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Brahmasamhita Notes Anuj PDF
Brahmasamhita Notes Anuj PDF
Overview
A. Text 1-6: The Paribhasa Sutra, and Description of Lord Krsna’s
Abodes
B. Text 7-21: The Material Creation
a. The Process of Creation from Maha Visnu, though Sambhu
(Text 7-10)
b. The Position and Function of Maha Visnu (Text 11-20)
C. Text 22-28: Brahma’s Birth and Initiation
D. Text 29-55: Govindam Adi-Purusam, Tam Aham Bhajami
a. The Unprecedented Glory of Lord Krsna (Text 29-38)
b. Krsna is the basis of all existence (Text 39-42)
c. Krsna is the Supreme Lord of All Lords (Text 43-52)
E. Text 56: Goloka Vrindavana, the Lord’s Supreme Abode
F. Text 57-62: Lord Krsna Instructs Brahma
Forward
Overview
Para 1 to 6 – Brahma Samhita will help all varieties of mental speculators
to understand that the Absolute Truth is Krsna
Para 7 to 11– Glory of Brahma Samhita – Presents Absolute Truth
Authoritatively.
BCS: This is the most difficult BBT book. Srila Prabhupada would
sometimes didn’t understand lectures of his guru but he did understand
that it is transcendentally beneficial. SBSST appreciated his quality of
hearing – that he stays even if he didn’t understood completely. SBSST
personally knew him when he was given initiation. Pancaratric by nature
means it has to do with worship in its formal sense. It revolves around
high level of worship – 3rd, 4th and 5th verse discuss actual mode of
worship.
Srila Prabhupada mentions in above verse purport all the subjects it
contains. It is like condensed nectar. Brahma Samhita is like condensed
Srimad Bhagawatam.
Sukadeva G keeps everything to the point in SB and not repeat himself. If
he has to repeat something – like in Paundraka chapter, and also
importance of association of devotees – he has to really struggle. And
Srimad Bhagwatam is considered a small book. So how much more
condensed in Brahma Samhita.
Srila Jiva Goswami offers a mangalacarana in beginning of his
commentary.
Explanation
Para 1 to 6 – Brahma Samhita will help all varieties of mental speculators
to understand that the Absolute Truth is Krsna
Para 1
By acting on material platform one cannot reach The Absolute Truth.
Absolute Truth invites us to associate with Him through devotional
service.
Material sense objects invite jivas.
People do so much philosophical speculation even though the
transcendental subjects are beyond the capacity of their senses.
People try to find origin of everything in material world through
pratyaksa and anumana.
They apply the similar pratyaksa and anumana to understand the
Absolute Truth, who is beyond material sense perception.
Meaning of difficult words: (1) Immanent: quality of being within the
limits of possible experience or knowledge.
Para 2
Purpose 1: Brahma Samhita will help such confused people. The
very first verse lets readers know that the Absolute Truth is Krsna.
Mental speculators will not accept Abolute Truth to be a person, they
will prefer “creator” or “impersonal” who is devoid of all qualities
and is unchangeable. They would not like The Absolute Truth to be
known by a person named Krsna.
o TKG: They will say why are you limiting God by making Him a
person? But being form does not limit.
Still they try to understand the unconceivable through their limited
thinking capacity.
They refer to works of scholars who give their nasty imaginary
theories.
They find various names to address the Absolute Truth and they
select the one which they like as per their own limited conception.
Such incorrect nomenclatures are insults to the Absolute Truth. Still
the foolish men preach their theories to other unintelligent people.
To drive out all such imaginations, we have to accept the
nomenclature offered by the accepted progenitor of the material
world.
Meaning of difficult words: (1) Invective: characterized by insult or
abuse. (2) Savant: scholar
Para 3
First Text establishes the Supremacy of The Absolute Truth, who is
sat-cit-ananda and the cause of all causes.
He is the cause of everything – time, material world and spiritual
world.
Meaning of difficult words: Substratum: the material of which
something is made and from which it derives its special qualities.
Para 4
Purpose 2: Subsequent texts will determine the different attractive
aspects of the all-attractive Absolute Truth.
These subsequent qualities will indicate an unending, uninterrupted
and transcendental great happiness.
Krsna is the source of everything material and spiritual and contains
both material and spiritual rasas.
Meaning of difficult words: felicity: great happiness
Para 5
Purpose 3: Brahma Samhita explains origin of all material and
spiritual world.
Purpose 4: Brahma Samhita deals with the issue of ordinary
mortals being chosen as equal to god. Brahma Samhita explains
various aspects of Absolute Truth which distinguish Him from
ordinary enjoyers of this world.
Meaning of difficult words: Noumenic: divine
Para 6
Brahma Samhita will help all - be he a materialist, a downright
atheist, an agnostic, a sceptic, a naturalist, a pantheist or a
panantheist.
Para 7 to 11– Glory of Brahma Samhita – Presents Absolute Truth
Authoritatively.
Para 7
This book is only the 5th chapter out of 100 chapters.
o TKG: Other 99 are not available.
(1) Lord Śrī Caitanya picked up this chapter from the temple of Ādi-
keśava at Tiruvattar, a village in Travancore
o TKG: Lord was very happy to see this book because it
contained all the truths, from the most authoritative source,
that Lord wanted to establish.
Purpose 7: For the assurance of all God-loving, and especially Kṛṣṇa-
loving, people in this conditioned jurisdiction.
(2) Classified under Pancaratra scriptures.
(3) Has same ideas as Bhagavatam.
Para 8
(4) Consider this book and Bhagavatam to be identical to Lord
Krsna.
Para 9
(5) All the descriptions given in this book are completely correct and
there is no mistake.
Meaning of difficult words – (1) aspersion – false or misleading
charge meant to harm someone’s reputation. (2) calumniation –
false statement
Para 10 – Present Book follows previous acaryas and it is not mere stories.
(6) This book based on Bengali purports by Srila Bhaktivinoda
Thakura which itself are based on purports of Srila Jiva Goswami.
o TKG: Lord CaitanyaRupa and SanatanaJivaSBVTSBSST.
So what are reading comes directly from Lord Caitanya.
Purpose 5: This text will satisfy all those interested in pure love of
God.
Materialists say that descriptions in such books are imaginary
stories and do stand test of logic and reasoning. But this will be
found false if we look at transcendence properly and not from view
of mundane historians or thinking them to be allegories. Our senses
have defects and so Absolute Truth is beyond that.
Para 11
Purpose 6: Book published for English speaking people who are
interested in subject of transcendental truth.
(7) Subject matter is quite different from material literatures written
by material senses.
Purpose 7: Book originally found in India four centuries ago and
again being presented for benefit of the same country.
o Analogy: Worshipping the Ganges by her own water.
The whorl of that transcendental lotus is the realm wherein dwells Kṛṣṇa.
It is a hexagonal figure, the abode of the indwelling predominated and
predominating aspect of the Absolute. Like a diamond the central
supporting figure of self-luminous Kṛṣṇa stands as the transcendental
source of all potencies. The holy name consisting of eighteen
transcendental letters is manifested in a hexagonal figure with sixfold
divisions.
Overview
a) Krsna’s Transcendental Pastimes
b) Methods for seeing the non-manifestive pastimes
c) The glories of the 18-lettered mantra
d) Kama-bija (klim)
Explanation
Para 1 and 2
Twofold transcendental pastimes of Kṛṣṇa
o Manifested - The pastimes in Vṛndāvana visible to mortal eyes
o Nonmanifested - not so visible. Always visible in Goloka and
the same is visible to human eyes in Gokula, if Kṛṣṇa so
desires.
TKG: SB 3.2.12 – “When the Lord’s pastimes are visible to the
human eye, they are called prakaṭa, and when they are not visible
they are called aprakaṭa. In fact, the Lord’s pastimes never stop,
just as the sun never leaves the sky. The sun is always in its right
orbit in the sky, but it is sometimes visible and sometimes invisible
to our limited vision. Similarly, the pastimes of the Lord are always
current in one universe or another, and when Lord Kṛṣṇa
disappeared from the transcendental abode of Dvārakā, it was
simply a disappearance from the eyes of the people there.” E.g.
sages of Dandkaranya saw Krsna’s prataka lila as Gopis.
Kṛṣṇa-sandarbha / Bhagvatamrta- "Nonmanifestive pastimes are
expressed in manifestive kṛṣṇa-līlā. and goloka-līlā is the
nonmanifestive pastimes of Kṛṣṇa visualized from the mundane
plane."
The eternal pastimes of Śrī Kṛṣṇa, although not visible in Gokula, are
eternally manifested in Goloka.
How conditioned souls can see the non-manifestive pastimes:
o TKG: The word conditioned souls here refers to everyone
physically dwelling in this world.
o TKG: Anyone who beholds the Lord is called siddha – perfect.
CC 2.8.139 -
o Worship through the channel of the mantras (inaudibly
recited, liberating, self-dedicatory. transcendental sounds),
Possible permanently in the proper place, when confined
to one pastime.
TKG – e.g. venu-kvnantam…aham bhajami. So Srila
Prabhupada has given necessary ingredients to perform
mantropasana if we become qualified. Qualification –
faith in vaisnvas, guru, Krsna, sastra and serve all of
them. One can achieve only if Krsna is pleased. Srila
Prabhupada said everything will be revealed by chanting
Hare Krsna. Different devotee has different meditation.
A new devotee may hear govindam adi purusam and
see the deity but the feeling may not be same as a 30-
year devotee. The vision will be different.
o Spontaneous outflow of heart's spiritual love for Kṛṣṇa (sva-
rasiki)- the pastimes that are performed in different planes
and in different moods, are autocratic in diverse ways
TKG: Continuous pastimes going on one after another.
Each prayer of such devotee becomes a mantropasana.
Each mantra is like a lake and the svariski is like flowing
ganges which is flowing through each of these lakes one
after another. One is able to directly see Krsna and His
associates. In mantropasana one longs to see those
pastimes. We come in Vrindavana to learn this
mantropasana. SB full of wonderful mantropasana
prayers. E.g. of svarasiki – Gopis.
Two-fold meaning of the sloka (Gopal Gayatri Mantra)
o One mantra containing of 18-letter make a manifestation of
only one lila.
E.g. klīṁ kṛṣṇāya govindāya gopījana-vallabhāya svāhā
TKG: Mantra discussed in Gopala Tapani
Upanisad.
o Krsna – delivers from Sins
o Govinda – gives pleasure to cows
o Gopijana vallabha – One who sports with the
gopīs
o Krsnaya – deity that establishes our relation
with the Lord – Madan Mohan
o Govindaya – deity that establishes means to
reach the Lord
o Gopijana Vallabha – Gopinath – that helps us
to achieve the final goal.
6 words make a transcendental hexagonal
machinery.
Klim – central pivot
o TKG – VCT - Ka – Krsna, I / L – Radhika, M –
their embracing, dot over M – kiss between
Radha and Krsna. So this word is kama bija –
seed that contains all elements of love
between Radha and Krsna. Kama -
transcendental lust to satisfy Krsna.
Anybody with an impression of such an instrument
in his mind and concentrating his thought on such
spiritual entities, can attain, like Candradhvaja, to
the knowledge based on empiricism.
svā - kṣetrajña i.e., one who is conversant with
one's inner self
hā - the transcendental nature.
Meaning of the mantra - one who is desirous of
entering into the esoteric pastimes of Kṛṣṇa will
have to practice His transcendental service along
with the culture of the devotional knowledge
relative to Him.
TKG: Means we have to understand our relation
with Krsna in following way:
(1) kṛṣṇa-svarūpa—the proper Self of Kṛṣṇa;
TKG: One must understand Krsna, form, qualities,
etc.
(2) kṛṣṇasya cin-maya-vraja-līlā-vilāsa-svarūpa—
the true nature of Kṛṣṇa's transcendental pastimes
in Vraja;
TKG: Regularly read NOD, SB 10th canto, Krishna
book and read explanations of acaryas. Or go to
the places where Lord actually performed those
pastimes and read those pastimes and chant on
beads at that places. In this way you will be saved
from horrible effect of Kali Yuga cities. This is why
Prabhupada wanted everyone to come to these
holy places – very potent way.
(3) tat-parikara-gopījana-svarūpa—the true nature
of His spiritual associates in Vraja, viz., the
spiritual milkmen and the milkmaids;
TKG: We are worshipping Govinda / Radhanath /
Gopinath not Dwarkanath or Vaikunthanatha.
(4) tad-vallabha—the true nature of self-surrender
to Kṛṣṇa in the footsteps of the spiritual milkmaids
of Vraja;
TKG: That is mood of Lord Caitanya M and
Rupanugas and we are Their followers.
(5) śuddha-jīvasya cid-(jñāna)-svarūpa—the true
nature of the spiritual knowledge of the unalloyed
individual soul;
TKG: Not dry knowledge. This knowledge is filled
with Hladini Sakti. Without blessing on Radharani
one cannot understand this subject. Now the
understanding is academic.
(6) cit-prakṛtir arthāt kṛṣṇa-sevā-svabhāva—the
true nature of transcendental service to Kṛṣṇa is
this that the esoteric relation is established on the
awakening of one's pure cognition.
TKG: Pure realisation happens by mercy of
Radharani.
TKG: So this mantropasana and svarasiki reveals
everything.
Still simpler meaning: One should serve Krsna in
one of the rasas with full devotion and surrender.
The pastime in Goloka or in Gokula during the stage of devotional
progress, is the meditative worship through the mantra, and during
the stage of perfection the pastimes manifest themselves as the
unrestrained transcendental jubilations.
jyotī-rūpeṇa manunā - the transcendental meaning is expressed in
the mantra by means of which, on transcendental desire of love for
Kṛṣṇa and the service of Kṛṣṇa being added, one is established in
the eternal love of Kṛṣṇa. Such eternal pastimes are eternally
manifested in Goloka.
The whorl of that eternal realm Gokula is the hexagonal abode of Kṛṣṇa.
Its petals are the abodes of gopīs who are part and parcel of Kṛṣṇa to
whom they are most lovingly devoted and are similar in essence. The
petals shine beautifully like so many walls. The extended leaves of that
lotus are the gardenlike dhāma, i.e. spiritual abode of Śrī Rādhikā, the
most beloved of Kṛṣṇa.
Overview
The centre of the lotus whorl
Explanation
TKG: Krsna and His servants are of the same spiritual essence.
Krsna has 3 potencies – external, marginal and internal (cit sakti).
Cit – Sandhini (Krsna maintains the spiritual realm, manifests
Krsna’s form and form of His eternal associates, abode of Goloka,
bed, flute, etc.), Samvit (Krsna understand everything and makes
everyone else understands KC expands in other form of Godheads)
and Hladini (Personified by Srimati Radharani. Bliss giving potency).
All three potencies are on level of Visudha Sattva – no tinge of
goodness, passion or ignorance. Centre of Goloka is Nandagaon. Top
of the Nandagaon hill is Nanda bhavana. That is the seat of vatsalya
rasa. Krsna’s various madhurya activities take place from this place.
Once Radharani was burning in separation. R receive book from
Durvasa Muni whoever aids her cooking will have long life. Yasoda
coaxed mother in law of RR to send her to cook for Krsna. All of her
friends were with her only. When at her in laws house she is so much
burning in separation that water bodies in miles will dry. But when
she enter kitchen of Yasoda with lot of ovens everything is cool. So
not much personal contact between them at Nanda Bhavan, but it
makes basis for their longing for meeting and other activities later in
the day.
TKG: Gopis are expansion of Hladini sakti. Each gopi has one
particular quality coming from Radharani. Syama Kunda, Radha
Kunda, etc. are those petals. Very few can go there – priya narma
sakhas. Nanda Maharaja, etc. never go there. This lotus open and
close to facilitate Krsna’s movement in the dhama. Because planet
is fully KC. So if we are KC we’ll also be able to move in vraja very
conveniently. In Gokula vatsalya rasa is prominent. In Vrindavana –
Paugunda Rasa is prominent. I Nandagrama – Pauganda and Kisora
Lila. In Govardhana, especially in Radhakunda – K’s kisora lila is
prominent.
Gokula
o Shaped like the lotus.
o Like a hexagonal figure;
o Śrī Rādhā-Kṛṣṇa, appearing in the form of a mantra consisting
of eighteen transcendental letters, are centered.
o The propagating manifestations emanating from
the cit potency are present there with the said entities as the
center.
o Śrī Rādhā-Kṛṣṇa is the primary cause or the seed Himself.
Gopāla-tāpanī says, "Oṁkāra" signifies the All-Powerful Gopāla and
His potency; and "klīṁ" is the same as oṁkāra. Hence kāma-bīja or
the primary cause of all-love, is connotative of the entities Śrī
Rādhā-Kṛṣṇa.
Text 5 – Svetadvipa
TRANSLATION:
The Lord of Gokula is the transcendental Supreme Godhead, the own Self
of eternal ecstasies. He is the superior of all superiors and is busily
engaged in the enjoyments of the transcendental realm and has no
association with His mundane potency.
Overview
a) The Spiritual Energy
b) The mundane or deluding energy
Explanation
The Cit potency of Kṛṣṇa has manifested His pastimes of Goloka or
Gokula.
By her grace individual souls can have admission into even those
pastimes.
The deluding energy, the perverted reflection of the cit potency, has
got her location on the other side of the river Virajā.
The deluding energy feels ashamed to appear before His view.
TKG: Deluding energy feels her task is thankless because she
cannot go to Vaikuntha. She prays like this in Navadwip Dham
Mahatamya.
TKG – Mahamaya – Durga and Yogamaya – Paurnamasi. When
samvit potency is joined by Hladini potency then one can actually
behold the spiritual world.
B. Text 7-21: The Material
Creation
BCS: 2nd most difficult part of the book.
a. The Process of Creation from Maha Visnu, though Sambhu (Text 7-10)
Text 7 – The Creative Glance
Translation
Kṛṣṇa never consorts with His illusory energy. Still her connection is not
entirely cut off from the Absolute Truth. When He intends to create the
material world the amorous pastime, in which He engages by consorting
with His own spiritual [cit] potency Ramā by casting His glance at the
deluding energy in the shape of sending His time energy, is an auxiliary
activity.
Overview
Explanation
TKG – Rama is Laxmi Devi.
Mahā-SaṅkarṣaṇaKaranodaksayi ViṣṇuGlance (time energy)
towards mahamaya while consorting with Rama. Glance travels by
time factor. Using this time factor Rama Devi delivers the living
entities to material energy.
TKG: Simile - Rama and mahamaya are both Lord’s wives. Lord is
actively engaged with Rama. Mahamaya was sleeping. Lord wanted
to engage her too, so He glanced upon her. Second reason, he
wanted jivas to enjoy their karmic reactions. So creation was
necessary. Lord never directly contacted maya. Shows Lord’s
omnipotence. Rama is expansion of Srimati Radharani. Time energy
represents 2 aspects – force of activity as well as instrumentality of
Rama Devi. Spiritual potencies of Rama - Icha sakti – will of the Lord
(instrumentality), Jnana sakti – Knowledge giving potency of the
Lord and Kriya sakti – force of activity.
Text 8 – Association With Maya
TRANSLATION:
Explanation
TKG: Why this is called an auxiliary / secondary process? Because
this is not primary function for Lord which is enjoying with Rama.
Saṅkarṣaṇa desires the birth of the mundane world.
He glances towards Maya. (the efficient cause).
Sambhu is dim circle of light of this reflected effulgence.
o TKG: Sambhu is an expansion of the Lord in the form of
shadow of personal body of Maha Visnu. Later comparison of
milk and yogurt.
Sambhu is applied to the organ of generation of Maya.
TKG: Who is the Supreme Regulatrix – Rama? So Sambhu works
under Visnu through the agency Rama.
The first phase of the appearance of the mundane desire created by
Mahā-Viṣṇu is called the seminal principle of mahat.
By will of Maha-visnu the material principle (Sambhu / the
procreative masculine organ) and the efficient principle (Maya /
productive feminine organ) create.
Pradhana / mundane entities is the substantive principle.
Nature / maya /adhara is accommodating principle.
o TKG: Just like womb of mother is accommodating chamber of
embryo, so Durga is mother of material nature.
o TKG: So maya is both the efficient principle and the
accommodating principle – Pradhana (ingredient aspect) and
Prakriti / maya (immediate cause). E.g. woman provides both
ingredient and place for development of embryo. Sambhu is
the Lord of Pradhana, but he is not Pradhana. Another
example: Potter is SPG, the wheel is the adhara sakti (nimitya
maya) and ingredients are upadana (substantive principle).
Pot is the material transformation. Another e.g. electric power
house. Visnu is power house. Electricity is Rama Devi. Copper
wire is Sambhu. Electrified object is maya. Another example
from BG 8.10 – person smelling flower is SPG, smelling power
is Sambhu and the fragrance is maya.
o TKG: Factors part of the immediate cause –Kala (time), Karma
(activity), Daiva (providence) and Traigunya (three modes)
o TKG: Before any creation there is nirguna Brahman – spiritual
energy without any presence of 3 modes. Saguna Brahman –
spiritual energy mixed with 3 modes – this is called pradhana.
Pradhana has all ingredients necessary fro creation but they
are not manifest. When glance comes upon pradhana factor of
material energy it is mixed with time factor and living entities,
and the unmanifested starts becoming manifested. This
manifest is called mahat-tattva. Mahat-tattva is when all of
the ingredient which are present in Pradhana become
manifest.
o TKG: Original form of Sambhu is Sadasiva who is a form of
Narayana. He has an eternal abode. Sadasiva is eternally
present.
o TKG: Adulterating principle in Sambhu that makes him not
Visnu – (1) deluding quality of material energy, (2) quality of
non-plentitude of marginal energy – he absorbs some of the
limited nature of jivas. (3) Lord has full potency of Rama Devi,
Sambhu has small degree of ananda and cit potency, i.e.
Durga or Parvati.
o TKG: About Advaita Acarya. Lord Maha Visnu has 2 forms for
creation. Lord Visnu is Himself the efficient cause and the
immediate cause (Nimitya), while Narayana as Advaita Acarya
is the material cause (upadana). Ref. CC.
The intercourse happens by the will of Maha Visnu.
o My comment: So He is the actual cause.
So there are 3 creators.
The seed of pure sexual creative desire in Goloka, is the
embodiment of pure knowledge. It is very far from material world.
The seed of sex desire to be found in this mundane world (Kali, etc.)
are the shadows / perverted reflection of the divine potency.
More about Sambhu in Text 10 and 15.
Text 9 – Procreation
TRANSLATION:
All offspring of the consort of the great lord [Maheśvara] of this mundane
world are of the nature of the embodiment of the mundane masculine and
feminine generative organs.
Overview
a) The Original Creative Desire
b) The seed of mundane sex
Explanation
Lord’s majesty consists of both spiritual and material world.
Spiritual realm is sat-cit-ananda.
Material world is the majesty of the limited potency.
Living entities in this world are created by union of male and female
sexual organs.
All knowledge of this world possess nature of sexual co-union.
Trees, plants and insentient beings have same nature.
Such words to describe supreme science may be against acceptable
good taste, but understanding this is supreme science is important.
Same words have to be used to describe the seed of mundane sex
desire.
Therefore same words have to be used to describe the supreme
science of creation so people can understand.
TKG: We should not feel adverse to use these terms.
Difficult word: indecorous - conflicting with accepted standards of
good conduct or good taste.
Text 10 – The Manifest State [Mahat Tattva]
TRANSLATION:
The person embodying the material causal principle, viz., the great lord of
this mundane world [Maheśvara] Śamhhu, in the form of the male
generating organ, is joined to his female consort the limited energy
[Māyā] as the efficient causal principle. The Lord of the world Mahā-Viṣṇu
is manifest in him by His subjective portion in the form of His glance.
Explanation
Sambhu can do nothing independently of the energy of Mahā-Viṣṇu.
Mahat tattva is produced only when Maha Visnu is favorably
disposed towards the active mutual endeavors of Maya and
Pradhana.
Then Maya creates false ego (ahankara), the 5 mundane elements
(bhutas), their attributes (tan-matras) and the limited senses of the
conditioned souls (jiva).
The constituent particles, in the form of pencils of effulgence of
Mahā-Viṣṇu, are manifest as the individual souls (jīvas).
Difficult word: propitious – favorably disposed.
Explanation
Yoga-nidrā
o Divine sleep
o Ecstatic trance which is of the nature of the bliss of the true
subjective personality.
o Ramādevī is yoga-nidrā in the form of Yogamāyā.
TKG: Why MV is called Narayana? In 10th canto – (1) Brahma’s
prayers Narayana – one whose abode is water from Nara. CC – Nara
is aggregate of all living beings and yana means refuge. (2) K
sustains the 3 purusas. Since Narayana is one who gives shelter to
all living entities anyone of Them can be called Narayana. (3) Word
Narayana refers to one who witnesses everything. Since 3 the three
purusas witness everything They can be called Narayana.
Text 13 – The Birth of the Universes
TRANSLATION:
OVERVIEW
Explanation
transcendental region.
As long as they remain embedded in His divine form they embody
The same Mahā-Viṣṇu entered into each universe as His own separate
subjective portions. The divine portions, that entered into each universe
are possessed of His majestic extension, i.e., they are the eternal
universal soul Mahā-Viṣṇu, possessing thousands of thousands of heads.
OVERVIEW
Explanation
The same Mahā-Viṣṇu created Viṣṇu from His left limb, Brahmā, the first
progenitor of beings, from His right limb and, from the space between His
two eyebrows, Śambhu, the divine masculine manifested halo.
OVERVIEW
EXPLANATION
Ksirodaksayi Visnu
o Created from left limb.
o Lies in the ocean of milk
o The same who is the regulator of all individual souls, is Śrī
Viṣṇu;
Is the inner guiding oversoul of every individual soul.
TKG: He is the antaryami of samasi – all living entities.
TKG: Because He is the Paramatma.
o Viṣṇu is the integral subjective portion of Mahā-Viṣṇu.
o He is the great Lord of all the other lords.
o Appears in the left limb of Mahā-Viṣṇu from the unalloyed
essence of His cit potency.
TKG: Radharani is always on left side of Krsna.
o He is of the measure of a thumb.
TKG: It is a metaphor to encourage for meditation.
Otherwise He is not of size of a thumb.
o He is the nourisher.
o The karmīs worship Him as Nārāyaṇa, the Lord of sacrifices
o The yogīs desire to merge their identities in Him as
Paramātmā.
o TKG: Where is this happening? These 3 live within layers of
the universe. Visnu protects layers of universe. Brahma is
creator of demigods in respective layers. Siva is destroyer of
planets.
Hiraṇyagarbha
o Created from right limb.
o The seminal principle
o A portion of the Supreme Lord,
o Is the prime progenitor
o Different from the four-faced Brahmā.
o Is the principle of seminal creating energy of every Brahmā
belonging to each of the infinity of universes.
Śambhu
o Created from space between eyebrows of Maha Visnu
o The divine masculine manifested halo
o Is the plenary manifestation of his prototype Śambhu
o Is the same as the primary divine masculine generative
symbol Śambhu whose nature has already been described.
The progenitor (Brahmā) and Śambhu are the dislocated portions of
Explanation
When Viṣṇu lying in the ocean of milk wills to create this universe, a
golden lotus springs from His navel-pit. The golden lotus with its stem is
the abode of Brahmā representing Brahmaloka or Satyaloka.
EXPLANATION
Explanation
Māyā was at first inactive and the material cause was also in the
separately dislocated state.
As per the will of Kṛṣṇa this world is manifested by the union of the
efficient and the material causal principles of Māyā.
In spite of that, the Supreme Lord Himself remains united with
His cit potency. Yoganidrā.
TKG: All the elements prayed to Lord and the KV entered with Rama
into each of the element. The elements combined and they made a
universal egg. All eggs remained floating in ocean for the very long
time. For a very long time because at the same time Lord was
consorting with Yogamaya and He wanted to show how everything
goes on without His personal involvement.
What is Yogamaya?
o The nature of cit potency is manifestive of the Absolute Truth,
while the nature of her perverted reflection, Māyā, is
envelopment in the gloom of ignorance.
o When Kṛṣṇa desires to manifest something in the mundane
world, He does this by the conjunction of His spiritual potency
with His inactive nonspiritual potency. This is known as
Yogamāyā.
o Twofold notion – (1) transcendental and (2) mundane inert.
Kṛṣṇa, His subjective portions and His unalloyed devotees,
realize the transcendental notion in that conjunction, while
conditioned souls feel the mundane inert notion.
o The external coating of transcendental knowledge in the
conscious activities of conditioned souls, bears the name of
Yoganidrā. This is also an influence of the cit potency of the
Divinity.
Text 20 – Garbhodaksayi Visnu Enters The Universe
TRANSLATION:
The same jīva is eternal and is for eternity and without a beginning joined
to the Supreme Lord by the tie of an eternal kinship. He is transcendental
spiritual potency.
Explanation
Analogy: Just as the sun is eternally associated with his rays so the
transcendental Supreme Lord is eternally joined with the jīvas.
The jīvas
o the infinitesimal particles of His spiritual effulgence
o not perishable like mundane things.
o exhibit on a minute scale the qualities of the Divinity.
o Are identical with the principles of knowledge, knower,
egoism, enjoyer, meditator and doer.
o Kṛṣṇa is vibhu while jīvas are anu.
o The Supreme Lord is the eternal master and jīvas are His
eternal servants.
o Superior to acit or maya potency.
o Is called tatastha or marginal potency.
o Located on the line demarcating the spheres of the spiritual
and mundane potencies.
o Susceptible to the influence of the material energy owing to
his small magnitude.
So long as he remains submissive to Kṛṣṇa, the Lord of
Māyā, he is not liable to the influence of Māyā.
o Conditioned souls affected by janma, mrityu, jara, vyadhi
since they fall into the clutches of deluding potency from a
time that has no beginning.
TKG: Where do they fall from SBSST doesn’t say.
o TKG: MV, GV and KV are one and same. E.g. A person’s name
is Visnu Sharma. At office He is known as Mr. Sharma and at
home as Visnu. So if one day someone says Visnu went to
office does that make a different person?
o TKG: Viraja river is part of Causal ocean.
C. Text 22-28: Brahma’s Birth
and Initiation
Text 22 – The Divine Lotus
TRANSLATION:
The divine lotus which springs from the navel-pit of Viṣṇu is in every way
related by the spiritual tie with all souls and is the origin of four-faced
Brahmā versed in the four Vedas.
Overview
a) Padma Kalpa
b) The lotus emerges
Explanation
On coming out of the lotus, Brahmā, being guided by the divine potency
tuned his mind to the act of creation under the impulse of previous
impressions. But he could see nothing but darkness in every direction.
Explanation
Brahmā's impulse for creation arises from his previous impressions
from previous kalpa.
o Those deeds made him eligible for the post of Brahma.
The Unseen: All jīvas get their nature conformably to their
impressions of previous births and accordingly their activity can
have a beginning.
TKG: Jivas are put in Visnu’s abdomen by kala sakti. When Lord
Overview
Explanation
Overview
Brahma’s Devotion
Explanation
OVERVIEW
EXPLANATION
prayer.
Kāma-gāyatrī is the highest of all the Gāyatrīs, because the
spiritual rebirth.
The status of a twice-born by birth is far inferior to that of the twice-
Explanation
I worship Govinda, the primeval Lord, the first progenitor who is tending
the cows, yielding all desire, in abodes built with spiritual gems,
surrounded by millions of purpose trees, always served with great
reverence and affection by hundreds of thousands of lakṣmīs or gopīs.
Overview
EXPLANATION
desire and liberation; but the purpose trees in the abode of Kṛṣṇa
bestow innumerable fruits in the shape of checkered divine love.
o TKG: Originally there was only one desire tree in Vrindavana,
later others acquired same quality by its association. Trees are
just like incarnation of SPG. Ppl misunderstand their glories. So
they should not be cut. E.g. SP didn’t allowed to cut Tamala
Tree in KB Mandir. I was waiting to cut it down to make my
chanting beads. At that time it was very small, but as soon as
deities were installed it became very big. Gopis would
embrace Tamala trees and relieved of pain of suffering.
Kāma-dhenus (cows yielding the fulfillment of desire) give milk
when they are milked; but the kāma-dhenus of Goloka pour forth
oceans of milk in the shape of the fountain of love showering
transcendental bliss that does away with the hunger and thirst of all
pure devotees.
o TKG: They are just like cintamani jewels. Nanda Maharaja had
900,000 cows. When K was born he gave 300,000/100,000
cows to brahmanas.
The words lakṣa and sahasra-śata signify endless numbers.
The word sambhrama or sādara indicates "being saturated with
love."
Here lakṣmī denotes gopī.
TKG: Rupa Goswami states in Radha Krsna Ganopadesa Dipika that
I worship Govinda, the primeval Lord, who is adept in playing on His flute,
with blooming eyes like lotus petals with head decked with peacock's
feather, with the figure of beauty tinged with the hue of blue clouds, and
His unique loveliness charming millions of Cupids.
Overview
Explanation
Overview
EXPLANATION
All the spiritual affairs that come within the scope of description in
the narration of the rasa are included in the spiritual amorous sports
of Govinda.
TKG: Another of the 4 unique qualities – pastimes, especially Rasa
Lila. One of the important lockets is moon locket – candrakanta. Lord
Visnu and Krsna both wear it. Krsna’s beauty increased beauty of
the ornaments. So He is bhusana-bhusanam.
TKG: K has many garlands and flower ornaments. Making flower
garlands is one of 64 items of DS in NOD.
Text 32 – Krsna’s Transcendental Form
TRANSLATION:
Explanation
appreciated.
Just as Māyā is the perverted reflection of the spiritual potency, the
I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but
obtainable by pure unalloyed devotion of the soul, who is without a
second, who is not subject to decay, is without a beginning, whose form is
endless, who is the beginning, and the eternal puruṣa; yet He is a person
possessing the beauty of blooming youth.
Overview
Explanation
TKG: Favorite topics of Gosvamis- How Krsna maintains His
contradictory qualities? This verse mentions many of them.
Advaita means "indivisible truth who is knowledge absolute."
(1st contradiction) Brahman, the infinite, emanates from Him as His
effulgence and God-immanent (Paramātmā) as His constituent; but
nevertheless He remains one and indivisible.
(2nd contradiction) Acyuta means that though myriads
of avatāras emanate from Him as subjective portions and millions
of jīvas as separated spiritual particles, still He remains intact as the
undivided whole of fullest perfection.
TKG: SP gives example when you tear a piece of paper into 100
pieces you have the 100 pieces but not the original paper. Not like
this with Krsna.
TKG: (3rd contradiction) Ananta Rupam – but actually there is only
one person. We worship only one God. Later Ramadi…
(4ath contradiction) Though He indulges in exhibiting the pastimes
of births, etc., still He is without a beginning.
(4bth contradiction) Though He disappears after the pastimes of
His appearance, still He is eternal. Though without origin, yet He is
with an origin in His pastime of appearance.
(5th contradiction); and although eternal in essence, He is still a
person in the full bloom of youth.
TKG: A God is not God if He cannot reconcile contradictory qualities.
This He does due to His acintya sakti. Some medicines have
contradictory potencies. Certain jewels have inconceivable
potencies – sparshamani, syamantaka jewel. If a jewel can have
inconceivable potencies, why can’t source of all of them.
The sum and substance of it is that though He possesses diverse
and apparently mutually contradictory qualities, still they are in
universal harmonious concordance by dint of His unthinkable
potency. This is what is meant by cid-dharma (transcendental
nature) as distinguished from the material.
His graceful threefold-bending form with flute in hand, possesses
eternal blooming youth and is above all unwholesomeness that is to
be found in limited time and space.
In the transcendental realm there is no past and future but only the
unalloyed and immutable present time.
In the transcendental sphere there is no distinction between the
object and its qualities and no such identity as is found in the
limited mundane region. Hence those qualities that seem to be
apparently contradictory in the light of mundane conception limited
by time and space, exist in agreeable and dainty concordance in the
spiritual realm.
The Vedas originate in sound and sound originates in the mundane
ether. So the Vedas cannot present before us a direct view of the
transcendental world (Goloka).
How can the jīva realize such unprecedented existence? It is only
when the Vedas are imbued with the cit potency that they are
enabled to deal with the transcendental.
TKG: This is why Vyasadeva wrote Puranas and itihaasas. They
contain everything that contains in Vedas, but something more –
intimate pastimes of Lord. Vedas come from Brahma. Vyasa is
greater than Brahma because he is an incarnation.
Knowledge in unison with devotion reveals goloka-tattva without
asserting itself separately but as a subsidiary to unalloyed devotion.
TKG: That is why SP constantly stresses devotional service in his
purports.
Text 34 – Krsna is Rarely Achieved
TRANSLATION:
I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus
feet is approached by the yogīs who aspire after the transcendental and
betake themselves to prāṇāyāma by drilling the respiration; or by the
jñānīs who try to find out the nondifferentiated Brahman by the process of
elimination of the mundane, extending over thousands of millions of
years.
Overview
Explanation
Explanation
I adore the same Govinda, the primeval Lord, in whose praise men, who
are imbued with devotion, sing the mantra-sūktas told by the Vedas, by
gaining their appropriate beauty, greatness, thrones, conveyances and
ornaments.
Overview
Explanation
I worship Govinda, the primeval Lord, residing in His own realm, Goloka,
with Rādhā, resembling His own spiritual figure, the embodiment of the
ecstatic potency possessed of the sixty-four artistic activities, in the
company of Her confidantes [sakhīs], embodiments of the extensions of
Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
Overview
Explanation
Para 1 (a) – Ingredients of conjugal love
CCP: Ramananda Raya says conjugal love is highest. A higher rasa
contains all of the lower rasas. When discussing Radha and Krsna
we should keep in mind that They are fully spiritual personalities.
Same with Their eternal associates. When you study these bhavas
then when you read Krsna book and CC you will be able to
appreciate much more. E.g. an learned musician hears much more
in a music than a normal person. One relishes reading more the
scriptures. This relish brings one closer to himself being engaged in
the lila. We are not sahajiya who don’t read books. This is science.
Do not make to do a scientific study of this.
Although the Lord Absolute and His potency are one and the self-
same, still They exist eternally as separate entities, as Rādhā and
Kṛṣṇa.
In both Radha and Kṛṣṇa, there exists śṛṅgāra-rasa (amorous love)
whose quality is inconceivable.
The vibhāva (extension) of that rasa is twofold - ālambana (prop)
and uddīpana (stimulation).
Of these ālambana is twofold - āśraya (supported)
and viṣaya (supporter).
Āśraya - Rādhikā Herself and the extensions of Her own form
and viṣaya means Kṛṣṇa Himself, Govinda.
The gopīs are the facsimile āśraya of that rasa. With them Kṛṣṇa
indulges in eternal pastimes in Goloka.
Para 1 (b) – 64 fine art and crafts
TKG: These arts are part of Hladini Sakti. Manifest partially in this
world, but full in Goloka. All these items are described in various
books of Rupa G.
The sixty-four activities in fine arts and crafts are the following:
(1) gīta-art of singing. (2) vādya-art of playing on musical
instruments. (3) nṛtya-art of dancing. (4) nāṭya-art of theatricals.
(5) ālekhya-art of painting. (6)viśeṣakacchedya-art of painting the
face and body with colored unguents and cosmetics. (7) taṇḍula-
kusuma-balī-vikāra-art of preparing offerings from rice and flowers.
(8) puṣpāstaraṇa-art of making a covering of flowers for a bed.
(9) daśana-vasanāṅga-rāga-art of applying preparations for
cleansing the teeth, cloths and painting the body. (10) maṇi-
bhūmikā-karma-art of making the groundwork of jewels. (11) śayyā-
racana-art of covering the bed. (12)udaka-vādya-art of playing on
music in water. (13) udaka-ghāta-art of splashing with water.
(14) citra-yoga-art of practically applying an admixture of colors.
(15) mālya-grathana-vikalpa-art of designing a preparation of
wreaths. (16) śekharāpīḍa-yojana-art of practically setting the
coronet on the head. (17) nepathya-yoga-art of practically dressing
in the tiring room. (18) karṇapātra-bhaṅga-art of decorating the
tragus of the ear. (19) sugandha-yukti-art of practical application of
aromatics. (20) bhūṣaṇa-yojana-art of applying or setting
ornaments. (21) aindra-jāla-art of jugglery. (22) kaucumāra-a kind of
art. (23) hasta-lāghava-art of sleight of hand. (24) citra-śākāpūpa-
bhakṣya-vikāra-kriyā-art of preparing varieties of salad, bread, cake
and delicious food. (25) pānaka-rasa-rāgāsava-yojana-art of
practically preparing palatable drinks and tinging draughts with red
color. (26) sūcī-vāya-karma-art of needleworks and weaving.
(27) sūtra-krīḍā-art of playing with thread. (28) vīṇā-ḍamuraka-
vādya-art of playing on lute and small x-shaped drum.
(29) prahelikā-art of making and solving riddles. (29-a) pratimālā-art
of caping or reciting verse for verse as a trial for memory or skill.
(30) durvacaka-yoga-art of practicing language difficult to be
answered by others. (31) pustaka-vācana-art of reciting books.
(32) nāṭikākhyāyikā-darśana-art of enacting short plays and
anecdotes. (33) kāvya-samasyā-pūraṇa-art of solving enigmatic
verses. (34) paṭṭikā-vetra-bāṇa-vikalpa-art of designing preparation
of shield, cane and arrows. (35) tarku-karma-art of spinning by
spindle. (36) takṣaṇa-art of carpentry. (37) vāstu-vidyā-art of
engineering. (38) raupya-ratna-parīkṣā-art of testing silver and
jewels. (39)dhātu-vāda-art of metallurgy. (40) maṇi-rāga jñāna-art of
tinging jewels. (41) ākara jñāna-art of mineralogy. (42)vṛkṣāyur-
veda-yoga-art of practicing medicine or medical treatment, by
herbs. (43) meṣa-kukkuṭa-lāvaka-yuddha-vidhi-art of knowing the
mode of fighting of lambs, cocks and birds. (44) śuka-śārikā-
prapālana (pralāpana)?-art of maintaining or knowing conversation
between male and female cockatoos. (45) utsādana-art of healing or
cleaning a person with perfumes. (46) keśa-mārjana-kauśala-art of
combing hair. (47) akṣara-muṣṭikā-kathana-art of talking with letters
and fingers. (48) mlecchita-kutarka-vikalpa-art of fabricating
barbarous or foreign sophistry. (49) deśa-bhāṣā-jñāna-art of knowing
provincial dialects. (50) puṣpa-śakaṭikā-nirmiti-jñāna-art of knowing
prediction by heavenly voice or knowing preparation of toy carts by
flowers. (51) yantra-mātṛkā-art of mechanics. (52) dhāraṇa-mātṛkā-
art of the use of amulets. (53) samvācya-art of conversation.
(54) mānasī kāvya-kriyā-art of composing verse mentally. (55) kriyā-
vikalpa-art of designing a literary work or a medical remedy.
(56) chalitaka-yoga-art of practicing as a builder of shrines called
after him. (57) abhidhāna-koṣa-cchando-jñāna-art of the use of
lexicography and meters. (58) vastra-gopana-art of concealment of
cloths. (59) dyūta-viśeṣa-art of knowing specific gambling.
(60) ākarṣa-krīḍā-art of playing with dice or magnet. (61) bālaka-
krīḍanaka-art of using children's toys. (62) vaināyikī vidyā-art of
enforcing discipline. (63) vaijayikī vidyā-art of gaining victory.
(64)vaitālikī vidyā-art of awakening master with music at dawn.
TKG: SRR knows all 64 arts to their highest extensions. Dancing and
cooking are the best items that K likes. Most He likes dancing.
Para 2 to 5 – Manifest and non-manifest pastimes (prakata lila and
aprakata lila)
All these arts manifesting their own eternal forms are ever visible in
the region of Goloka as the ingredients of rasa; and, in the mundane
sphere, they have been exhibited in the pastimes of Vraja by
Yogamāyā.
Śrī Rūpa says Kṛṣṇa is ever manifest in His beauty with His infinite
pastimes in Goloka. Sometimes the variant manifestation of those
pastimes becomes visible on the mundane plane.
Those pastimes that manifest themselves on the mundane plane,
are His visible pastimes. All those very pastimes exist in their
nonvisible form in Goloka beyond the ken of mundane knowledge.
There is no distinction between the visible and nonvisible pastimes.
Jīva Gosvāmī in Ujjvala-nīlamaṇi and Kṛṣṇa-sandarbha: "visible
pastimes of Kṛṣṇa are creation of His cit potency. Being in
conjunction with reference to mundane function they exhibit certain
features which seem to be true by influence of Māyā; but these
cannot exist in the transcendental reality. E.g. destruction of
demons, illicit paramourship, birth, etc. The gopīs are extensions of
ecstatic energy of Kṛṣṇa, and so are exceptionally His own. How can
there be illicit connection in their case?"
Why Jīva Gosvāmī’s words are authority and conversant with
transcendental realities?
o Always under the influence of Śrī Rūpa and Sanātana.
o Śrī Jīva is one of the mañjarīs.
Who can see that non-manifest lila?
o A particularly fortunate person when he is favored by Kṛṣṇa,
o Shaken off worldly shackles and connections,
o After attaining the realized taste of the varieties of rasa that is
available during the period when one is a novice.
A person who can gad realized cid-rasa by grace of Krsna can also
see the Goloka pastimes in Gokula.
There is a difference between these two classes of eligible seekers
of the truth. The vision of the transcendental reality varies according
to the degree of self-realization. The vision of Goloka must also vary
accordingly.
Jnanis and karmis are devoid of this transcendental vision.
They can see only material vision of pastimes of Lord in material
world.
In visible and nonvisible pastimes there is no difference; only there
is some difference in the matter of realization in proportion to the
self-realization of the seekers after the Absolute.
Para 6 to 7 – Parakiya Rasa
Transcendental autocratic paramourship also exists in Goloka in
inconceivable purity, judged by the same standard and reasoning.
Jīva Gosvāmī established the transcendental paramourship
as vibhrama-vilāsa, something seemingly different from what it
appears to be; such are the pastimes of birth, etc., accomplished by
Yogamāyā.
Para 8 - Purity of Krsna’s Parakiya Rasa
In Goloka there is no husband-wife relationship.
So the Gopis’ relation with Krsna is not immoral. There are separate
entities called svakiya or parakiya. Concept of marriage exist in
material world only.
Difficult word: concubinage: cohabitation of persons not legally
married.
By showing parakiya bhava Krsna shows that He is beyond laws of
this world.
The rasa of paramourship is certainly the extracted essence of all
the rasas.
Kṛṣṇa, the fountainhead of all avatāras, tastes the same in a distinct
form in Goloka and in another distinct form in Gokula.
Lord’s wedded consort – Laxmi Ji – is mostly in dasya rasa.
By the sentiments of ownership there cannot be the extreme
inaccessibility of the rasa. So the gopīs have naturally, from
eternity, the innate sentiment of being others' wedded wives.
Para 9 – Sri Jiva Goswami’s Conclusions
In Vaikuntha there is no vatsalya rasa.
It exist in Goloka. Nanda and Yasoda eternally exist but there is no
birth. So this rasa has no beginning, it is simply part of their nature.
Similarly gopīs have that feeling eternally and hence there is no
fault.
When pastimes of Goloka becomes manifest in Vraja then those two
rasas become somewhat more palpable to the mundane view. The
sentiments of Nanda and Yaśodā that they are parents becomes
manifest in the more tangible form in the pastimes of birth etc., and
the corresponding sentiments of concubinage in the
respective gopīs become manifest in the forms of their marriages
with Abhimanyu, Govardhana, etc.
In reality there is no such separate entity as husbandhood of
the gopīs either in Goloka or in Gokula. Hence the śāstras declare
that there is no sexual union of the gopīs with their husbands.
It is also for the same reason that Śrī Rūpa writes that in the
transcendental amorous rasa the hero is of two different types - the
wedded husband and the paramour.
Śrī Jīva, in his commentary by his words acknowledges the eternal
paramourship of Kṛṣṇa in Goloka and Gokula and the husbandhood
of Kṛṣṇa in Vaikuṇṭha and Dvārakā etc.
Para 10 – Disputes Among Pure Devotees and Srila Visvanath Cakravarti’s
Conclusions
In Govinda, the hero of Goloka, there exist both husbandhood and
paramourship above all piety and impiety and free from all
grossness.
Such is also the case with the hero of Gokula although there is a
distinction in realization caused by Yogamāyā.
Argument: What is manifested by Yogamāyā is the highest truth
being the creation of the cit potency and that, therefore, the
impression of paramourship is also really true.
Amswer: The unwholesome impression that is produced in the
mundane judgment is offensive and as such cannot exist in the
pure cit realm.
So inconceivably both Jiva Goswami and the opposing parties are
true.
What the unalloyed devotee of the Supreme Lord says is all true and
is independent of any consideration of unwholesome pros and cons.
There is, however, the element of mystery in their verbal
controversies.
People who don’t have pure devotion cannot understand the spirit of
all-loving controversies among pure devotees.
Commenting on the śloka of Rāsa-pañcādhyāyī, gopīnāṁ tat-
patīnāṁ ca, etc., what Śrīpāda Sanātana Gosvāmī has stated
conclusively in his Vaiṣṇava-toṣaṇī has been accepted with
reverence by the true devotee Śrīpāda Viśvanātha Cakravartī
without any protest.
Para 11 – A warning
Whenever any dispute arises regarding the pure cognitive pastimes
remember the precious advice from the Lord and the acaryas.
the Truth Absolute is ever characterized by spiritual variegatedness
that transcends the variegatedness of mundane phenomena; but He
is never featureless.
The divine rasa is lovely with the variegatedness of the fourfold
distinction of vibhāva, anubhāva, sāttvika and vyabhicāri and
the rasa is ever present in Goloka and Vaikuṇṭha.
The rasa of Goloka manifests as vraja-rasa on the mundane plane
for the benefit of the devotees by the power of Yogamāyā.
All the features of Gokula exist in Goloka, disposed in an appropriate
manner.
There is only this peculiarity that the mundane conceptions of
human beings possessed of material judgment, regarding those
transcendental entities, do not exist there.
The conception of Goloka manifests itself differently in proportion to
the degree of realization of the various pastimes of Vraja and it is
very difficult to lay down any definite criterion as to which portions
are mundane and which are uncontaminated.
there is no need of further hypothetical speculation which does not
improve one's spiritual appreciation, as the substantive knowledge
of Goloka is an inconceivable entity.
Analogy: To try to pursue the inconceivable by the conceptual
process is like pounding the empty husk of grain, which is sure to
have a fruitless ending.
Stop trying to know and practice pure devotional service.
Worldly devotees should not imitate the parakiya rasa.
One should to accept the real spirit of Jiva Goswami’s statements. It
is a great offense to disrespect the ācārya and to seek to establish a
different doctrine in opposition to him.
Text 38 – The eye of devotion
TRANSLATION:
Explanation
The avatāras, Rāma, etc., appear from Vaikuṇṭha and His own form
Kṛṣṇa manifests Himself with Vraja in this world, from Goloka.
TKG: Krsnastu bhagava svayam is the paribhasa sutra of
SB.`````````````
Kṛṣṇa Caitanya, identical with Kṛṣṇa Himself, also brings about by
His appearance the direct manifestation of Godhead Himself.
Text 40 – Krsna is the basis of Brahman
TRANSLATION:
I worship Govinda, the primeval Lord, whose effulgence is the source of
the nondifferentiated Brahman mentioned in the Upaniṣads, being
differentiated from the infinity of glories of the mundane universe appears
as the indivisible, infinite, limitless, truth.
Overview
Explanation
The Brahman:
o Impersonal aspect of the Lord.
o Far above the principles of mundane creation – space, time
and gross things.
o External effulgence emanating from the boundary wall of the
transcendental realm of Vaikuṇṭha
o Indivisible
o One without a second
o Infinite
o Residual entity
TKG: Famous verse, often quoted. Brahman region is sometime
called Siddhaloka and Brahmaloka (different from abode of Brahma
Ji). Essential nature – spiritual but without variety. E.g. –
homogenous sunshine. Krsna is like sun and Brahman is like
sunshine. We see sunshine and we have not seen the sun disc. So if
conclude sun is like light only then it is an incomplete
understanding. A slightly advanced person will go outside and see
the sun disc. This is Paramatma understanding. But still that is not
complete understanding. Complete understanding – bhagavan
feature. Brahman is effulgence of the Lord, so it is the potency and
potency depends on the potent not vice versa.
TKG: Denying form of God is like killing God. So they are like
demons. So both demons killed by Krsna and impersonalist get the
same liberation. E.g. Sisupala. Similar verse in BS 5.55 and SB
7.1.30. E.g. If a plane goes up and does not land at destination then
you have to come back. So impersonalists fall back. So their
endeavor is futile unless they get association of a pure devotee.
Very effective argument – do you think Hanuman will want to
become to Ram? In India everyone becomes convinced by that. K
very easily grants not liberation but not devotion. Because He
becomes controlled by that devotee’s love.
Text 41 – Krsna is the support of all existence
TRANSLATION:
Explanation
Overview
Explanation
TKG: Glorious verse though not very often quoted. Imp words –
smaratam and lilayitam. RDG wrote a book – manas siksa that
describes how to do remembrance.
Those who constantly recollect in accordance with spiritual
instructions the name, figure, attributes and pastimes of the form of
Krsna (Madan Mohan) are alone meditators of Kṛṣṇa.
Kṛṣṇa always manifests Himself with His realm only in the pure
receptive cognition of such persons.
The pastimes of that manifested divine realm triumphantly
dominates in every way all the majesty and beauty of the mundane
world.
c. Krsna is the Supreme Lord of All Lords (Text 43-52)
Text 43 – Gradation of realms
TRANSLATION:
Overview
Explanation
The realm of Goloka stands highest above all others. Brahmā
looking up to the higher position of Goloka is speaking of the other
realms from the point of view of his own realm:
The first in order is this mundane world called Devī-dhāma
consisting of the fourteen worlds, Satyaloka, etc.;
o the extension of Māyā
o TKG: In traditional sense – Mahar Loka, Jana Loka, Tapa Loka
and Satya Loka are for perfect brahmacārīs, vanaprasthas and
sannyasis. Sinful person goes to hellish planets – patala,
sutala, etc. Between are for householders. A householder can
go to Brahmaloka if he perfectly observes dharma for 100
lifetimes. Each layer has different opulence. One has to
withstand all these allurements. These kinds of allurements
are presented to yogis.
Above Devī-dhāma is Śiva-dhāma one portion of which, Mahākāla-
dhāma, is enveloped in darkness; interpenetrating this portion there
shines the Sadāśivaloka, full of great light.
o Consisting of time, space and matter.
o TKG: MKD is described in Krsna book too. With Lord Sadasiva
are devotees who hold Hari Kirtan. He worships Lord
Sankarsana. Devi dhama8 covering (last is mahat
tattva)darknessvirajacausal ocean with light
(brahmajyoti / siddhaloka)brahmajyoti has maha kala loka
(lower portion or mahesh dhama)sadasivaloka (upper
portion of mahesh dhama)hari dhama
TKG: We are studying all these to understand that other processes –
karma, jnana and yoga are not useful, they can’t get us out of
material world.
Above the same appears Hari-dhāma or the transcendental
Vaikuṇṭhaloka.
o ever resplendent with transcendental majesty
o TKG: Very opulent. Devotees more at ease at glorifying Lord
rather than enjoying sweetness. Consist of Vaikuntha,
Ayodhya, Dwarka and Mathura.
The great splendor of all-sweetness predominates over all other
majesties in Goloka.
The potencies of Devī-dhāma and Śivaloka are the potency of the
separated particles pervaded by the penumbral reflection of the
subjective portion of the Divinity.
The Supreme Lord Govinda by his own direct and indirect power has
constituted those respective potencies of those realms.
The external potency Māyā who is of the nature of the shadow of the cit
potency, is worshiped by all people as Durgā, the creating, preserving and
destroying agency of this mundane world. I adore the primeval Lord
Govinda in accordance with whose will Durgā conducts herself.
Overview
Explanation
Just as milk is transformed into curd by the action of acids, but yet the
effect curd is neither same as, nor different from, its cause, viz., milk, so I
adore the primeval Lord Govinda of whom the state of Śambhu is a
transformation for the performance of the work of destruction.
Overview
Explanation
Explanation
I adore the primeval Lord Govinda who assuming His own great subjective
form, who bears the name of Śeṣa, replete with the all-accommodating
potency, and reposing in the Causal Ocean with the infinity of the world in
the pores of His hair, enjoys creative sleep [yoga-nidrā].
Overview
Explanation
Ananta Sesa
o TKG: Sesa is expansion of Balarama. Different names –
Sankarsana – one who attracts K in womb of Devaki.
o the infinite couch on which Mahā-Viṣṇu reposes
o has the subjective nature of the servant of Kṛṣṇa.
TKG: Serves in very intimate way – bed, slippers,
throne, etc. If even Balarama serves K then why not
others. Sesa and Sambhu devastate together. Siva is a
devotee of Ananta and hence assists him.
Brahmā and other lords of the mundane worlds, appearing from the pores
of hair of Mahā-Viṣṇu, remain alive as long as the duration of one
exhalation of the latter [Mahā-Viṣṇu]. I adore the primeval Lord Govinda of
whose subjective personality Mahā-Viṣṇu is the portion of portion.
Explanation
I adore the primeval Lord Govinda from whom the separated subjective
portion Brahmā receives his power for the regulation of the mundane
world, just as the sun manifests some portion of his own light in all the
effulgent gems that bear the names of sūryakānta, etc.
Overview
Explanation
I adore the primeval Lord Govinda, whose lotus feet are always held by
Gaṇeśa upon the pair of tumuli protruding from his elephant head in order
to obtain power for his function of destroying all the obstacles on the path
of progress of the three worlds.
Overview
Explanation
The three worlds are composed of the nine elements, viz., fire, earth,
ether, water, air, direction, time, soul and mind. I adore the primeval Lord
Govinda from whom they originate, in whom they exist and into whom
they enter at the time of the universal cataclysm.
Explanation
This verse is summary of many verses before.
The sun who is the king of all the planets, full of infinite effulgence, the
image of the good soul, is as the eye of this world. I adore the primeval
Lord Govinda in pursuance of whose order the sun performs his journey
mounting the wheel of time.
Overview
Explanation
Suryadeva’s duties
Certain professors of the Vedic religion worship the sun as Brahman.
The sun is one of the hierarchy of the five gods.
Some people target in heat the source of this world and therefore
designate the sun, the only location of heat, as the root cause of this
world.
TKG: Some say he is jiva some say he is expansion of SPG. Both are
correct. Srila Prabhupada’s purports state both. Ref. 5.23.3 and
5.20.25. Reconciliation – he is a saktyavesa avatara.
TKG: There is only one sun in every universe. His duty – give heat
and light, causing rainfall. Spiritual duty – receives BG from God and
passes on. SB4.24 – helps jivas to steady mind in KC. He is
expansion of Lord Anirudha. He witnesses man’s activities.
The sun-god’s delegated authority
The sun is after all only the presiding deity of a sphere of the sum
total of all mundane heat and is hence a god exercising delegated
authority.
The sun performs his specific function of service certainly by the
command of Govinda.
TKG: In taittreya upanisad it is said sun rises and rets due to fear of
Lord. Gives material boon to those in mode passion. We worship him
thru gayatri manta.
d. The Laws of Karma are under Krsna’s control (Text 53-54)
Text 53 – The wheel of karma
TRANSLATION:
Explanation
I adore the primeval Lord Govinda, who burns up to their roots all fruitive
activities of those who are imbued with devotion and impartially ordains
for each the due enjoyment of the fruits of one’s activities, of all those
who walk in the path of work, in accordance with the chain of their
previously performed works, no less in the case of the tiny insect that
bears the name of indragopa than in that of Indra, king of the devas.
Overview
Explanation
God impartially awards reactions of one’s previous actions.
But for His devotees He purges out by the fire of ordeal, the root of
all karma, viz., nescience and evil desires.
The karma of those, who work with the hope of enjoying the fruits of
their labors, becomes everlasting and endless and is never
destroyed.
The function of sannyāsa is also a sort of karma befitting
an āśrama and is not pleasant to Kṛṣṇa when it aims at liberation.
They also receive fruition of their karma and, even if it be
disinterested, their karma ends in ātma-mamatā, i.e., self-pleasure
It is a great wonder that Kṛṣṇa, being impartial, is fully partial to His
devotees.
e. The process of Sadhana Bhakti (Text 55)
Text 55 – Sadhana Bhakti
TRANSLATION:
Explanation
Explanation
Goloka
On hearing these hymns containing the essence of the truth, the Supreme
Lord Kṛṣṇa said to Brahmā, "Brahmā, if you experience the inclination to
create offspring by being endowed with the real knowledge of the glory of
Godhead, listen, My beloved, from Me to this science set forth in the
following five ślokas.
Overview
Brahma Satisfies the Lord
Explanation
Explanation
Explanation
Explanation
Explanation
Para 1