roots all ruitive activities o those who are imbued with
devotion and impartially ordains or each the due en#oyment
o the ruits o oneOs activities' o all those who wal& in the
path o wor&' in accordance with the chain o their previously
perormed wor&s' no less in the case o the tiny insect that
bears the name o indragopa than in that o 3ndra' &ing o
the devas"
$KJ$HJT
8od impartially induces the allen souls to act in the way
that is conse2uent on the deeds o their previous births and
to en#oy the ruition o their labors but' out o !is great
mercy to !is devotees' !e purges out' by the ire o ordeal'
the root o all &arma' vi("' nescience and evil desires" +arma'
though without beginning' is still perishable" The &arma o
those' who wor& with the hope o en#oying the ruits o their
labors' becomes everlasting and endless and is never
destroyed" The unction o sannyäsa is also a sort o &arma
beitting an ä7rama and is not pleasant to +,-.a when it
aims at liberation' i"e"' desire or emancipation" They also
receive ruition o their &arma and' even i it be
disinterested' their &arma ends in ätma-mamatä' i"e"' sel-
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
pleasureI but those who are pure devotees always serve
+,-.a by gratiying !is senses orsa&ing all attempts o
&arma and #9äna' and being ree rom all desires save that o
serving +,-.a" +,-.a has ully destroyed the &arma' its
desires and nescience o those devotees" 3t is a great wonder
that +,-.a' being impartial' is ully partial to !is devotees"
Bs C"CC
T>DT CC
T>DT
yaà &rodha-&äma-saha#a-pra.ayädi-bhéti-
vätsalya-moha-guru-gaurava-sevya-bhävaiE
sa9cintya tasya sad,7éà tanum äpur ete
govindam ädi-puru-aà tam ahaà bha#ämi
1FGHGF51
yam0upon whomI &rodha0wrathI &äma0amorous
passionI saha#a-pra.aya0natural riendly loveI ädi0and so
onI bhéti0earI vätsalya0parental aectionI moha0
delusionI guru-gaurava0reverenceI sevya-bhävaiE0and
with the attitude o willing serviceI sa9cintya0meditatingI
tasya0o thatI sad,7ém0beittingI tanum0bodily ormI
äpuE0attainedI ete0these personsI govindam08ovindaI
ädi-puru-am0the original personI tam0 !imI aham03I
bha#ämi0worship"
TJ)G14)T3HG
3 adore the primeval 4ord 8ovinda' the meditators o
whom' by meditating upon !im under the sway o wrath'
amorous passion' natural riendly love' ear' parental
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
aection' delusion' reverence and willing service' attain to
bodily orms beitting the nature o their contemplation"
$KJ$HJT
]evotion is o two &inds' vi("' M:N o the nature o
deerence to regulation and MBN constituted o natural
eeling" Bha&ti is roused by ollowing with a tinge o aith in
the rule o the 7ästras and instruction o the preceptors"
1uch bha&ti is o the nature o loyalty to the scriptural
regulations" 3t continues to be operative as long as the
corresponding natural eeling is not roused" 3 a person loves
+,-.a out o natural tendency" there is the principle o räga'
which is no other than a strong desire to serve' which turns
into bhäva or substantive eeling" Uhen the substantive
eeling is aroused the devotee becomes an ob#ect o mercy
o +,-.a" 3t ta&es much time to attain this stage" ]evotion
which is o the nature o eeling is superior to that connected
with scriptural regulation' soon attains to the reali(ed state
and is attractive to +,-.a" 3ts various aspects are described
in this 7lo&a" Çänta-bhäva' ull o reverence to superior'
däsya-bhäva' ull o service or carrying out the commands
o the ob#ect o worship' sa&hya-bhäva or natural riendly
love' vätsalya-bhäva or parental aection and madhura-
bhäva or amorous love' are all included in the category o
devotion o the nature o instinctive attachment" But anger'
ear and delusion' though they are o the nature o
instinctive impulse' are not devotion in the strict sense o the
term' because they are not riendly but hostile to the ob#ect"
)nger is ound in asuras li&e Çi7upäla' ear in +aàsa' and
delusion in the pa.Witas o the pantheistic school" They have
the eelings o anger' ear and instinctive impulse mar&ed by
complete sel-orgetul identiication with the
nondierentiated Brahman" But as there is no riendly
eeling towards the ob#ect o devotion there is no bha&ti"
)gain among the eelings o 7änta' däsya' sa&hya' vätsalya
and madhura07änta' though indierent and dormant in
räga' is still rec&oned as bha&ti on account o its being a
little riendly" There is an immense volume o räga in the
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
other our varieties o emotion" By the promise o 8étä' ye
yathä mäà prapadyante täàs tathaiva bha#ämy aham PBg"
Y"::Q M*3 serve one according to his submission/N' those' who
allow themselves to be actuated by the sentiments o ear'
anger and delusion' attain to säyu#ya-mu&ti Mmerging in the
)bsoluteN" The 7äntas obtain bodily orms with aptitude or
addiction to Brahman and $aramätmä" The däsya and
sa&hya classes o worshipers attain bodily orms
characteri(ed by masculine or eminine disposition according
to their respective grades o eligibility" The vätsalya class o
worshipers get bodily orms beitting atherly and motherly
sentiments" The amorous lovers o +,-.a attain the pure
orms o gopés Mspiritual mil&maids o Vra#aN"
Bs C"CZ
T>DT CZ
T>DT
7riyaE &äntäE &äntaE parama-puru-aE &alpa-taravo
drumä bhTmi7 cintäma.i-ga.a-mayi toyam am,tam
&athä gänaà näVyaà gamanam api vaà7é priya-sa&hi
cid-änandaà #yotiE param api tad äsvädyam api ca
sa yatra &-éräbdhiE sravati surabhébhya7 ca su-mahän
nime-ärdhä&hyo vä vra#ati na hi yaträpi samayaE
bha#e 7vetadvépaà tam aham iha golo&am iti yaà
vidantas te santaE &-iti-virala-cäräE &atipaye
1FGHGF51
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
7riyaE04a&-més' goddesses o ortuneI &äntäE0loving
consortsI &äntaE0the en#oyer' loverI parama-puru-aE0the
1upreme $ersonality o 8odheadI &alpa-taravaE0desire
treesI drumäE0all the treesI bhTmiE0the landI cintäma.i-
ga.a-mayi0made o the transcendental touchstone #ewelsI
toyam0the waterI am,tam0nectarI &athä0tal&ingI gänam
0songI näVyam0dancingI gamanam0wal&ingI api0alsoI
vaà7é0the luteI priya-sa&hé0constant companionI cit-
änandam0transcendental blissI #yotiE0eulgenceI param0
the supremeI api0alsoI tat0thatI äsvädyam0everywhere
perceivedI api ca0alsoI saE0thatI yatra0whereI &-éra-
abdhiE0ocean o mil&I sravati0lowsI surabhébhyaE0rom
surabhi cowsI ca0andI su-mahän0very greatI nime-a-ardha
0hal a momentI ä&hyaE0calledI vä0orI vra#ati0passes
awayI na0notI hi0certainlyI yatra0whereI api0evenI
samayaE0timeI bha#e03 worshipI 7veta-dvépam0
ÇvetadvépaI tam0thatI aham03I iha0hereI golo&am0
8olo&aI iti0thusI yam0whichI vidantaE0&nowI te0theyI
santaE0sel-reali(ed soulsI &-iti0in this worldI virala0
seldomI cäräE0goingI &atipaye0ew"
TJ)G14)T3HG
3 worship that transcendental seat' &nown as Çvetadvépa
where as loving consorts the 4a&-més in their unalloyed
spiritual essence practice the amorous service o the
1upreme 4ord +,-.a as their only loverI where every tree is
a transcendental purpose treeI where the soil is the purpose
gem' all water is nectar' every word is a song' every gait is a
dance' the lute is the avorite attendant' eulgence is ull o
transcendental bliss and the supreme spiritual entities are all
en#oyable and tasty' where numberless mil& cows always
emit transcendental oceans o mil&I where there is eternal
e%istence o transcendental time' who is ever present and
without past or uture and hence is not sub#ect to the 2uality
o passing away even or the space o hal a moment" That
realm is &nown as 8olo&a only to a very ew sel-reali(ed
souls in this world"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
$KJ$HJT
That region which #évas attain by the best perormance o
their rasa-bha#ana' though purely transcendental' is by no
means devoid o variegatedness" The nondierentiated
region is attained by indulging in anger' ear and delusion"
The devotees attain 8olo&a' the transcendental region above
Vai&u.Vha' according to the 2uality o rasa o the respective
services" 3n reality that region is no other than Çvetadvépa
or *the Uhite 3sland'/ being e%ceedingly pure" Those' who
attain the highest rasa in the shape o the reali(ation o pure
devotion in this world' viewing the reality o Çvetadvépa in
8o&ula' V,ndävana and Gavadvépa within this mundane
world' designate the same as *8olo&a"/ 3n that
transcendental region o 8olo&a there are always visible' in
their supreme beauty" all the distinctive entities that are
incorporated in the pure cognitive principle' vi("' the lover
and !is beloved ones' trees and creepers' mountains' rivers
and orests' water' speech' movement' music o the lute'
the sun and the moon' tasted and taste Mi"e"' the unthin&able
wonders o the ZY aesthetic artsN' mil& cows yielding
nectarean low o mil& and transcendental ever-e%isting
time"
]escriptions that supply the clue to 8olo&a are ound in
various places in the Vedas and the other 7ästras such as
the $urä.as' tantras etc" The Chändogya saysR brTyäd yävan
vä ayam ä&ä7as tävan e-a antar h,da ä&ä7aE ubhe asmin
dyävä-p,thivé antar eva samähite" ubhäv agni7 ca väyu7 ca
sTrya0candramasäv ubhau vidyun na&-aträ.i yac
cäsyehästi yac ca nästi sarvaà tad asmin samähitam iti"
The sum and substance o it is that all the variegatedness
o this mundane world and much more variety over and
above the mundane' are to be ound in 8olo&a" The variety
in the transcendental world is ully centrali(ed whereas in
the mundane world it is not so and hence productive o weal
and woe" The centrali(ed variety o 8olo&a is unalloyed and
ull o transcendental cognitive #oy" The Vedas and sädhus
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
practicing devotion revealed by the Vedas' by availing the
support o their individual cognitional aptitude actuated by
devotion' may have a sight o divine realm and by the power
o the grace o +,-.a their tiny cognitive aculty attaining
the 2uality o ininitude they are enabled to be on the level
o the plane o en#oyments o +,-.a"
There is a hidden meaning o the proposition *even the
1upreme that is also nevertheless the ob#ect o en#oyment/
Mparam api tad äsvädyam api caN" The word param api
indicates that Çré +,-.a is the only Truth )bsolute in all the
transcendental blissul principles and tad äsvädyam api
means !is ob#ect o en#oyment" The glory o JädhäOs love or
+,-.a' tasty 2uality MrasaN o +,-.a that is reali(ed by Jädhä
and the bliss o which Jädhä is conscious in the process o
such reali(ation' all these threeold bhävas Memotional
entitiesN becoming available or en#oyment by +,-.a !e
attains !is personality o Çré 8aurasundara" 3t is also this
that constitutes the transcendental bliss o the delicious
loving MrasaN service maniested by Çré 8aurasundara" This
also eternally e%ists only in the selsame Çvetadvépa"
Bs C"C\
T>DT C\
T>DT
athoväca mahä-vi-.ur
bhagavantaà pra#äpatim
brahman mahattva-vi#9äne
pra#ä-sarge ca cen matiE
pa9ca-7lo&ém imäà vidyäà
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
vatsa dattäà nibodha me
1FGHGF51
atha0thenI uväca0saidI mahä-vi-.uE0the 1upreme
4ordI bhagavantam0unto the gloriousI pra#äpatim04ord
BrahmäI brahman0H BrahmäI mahattva0o the glory Mo
8odheadNI vi#9äne0in real &nowledgeI pra#ä-sarge0in
creating ospringI ca0andI cet0iI matiE0the inclinationI
pa9ca-7lo&ém0ive 7lo&asI imäm0thisI vidyäm0scienceI
vatsa0H belovedI dattäm0givenI nibodha0hearI me0rom
5e"
TJ)G14)T3HG
Hn hearing these hymns containing the essence o the
truth' the 1upreme 4ord +,-.a said to Brahmä' *Brahmä' i
you e%perience the inclination to create ospring by being
endowed with the real &nowledge o the glory o 8odhead'
listen' 5y beloved' rom 5e to this science set orth in the
ollowing ive 7lo&as"
$KJ$HJT
The 1upreme 4ord became propitious when Brahmä with
great eagerness chanted the names' *+,-.a/ and *8ovinda/
e%pressive o the orm' attribute and pastimes" Brahmä was
actuated by the desire or mundane creation" +,-.a then
said to Brahmä how pure unalloyed devotion can be
practiced by souls engaged in worldly occupations by
combining the same with the desire or carrying out the
behest o the 1upreme 4ord" *The &nowledge absolute is
&nowledge o the glory o 8odheadI i you want to procreate
ospring being endowed with such &nowledge' listen
attentively to the science o devotion that is contained in the
ollowing ive 7lo&as"/
M!ow bha&ti is practiced by perorming worldly duties in
the orm o carrying out the commands o the 1upreme 4ord'
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
is being describedN"
Bs C"C;
T>DT C;
T>DT
prabuddhe #9äna-bha&tibhyäm
ätmany änanda-cin-mayé
udety anuttamä bha&tir
bhagavat-prema-la&-a.ä
1FGHGF51
prabuddhe0when e%citedI #9äna0by cognition or
&nowledgeI bha&tibhyäm0and by devotional serviceI ätmani
0in the pure spirit soulI änanda-cit-mayi0ull o &nowledge
and blissI udeti0is awa&enedI anuttamä0supere%cellentI
bha&tiE0devotionI bhagavat0or +,-.aI prema0by loveI
la&-a.ä0characteri(ed"
TJ)G14)T3HG
Uhen the pure spiritual e%perience is e%cited by means o
cognition and service Pbha&tiQ' supere%cellent unalloyed
devotion characteri(ed by love or 8odhead is awa&ened
towards +,-.a' the beloved o all souls"
$KJ$HJT
Jeal &nowledge is nothing but &nowledge o oneOs
relationship to the )bsolute" Jeal &nowledge is identical with
the &nowledge o sub#ective natures o cit ManimateN' acit
MinanimateN and +,-.a and o their mutual relationship" !ere
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
mental speculation is not alluded to' since that is
antagonistic to service Mbha&tiN" The &nowledge that
embraces only the irst seven o the ten basic principles
Mda7a-mTlaN is the &nowledge o relationship" The
substantive nature o the spiritual unction MabhidheyaN
inculcated by the science o devotion hearing' chanting'
meditation' tending !is holy eet' worshiping by rituals'
ma&ing prostrations' doing menial service' practicing
riendship and surrendering onesel are identical with
practicing the search or +,-.a" 3t is speciically described in
Bha&ti-rasäm,ta-sindhu" ]evotion Mbha&tiN characteri(ed by
love or 8odhead ma&es her appearance by being awa&ened
by such &nowledge and practice" 1uch devotion is
supere%cellent bha&ti and is no other than the inal ob#ect o
attainment o all spiritual endeavor o the individual soul
M#évaN"
Bs C"C@
T>DT C@
T>DT
pramä.ais tat-sad-äcärais
tad-abhyäsair nirantaram
bodhayan ätmanätmänaà
bha&tim apy uttamäà labhet
1FGHGF51
pramä.aiE0by scriptural evidenceI tat0o themI sat-
äcäraiE0by theistic conductI tat0o themI abhyäsaiE0by
practiceI nirantaram0constantlyI bodhayan0awa&eningI
ätmanä0by oneOs own intelligenceI ätmänam0the selI
bha&tim0devotionI api0certainlyI uttamäm0the highestI
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
labhet0one can attain"
TJ)G14)T3HG
The highest devotion is attained by slow degrees by the
method o constant endeavor or sel-reali(ation with the
help o scriptural evidence' theistic conduct and
perseverance in practice"
$KJ$HJT
>vidence0the devotional scriptures' e"g"' Çrémad-
Bhägavatam' the Vedas' the $urä.as' the 8étä' etc" Theistic
conduct0the conduct o pious persons MsädhusN who are
pure devotees and the conduct o those pious persons who
practice devotion to 8odhead actuated by spontaneous love"
$ractice0to learn about the ten basic principles Mda7a-mTlaN
rom the 7ästras and on receiving the name o !ari as laid
down in the same' embodying the name' orm' 2uality and
activity o the ]ivinity" to practice the chanting o the name
by serving !im night and day" By this are meant study o the
7ästras and association with the sädhus" The tenold oense
to holy name ceases by serving the name o !ari and
simultaneously practicing pious conduct" *$ractice/ is no
other than ollowing the mode o service o the name
practiced by the sädhus without oense" By perseverance in
such practice and devotion characteri(ed by love which is
the ruit o spiritual endeavor ma&es her appearance in the
pure essence o the soul"
Bs C"Z<
T>DT Z<
T>DT
yasyäE 7reyas-&araà nästi
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
yayä nirv,tim äpnuyät
yä sädhayati mäm eva
bha&tià täm eva sädhayet
1FGHGF51
yasyäE0than whichI 7reyaE-&aram0superior well-beingI
na0notI asti0there isI yayä0by whichI nirv,tim0supreme
blissI äpnuyät0one can attainI yä0whoI sädhayati0leadsI
mäm0to 5eI eva0certainlyI bha&tim0loving devotionI täm
0thatI eva0indeedI sädhayet0one should perorm"
TJ)G14)T3HG
These preliminary practices o devotion Psädhana-bha&tiQ
are conducive to the reali(ation o loving devotion" P4oving
devotionQ0than whom there is no superior well-being' who
goes hand in hand with the attainment o the e%clusive state
o supreme bliss and who can lead to 5ysel"
$KJ$HJT
The #éva-soul has no better well-being than loving
devotion" 3n this is reali(ed the inal beatitude o #évas" The
lotus eet o +,-.a are attainable only by loving devotion" !e
who cultivates the preliminary devotional activities an%iously
&eeping in view that reali(ed state o devotion can alone
attain to that ob#ect o all endeavor" Gone else can have the
same"
Bs C"Z:
T>DT Z:
T>DT
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
dharmän anyän paritya#ya
mäm e&aà bha#a vi7vasan
yäd,7é yäd,7é 7raddhä
siddhir bhavati täd,7é
&urvan nirantaraà &arma
lo&o Oyam anuvartate
tenaiva &arma.ä dhyäyan
mäà paräà bha&tim icchati
1FGHGF51
dharmän0meritorious perormancesI anyän0otherI
paritya#ya0abandoningI mäm0 5eI e&am0aloneI bha#a0
serveI vi7vasan0having aithI yäd,7é yäd,7é0#ust asI
7raddhä0aithI siddhiE0reali(ationI bhavati0arisesI täd,7é
0correspondingI &urvan0perormingI nirantaram0
ceaselesslyI &arma0activitiesI lo&aE ayam0the people o
this worldI anuvartate0pursueI tena0by thoseI eva0
indeedI &arma.ä0deedsI dhyäyan0meditatingI mäm0upon
5eI paräm0supremeI bha&tim0devotionI icchati0one
obtains"
TJ)G14)T3HG
)bandoning all meritorious perormances serve 5e with
aith" The reali(ation will correspond to the nature o oneOs
aith" The people o the world act ceaselessly in pursuance o
some ideal" By meditating on 5e by means o those deeds
one will obtain devotion characteri(ed by love in the shape
o the supreme service"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
$KJ$HJT
The unction characteri(ed by unalloyed devotion is the
real unction o all individual souls M#évasN" )ll other varieties
o unction are activities o the e%ternal cases" These
e%oteric and esoteric dharmas MunctionsN are maniold' e"g"'
nondierential &nowledge o the Brahman aiming at
e%tinction o individuality" the a-VäXga-yoga-dharma having
as its goal attainment o the state o e%clusive e%istence
M&aivalyaN' atheistical ruitive ritualism aiming at material
en#oyment' #9äna-yoga-dharma see&ing to combine
&nowledge with ruitive activity and the practice o the
unction o barren asceticism" 8etting rid o all these' serve
5e by pure devotion rooted in aith" >%clusive aith in 5e is
trust" Faith in the orm o trust by the process o gradual
puriication tends to become a constant engagement
Mni-VhäN' an ob#ect o li&ing MruciN' o attachment Mäsa&tiN and
a real sentiment MbhävaN" The more transparent the aith' the
greater the degree o reali(ation" 3 you as&0!ow will the
preservation and conduct o worldly aairs be easible i one
is continuously engaged in the endeavor or the reali(ation
o bha&ti_ Uhat also will be the nature o the endeavor or
the reali(ation o bha&ti when the body will perish
conse2uent on the cessation o the unction o the body and
o society_
3n order to stri&e at the root o this misgiving the 1upreme
4ord says' *This world subsists by the constant perormance
o certain activities" Fill all these activities with meditation o
5e" This will destroy the 2uality that ma&es those activities
appear as acts done by you" They will then be o the nature
o 5y service Mbha&tiN"
*5an&ind live by the threeold activities o body" mind and
society" >ating' seating' wal&ing' resting' sleeping' cleansing
the body" covering the body" etc"' are the various bodily
activitiesI thin&ing' recollecting' retaining an impression'
becoming aware o an entity" eeling pleasure and pain' etc"'
are the mental eatsI marrying' practicing reciprocal
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
relationship between the &ing and sub#ect' practicing
brotherhood' attending at sacriicial meetings' oering
oblations' digging wells' tan&s' etc"' or the beneit o the
people' maintaining oneOs relations' practicing hospitality"
observing proper civic conduct' showing due respect to
others are the various social activities" Uhen these acts are
perormed or oneOs selish en#oyment' they are called
&arma-&ä.WaI when the desire or attainment o reedom
rom activity by &nowledge underlies these actions' they are
termed #9äna-yoga or &arma-yoga" )nd when these activities
are managed to be perormed in this way that is conducive
to our endeavor or attainment o bha&ti they are called
#9äna-bha&ta-yoga' i"e"' the subsidiary devotional practices"
But only those activities that are characteri(ed by the
principle o pure worship are called bha&ti proper" 5y
meditation is practiced in every act when bha&ti proper is
practiced in due time while perorming the subsidiary
devotional activities in oneOs intercourse with the ungodly
people o this world" 3n such position' a #éva does not
become apathetic to 8odhead even by perorming those
worldly activities" This constitutes the practice o loo&ing
inwards' i"e"' turning towards oneOs real sel' vide
L7opani-ad0
é7äväsyam idaà sarvaà
yat &i9ca #agatyäà #agat
tena tya&tena bhu9#éthä
mä g,dhaE &asya svid dhanam
The commentator says in regards to this' tena é7a-
tya&tena vis,-Vena" The real signiicance being that i
whatever is accepted be received as avor vouchsaed by the
1upreme 4ord' the worldly activity will cease to be such and
will turn into service o 8odhead Mbha&tiN" 1o L7äväsya says
&urvann eveha &armä.i""" &arma lipyate nare"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
3 the worldly acts are perormed in the above manner one
does not get entangled in &arma even in hundreds o years
o worldly lie" The meaning o these two mantras rom the
#9äna point o view is renouncement o the ruits o oneOs
worldly actionsI but rom the bha&ti point o view they mean
the attainment o +,-.aOs avor MprasädamN by their transer
to !is account" 3n this method' which is the path o arcana'
you should do your duties o the world by the meditation o
worshiping 8odhead thereby" Brahmä cherishes the desire
or creation in his heart" 3 that creative desire is practiced by
con#oining the same with the meditation o obeying therein
the command o the 1upreme 4ord' then it will be a
subsidiary spiritual unction Mgau.a-dharmaN being helpul
or the growth o the disposition or the service o the
]ivinity by reason o its characteristic o see&ing the
protection o 8odhead" 3t was certainly proper to instruct
Brahmä in this manner" There is no occasion or such
instruction in the case o a #éva in whom the spontaneous
aversion or entities other than +,-.a maniests itsel on his
attainment o the substantive entity o spiritual devotion
MbhävaN"
Bs C"ZB
T>DT ZB
T>DT
ahaà hi vi7vasya caräcarasya
bé#aà pradhänaà pra&,tiE pumäà7 ca
mayähitaà te#a idaà bibhar-i
vidhe vidhehi tvam atho #aganti
1FGHGF51
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
aham03I hi0certainlyI vi7vasya0o the worldI cara-
acarasya0o animate and inanimate ob#ectsI bé#am0the
seedI pradhänam0the substance o matterI pra&,tiE0the
material causeI pumän0the puru-aI ca0andI mayä0by 5eI
ähitam0conerredI te#aE0iery energyI idam0thisI bibhar-i
0you bearI vidhe0H BrahmäI vidhehi0regulateI tvam0youI
atha u0nowI #aganti0the worlds"
TJ)G14)T3HG
*4isten' H Vidhi' 3 am the seed' i"e"' the undamental
principle' o this world o animate and inanimate ob#ects" 3
am pradhäna Pthe substance o matterQ' 3 am pra&,ti
Pmaterial causeQ and 3 am puru-a Peicient causeQ" This iery
energy that belongs specially to the Brahman' that inheres
in you' has also been conerred by 5e" 3t is by bearing this
iery energy that you regulate this phenomenal world o
animate and inanimate ob#ects"/
$KJ$HJT
Certain thin&ers conclude that the nondierentiated
Brahman is the ultimate entity and by undergoing sel-
delusion MvivartaN e%hibits the consciousness o
dierentiationI or' the limiting principle itsel M5äyäN' when it
is limited' is the phenomenal world and is itsel the Brahman'
in its unlimited positionI or' the Brahman is the substance
and this phenomenal world is the relectionI or' everything is
an illusion o the #éva" 1ome thin& that 8odhead is evidently
a separate entity" ?éva is another dierent entity" and the
phenomenal world' although it is a singular principle' e%ists
separately as an eternally independent entityI or' 8odhead'
is the substantive entity and all other entities' as cit and a-cit
attributes' are one in principle" 1ome suppose that by the
orce o inconceivable potency sometimes the monistic and
sometimes the dualistic principle is reali(ed as the truth"
1ome again arrive at the conclusion that the theory o the
nondual minus all potency is meaninglessI whence the
Brahman is the one eternally unalloyed entity vested with
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.
the pure potency"
These speculations have originated rom Veda relying on
the support o the Vedänta-sutra" 3n these speculations
although there is no truth that holds good in all positions'
there is yet a certain measure o truth" Got to spea& o the
anti-Vedic speculations 1äX&hya' $ata9#ala' Gyäya and
Vai7e-i&a' nor even o $Trva-mémäàsä which is ond o
e%clusive ruitive activity in conormity with the teaching o
one portion o the Veda' the bodies o opinions detailed
above have also come into e%istence by relying outwardly on
the Vedänta itsel" By discarding all these speculations' you
and your bona ide community should adopt the ultimate
principle identical with the doctrine o acintya-bhedäbheda
Minconceivable simultaneous distinction and nondierenceN"
This will ma&e you eligible or being a true devotee" The
basic principle is that this animate world is made up o #évas
and the inanimate world is constituted o matter" H these all
the #évas have been maniested by 5y supreme MparäN
potency and this phenomenal world has been maniested by
5y secondary MaparäN potency" 3 am the cause o all causes"
3n other words' 3 regulate all o them by the power o 5y will
although 3 am not a dierent entity rom the marginal and
material MtaVasthä and acitN potencies" By the transormation
o those distinct potencies pradhäna Msubstantive material
principleN' pra&,ti Mmaterial causeN and puru-a Meicient
causeN have been produced" !ence although as regards the
sub#ective nature o all potency 3 am pradhäna' pra&,ti and
puru-a' yet as the possessor o power 3 am eternally distinct
rom all those potencies" This simultaneous distinction and
nondierence has also sprung rom 5y inconceivable power"
1o let the attainment o love or +,-.a by the practice o
pure devotion through the &nowledge o their mutual true
relationship that subsists between the #éva' the #aWa MmatterN
and +,-.a based on the principle o inconceivable
simultaneous distinction and non-dierence' be 5y
instruction or being handed down in the order o spiritual
preceptional succession in your community MÇré Brahma-
sampradäyaN"
#o"yright $ %&&' The (hakti)edanta (ook Tr!st Int*l. +ll Rights Reser)ed.