Sri Brahma-samhitä -2

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Sri Brahma Samhita

FIFTH CHAPTER

Sri Brahma Samhita

FIFTH CHAPTER

At the time of Kåñëa’s appearance, when Gargäcärya came to

Nanda-Gokula and performed Çré Kåñëa’s name-giving ceremony,

Garga Åñi said, “O Nanda, your son has appeared in previous

ages as well. He came in a white form in Satya-yuga, a red form

in Tretä-yuga, a yellow form in Kali-yuga, and now in Dväparayuga

He has appeared with a blackish complexion. Therefore

this boy’s name is Kåñëa.” In that statement of Gargäcärya, the

phrase kåñëatäà gataù means kåñëa-svarüpatäà gataù, entered

into Kåñëa’s original form. It is evident from this statement that all

the incarnations attain identity with Kåñëa by entering into

Kåñëa’s original form.1 This conclusion is supported by the logic

of filling a pot with milk. Just as a pot is full of milk, so the çästra

is filled with the names of Çré Kåñëa. The all-in-all, the Supreme

Truth, the supreme non-dual reality has been called Çré Kåñëa.

In the Prabhäsa-khaëòa of the Padma Puräëa, there is a

discussion between Çré Närada and Kuçadhvaja, in which the following

verse has been cited: “nämnäà mukhyatamaà näma

kåñëäkhyaà me parantapa – O subduer of enemies, the name

In Çrémad-Bhägavatam it is described that Çré Kåñëa descended along with all

of His expansions and incarnations. When He performed certain pastimes such

as slaying demons, these were carried out by the Viñëu forms within Him.

Kåñëa is foremost amongst all My names.” Therefore it is said in

Çré Kåñëa-añöottara-çata-näma-stotra in the Brahmäëòa Puräëa

(2.3.36.19):

sahasra-nämnäà puëyänäm

trir ävåttyä tu yat phalam

ekävåttyä tu kåñëasya

nämaikaà tat prayacchati

The result that comes from reciting the entire Viñëu-sahasranäma

(Thousand Names of Viñëu) thrice is attained by reciting

the name Kåñëa only once.

In this way the specific glories of the name of Kåñëa have been

highlighted. In the present verse also, Brahmäjé has offered

prayers to Çré Kåñëa by the name Govinda. Govinda is Çré Kåñëa

Himself – the protector of cows, gopés, cowherd boys and all the

residents of Vraja. To illuminate this special quality of His, He has

been called Gavendra, Lord of the cows. Kåñëa’s supremacy is

proven by the logic of giving free rein (mukta-pragraha-våtti)2

and solid evidence from scriptures. Adjectives such as éçvara in

the first verse also specifically confirm this point.

Çré Kåñëa’s supremacy is also pointed out through His endless

qualities. For example, Çré Gargäcärya has said:

äsan varëäs trayo hy asya

gåhëato ’nuyugaà tanüù

çuklo raktas tathä péta

idänéà kåñëatäà gataù

ÇRÉ BRAHMA-SAÀHITÄ

Mukta-pragraha-våtti, or the logic of giving free rein, is the process of deriving

all possible meanings of a word or, in other words, taking the derived meanings

of a word to their utmost limit. Applying this process to names of Çré Kåñëa

establishes His supremacy.

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bahüni santi nämäni

rüpäëi ca sutasya te

guëa-karmänurüpäëi

täny ahaà veda no janäù

Çrémad-Bhägavatam (10.8.13, 15)

O Nanda Mahäräja, your son has many qualities and activities, in

accordance with which He has many names at different times.

This is known only to me and to no one else. In every yuga He

appears in different incarnations, and now He has appeared as

Kåñëa.

All the incarnations who have appeared since the beginning of

the creation, such as Çukla, have come within Kåñëa (idänéà

kåñëatäà gataù); that is, all incarnations have combined

together in Kåñëa. Therefore Kåñëa’s superiority is revealed by

His status as the actual agent. All the avatäras are only forms of

Kåñëa. From the verse beginning bahüni santi nämäni rüpäëi,

it is understood that all names and forms are names and forms of

Kåñëa. Thus, His distinguishing uniqueness is also proven by His

qualities.

Furthermore, the following verse exclusively describes Çré

Kåñëa, and cannot be applicable to anyone else:

kåñir bhü-väcakaù çabdo

ëaç ca nirvåtti-väcakaù

tayor aikyaà paraà brahma

kåñëa ity abhidhéyate

Mahäbhärata (Udyoga-parva 71.4)

The word kåñ is the attractive feature of the Lord’s existence, and

ëa means spiritual pleasure. When the verb kåñ is added to ëa, it

becomes Kåñëa, which indicates the Absolute Truth.

The verbal root kåñ indicates all that exists (bhü-väcaka), and

ëa indicates attraction that negates everything else (nirvåttiväcaka).

The combined form of these two is Çré Kåñëa. In the

Gautaméya-tantra – one of the Sätvata-tantras, which are all primarily

concerned with the worship of Çré Kåñëa – there is a similar

verse in the description of the eighteen-syllable mantra (2.60):

kåñi-çabdasya sattärtho

ëaç cänanda-svarüpakaù

sukha-rüpo bhaved ätmä

bhävänandamayas tataù

The word kåñi indicates “existence or truth,” and ëa refers to the

embodiment of natural bliss. The combined meaning is “one

whose existence is characterized by bliss” or “one who attracts all

and bestows bliss upon them.”

Such is the constitutional nature of Çré Kåñëa; He is the embodiment

of happiness and His very nature is the topmost transcendental

bliss. Many meanings can be derived from this name. The

verbal root bhü, found in the verse at the bottom of the previous

page, refers to existence. The meaning can also be taken in this

context as “attraction.” In the Gautaméya-tantra, the word bhü

has been accepted as a statement of existence. For example, both

syllables of the Sanskrit word ghaöa, which refers to a narrowmouthed

waterpot, are required to distinguish it as the word that

refers to “waterpot.” Thus, when we say ghaöa, it is understood

that we are referring to a waterpot. Although the word paöa

(cloth) differs from ghaöa by only one syllable, it is completely

distinct from the word ghaöa and the object referred to by ghaöa.

Similarly, in the present context, bhü and sattä can only proclaim

the all-attractiveness of Çré Kåñëa. Furthermore, nirvåtti can only

be taken to mean “bliss” (änanda). The two words together

(tayor aikyam) give a distinct meaning, according to the grammatical

rule of giving preference to the composite meaning when

two words refer to the same subject. This is the etymology of the

word kåñëa.

ÇRÉ BRAHMA-SAÀHITÄ

Tayor aikyaà paraà brahma: When combined, the words for

undivided existence (sattä) and unbroken bliss (änanda) indicate

that Parabrahma, who is supreme in every possible way and

who is the greatest of the great, is called Kåñëa. But here, taking

the verbal root kåñ as meaning “attractive,” and taking ëa as

änanda, one should understand that the description of their

inseparable nature has been given in the mood of relation

between cause and effect, and not by the grammatical rule of

taking them as referring to the same subject.

The logic of “ghee is life” (äyur ghåtam)3 is used to show that

in the form of Çré Kåñëa, existence has an abundant measure of

attraction. It is stated in the Viñëu Puräëa (1.12.55):

båhatväd båhaëatväc ca yad brahmaà paraà viduù

One who is great and makes others great is Parabrahma.

It is also stated in the çruti:

atha kasmäd ucyate brahma båàhati båàhayati ca

What is Brahman? Brahman is one who is great and who makes

others great.

The impersonalists accept that the words sattä (existence) and

änanda (bliss) mean the same, but such logic is inconsistent.

The literal meaning of the word sattä (existence), being a statement

of the existence of the Supreme Being, indicates that all

sages and saints are attracted to Çré Kåñëa. In the çruti it is said:

“sa deva saumya idam agram äsét – O Saumya, before the creation,

only the eternal form (sat-svarüpa) of Bhagavän existed.”

Bhagavän, whose intrinsic form and nature are eternal, has both

complete bliss and complete attraction. Thus, it is certain that the

word kåñëaù in this first verse of Brahma-saàhitä is a noun and

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According to this logic, since ghee is a life-giving substance, it may be said that

ghee is life (äyur ghåtam). But the statement “ghee is life” is not literally true.

the other words are adjectives. The impersonalists use the analogy

of the tree, but in the phrase våkña-taruù, there is no relationship

of noun and adjective since both words refer equally to “tree.”

Therefore, the impersonalists’ statement that sattä and änanda

have the same meaning is completely irrational. The verse from

the Gautaméya-tantra is explained thus.

In the first half of this verse beginning éçvaraù paramaù

kåñëaù, the most attractive personification of bliss, who is distinguished

by His inconceivable energies, is called Çré Kåñëa. The

all-attractiveness of Kåñëa’s form and His quality of being the

original form of all pleasure are mentioned in the second half of

the verse. Here the word sarva refers to the living entities,

because Çré Kåñëa attracts them and makes them blissful. The

cause of this is love (bhäva). Thus, Çré Kåñëa is He who is always

immersed in the joy of love (premänanda) and who immerses

others in it as well. Therefore, the word kåñëa can only refer to

the embodiment of bliss, who is supremely attractive due to His

form and qualities. The word kåñëa finds its limit in Devakénandana

(Kåñëa, the son of Devaké). The all-attractiveness of Çré

Kåñëa is mentioned in the Väsudeva Upaëiñad: “devaké-nandano

nikhilam änandayet – Devaké-nandana Kåñëa gives bliss to all

moving and non-moving living entities.” In this first çloka of

Brahma-saàhitä, the word änanda (bliss) is not declinable

according to the rules of Sanskrit grammar and is therefore independently

meaningful. Thus this word änanda should not be

taken out of context. It has been used to indicate Çré Kåñëa. As

Bhaööajé has said:4

labdhvätmikä saté rüòhir

bhaved yogäpahäriëé

kalpanéyä tu labhate

nätmänaà yoga-vädhataù

ÇRÉ BRAHMA-SAÀHITÄ

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Çré Kåñëa is clearly specified as Parabrahma in Çrémad-

Bhägavatam: “güòhaà paraà brahma manuñya-liìgam – Çré

Kåñëa is Parabrahma hiding in human form.” “Yan mitraà

paramänandaà pürëa-brahma sanätanam – Çré Kåñëa is the

friend of the cowherd folk headed by Nanda Mahäräja. That very

Çré Kåñëa is Parabrahma, the supremely blissful, ultimate and

eternal Absolute Truth.” In the Viñëu Puräëa it is stated: “yaträvatérëaà

kåñëäkhyaà param brahma naräkåtiù – Parabrahma,

who is known as Kåñëa, descended and exhibited His humanlike

pastimes.” In Bhagavad-gétä it is said: “brahmaëo hi

pratiñöhäham – I am the basis of the formless and imperishable

Brahman.” And in Gopäla-täpané Upaniñad it is said: “yo ’sau

paraà brahma gopälaù – He who is Parabrahma, the Supreme

Spirit, is Gopäla (Kåñëa).” These scriptural statements clearly

establish the supremacy of Çré Kåñëa as Parabrahma.

The description here is in accordance with the first verse of

Brahma-saàhitä. Çré Kåñëa is that éçvara who is replete with

names, forms and qualities. Éçvara means one who keeps everything

under His control and who is able to accomplish anything.

This is also inferred in the Gautaméya-tantra, where another

meaning of the word kåñëa is found:

athavä karñayet sarvaà

jagat sthävara-jaìgamam

käla-rüpena bhagaväàs

tenäyaà kåñëa ucyate

4 “The etymology of a word may be stolen away by its conventional meaning,

but how can a word destroy its own derivation? It may still be understood

according to its derivation.” This statement by Kumärila Bhaööa asserts that

words may always be analyzed according to the components from which they

are derived. Sanskrit words are derived from verbal roots, and the etymology or

derivation of words is an important part of Sanskrit grammar. Words still take on

a conventional meaning based on usage, but this does not preclude breaking

words down into their original components.

That Bhagavän who in the form of all-devouring time draws along

all moving and non-moving living entities is called Çré Kåñëa.

“Kalayati niyamayati sarvam iti hi käla-çabdärthaù – one

who regulates everything in the form of time is called käla.” In

Çrémad-Bhägavatam, the great devotee Çré Uddhava has

expressed his opinion thus:

svayaà tv asämyätiçayas tryadhéçaù

svaräjya-lakñmyäpta-samasta-kämaù

balià haradbhiç cira-loka-pälaiù

kiréta-kotéòita-päda-péöhaù

Çrémad-Bhägavatam (3.2.29)

Bhagavän Çré Kåñëa is that personality who is complete and indivisible,

who has no equal or superior, who is the master of all

three planetary systems, whose desires are completely satisfied by

His supreme Lakñmé, and to whose lotus feet all the universal

authorities, such as the millions of Brahmäs, bow down their millions

of heads in order to attain the fulfillment of their desires.

This is also supported by Bhagavad-gétä: “viñöabhyäham idaà

kåtsnam ekäàçena sthito jagat – through only one of My expansions,

I pervade and support this entire universe.”

It is also stated in the Gopäla-täpané Upaniñad (21): “eko vaçé

sarvagaù kåñëa éòyaù – Çré Kåñëa is one. He controls everyone,

knows everything and is worshipable by all.” Such an éçvara can

be referred to as parama. Para means “the most excellent” and

mä means “Lakñmé, the sum total of all potencies.” Therefore,

one who is eternally accompanied by the most excellent Lakñmé,

namely Çré Rädhä, is called parameçvara Çré Kåñëa. For example,

it is stated in Çrémad-Bhägavatam: “reme ramäbhir nija-kämasamplutaù

– Bhagavän Çré Kåñëa enjoyed His pastimes with

Çrématé Rädhikä and the other gopés.” Also: “näyaà çriyo ’nga u

nitänta-rateù prasädaù – the great fortune attained by the gopés

ÇRÉ BRAHMA-SAÀHITÄ

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in the pastime of the räsa dance with Çré Kåñëa was not available

for the queens of Dvärakä headed by Rukmiëé and Satyabhämä,

nor for the Lakñmés of Vaikuëöha or Devaloka, not to mention the

demigoddesses of heaven.”

Furthermore, in Çrémad-Bhägavatam it is stated: “taträtiçuçubhe

täbhir bhagavän devaké-sutaù – Devaké-nandana Çré Kåñëa began

to look even more beautiful amidst all those gopés.” In the latter

part of this Brahma-saàhitä (56), we will find: “çriyaù käntäù

käntaù parama-puruñah – in Goloka Våndävana there is only

one hero, namely parama-puruña Çré Kåñëa. Lakñmés, in the form

of gopés, are His beloveds.” The Gopäla-täpané Upaniñad confirms

this: “kåñëo vai paramaà daivatam – Çré Kåñëa is the only

supreme worshipable deity.”

In the same way that Çré Kåñëa is the Supreme Person

(parama-puruña), He is also the original person (ädi-puruña).

çrutvä ’jitaà jaräsandhaà

nåpater dhyäyato hariù

ähopäyaà tam evädya

uddhavo yam uväca ha

Çrémad-Bhägavatam (10.72.15)

After conquering all directions, Mahäräja Yudhiñöhira was contemplating

how to defeat Jaräsandha, who appeared to be invincible.

At that moment Bhagavän Çré Kåñëa, the original personality (ädipuruña),

suggested a method that He had heard from Uddhava.

Commentators on this verse have confirmed: “ädyo hariù çrékåñëaù

– the original Hari is Çré Kåñëa.”

In Çrémad-Bhägavatam (11.29.49), the supremacy of Çré Kåñëa

and His status as the origin of everything are both mentioned:

“puruñam åñabham ädyaà kåñëa-saàjïaà nato ’smi – I offer

my obeisances to Çré Kåñëa, who is the origin of all, the eternal

verse 1

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and supreme personality (puruña). He is the origin (ädi) because

He is the source of all incarnations, though He is beginningless.”

In the Gopäla-täpané Upaniñad (21) it is said: “eko vaçé sarvagaù

kåñëa éòyaù – Svayam Bhagavän Çré Kåñëa is He who is one

without a second, who controls everyone, who can go anywhere,

who is omnipotent, who knows everything and who is

worshipable by all.” In the Upaniñads it is stated: “nityo

nityänäm – there is one Supreme Eternal amongst all eternals,

one Supreme Consciousness among all conscious beings.

Although He is one, He fulfills the desires of all.”

According to the statements of çruti, He is the origin of

everything and the cause of all causes. He is also the cause of

Käraëodakaçäyé Mahä-Viñëu, who is the creator of the material

world. For example, in Çrémad-Bhägavatam (10.85.31) Mother

Devaké says to Çré Kåñëa:

yasyäàçäàçäàça-bhägena

viçvotpatti-layodayä

bhavanti kila viçvätmaàs

taà tv ädyähaà gatià gatä

I take shelter of Govinda, who is the indwelling supersoul of the

entire universe. O original Puruña, Your plenary portion is the

great Lord of Vaikuëöha, Näräyaëa, whose further partial expansion

is Käraëodakaçäyé Viñëu. Material nature is a partial manifestation

of His potency. The creation, destruction and maintenance of this

world are accomplished through the modes of ignorance, passion

and so on, which are only constituent portions of this material

nature.

It is also stated in Brahmä’s prayers (Çrémad-Bhägavatam

10.14.14): “näräyaëo ’ìga näräyaëa-bhü-jaläyanät – O Kåñëa,

You are the origin of Näräyaëa. Nära means ‘the collective group

of living entities,’ and ayaëa means ‘You are the shelter.’ Bhü

means ‘the shelter of all the worlds’ and säkñé means ‘one who

ÇRÉ BRAHMA-SAÀHITÄ

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knows past, present and future.’ Näräyaëa is Your part and

parcel; He is one of Your pastime expansions (viläsa-mürti).

This is Your constitutional nature, which is indivisible. If Your

nature is indivisible, how can You take shelter of water that is

divisible? To answer this doubt, it is said that Your divisibility is

not factual, but it seems to be so because of mäyä. Although You

are indivisible, You seem to be situated in divisibility by the influence

of Your inconceivable potency. Even though this is true,

Your form as Näräyaëa is not a false imaginary form like Your

universal form. Therefore, Näräyaëa is Your limb, and You are

His fundamental origin.”

In Bhagavad-gétä (10.42) it is also stated: “viñöabhyäham idaà

kåtsnam ekäàçena sthito jagat – this entire world exists on the

basis of one of My expansions.” The etymological meaning of the

word kåñëa has also been proven here. As described previously,

His all-attractiveness and His supremely blissful nature have

been indicated by the combination of both kåñ and ëa. He is one

without a second; there is no other entity or truth besides Him,

nor can anyone be compared to Him. That is why He is the nondual

Supreme Truth, who is one without a second and the cause

of all causes. There is no separate substance or energy that can

be imposed on Him, because nothing else has any existence

separate from Him or independent of Him.

It is also said in the çruti, “änandaù brahmeti – Brahman is the

original form of bliss.” “Ko hy evänyät kaù präëyäd ya äkäça

änando na syät – if He were not the original form of bliss, how

could anyone else maintain their life?” “Änandäd dhémäni

bhütäni jäyante – all living beings have been produced from this

blissfulness.”

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na tasya käryaà karaëaà ca vidyate

na tat samaç cäbhyadhikaç ca dåçyate

paräsya çaktir vividhaiva çrüyate

sväbhäviké jïäna-bala-kriyä ca

Çvetäçvatara Upaniñad (6.8)

He does not have any mundane work to perform, nor does He

possess material senses. There is no one like Him, and certainly no

one is greater than Him. He has an eternal and natural superior

energy which is manifested in various ways and which is the

source of knowledge, strength and activity.

Someone may say, “According to etymology, ‘Çré Kåñëa’

certainly refers to the all-attractive supreme änanda, but this

analysis does not establish that He has a personal form, because

bliss has no form; it is unembodied.” This is partly true, but

Bhagavän Çré Kåñëa is the supremely original perfect form of

änanda. That is why He has been called sac-cid-änandavigraha

in this first verse of Brahma-saàhitä. Çré Kåñëa is the

embodiment of concentrated existence, knowledge and bliss.

In Brahmä’s prayers in the Tenth Canto of Çrémad-Bhägavatam

(10.14.22) it is stated: “tvayy eva nitya-sukha-bodha-tanau – the

entire world is temporary. That is why it is dreamlike, ephemeral,

insentient, dull and distressful. On the other hand, You are the

embodiment of eternity, knowledge and bliss, infinite and unlimited.

The creation and destruction of this world takes place only

by the influence of Your inconceivable illusory energy, but even

so, the world appears to be reality.”

The Gopäla-täpané Upaniñad (1.1) and the Hayaçérña-païcarätra

also give evidence for Çré Kåñëa’s sac-cid-änanda form:

sac-cid-änanda-rüpäya

kåñëäyäkliñöa-käriëe

namo vedänta-vedyäya

gurave buddhi-säkñiëe

ÇRÉ BRAHMA-SAÀHITÄ

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I offer my obeisances to Çré Kåñëa, who is the concentrated form

of eternity, knowledge and bliss; who is the subject matter defined

by Vedänta; who effortlessly creates, maintains and destroys the

entire world; who frees His devotees from the five types of suffering

beginning with ignorance; and who is our guru. As guru He

inspires the intelligence of all, and He is the witness of our activities.

Unto that Çré Kåñëa I offer my obeisances again and again.

In the Çatanäma-stotra section of the Brahmända Puräëa, it

is also said: “nava-vraja-janänandé sac-cid-änanda-vigrahaù –

Çré Kåñëa, who is the concentrated form of eternity, knowledge

and bliss, increases the änanda of Çré Nanda-Vraja, and all the

residents of Vraja.” Later, it will be stated: “sattvaà khalv

avyabhicäritvam ucyate – Çré Kåñëa is pure transcendental existence.

His existence can never be inhibited.”

In Çrémad-Bhägavatam (10.2.26) the same conclusion has

been established by the statements of the demigods, headed by

Brahmä: “satya-vrataà satya-paraà tri-satyam – O Bhagavän,

whatever You desire becomes reality (satya-saìkalpa). You are

true to Your vow (satya-vrata) because You are responsible for

manifesting Your own desires (saìkalpa). Truthfulness is the

means to attain You, and therefore You are the Supreme Truth

(satya-para). You are unchanged during creation, maintenance

and destruction. You are truth itself. You are the root cause of the

five major ingredients of creation: earth, water, fire, air and

space. After these elements are again manifested during creation,

You are present within them as the indwelling Supersoul, and

after the devastation only You remain. You are the origin of both

truthful speech and equal vision. Therefore, we are taking shelter

of You, who are the original form of the Absolute Truth.”

This conclusion is also supported by the statements of Mother

Devaké:

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nañöe loke dviparärdhävasäne

mahäbhüteñv ädibhütaà gateñu

vyakte ’vyaktaà käla-vegena yäte

bhavän ekaù çiñyate çeña-saàjïaù

Çrémad-Bhägavatam (10.3.25)

At the time of devastation at the end of Brahmä’s life, the eternal

time factor destroys all moving and non-moving objects in the

world. The five gross elements beginning with earth revert to their

subtle state, and all manifested objects disappear into their

unmanifested form. Only You remain.

Furthermore, Çrémad-Bhägavatam (10.3.27) states: “martyo

måtyu-vyäla-bhétaù paläyan sarväl lokän nirbhayaà

nädhyagacchat – the entities of this mortal world are terrified of

the great snake of death. Although they flee throughout all the

planets headed by Brahmaloka just to find shelter, they cannot

become fearless anywhere. However, if such a fearful living

entity associates with a liberated soul, then by the influence of

devotion to You he attains the shelter of Your lotus feet and

becomes liberated from the fear of the material world forever.

Even death abandons him and flees far away.”

Çrémad-Bhägavatam (10.14.18) states: “eko ’si prathamam –

before the creation, only I existed.” Brahmäjé has also said: “tad

idam brahmädvayaà çiñyate – in the end, only the indivisible

Supreme Spirit remains.” In Bhagavad-gétä it is said: “brahmaëo

hi pratiñöhäham – I am also the basis of that Brahman.”

yasmät kñaram atéto ’ham

akñaräd api cottamaù

ato ’smi loke vede ca

prathitaù puruñottamaù

Bhagavad-gétä (15.18)

ÇRÉ BRAHMA-SAÀHITÄ

1 6

I am beyond the manifest nature, and I am also superior to the

unmanifest. That is why I am celebrated throughout the world and

in the Vedas as Puruñottama.

Bhagavän is eternally masculine (puruña-tattva); He is not

feminine or impotent. When the conception of masculinity

(puruña-tattva) is understood, the mistaken conception of His

being feminine or neuter cannot remain. Amongst all the viñëutattva

expansions, Puruñottama Çré Kåñëa is the most excellent.

In the Gopäla-täpané Upaniñad (23) it has been said:

janma-jaräbhyäà bhinnaù sthäëur ayam

acchedyo ’yaà yo ’sau saurye tiñöhati

yo ’sau goñu tiñöhati

yo ’sau gäù pälayati yo ’sau gopeñu tiñöhati

Bhagavän is without desire. He is not affected by the six transformations,

namely birth, death, hunger, thirst, old age and sorrow.

He is Parabrahman and always exists in a form that never deteriorates.

He is the central feature of the solar system (süryamaëòala,

or Sauri). He protects and nourishes the wish-fulfilling

cows, surrounded by His cowherd boy companions. He also performs

His pastimes in the cottages and groves on the banks of the

Yamunä, who is the daughter of the sun-god Sürya. Even death

personified is afraid of Him. That Supreme Personality is Çré

Govinda.

Here one should understand the word saurye to mean the

Sauré, or Yamunä River, and also Çré Våndävana, which is situated

on its bank.

Having discussed the eternal form (sat-svarüpa) of Çré Kåñëa,

we will now establish the cognizant nature (cit-svarüpa) of that

form. Çré Kåñëa’s original form is self-manifested, so He can also

manifest others.

In Çrémad-Bhägavatam (10.14.23), Çré Brahmä says: “ekas

tvam ätmä puruñaù puräëaù, satyaù svayaà jyotir ananta

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1 7

ädyaù – O Bhagavän, You are the only truth because You are the

ätmä of all ätmäs; that is, You are situated as paramätmä in

everyone’s heart. You are different from the perceptible world

around us. You are the root cause of the creation, maintenance

and destruction of this world; You are the primeval personality

and the eternal supreme reality; You are completely immersed in

eternal bliss; You are the embodiment of nectar, beyond all material

designations; You are supremely pure, or in other words free

from the modes of material nature; and You are self-illuminating,

endless and indivisible. You are the supreme non-dual Absolute

Truth (advaya-jïäna-para-tattva).”

In the Gopäla-täpané Upaniñad (1.24), it is stated:

yo brahmäëaà vidadhäti pürvaà yo

brahma-vidyäà tasmai gä pälayati sma kåñëaù

täà hi devam ätma-våtti-prakäçaà

mumukñur vai çaraëam amuà vrajet

In the beginning of creation Parameçvara first manifested Brahmä,

and then, in the forms of Matsya, Hayagréva and other incarnations,

He delivered the Vedas from sinking into the ocean of devastation.

He gave instructions to Brahmä on spiritual science. He

is the supreme worshipable deity, and He is self-manifest in His

eternal form as Çré Kåñëa. All devotees take shelter of Him.

In the çruti it is stated: “na cakñuñä paçyati rüpam asya – it is

not possible to see Him with these material eyes.” Katha Upaniñad

(1.2.23) states: “yam evaiña våëute tena labhyas tasyaiña ätmä

vivåëute tanuà sväm – He manifests Himself in the hearts of

those who are surrendered to Him.” The self-manifested original

form of the Supreme Personality is Svayam Bhagavän Çré Kåñëa.

He is therefore called the form of knowledge, which means that

He is self-manifest.

Çré Kåñëa is also the original form of bliss (änanda-svarüpa). The

purport of änanda-svarüpa is “sarvatobhävena nirupädhikaÇRÉ

BRAHMA-SAÀHITÄ

1 8

parama-premäspada – He is in every respect the supreme abode

of prema, without any material designations.”

It is stated in Çrémad-Bhägavatam (10.14.49) that after

Mahäräja Parékñit heard Brahmäjé’s prayers, he inquired from Çré

Çukadeva Gosvämé: “brahman parodbhave kåñëe – O brähmaëa,

how is it that the residents of Vraja had such prema for Çré Kåñëa,

which they did not possess even for their own sons?”

Çré Çukadeva Gosvämé replied, “O King, every living entity

only holds his own self (ätmä) dear. Besides one’s self, all other

objects of affection such as sons and wealth are dear in a secondary

way, not directly, and only because of fondness for the

ätmä. Living entities who have accepted a material body have

more attachment for their own selves than for their sons, wealth,

house and other paraphernalia. Therefore, all living beings are

most attached to their own selves. In this world of moving and

non-moving entities, any sense of happiness is due to the ätmä.

The conclusion is that one should understand Çré Kåñëa to be the

original Self (ätma-svarüpa) of all living entities. He mercifully

appears in this world for the benefit of all. The entire universe is

the external form of Çré Kåñëa; in other words Çré Kåñëa is the root

cause of everything. Thus there is nothing that is not related to

Him.”

Çré Vasudeva has described his own realization of this:

vidito ’si bhavän säkñäd

éçvaraù prakåteù paraù

kevalänubhavänandasvarüpaù

sarva-buddhi-dåk

Çrémad-Bhägavatam (10.3.13)

O Prabhu, You are the Supreme Controller beyond the material

nature, and You are that Supreme Personality who enters within

everything. You are the original form of pure knowledge, and You

are directly the Supreme Godhead, Bhagavän.

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It is also said in the çruti: “änandaà brahmaëo rüpam –

änanda is the form of Brahman.” Therefore, on the basis of all

the evidence compiled from çruti, it is established that Çré Kåñëa

is the form of eternity, knowledge and bliss (sac-cid-änandavigraha).

One should understand that Çré Kåñëa’s form is His very

self, and Çré Kåñëa’s self is His form; vigraha is ätmä and ätmä is

vigraha. This is the conclusion of all scripture. Bhagavän Çré

Kåñëa is His eternal, original form, so the idea that He is

materially embodied like the conditioned souls, or that He has

accepted a material form from the illusory energy (mäyä), is

totally erroneous.

Çré Çukadeva Gosvämé has remarked:

kåñëam enam avehi tvam

ätmänam akhilätmanäm

jagad-dhitäya so ’py atra

dehé väbhäti mäyayä

Çrémad-Bhägavatam (10.14.55)

O King, you should understand that Çré Kåñëa is Parabrahma and

Paramätmä, the soul of all living entities. He has mercifully

descended for the benefit of the whole world in such a way that

He appears to be an ordinary person with a physical human body

that can be perceived by the senses of the living entities. Although

His pastimes resemble those of a common person, He is not an

ordinary human being.

The human-like activities performed by Bhagavän during His

manifest pastimes in this world are called mädhuryamayé-lélä,

meaning that these pastimes are full of sweetness. His pastimes

are manifested in this world only out of compassion for the living

entities. In this Çrémad-Bhägavatam verse, the word mäyä

means “mercy.” In the Viçva-prakäça dictionary, the word mäyä

has been defined as either “deceit” or “mercy.”

Now that the supremacy of Çré Kåñëa has been firmly

ÇRÉ BRAHMA-SAÀHITÄ

2 0

established on the basis of çästra and logic, His absorption in

His pastimes will be discussed. His pastimes are of two types:

aiçvaryamayé pura-lélä (pastimes related to transcendental

opulence) and mädhuryamayé vraja-lélä (the sweet pastimes of

Vraja). He performs His aiçvaryamayé-lélä while residing sometimes

in Mathurä-puré and sometimes in Dvärakä. At that time He

is called Yädavendra or Våñëéndra. When the pastimes of His

infancy, childhood and adolescence take place in Vraja, He is

called Vrajendra-nandana or Govinda.

In Çrémad-Bhägavatam Çré Süta Gosvämé has said:

çré kåñëa kåñëa-sakha våñëy-åñabhävani-dhrug

räjanya-vaàça-dahanänapavarga-vérya

govinda gopa-vanitä-vraja-bhåtya-gétatértha-

çravaù çravaëa-maìgala pähi bhåtyän

Çrémad-Bhägavatam (12.11.25)

O Kåñëa, O friend of Arjuna, O chief among the descendants of

Våñëi, You are the destroyer of those political parties who are disturbing

elements on this Earth. Your prowess never deteriorates.

You are the proprietor of the transcendental abode, and Your most

sacred glories, which are sung by Våndävana’s cowherd men and

women and their servants, bestow all auspiciousness just by being

heard. O Lord, please protect Your devotees.

In this çloka, Çré Süta Gosvämé has introduced his worshipable

deity Çré Kåñëa as the friend of Arjuna. This indicates Çré Kåñëa’s

intense affection for the Päëòavas, which renders Him subordinate

to them. It is also clear from the sequence of address in this

verse that He has even more affection for the Yädavas (Våñëis).

Çré Kåñëa not only destroyed the kings who were oppressing the

Earth, He also protected the Päëòavas and the Yädavas and

maintained them in every respect. Çré Süta Gosvämé is also

saying, “You have still more affection for the Vrajaväsés than for

the Yädavas, and amongst the residents of Vraja, You have

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2 1

shown the most affection of all for the Vraja damsels. When Your

dear devotee Uddhava came to Vraja, he repeatedly offered

prayers to the dust of the lotus feet of the gopés.”

Çré Brahmä considers that the form of Bhagavän that is most

desirable for him is his own worshipable deity, Çré Govinda. Later

in this saàhitä, Çré Brahmä offers prayers beginning with the

verse cintämaëi-prakara-sadmasu kalpa-våkña-lakñävåteñu,

wherein he glorifies his worshipable Lord, Çré Govinda, who is

always endowed with His transcendental names, form, qualities

and pastimes.

In Çrémad-Bhägavatam (10.27.20), the cow Surabhé performs

abhiñeka (ceremonial bathing) of Çré Kåñëa, giving Him the name

Çré Govinda: “tvaà na indro jagatpate – O You who possess

inconceivable and unlimited energies, O indwelling soul of the

universe, O creator of the universe, O infallible Acyuta, O Çré

Kåñëa, O master of the universe, You are our only worshipable

deity. You are the real Indra (monarch) because you are the

maintainer of cows, brähmaëas, saintly persons and demigods.

O Soul of the universe, You have descended to the surface of the

Earth planet to remove her burden. The father of the worlds,

Brahmäjé, has engaged us in performing the abhiñeka of You,

who are worshipable for all.” After saying this, Surabhé, along

with Indra and the great sages, performed the abhiñeka of Kåñëa.

Surabhé bathed Çré Kåñëa with her own milk, and Indra and the

sages offered the pure waters of Mandäkiné (the celestial Gaìgä),

which had been brought there in the trunk of Indra’s elephant

Airävata. In this ceremony they gave Çré Kåñëa the name Çré

Govinda (Çrémad-Bhägavatam 10.27.19–23). After describing

this abhiñeka, Çré Çukadeva Gosvämé has also prayed: “priyän na

indro gaväm – O Indra (master) of the cows, Govinda, be

pleased with us.” Calling Him master of the cows does not

minimize Him or decrease His position. On the contrary, it

ÇRÉ BRAHMA-SAÀHITÄ

2 2

establishes His unrivaled monarchy, because it is stated in the

Go-sükta:

gobhyo yajïäù pravartante

gobhyo deväù samutthitäù

gobhir deväù samudgérëäù

sa-ñaò-aìga-pada-kramäù

All the different types of sacrifice have come from the cows of

Goloka Våndävana; the demigods have come from those cows;

and the Vedas with their six limbs have also appeared from those

cows.

Since Çré Kåñëa has descended from Goloka-dhäma, the planet

of cows, He is the master of the cows. In the Gopäla-täpané

Upaniñad (35), Çré Brahmä relates to the sages headed by Sanaka

how he has prayed to his worshipable deity:

govindaà sac-cid-änanda-vigrahaà

sürabhü-ruha-taläsénaà satataà sa-marud-gaëo ’haà toñayämi

Along with the demigods headed by Indra, I offer praise to

Väsudeva, who is eternally ornamented with pure transcendental

qualities and pastimes. Although He is the Supreme Truth, one

without a second, He is also the embodiment of eternity, knowledge

and bliss, resplendently situated beneath a desire-fulfilling

tree in Çré Våndävana-dhäma.

Brahmäjé has also prayed in the Tenth Canto of Çrémad-

Bhägavatam (10.14.34): “tad bhüri-bhägyam iha janma kim

apy aöavyäà yad gokule – the Vedas are still searching, even

today, for the dust of the lotus feet of Bhagavän Mukunda, who

is the very life and soul of the residents of Vraja. My life will be

successful only if I can take birth in any species whatsoever in

this earthly forest of Vraja, or in a border region of Gokula, so

that I may be completely bathed in the foot-dust of the residents

of Gokula.”

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2 3

Here the words bhagavän mukundaù directly refer to

Vrajaräja-nandana, Kåñëa, the son of Nanda Mahäräja. This form

is found only in Vraja.

Brahmäjé has also prayed:

nauméòya te ’bhra-vapuñe taòid-ambaräya

guïjävataàsa-paripiccha-lasan-mukhäya

vanya-sraje kavala-vetra-viñäëa-veëulakñma-

çriye mådu-pade paçupäìgajäya

Çrémad-Bhägavatam (10.14.1)

O Prince of Vraja, You are worshipable for the whole world. O

Nava-Ghanaçyäma, Your yellow upper garment beautifies Your

dark, fresh raincloud-colored limbs like a steady streak of lightning.

Your ears are decorated with ornaments made of guïjä

berries, and Your head with a crown of peacock feathers. A garland

of forest flowers and leaves adorns Your neck, a morsel of rice

mixed with yogurt is in Your hand, Your eyes are shaped like lotus

petals, and Your appearance with Your flute and buffalo horn is

exquisitely beautiful. Your lotus feet, which are the shelter of

Lakñmé-devé, are very soft and full of affection for Your devotees.

You are always moving here and there in Våndävana forest with

Your soft lotus feet to enjoy Your pleasure pastimes. All glories

unto You, son of Nanda Mahäräja, who tend the cows. Please

accept my obeisances.

Thus Çré Kåñëa’s supreme opulence is expressed by names

such as Govinda. This is the significance of the name Govinda in

this first verse of Brahma-saàhitä.

After Çré Kåñëa’s status as controller (éçvara) and Supreme

Controller (parameçvara) has been established, in conclusion, His

unique qualities are being described. In an explanation of the tensyllable

mantra,5 the Gautaméya-tantra (2.18–19, 22–23) reveals

the following:

ÇRÉ BRAHMA-SAÀHITÄ

2 4

This is identical to the eighteen-syllable gopäla-mantra, except that it does not

contain the words kåñëäya and govindäya.

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2 5

gopéti prakåtià vidyäj

janas tattva-samühakaù

anayor äçrayo vyäptyä

käraëatvena ceçvaraù

sändränandaà paraà jyotir

vallabhena ca kathyate

athavä gopé prakåtir

janas tad-aàça-maëòalam

anayor vallabhaù proktaù

svämé kåñëäkhya éçvaraù

kärya-käraëayor éçaù

çrutibhis tena géyate

aneka-janma-siddhänäà

gopénäà patir eva vä

nanda-nandana ity uktas

trailokyänanda-vardhanaù

Çré Govindadeva is famous throughout the Vedas, upon planet

Earth and among the cows. He nourishes them and is always with

them. Although complete with incomparable opulence and sweetness,

He is absorbed in enjoying His independent pastimes while

surrounded by herds of cows. He is celebrated in all worlds and

throughout the Vedas, which means that He steals the hearts of the

residents of Vraja in Çré Nanda-Gokula. His complexion is like a

fresh monsoon raincloud, and He expands His endearing pastimes,

the sweetness of which is continuously sung in a loud voice

by all the Vedas and throughout the worlds. Only that Çré Kåñëa,

the moon of Gokula, the cowherd boy who carries a flute, is

worthy of the name Govinda.

On examining the mood that Brahmä expresses in this verse,

it seems that he surrendered himself fully unto the lotus feet of

Çré Kåñëa from the very beginning. However, as the ecstatic mellows

of prema-rasa increased in his heart, his greed to realize the

sweetness of Çré Kåñëa also increased. Therefore he began to

offer himself to Kåñëa’s form of Govinda, meaning Vrajaräjanandana,

the son of the King of Vraja, and Gopäla, who is the

treasure of the life of Mother Yaçodä. Moreover, when Brahmäjé’s

mood increased and matured completely, with his heart

immersed in and relishing prema-rasa, he became desperate to

attain the supremely beautiful fresh youth, Çyämasundara – the

expert dancer who, being surrounded by the lotus-eyed damsels

of Vraja, bewilders the mind of Cupid. At that time, intoxicated by

the incomparable nectar of gopé-prema, Brahmäjé offered his life

to Çré Kåñëa’s form as Gopéjana-vallabha. His heart was so thirsty

for gopé-prema that he could not be satisfied by uttering only

kåñëäya svähä, or even kåñëäya govindäya svähä. Helplessly

overwhelmed with prema, he began to utter kåñëäya govindäya

gopéjana-vallabhäya svähä. When Brahmäjé spoke thus, his

intense yearning was fulfilled.6

In the aforementioned verses from the Gautaméya-tantra that

explain the ten-syllable mantra, the word gopé has been derived

from the verbal root gup, meaning “to protect and maintain.”

Therefore the special energy that bestows prema and maintains

the devotees is called gopé, or hlädiné-çakti. Çré Rädhä is that

hlädiné-çakti, so one should understand that the word gopé refers

to Çré Rädhä. Also, in the statement gopé tu prakåté rädhä janas

tad-aàça-maëòalaù, the word jana refers to those gopés who are

ÇRÉ BRAHMA-SAÀHITÄ

2 6

Here Çréla Jéva Gosvämé describes Brahmä yearning for that gopé-prema which

has been described as unattainable even for Brahmä and Çaìkara. To reconcile

this with other statements of Jéva Gosvämé and of Çrémad-Bhägavatam that

Brahmäjé practiced the eighteen-syllable mantra to get power for creation, we

can understand that later Brahmäjé may have been in the association of highclass

Vaiñëavas like Närada and others, and then he was regularly and repeatedly

chanting these names. Then, he may have achieved prema as described

here. It may be that the Brahmä described here is a special Brahmä who is now

liberated, but other Brahmäs have not received gopé-prema.

direct expansions of Çrématé Rädhikä’s divine form. So gopéjana

refers to Çrématé Rädhikä and Her own direct expansions such as

Lalitä and Viçäkhä. Thus the word vallabha (beloved) can only

refer to their most dearly beloved sweetheart, präëa-priyatama

Çré Kåñëa.

The word vallabha means “one who gives inspiration,”

“the instigator,” or “the lover (ramaëa).” That hero who enjoys

supremely sweet pastimes with the gopés is Çré Gopéjana-vallabha.

Gopéjana-vallabha also means the pati or sole refuge of the gopés,

and specifically präëapati, the only shelter of the life’s breath of

Çré Rädhikä, who is always surrounded by Her sakhés headed by

Çré Lalitä and Viçäkhä. Nanda-nandana Çré Kåñëa is the crownjewel

among connoisseurs of ecstatic transcendental mellows

(rasika-çekhara). As Madana-mohana, the enchanter of the god

of amorous love, He is elegantly present in Çré Våndävana with

Çrématé Rädhikä, who stands in the midst of Her supremely beautiful,

ever-fresh, lotus-eyed friends. Therefore only this budding

youth, the Madana-mohana form of Çré Kåñëa – also called

Govinda or Gopäla – is actually Çré Gopéjana-vallabha. Gopéjanavallabha

is the eternal form of Çré Kåñëa who is always held in Çré

Rädhikä’s loving embrace. Therefore it is automatically understood

that gopéjana-vallabha refers to the Divine Couple, Rädhä-

Kåñëa Yugala.

aneka-janma-siddhänäà

gopénäà patir eva vä

nanda-nandana-ity uktas

trailokyänanda-vardhanaù

Gautaméya-tantra (2.23)

The purport of this verse is that those gopés who had been performing

sädhana for many lifetimes attained Nanda-nandana Çré

Kåñëa as their husband or beloved paramour, who is dearer than

life itself. He increases the bliss of all the three planetary systems,

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and He is the ever-fresh Kämadeva, who awakens transcendental

desire in the heart of every living entity in the universe, and then

fulfills it. He increases the spontaneous, transcendental dedication

in the hearts of the devotees, and He increases the prema of

His dearmost associates. That original form of Bhagavän Çré

Kåñëa is the ever-new deity of amorous love in Våndävana.

This same Çré Kåñëa is thus the worshipable deity of the first

guru of our sampradäya, Çré Brahmä, who is seated upon a lotus

flower.

Om Tat Sat

(Continued...)

_{(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic Scholars,
Purebhakti dot com for the
collection)}

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Monday, October 22, 2012