Sri Brahma Samhita
FIFTH CHAPTER
ÇRÉ BRAHMA-SAÀHITÄ
Index
A
Absolute Truth
never without form and attributes 222
understood only through the statements of çruti
195
acintya-bhedäbheda
as complete philosophical conclusion 324
Acyuta
meaning of 182, 191
ädi-puruña
meaning of 161
advaya-jïäna-para-tattva
Supreme Absolute Truth described as
non-dual knowledge 181
ahaìkära. See false ego
Amara-koña dictionary
cited on meanings of the word go 51
amorous love for Çré Kåñëa
transcendental body of a gopé is
attained by those absorbed in
298
amorous mellow. See also paramour
mellow
no fault or transgression of scriptural
prohibitions in 219
Anantadeva. See Çeña
anger
those absorbed in thoughts of Bhagavän
through achieve
impersonal liberation (säyujya-mukti)
295
anger, fear and delusion
example of Çiçupäla given 297
not included in the category of bhakti 297
apauruñeya
defined v
arcana
service within the kuïjas of
Våndävana known as 205
3 8 9
Avatäras 229
called personal expansions or pastime
expansions 229
meaning of 244
B
Baladeva Prabhu
as source of Çeña Bhagavän Anantadeva 37
shelter of çaiñé-çakti 37
unlimited nature of 37
Bhagavän. See also Kåñëa
as root principle of the universe 321
as supreme enjoyer 83
has no direct connection with illusory
potency 88
mercy of attained by offering everything
unto Him 320
never touches inert material nature 83
bhakti
as manifestation of hlädiné-çakti and
saàvit-çakti 192
as only process to attain the goal of life
310
direct and indirect application of 319
five types of bhäva within 204
has the power to purify even dog-eaters
190
mixed
as sakäma 150
bhakti of Brahmä and other demigods described as 150
of two kinds 296
prema as highest form of 310, 314
pure
also called jaiva-dharma 318
as niñkäma 151
as the only transcendental occupation for
the living entities
317
extremely difficult to attain, even for sädhus
315
means niñkäma-bhakti 150
recommended for all types of people 150
regulative (vaidhé)
based the faith that through hearing çästra
and instructions of
ÇRÉ BRAHMA-SAÀHITÄ
3 9 0
one’s guru 296
develops very slowly 296
sädhana (practice) of 151
as only method to attain prema-bhakti 312
must be done under the guidance of sädhus
313
spontaneous (rägänugä)
attracts Çré Kåñëa 297
gives results very quickly 297
two types of perfection 40
uttamä
process for attaining 311
Bhakti-rasämåta-sindhu
limbs and sub-limbs of bhakti described
in 310
bodily activities
defined 318
brahma
defined v
Brahmä
as great-grandfather of the world xvi
austerities performed by xvi, 144,
147, 149
could not see anything due to darkness 134
emerges from Hiraëyagarbha 132
empowered by Bhagavän’s potency 133, 268
had a desire to create according to
previous impressions 135,
307, 320
his position may be atttained by certain
qualified living entities
135
initiated by flute-song of Bhagavän Çré
Kåñëa 153
lives for the duration of one breath of
Mahä-Viñëu 266
manifested from golden lotus 131
meditation practiced by 147
offered prayers born from essence of Vedas
157
partially possesses five qualities that
are absent from the jévas
270
prays to take birth in Gokula 23, 72
transcendental knowledge manifested within
the heart of xvi
index
3 9 1
two kinds of 270
vision received by 148
yearns for gopé-prema 25–26
Brahmä and Çambu
consort with Sävitré and Umä 118
have a separate self-conception 118
brahmajyoti
as destination of añöäìga-yogés and
monists 196
as radiance of Kåñëa’s limbs 191, 231, 234
attained through anger, fear and delusion
304
happiness of merging into described as
meager and insignificant
197
Brahmaloka
sometimes refers to the eternal and
primeval Vaikuëöha planet
69–70
Brahman, formless and undifferentiated.
See also brahmajyoti
happiness of realizing cannot be compared
to meditating upon
lotus feet of Çré Kåñëa 233
is a limited feature of cit aspect
of sac-cid-änanda 40
Parabrahma Çré Kåñëa as basis of 232
transcendental realm situated above 39–40
vision of described as moha,
delusion 294
Brahma-saàhitä
also called Çré Kåñëopaniñad 322
analyzed to fullest extent in Çréla Jéva
Gosvämé’s commentary
xvii, xviii
as essence of all Vaiñëava scripture ii,
xvii, 31, 157
contains one hundred chapters 322
copied by Çré Caitanya Mahäprabhu ii,
xvii, 31
described in Çré Caitanya-caritämåta
xvii
describes ultimate goal of human existence
ix
fifth chapter contains condensed essence
of 2, 322
method for successful recitation of viii
not propagated prior to Çré Caitanya
Mahäprabhu v
origins of ii
ÇRÉ BRAHMA-SAÀHITÄ
3 9 2
C
Causal Ocean
water of emanated from Mahä-Viñëu 104
cintämaëi
infinitely superior to ordinary touchstone
161
spiritual world produced from 161
conditioned soul
body of conditioned soul different from
his actual self 178
cannot fathom deep secrets of loving
controversies between
pure Vaiñëavas 222
even after seeing Bhagavän’s manifest
pastimes, sees them as
mundane activities 215
gross material body of compared to prison
clothes 253
has no spiritual vision 215
knowledge of always polluted by defects of
material time and
space 192
cows of Goloka
origin of all different types of sacrifice
23
overwhelmed with feelings of parental
affection hearing Kåñëa’s
flute 303
creation
conducted by the mode of passion 236
process of described 123–24
produced from combination of liìga and
yoni 97
creation, maintenance and destruction
accomplished by potencies of goodness,
passion and ignorance
258
carried out by Durgä 250
done by inconceivable energy 14
pastime is insignificant for Bhagavän 117
Çré Kåñëa as root cause of 185
D
daça-müla
first seven principles of summarized
309–10
däsya-bhäva. See servitude, mood of
index
3 9 3
delusion
example of Mäyäväda scholars given 297
demigods
as expansions of Çré Bhagavän’s opulences
150
as external functionaries of material
creation 148
under Çré Kåñëa’s shelter 269
demons
killed by Bhagavän normally given
destinations such as
heavenly happiness and sense enjoyment 294
desirelessness
available through transcendental services ix
desire-seed
transcendental different from mundane 95
desire-tree
example of given 286
destruction
conducted by the mode of ignorance 236
devas. See demigods
devatäs. See demigods
Devé-dhäma. See material realm
devotees
attain forms suitable to their individual
meditations 293, 294–96
greed awakens in them by hearing from rasika
Vaiñëavas 240
on platform of bhäva naturally
detached from any subject other
than Çré Kåñëa 320
dhäma. See also transcendental abode
defined vi
dharma
form of found in Vraja is creation of
Yogamäyä 217
various worldly types described 318
Dhruva Mahäräja
example given to illustrate necessity of dékñä
153
dékñä (initiation)
absolutely necessity of 153
purpose of to attain spiritual birth 155
Divyä Sarasvaté. See transcendental
Sarasvaté
ÇRÉ BRAHMA-SAÀHITÄ
3 9 4
Durgä
as covering of Bhagavän’s abode in the
form of mantra 254
as name for Çré Kåñëa’s own internal
potency 46
as shadow of the transcendental potency
250
different names and attributes of 252
meaning prison 252
Närada-païcarätra quoted on meaning of 47
quoted on meaning of Durgä referring to
Çré Rädhä 48
E
eighteen-syllable mantra
as supreme method for attaining service of
Divine Couple 138
Çré Kåñëa as presiding deity of 45
detailed description of 138–43
Durgä-devé sometimes mentioned as
presiding deity of 46
five parts of 138
Hari-bhakti-viläsa quoted on meaning of 53–54
highest of all mantras 137
manifest as a hexagonal place with six
divisions 44
received via transcendental Sarasvaté 31,
136
six limbs of 53, 138
svähä defined 53
two functions of 137
F
false ego
Çambhu as predominating deity of 116
exemplified by male generative capacity
116
fear
example of Kaàsa given 297
friendship, mood of 297
G
Gaëeça
always holds lotus feet of Çré Govinda
upon his head 271
as bestower of success 271
counted as one of five worshipable forms
of Brahman 273
index
3 9 5
Garbhodakaçäyé Viñëu
as aggregate feature of all forms of the
indwelling witness 111,
113
as expansion of Mahä-Viñëu 261
created from left side of Mahä-Viñëu 112
golden lotus appears from navel of 119
Gaura-Govinda
manifest in Navadvépa, which is also known
as Goloka 80
not different from Çré Kåñëa 81
Gäyatré. See also käma-gäyatré
as mother of the Vedas 154
go
meanings of 140, 173
Gokula
all rasas, places and paraphernalia
seen in Gokula also in
Goloka 222–23
also called Mahä-Vaikuëöha 36
always pure and uncontaminated 215
as abode of Govinda 74
cannot be perceived in a mundane way by
conditioned souls 39
exists in the form of a thousand-petaled
lotus 35, 36, 41, 50, 147
fulfills all desires 36
is sac-cid-änanda 36
manifested by Çré Baladeva 35, 36–37, 42
meaning of 36, 41–42
most excellent abode of all 41
non-different from Goloka 38
not confined by limitations of mundane
time and space 39
pastimes of Bhauma-Gokula also present in Goloka
215
seen in Goloka in the stage of vastu-siddhi
40, 244
soil there is made of cintämaëi 41,
158
within Goloka 74
golden lotus flower
as residence of Brahmä 119
contained collective bodily conception of
all living entities 131
emerged from navel of Garbhodakaçäyé Viñëu
119
ÇRÉ BRAHMA-SAÀHITÄ
3 9 6
Goloka
all pastime places of Gokula present
within 75, 223
also called Brahmaloka 65
also called Mahä-Näräyaëa-dhäma or
Müla-Näräyaëa-dhäma 38
also called Svargaloka 72
also known as Gokula, Çvetadvépa, etc. xxiii–xxiv
as greatness or vaibhava of Gokula
52
attainment of is extremely rare 70–71, 242
beyond the illusory energy 183
cannot be attained by añöäìga-yogés and
monists 76
darçana of varies according to qualification 215, 223
defined as place where the gopés live
207
distinct from Surabhéloka within the
material universe 69
divided into subsections 38
earth there is made of cintämaëi 300,
302
encompasses all other dhämas 242
endeavors for jïäna and yoga useless
for attaining 40
every object there is self-effulgent 302
happiness of Goloka superior to that of
Vaikuëöha 66
Harivaàça quoted on 67
its Gokula aspect is the most excellent
abode 38
non-different from Gokula 38, 242
of Vaikuëöha seems to be the same as
Våndävana but is different
66
only knowable by premamaya-bhaktas 73,
78, 304
opulence of covered by sweetness 301
pastimes integrated with a reverential
mood 52
personified Vedas present in 76
practically unknown in this world 301, 303
prakoñöhas (chambers) within 38
realization of possible through bhakti 192
seen in Gokula in the stage of svarüpa-siddhi
40, 244
served by sädhyas 71
situated in the material world in the form
of Gokula 38
superior to all other abodes 72, 74, 241,
247
surrounded by ten formidable spears 76
index
3 9 7
time there is devoid of past and future
191, 300, 303
trees there are all spiritual desire-trees
300, 301
two-and-a-half rasas exist in lower
half of ix
Goloka and Gokula
can only be seen through mercy of Kåñëa 40
Harivaàça quoted on non-difference of 248
not different 52, 74
goodness, passion, and ignorance. See three
modes
gopé
derivation of word 141
refers to hlädiné-çakti 26, 141
refers to mother Yaçodä or to gopés headed
by Çré Rädhä 173
gopéjana
meaning of 26–27, 141
Gopéjana-vallabha
meaning given 27, 142
meaning Madana-mohana 142
refers to the Divine Couple Rädhä-Kåñëa
27, 142
gopés
as embodiments of Çré Kåñëa’s pleasure
potency 208
as expansions of the transcendental form
of Çré Rädhä 207
cause Çré Kåñëa to drink rasa 208
described as innocent girls 246
described as mahä-lakñmés 207, 301
idea of being the wives of others takes
perceptible shape during
manifest pastimes 219
infused by the most elevated and radiant
mellow of amorous
love 208
naturally imbued with conception of being
other men’s wives
218, 220
not possible for them to be the wives of
others 208, 213, 217
transcendental paramour mood fulfilled by
having the sentiment
of being others’ wives 220
Govinda. See also Kåñëa
as a name expressing supreme opulence 24
as embodiment of eternity, knowledge and
bliss 1
ÇRÉ BRAHMA-SAÀHITÄ
3 9 8
as He who pleases the senses, the Earth
and the Vedas 140
as protector of cows, gopés,
cowherd boys and Vrajaväsés 4
has no connection with the material nature
82
His darçana astonishing even for
Närada 194
lotus feet of attained only through pure bhakti
196
name given by Surabhé 22–23
worshipable deity of Brahmäjé 22
guardians of the ten directions
present in Çvetadvépa in the form of mantras
60
H
Hari-dhäma. See also Mahä-Vaikuëöha
situated above Maheça-dhäma 241
harinäma
one should continuously chant throughout
the day and night 313
hidden abode
as body of the universal form 127
as inner chamber of every jéva’s heart
127
as location of the indwelling witness 127
unmanifest pastimes described as 127
Hiraëyagarbha Prajäpati
also known as Mahä-Brahmä 267
as first progenitor 113
as possessor of collective bodily
identification 132
described 267
different from four-headed Brahmä 113
manifested from right side of Mahä-Viñëu
112
sometimes performs duties of creation 269
Hiraëyagarbha-puruña
creates the predominating deities within
each universe 113
hlädiné-çakti. See pleasure potency
human birth
meant for worship of Çré Bhagavän 149
husband
defined 217
index
3 9 9
I
illusory potency. See mäyä
impersonal conception
adherents of think that Brahman takes on
attributes 323
irrelevant in relation to Viñëu vii
leads conditioned souls down path of total
destruction 215
ousted entirely by Fifth Chapter of Brahma-saàhitä
vii
impersonal liberation
abode of
destination of paramahaàsa-sannyäsés and
demons killed by
Bhagavän 78
called the spears which form the outer
covering of Goloka 76
considered hellish by pure devotees 66
inconceivable potency
described in Çrémad-Bhägavatam 199
influence of explained by Brahmäjé 176
Çré Kåñëa’s contradictory qualities
reconciled by 191
indwelling witness. See Supersoul
initiation. See dékñä
Éçvara
meaning given 9, 28
J
jévas. See living entities
jévätmä. See living entities
jïäna-mudra
alternative meaning given 172
jïänés and yogés
cannot enter Gokula 194
K
käla-puruña
as personified time factor 88
unites with the inert material energy 88
Kälindé. See Yamunä River
Käléya-näga
used as a boat in Kåñëa’s water-pastimes
294
ÇRÉ BRAHMA-SAÀHITÄ
4 0 0
kalpa-våkña. See desire-tree
käma-béja
as embodiment of Çré Kåñëa’s form 139
as five flower arrows 139
as heart of eighteen-syllable mantra 138
as kléà 138
as seed of desire
reflection of käma-béja bestows
fulfillment of worldly
aspirations 137
seed of spiritual desire situated within
lotus flower of Goloka
137
included in käma-gäyatré 48
indicates rädhä-kåñëa-tattva 55
meaning of 138
not different from oàkära 55
käma-dhenus
of Goloka produce an ocean of milk which
is actually prema 161
käma-gäyatré 31
as best of all gäyatrés 154
Brahmäjé became fully enlightened by
remembrance of 156
described 154
received through the sound of Kåñëa’s
flute 31, 153
Käraëodakaçäyé Viñëu. See Mahä-Viñëu
keçava
derivation and meanings of the word 157
kléà. See käma-béja
knowledge of Kåñëa’s opulence
obstacle for attaining spontaneous love
29–30
Kåñëa
accompanied by sixteen potencies in
Çvetadvépa 60
acintya-çakti of. See inconceivable potency
as all-devouring time 9–10
as an ever-fresh youth 180, 191
as cause of all causes 12, 13
as embodiment of knowledge potency 209
as foremost among names of Bhagavän 3–4
index
4 0 1
as Madana-mohana, the enchanter of Cupid
27, 167, 169, 239
as non-dual 180. See also advaya-jïäna-para-tattva
as oldest person 185
as one without a second 181
as only Hero of His gopé beloveds
11, 300
as only supreme worshipable deity 11
as origin of elements of creation 274
as original form of complete bliss and
complete attraction 7–8
as original person (ädi-puruña) 11
as primeval personality (puräëa-puruña)
185
as remover of sins and offenses 139
as shelter of mäyä 235
as source of all incarnations and
expansions 2, 5, 218
as supreme controller 2, 10, 33, 140
as the object of rasa 209
attains a golden complexion 305
attains the state of being Çambhu 255
bestows the highest fruit of all upon His
devotees 293
beyond jurisdiction of marriage strictures
in mundane realm 217
birth of
does not actually take place in Goloka 219
bodily complexion of 167, 169, 173, 226,
246
burns karma of devotees to the
roots 283
cannot be seen by material vision 18, 226
caring and affectionate to His devotees 284
contradictory qualities co-exist within
Him 191, 226
creating the universe not the duty of 85
crest-jewel of experts in laughter and
joking 171
crown-jewel among connoisseurs of ecstatic
transcendental
mellows (rasika-çekhara) 27
darçana available according to the degree to which one has
developed prema 226
described as impartial like a cloud 283
difficult to comprehend even for the
personified Vedas 189
easily accessible through the love of His
devotees 190
enemies of achieve liberation 294
ÇRÉ BRAHMA-SAÀHITÄ
4 0 2
enjoyment with gopés compared to
child playing with his
reflection 218
eternally manifest in Goloka-dhäma 52
etymology of the name 5, 140
every limb of His body endowed with
functions of all other
senses 175, 176
feared by death personified 17
flute
as dearmost friend 302
form of
attracts even Kåñëa Himself 182
attracts the mind of Cupid 238
beautifies the ornaments with which it is
adorned 182
four qualities only found in 178
fully present everywhere in His original
form 201
generosity and mercy upon His devotees
described 203
glories of manifest to varying degrees in
different worlds 248
has a personal form 14
has greatest affection for gopés 21–22
has no material senses 181
His beauty crushes the pride of Kämadeva
into fine powder 239
His body has a fully spiritual form 168
His cit-svarüpa 17
His form as eternity, knowledge and bliss
(sac-cid-änanda)
14–15, 20, 140, 175, 177
His human-like activities called mädhuryamayé-lélä
20
His nature is to be self-satisfied 218
His upper garment resembles a ketaké flower
173–74
impersonal Brahman as bodily effulgence of
33, 232
incomprehensible through study of the
Vedas 180
increases transcendental desire of all the
young gopés 245
intense parental prema necessary to
attain Him as one’s son 29
is eternally masculine (puruña-tattva)
17
is the original form of bliss (änanda-svarüpa)
18–19, 33
is the original Self of all living
entities 19
index
4 0 3
lotus feet of
all kinds of abilities and powers are
attained by the mercy of
273
bestow the ultimate success of life 183
colored by kuìkuma powder from
breasts of gopés 183
served by cowherd boyfriends 183
worshiped by Lakñmé-devé 182–183
manifest along with His abode in hearts of
qualified devotees
240
manifests through various incarnations and
sometimes descends
personally 229
never undergoes transformation 256
not born from the womb of Devaké 245
not bound by results of His activities 181
not different from His form 33, 178
occasionally described as an avatära of
Kñérodakaçäyé Viñëu 247
only stays in that place where gopés live
207
Paramätmä as a partial expansion of 33
pastimes of
aiçvaryamayé pura-lélä (transcendental opulence) 21
daily pastimes called añöa-käléya-lélä 159
described according to various
incarnations and expansions
160
described in verse 31 171
Kåñëa travels to and from Gokula, Mathurä
and Dvärakä in
manifest pastimes 213
Kåñëa-sandarbha cited on manifest and unmanifest 51
mädhuryamayé vraja-lélä (sweetness of Vraja) 21
manifest pastimes arranged by Yogamäyä 213
no difference between manifest and
unmanifest pastimes 213,
214
only tasted by those whose consciousness
is pure 177
pastimes in Gokula Våndävana are supermost
160
Setubandha lélä described 243
two types 21, 51, 213
two types of process adopted in order to
realize 52
ÇRÉ BRAHMA-SAÀHITÄ
4 0 4
qualities of 187–89
resides in Goloka-dhäma with Çré Rädhä 206
resides with gopés as His wives
209. See also svakéyä-bhäva
seen by devotees who reside in Våndävana
247
seen with eyes of devotion smeared with
salve of prema 225
sometimes Himself becomes Brahmä 269
sometimes takes the form of Mahä-Çiva 269
supremacy of mentioned in Çrémad-Bhägavatam
11–12
sweetness of His bodily beauty drunk by gopés
186
taken to mean “all-attractive” 7, 8
takes away pain of separation felt by
Vrajaväsés 245
transgresses His natural state of
self-satisfaction 220
untouched by external illusory potency (mäyä)
236
worship of
mantramayé-upäsanä 159, 162
svärasiké-upäsanä 159, 162
worshiped by thousands of lotus-eyed gopés
246
Kåñëa and Durgä
no difference between 46
Kñérodakaçäyé Viñëu
as expansion of Garbhodakaçäyé Viñëu 261
as indwelling witness of the individual
living entity 113
worshiped as Yajïeçvara Näräyaëa 114
L
lakñmé
means charming cowherd girls 161
lamp
example of given in relation to Viñëu
expansion 261
liìga and yoni
described as puruña-çakti and stré-çakti
97
lélä. See Kåñëa, pastimes of
living entities. See also conditioned
souls
although fearful, they find shelter in
association with a liberated
soul 16
as Bhagavän’s eternal servants 130
index
4 0 5
as eternal 128
awakened from sleeping condition during
creation 126, 127
called superior energy 129, 130
can never fall under control of mäyä if
under control of Çré
Kåñëa 130
can only become transcendental to material
modes by
performing bhajana 257
carry subtle body from one gross body to
the next 253
constitutional position of 128
create their own sinfulness and piety 287
described as having an eternal
relationship with Bhagavän 128
in conditioned state, as slaves of mäyä
149
manifest through the marginal energy of
Kñérodakaçäyé Viñëu 34,
116
Närada-païcarätra quoted on 129
placed by Durgä in cycle of fruitive work
253
ultimate attainment is to be situated in
devotional service to
Bhagavän 197, 309
living entity and Supersoul
compared to two birds 129
logic
not the basis for understanding anything
195
of “ghee is life” 7
of conventional meaning (rüòhi-bala)
8
of filling a pot with milk 3
of giving free rein (mukta-pragraha-våtti)
4
of inferential partial illustration 203,
293
of pointing to the moon through tree branches
(çäkhä-candranyäya)
168
used in example of cloth and waterpot 6
lotus flower
Gokula compared to 44, 48, 55
Govinda's eyes compared to 167
M
Madana-mohana. See also Kåñëa
ÇRÉ BRAHMA-SAÀHITÄ
4 0 6
as enchanter of Cupid 142
form as mentioned in the five chapters of Çrémad-Bhägavatam
relating räsa-lélä 239
form constantly remembered by devotees 239
only when alongside Çré Rädhikä 142
mädhurya-bhäva. See amorous love
mädhurya-rasa
as topmost rasa 141
Mahä-Brahmä. See Hiraëyagarbha
Prajäpati
Mahäkäla-dhäma
as dark portion of Maheça-dhäma 249
Mahä-Näräyaëa-dhäma. See Goloka
Mahäräja Candradhvaja
achieved knowledge of reality 53
Mahä-Vaikuëöha
as outer covering of Goloka 84
exists in midst of brahmajyoti on
other side of Virajä 37
upper manifestation of known as Goloka or
Gokula 38
Mahä-Viñëu
agitates the material nature through His
time potency 87
amalgamates the separate material elements
122, 126
as expansion of an expansion of Çré Kåñëa
34, 260, 267
as first puruña-avatära 105
as origin of Maheçvara 99
as plenary portion of Mahä-Saìkarñaëa 88,
105
assists Garbhodakaçäyé Viñëu in the form
of Mahä-Brahmä 267
casts His glance toward the inert material
energy 85, 102
described as possessing thousands of heads
101
effulgence of manifest in the form of
Çambhu 91
enjoys mystic slumber while reclining in
the Causal Ocean 264
enters into individual universes as
Garbhodakaçäyé Viñëu 110
function of His glance toward mäyä carried
out by Ramä-devé
88, 122
impregnates mäyä with potency in
the form of jéva-çakti 87–88,
94
innumerable universes born from 107, 264
index
4 0 7
inspires the inferior material nature to
give birth to the mundane
universes through His glance 34, 86
known as Näräyaëa 104
never consorts with the external energy
85, 86
origin of all incarnations within this
world 103, 260
Maheça-dhäma
situated above material realm 241, 249
two parts of 249
Maheçvara
as original potent male principle 99
as partial expansion of a partial
expansion of Bhagavän 99
manifest as liìga 99
material universe created by 99
maintenance
conducted by mode of goodness mixed with
passion 236
mantra
Çré Kåñëa present in the form of 46
non-different from its presiding deity 46
mantramayé-upäsanä
appropriate to sädhana stage 54
defined 52–53
example cited from the Gopäla-täpané
Upaniñad 172
in reference to the eighteen-syllable mantra
53
object of described in verses 30–31 168,
171
result of 54
situated in one place 168
material nature. See also mäyä
three qualities of 236
material realm
annihilation of described 184
consists of fourteen planetary systems
241, 249
described as dull and lifeless 177
Durgä as presiding deity of 251
matrimony
religious obligations of do not exist in
Goloka 217
ÇRÉ BRAHMA-SAÀHITÄ
4 0 8
mäyä
as instrumental cause of creation 94–95,
236
as personification of the material modes
of goodness, passion
and ignorance 150
defined as “deceit” or “mercy” 20
feels ashamed to come within Çré Kåñëa’s
sight 84, 148
intrinsic form of as yoni 91
performs worship of Çré Kåñëa by
meditation 149
Vedic knowledge propagated by 235
worshiped for fulfillment of desires 150
mental activities
defined 319
moon
sixteen phases displayed by every night in
Goloka 302
Müla-Näräyaëa-dhäma. See Goloka
mundane existence
as mixture of three modes of material
nature 236
mundane universes. See also material
realm
as one-fourth of Bhagavän’s majestic
influence 97
N
Nanda and Yaçodä
have self-conception of being parents in
Goloka 219
parental mood of becomes apparent in
manifest pastimes
through birth and other lélä 219
Nanda Mahäräja
Varuëaloka visited by 61
Närada
example of attainment of perfection by 295
Näräyaëa
as pastime expansion of Çré Kåñëa 13
etymology of 12–13, 105
existed before the creation of the
material realm 256
Navadvépa-dhäma
also known as Goloka 80
index
4 0 9
O
offering prayers (vandana)
sulky reproaches of the gopés constitute
205
P
païcopäsanä
defined vii
originated from distorted vision vii
parakéyä and svakéyä (paramour and married)
both qualities shine forth brilliantly in
Çré Kåñëa 221
cannot exist separately from each other in
Goloka 217
one rasa existing eternally as dual
variations 221
reconciliation of apparent contradiction
between 221–22
seen in a tangible form in manifest
pastimes 219
simultaneous divergence and
non-distinction between them is
inconceivable by material intelligence 220
Çré Kåñëa’s loving enjoyment with His own
personal potency can
be understood as svakéyä 220–21
Çréla Jéva Gosvämé quoted on 220
parakéyä-bhäva. See paramourship
Paramätmä. See Supersoul
parameçvara
as one who is accompanied by Çré Rädhä
10–11
paramour
defined 217
paramour mellow
as concept followed by devotees on the
path of rägänugabhakti
223
as essence of all rasa 218
cannot be absent from Goloka 218
free from all mundane conceptions 223
obstacles to meeting make union all the
more precious 218
relished by Kåñëa differently in Goloka
and in Gokula 218
paramourship
as experience created by Yogamäyä 208,
216–17
based on pure absolute reality 216
ÇRÉ BRAHMA-SAÀHITÄ
4 1 0
Paravyoma-dhäma. See Mahä-Vaikuëöha
parental affection
by absorption in, one acquires a fatherly
or motherly form 298
parental mellow
not found in Vaikuëöha 219
passive adoration
by absorption in, one attains a body
suitable for remaining
absorbed in Brahman and Paramätmä 298
pastime potency. See Yogamäyä
pastimes. See Kåñëa, pastimes of
perfectly pure existence
function of the transcendental potency 236
pleasure potency. See also Rädhä, gopés
its functions are manifest in the form of
64 arts 209
potency
not different from the possessor of
potency 198, 209
prema-bhakti. See also bhakti
as aim and object of life 314
only means to attain lotus feet of Çré
Kåñëa 315
previous impressions
called adåñöa (unseen) 135
living entity acquires a particular nature
in accordance with 135
pure existence
not mixed with the three guëas 236
Pütanä
awarded destination befitting a nurse-maid
in Goloka 294
R
Rädhä
as embodiment of Kåñëa’s pleasure potency
206, 209
as embodiment of transcendental love,
bliss, and supremely
ecstatic transcendental mellows 48
as most excellent of all gopés 49
as origin of everything 49
as supreme ruler of Våndävana 50
enhances beauty of Çré Kåñëa 50
index
4 1 1
Rädhikä and the gopés
as the abode of rasa 209
Rämacandra
as incarnation of Govinda 228
Çré Räma and the other avatäras are
eternally manifest 229
Ramä-devé
as Destiny 91
as spiritual potency 91
not different from Lakñmé-devé 92
rasa
four ingredients of 222
stimulus (uddépana) as a cause of rasa
209
support (älambana) as a cause of rasa
209
abode of rasa (açraya) 209
object of rasa (viñaya) 209
two types of cause 209
S
sadäcära
indicates behavior of Vaiñëavas who are
practicing pure bhakti
313
Sadäçivaloka
as light portion of Maheça-dhäma 249
sädhakas. See devotees
sädhyas
described 71
serve in Goloka as guardians of the
directions 71
sakhya-bhäva. See friendship, mood of
çakti. See potency
sambandha-jïäna
defined 309
Çambhu
also called Anantadeva 115
also known as käla-puruña, the
personified time factor 259
as first incarnation for creating this
world 93
as ingredient cause of creation 95
ÇRÉ BRAHMA-SAÀHITÄ
4 1 2
as manifest symbol of Bhagavän’s
generative capacity 91, 113
as presiding deity of false ego 115
as Sadäçiva 93
as semblance of a plenary portion of
Bhagavän 249
as semblance of reflected light of
Mahä-Viñëu’s glance 94, 100
cannot be said to be a jéva 259
compared to the flame in a sooty lamp that
is filled with smoke
261
considering him a separate lord
independent of Çré Kåñëa is
offensive to Bhagavän 258
greatest of all Vaiñëavas 259
maintains and protects pure devotional
service by preaching
Mäyäväda philosophy 259
manifested from between eyebrows of
Mahä-Viñëu 112, 116
manifested via transforming agent 249,
255, 258
not a separate lord, independent of Çré
Kåñëa 258
possesses the qualities of éçvara to
a greater extent than Brahmä
270
represented as çiva-liìga 93
sometimes described as different from Çré
Hari, and sometimes
as non-different 257
unites with mäyä in the form of
Rudra 100
çänta-bhäva. See passive adoration
almost devoid of spontaneous attachment (räga)
297
second birth
two types of 154
separate self-conception. See false ego
servitude, mood of
by absorption in, one attains an
appropriate form 298
Çeña
in the category of a servant of Çré Kåñëa
265
takes the form of Mahä-Viñëu’s bed 265
Çiva. See also Çambhu
abode of. See Maheça-dhäma
always connected with the illusory potency
257
covered by three types of false ego 93,
257
index
4 1 3
descriptions of creation by in çaiva and
tantra not authentic 96
not an independent controller or cause 257
sixteen potencies
of Çré Kåñëa described in Laghu-bhägavatämåta
60
sixty-four arts
described in detail 209–12
social activities
defined 319
spiritual birth. See second birth
spiritual world
free from defects of material realm 178
is actual substance and the material world
is its shadow 177
its form and substance is entirely beyond
the illusory material
nature 201
Çré Caitanya Mahäprabhu. See also Çré
Gaurasundara
appears in His original personal form 230
discovers Çré Brahma-saàhitä ii
taught Brahma-saàhitä to His own
devotees 157
tours South India i
Çré Gaurasundara. See also Çré Caitanya
Mahäprabhu
His body adorned with the emotions and
luster of Çré Rädhä 305
Çré Kåñëa Caitanya. See Çré Caitanya
Mahäprabhu
Çré Kåñëa-karëämåta
brought from South India by Çré Caitanya
Mahäprabhu xviii
Çré Çacénandana Gaurahari. See Çré
Gaurasundara
Çréla Bhaktivinoda Öhäkura
life history of xx–xxi
Çréla Jéva Gosvämé
as äcärya of Gauòéya philosophical
conclusions xviii
as Çré Rädhä’s confidential assistant 214
as tattva-äcärya for Gauòéya
Vaiñëavas 214
established that there is no difference
between pastimes of
Goloka and Gokula 217
instructed Çré Narottama Öhäkura,
Çréniväsa Äcärya and Çré
Çyämänanda Prabhu xix
ÇRÉ BRAHMA-SAÀHITÄ
4 1 4
life history of xviii–xix
other books by xix–xx
presented svakéyä conception out of
great concern 223–24
statements of compared to flowerbuds 32
çåìgära-bhäva. See amorous love
çrutis. See Vedas
subtle body
composed of ignorant and sinful desires
253
çuddha-bhakti. See bhakti, pure
sun and moon
rise at the same time in Goloka 302
Supersoul
as partial manifestation of Kåñëa 191
as presiding deity of consciousness 124
Süryadeva
included among five demigods who are
worshiped according to
païcopäsanä 278
not an independent or separate controller
277
sun compared to the eye of this world 276
sürya-känta jewel
example of given 268
svähä
meaning of the word 142
svakéyä-bhäva
exists in Dvärakä 217
exists in Vaikuëöha between Lakñmé and
Näräyaëa 218
Gautaméya-tantra quoted on 209
indicated by the word eva 209
rasa not inaccessible 218
svärasiké-lélä. See also Kåñëa, pastimes of
described in verse beginning cintämaëi-prakara-sadmasu
160,
168
svärasiké-upäsanä
also called sväbhäviké 53
appropriate to perfectional stage 54–55
index
4 1 5
defined 53
method of described in verse beginning cintämaëi-prakara
171
superior to mantramayé-upäsanä 162
svarüpa
realization of varies according to level
of attainment of svarüpasiddhi
214
six kinds of 54
Çvetadvépa. See also Goloka, Gokula,
Våndävana
also called Çuddhadvépa 303
as a name for Goloka 58
as eternal abode of Çré Çacénandana
Gaurahari 58, 77
also called Gauraloka 79
destination of those who exclusively
follow mood of
Navadvépa 79
happiness of rasa-sevä is eternally
present there 305
not different from Navadvépa-dhäma 77
special mood of 79
as outer covering of Gokula 57
different from Çvetadvépa situated in
Gokula 58
as the outer part of Goloka where aiçvarya
mood predominates
xxiv
as the section of Goloka where Çré
Çacénandana Gaurahari
performs pastimes xxiv
described as meaning absolutely pure 303
description of 57–58
divided into four sections 57
Çvetadvépa and Goloka
devotees who are equally dedicated to bhävas
of Vraja-dhäma
and Navadvépa-dhäma attain service in both
places 79
Gopäla-campü quoted on 79
T
three material qualities. See three
modes
three modes of nature
not present in Bhagavän 237
time potency
ÇRÉ BRAHMA-SAÀHITÄ
4 1 6
as light of Bhagavän’s bodily luster 87
as Ramä-devé’s power of cause and effect
88
personified as käla-puruña 88
touchstone. See also cintämaëi
ordinary touchstone compared to cintämaëi
161
transcendental abode. See also dhäma
devoid of the darkness of nescience viii
transcendental Sarasvaté
gave eighteen-syllable mantra to
Brahmä 136
trees and creepers of Våndävana forest
as desire-trees 165, 302
described as weeping tears of joy 164
detailed description of 164
experiencing hairs standing on end 164,
302
seen as desire-trees (kalpa-våkña)
164
Çré Våndävana-mahimämåta quoted on 166
Çyämasundara takes help from creepers 166
V
Vaikuëöha
constitutes three-fourths of Bhagavän’s
majestic influence 97
feeling of loving happiness in Vaikuëöha
superior to happiness
derived from impersonal Brahman 66
vallabha
meaning given 27
vanamälä
meaning explained 172
Väsudeva, Saìkarñaëa, Pradyumna and
Aniruddha
called catur-vyüha 76
partially manifest as catur-vyüha of
Vaikuëöha 76
situated in aircraft above Çvetadvépa 60
vätsalya-bhäva. See parental affection
vätsälya-rasa. See parental mellow
Vedas
can describe transcendental affairs only
when infused with
saàvit-çakti 192
index
4 1 7
present in Çvetadvépa in personified forms
60
searching for lotus feet of Mukunda 190
Viñëu
aware that he is Çré Govinda’s personal
expansion 263
situated in unalloyed pure goodness beyond
the qualities of
mäyä 262
viçuddha-sattva. See perfectly pure existence
Vrajaväsés
considered by Çré Kåñëa to be His own
people 63
granted a vision of Goloka 62, 64–65, 66
had darçana of Goloka of the
Vaikuëöha realm 66, 72
miseries of described 73
never felt the distress of material
existence 64
never touched by material qualities such
as ignorance 64
render various types of intimate service
to Çré Kåñëa 203
rescued from dire calamity of impersonal
liberation 66
restless in Brahmaloka and Vaikuëöhaloka
67
shown the realm of impersonal liberation
65–66
their knowledge of Kåñëa’s opulence
remains covered 64
their pain of separation removed by Çré
Kåñëa 245
whether they can consider Çré Kåñëa as the
supreme controller
62
Våndävana. See also Gokula
all residents attain Kåñëa’s eternal abode
at time of death 244
can only be seen by eyes of prema 244
demigods and others reside in subtle form
244
described as Kåñëa’s body 244
non-different from Goloka 248
not situated within material realm 248
pastimes integrated with pure human-like
sweetness 52
protected by Çré Våndä-devé 242
Våñabhäsura and Keçé demon
attained destinations like oxen that pull
carts in Goloka Vraja 294
W
wish-fulfilling cows. See käma-dhenus
ÇRÉ BRAHMA-SAÀHITÄ
4 1 8
wish-fulfilling gem. See also cintämaëi
constitutional nature of remains
untransformed; analogy given
256
Y
Yamunä River
called sauré 17
yantra
Çré Kåñëa’s abode (Gokula) manifest as 44
detailed description of 44–45, 53
meditation on the transcendental tattva
via 53
Yogamäyä
Bhagavän manifests His form in this world
to show the influence
of 182
infuses Kåñëa’s associates with their
individual bhävas 213
manifestations created by Yogamäyä are
immaculate 216
two types of experience of 125
yoga-nidrä
as Bhagavän’s absorption in His own
pleasure potency 105, 118
as covering of spiritual realization in
the experience of
conditioned souls 125
as partial manifestation of Ramä-devé 118
yoga-péöha
as setting of eighteen-syllable mantra meditation
138
yogés
can reach only the tips of the toes of the
lotus feet of Çré
Govinda
Om Tat Sat
(End)
(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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