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Śrī Brahma Saṁhitā

Śrī Brahma Saṁhitā

Śrī Brahma-saṁhitā
Chapter Five

Brahma Saṁhitā or Hymns of Brahmā is an important Holy Scripture in tradition of Gauḍīya Vaishnavism – which was found by the great Master Śrī Kṛṣṇa Caitanya (1486 - 1534) Himself – during His travel to South India.

It was found in the temple of Ādi-Keśava at Thiruvattar, a village lying under the government of Travancore, in Tamil Nadu.

Brahma Saṁhitā declares Śrī Krishna to be the Supreme Deity and treats on different aspects of Śrī Krishna philosophy, creation of Universe, bhakti and life of devotion.

Śrī Kṛṣṇa Caitanya regarded this poem as a great treasure of Krishna Philosophy and with full veneration brought it back to Purī, in Orissa, where his main place of residence were.

Later on Brahma Saṁhitā was studied by almost all Gauḍīya devotees and Ācāryas and served as an inspiration to their lives and following philosophical treatises.

This poem says – it is 5th Chapter of Brahmā Saṁhitā – but it is all we have... Other Chapters, if they ever existed – were never found...

Even though – the Legend says – originally there have been 100 chapters of Brahmā Saṁhitā – and it was sung by Brahma Deva himself soon after the Creation of the Universe....

But – there is nothing else known about Brahmā Saṁhitā except the direct words of Kṛṣṇa Caitanya and this 5th Chapter he found. The work is completely unknown in other traditions of Hinduism.


VERSE 1

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

SYNONYMS

īśvaraḥ — the controller; paramaḥ — supreme; kṛṣṇaḥ — Lord Kṛṣṇa; sat — comprising eternal existence; cit — absolute knowledge; ānanda — and absolute bliss; vigrahaḥ — whose form; anādiḥ — without beginning; ādiḥ — the origin; govindaḥ — Lord Govinda; sarva-kāraṇa-kāraṇam — the cause of all causes.

TRANSLATION

Kṛṣṇa who is known as Govinda is the Supreme Godhead.
He has an eternal blissful spiritual body. He is the origin of all.
He has no other origin and He is the prime cause of all causes.

VERSE 2

sahasra-patra-kamalaṁ
gokulākhyaṁ mahat padam
tat-karṇikāraṁ tad-dhāma
tad-anantāṁśa-sambhavam

SYNONYMS

sahasra-patra — possessing a thousand petals; kamalam — a lotus; gokula-ākhyam — known as Gokula; mahat padam — the super-excellent station; tat — of that (lotus); karṇikāram — the whorl; tat — of Him (Kṛṣṇa); dhāma — the abode; tat — that (Gokula); ananta — of His infinitary aspect, Balarāma; aṁśa — from a part; sambhavam — produced.

TRANSLATION

[The spiritual place of transcendental pastimes of Kṛṣṇa is portrayed in the second verse.]

The super-excellent station of Kṛṣṇa, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Kṛṣṇa.

VERSE 3

karṇikāraṁ mahad yantraṁ
ṣaṭ-koṇaṁ vajra-kīlakam
ṣaḍ-aṅga-ṣaṭ-padī-sthānaṁ
prakṛtyā puruṣeṇa ca
premānanda-mahānanda-
rasenāvasthitaṁ hi yat
jyotī-rūpeṇa manunā
kāma-bījena saṅgatam

SYNONYMS

karṇikāram — the whorl; mahat — great; yantram — figure; ṣaṭ-koṇam — a hexagon; vajra — like a diamond; kīlakam — the central support; ṣaṭ-aṅga-ṣaṭ-padī — of the eighteen- syllable mantra with six-fold divisions; sthānam — the place of manifestation; prakṛtyā — along with the predominated aspect of the Absolute; puruṣeṇa — along with the predominating aspect of the Absolute; ca — also; prema-ānanda — of the bliss of love of God; mahā-ānanda — of the great transcendental jubilations; rasena — with the rasa (mellow); avasthitam — situated; hi — certainly; yat — which; jyotiḥ-rūpeṇa — transcendental; manunā — with the mantra; kāma-bījena — with the kāma-bīja (klīṁ); saṅgatam — joined.

TRANSLATION

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 18 transcendental letters is manifested in a hexagonal figure with 6-fold divisions.

VERSE 4

tat-kiñjalkaṁ tad-aṁśānāṁ
tat-patrāṇi śriyām api

SYNONYMS

tat — of that (lotus); kiñjalkam — the petals; tat-aṁśānām — of His (Kṛṣṇa’s) fragmental portions; tat — of that (lotus); patrāṇi — the leaves; śriyām — of the gopīs (headed by Śrīmatī Rādhārāṇī); api — also.

TRANSLATION

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.

VERSE 5

catur-asraṁ tat-paritaḥ śvetadvīpākhyam adbhutam
catur-asraṁ catur-mūrteś catur-dhāma catuṣ-kṛtam
caturbhiḥ puruṣārthaiś ca caturbhir hetubhir vṛtam
śūlair daśabhir ānaddham ūrdhvādho dig-vidikṣv api
aṣṭabhir nidhibhir juṣṭam aṣṭabhiḥ siddhibhis tathā
manu-rūpaiś ca daśabhir dik-pālaiḥ parito vṛtam
śyāmair gauraiś ca raktaiś ca śuklaiś ca pārṣadarṣabhaiḥ
śobhitaṁ śaktibhis tābhir adbhutābhiḥ samantataḥ

SYNONYMS

catuḥ-asraṁ — -quadrangular place; tat — that (Gokula); paritaḥ — surrounding; śveta-dvīpa — Śvetadvīpa (the white island); ākhyam — named; adbhutam — mysterious; catuḥ-asram — quadrangular; catuḥ-mūrteḥ — of the four primary expansions (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha); catuḥ-dhāma — consisting of four abodes; catuḥ-kṛtam — divided into four parts; caturbhiḥ — by the four; puruṣa-arthaiḥ — human requirements; ca — and; caturbhiḥ — by the four; hetubhiḥ — causes, or bases of achievement; vṛtam — enveloped; śūlaiḥ — with tridents; daśabhiḥ — ten; ānaddham — fixed; ūrdhva-adhaḥ — upwards and downwards (the zenith and nadir); dik — (in) the directions (north, south, east, and west); vidikṣu — and in the intermediate directions (northeast, southeast, southwest, and northwest); api — also; aṣṭabhiḥ — with the eight; nidhibhiḥ — jewels; juṣṭam — endowed; aṣṭabhiḥ — with the eight; siddhibhiḥ — mystic perfections (aṇimā, laghimā, prāpti, prākāmya, mahimā, īśitva, vaśitva, and kāmāvasāyitā); tathā — also; manu-rūpaiḥ — in the form of mantras; ca — and; daśabhiḥ — by ten; dik-pālaiḥ — protectors of the directions; paritaḥ — all around; vṛtam — surrounded; śyāmaiḥ — blue; gauraiḥ — yellow; ca — and; raktaiḥ — red; ca — and; śuklaiḥ — white; ca — also; pārṣada-ṛṣabhaiḥ — with the topmost associates; śobhitam — shining; śaktibhiḥ — with potencies; tābhiḥ — those; adbhutābhiḥ — extraordinary; samantataḥ — on all sides.

TRANSLATION

[The surrounding external plane of Gokula is described in this verse.]

There is a mysterious quadrangular place named Śvetadvīpa surrounding the outskirts of Gokula.

Śvetadvīpa is divided into 4 parts on all sides. The abode of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are separately located in each of these 4 parts.

These 4 divided abodes are enveloped by the 4-fold human requirements such as piety, wealth, passion and liberation,

as also by the 4 Vedas, viz., Ṛg, Sāma, Yajur and Atharva, which deal with the mantra and which are the bases of achievements of the 4-fold mundane requirements.

10 tridents are fixed in the 10 directions, including the zenith and nadir.

The 8 directions are decorated with the 8 jewels of Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa, Mukunda, Kunda, and Nīla.

There are 10 protectors [dik-pālas] of the 10 directions in the form of mantra.

The associates of the hues of blue, yellow, red and white and the extraordinary potencies bearing the names of Vimala, etc., shine on all sides.

VERSE 6

evaṁ jyotir-mayo devaḥ
sad-ānandaḥ parāt paraḥ
ātmārāmasya tasyāsti
prakṛtyā na samāgamaḥ

SYNONYMS

evam — thus; jyotiḥ-mayaḥ — transcendental; devaḥ — the Lord; sat-ānandaḥ — the own Self of eternal ecstasies; parāt paraḥ — the superior of all superiors; ātma-ārāmasya — engaged in the enjoyments of the transcendental realm; tasya — of Him; asti — there is; prakṛtyā — with the mundane potency; na — not; samāgamaḥ — association.

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.

VERSE 7

māyayāramamāṇasya
na viyogas tayā saha
ātmanā ramayā reme
tyakta-kālaṁ sisṛkṣayā

SYNONYMS

māyayā — with the illusory energy; aramamāṇasya — of Him, who never consorts; na — not; viyogaḥ — complete separation; tayā — her; saha — from; ātmanā — with His own; ramayā — spiritual potency, Ramā; reme — consorts; tyakta-kālam — by casting His glance in the shape of sending His time energy; sisṛkṣayā — with the desire to create.

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.

VERSE 8

niyatiḥ sā ramā devi
tat-priyā tad-vaśaṁ tadā
tal-liṅgaṁ bhagavān śambhur
jyoti-rūpaḥ sanātanaḥ
yā yoniḥ sāparā śaktiḥ
kāmo bījaṁ mahad dhareḥ

SYNONYMS

niyatiḥ — the regulator; sā — she; ramā — the spiritual potency; devi — the goddess; tat — of Him; priyā — beloved; tat — of Him; vaśam — under the control; tadā — then (at the time of creation); tat — of Him; liṅgam — the masculine symbol, or manifested emblem; bhagavān — possessing opulences; śambhuḥ — Śambhu; jyotiḥ-rūpaḥ — halo; sanātanaḥ — eternal; yā — which; yoniḥ — the symbol of mundane feminine productivity; sa — that; aparā — non-absolute; śaktiḥ — potency; kāmaḥ — the desire; bījam — the seed; mahat — the faculty of perverted cognition; hareḥ — of the Supreme Lord.

TRANSLATION

[The secondary process of association with Māyā is described.]

Ramā-devī, the spiritual [cit] potency, beloved consort of the Supreme Lord, is the regulatrix of all entities.

The divine plenary portion of Kṛṣṇa creates the mundane world.

At creation there appears a divine halo of the nature of His own subjective portion [svāṁśa]. This halo is divine Śambhu, the masculine symbol or manifested emblem of the Supreme Lord.

This halo is the dim twilight reflection of the supreme eternal effulgence.

This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix [niyati].

The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Māyā, the limited, non-absolute [aparā] potency, the symbol of mundane feminine productivity.

The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord.

VERSE 9

liṅga-yony-ātmikā jātā
imā māheśvarī-prajāḥ

SYNONYMS

liṅga — of the mundane masculine generative organs; yoni — and of the mundane feminine generative organs; ātmikāḥ — as the embodiment; jātāḥ — born; imāḥ — these; māheśvarī — of the consort of the great lord of this mundane world; prajāḥ — the offspring.

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.

VERSE 10

śaktimān puruṣaḥ so ’yaṁ
liṅga-rūpī maheśvaraḥ
tasminn āvirabhūl liṅge
mahā-viṣṇur jagat-patiḥ

SYNONYMS

śaktimān- joined to his female consort; puruṣaḥ — person; saḥ — he; ayam — this; liṅga- rūpī — in the form of the male generating organ; mahā-īśvaraḥ — Śambhu, the lord of this mundane world; tasmin — in that; āvirabhūt — manifested; liṅge — in the manifested emblem; mahā-viṣṇuḥ — Mahā-Viṣṇu; jagat-patiḥ — the Lord of the world.

TRANSLATION

The person embodying the material causal principle, viz., the great lord of this mundane world [Maheśvara] Śambhu, 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.

VERSE 11

sahasra-śīrṣā puruṣaḥ
sahasrākṣaḥ sahasra-pāt
sahasra-bāhur viśvātmā
sahasrāṁśaḥ sahasra-sūḥ

SYNONYMS

sahasra-śīrṣā — possessing thousands of heads; puruṣaḥ — Lord Mahā-Viṣṇu, the first puruṣa-avatāra; sahasra-akṣaḥ — possessing thousands of eyes; sahasra-pāt — possessing thousands of legs; sahasra-bāhuḥ — possessing thousands of arms; viśva-ātmā — the Supersoul of the universe; sahasra-aṁśaḥ — the source of thousands of avatāras; sahasra- sūḥ — the creator of thousands of individual souls.

TRANSLATION

The Lord of the mundane world, Mahā-Viṣṇu, possesses thousands of thousands of heads, eyes, hands.

He is the source of thousands of thousands of avatāras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls.

VERSE 12

nārāyaṇaḥ sa bhagavān
āpas tasmāt sanātanāt
āvirāsīt kāraṇārṇo
nidhiḥ saṅkarṣaṇātmakaḥ
yoga-nidrāṁ gatas tasmin
sahasrāṁśaḥ svayaṁ mahān

SYNONYMS

nārāyaṇaḥ — named Nārāyaṇa; saḥ — that; bhagavān — Supreme Personality of Godhead, Mahā-Viṣṇu; āpaḥ — water; tasmāt — from that; sanātanāt — eternal person; āvirāsīt — has sprung; kāraṇa-arṇaḥ — the Causal Ocean; nidhiḥ — expanse of water; saṅkarṣaṇa-ātmakaḥ — the subjective portion of Saṅkarṣaṇa; yoga-nidrām gataḥ — in the state of deep sleep; tasmin — in that (water); sahasra-aṁśaḥ — with thousands of portions; svayam — Himself; mahān — the Supreme Person.

TRANSLATION

The same Mahā-Viṣṇu is spoken of by the name of “Nārāyaṇa” in this mundane world. From that eternal person has sprung the vast expanse of water of the spiritual Causal Ocean.

The subjective portion of Saṅkarṣaṇa who abides in para-vyoma, the above supreme puruṣa with thousands of subjective portions, reposes in the state of divine sleep [yoga-nidrā] in the waters of the spiritual Causal Ocean.

VERSE 13

tad-roma-bila jāleṣu
bījaṁ saṅkarṣaṇasya ca
haimāny aṇḍāni jātāni
mahā-bhūtāvṛtāni tu

SYNONYMS

tat — of Him (Mahā-Viṣṇu); roma-bila-jāleṣu — in the pores of the skin; bījam — the seeds; saṅkarṣaṇasya — of Saṅkarṣaṇa; ca — and; haimāni — golden; aṇḍāni — eggs or sperms; jāta-ni — born; mahā-bhūta — by the five great elements; āvṛtāni — covered; tu — certainly.

TRANSLATION

The spiritual seeds of Saṅkarṣaṇa existing in the pores of skin of Mahā-Viṣṇu, are born as so many golden sperms. These sperms are covered with five great elements.

VERSE 14

praty-aṇḍam evam ekāṁśād
ekāṁśād viśati svayam
sahasra-mūrdhā viśvātmā
mahā-viṣṇuḥ sanātanaḥ

SYNONYMS

prati — each; aṇḍam — egglike universe; evam — thus; eka-aṁśāt eka-aṁśāt — as His own separate subjective portions; viśati — enters; svayam — personally; sahasra-mūrdhā — possessing thousands of heads; viśva-ātmā — the Supersoul of the universe; mahā-viṣṇuḥ — Mahā-Viṣṇu; sanātanaḥ — eternal.

TRANSLATION

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.

VERSE 15

vāmāṅgād asṛjad viṣṇuṁ
dakṣiṇāṅgāt prajāpatim
jyotir-liṅga-mayaṁ śambhuṁ
kūrca-deśād avāsṛjat

SYNONYMS

vāma-aṅgāt — from His left limb; asṛjat — He created; viṣṇum — Lord Viṣṇu; dakṣiṇa- aṅgāt — from His right limb; prajāpatim — Hiraṇyagarbha Brahmā; jyotiḥ-liṅga — the divine masculine manifested halo; mayam-“comprising; śambhum — Śambhu; kūrca- deśāt — from the space between His two eyebrows; avāsṛjat — He created.

TRANSLATION

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.

VERSE 16

ahaṅkārātmakaṁ viśvaṁ
tasmād etad vyajāyata

SYNONYMS

ahaṅkāra — the mundane egotistic principle; ātmakam — enshrining; viśvam — universe; tasmāt — from that (Śambhu); etat — this; vyajāyata — has originated.

TRANSLATION

The function of Śambhu in relation to jīvas is that this universe enshrining the mundane egotistic principle has originated from Śambhu.

VERSE 17

atha tais tri-vidhair veśair
līlām udvahataḥ kila
yoga-nidrā bhagavatī
tasya śrīr iva saṅgatā

SYNONYMS

atha — thereupon; taiḥ — with those; tri-vidhaiḥ — threefold; veśaiḥ — forms; līlām — pastimes; udvahataḥ — carrying on; kila — indeed; yoga-nidrā — Yoganidrā; bhagavatī — full of the ecstatic trance of eternal bliss; tasya — of Him; śrīḥ — the goddess of fortune; iva — like; saṅgatā — consorted with.

TRANSLATION

Thereupon the same great personal Godhead, assuming the 3-fold forms of Viṣṇu, Prajāpati and Śambhu, entering into the mundane universe, plays the pastimes of preservation, creation and destruction of this world.

This pastime is contained in the mundane world.

Hence, it being perverted, the Supreme Lord, identical with Mahā-Viṣṇu, prefers to consort with the goddess Yoganidrā, the constituent of His own spiritual [cit] potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.

VERSE 18

sisṛkṣāyāṁ tato nābhes
tasya padmaṁ viniryayau
tan-nālaṁ hema-nalinaṁ
brahmaṇo lokam adbhutam

SYNONYMS

sisṛkṣāyām — when there was the will to create; tataḥ — then; nābheḥ — from the navel; tasya — of Him; padmam — a lotus; viniryayau — came out; tat-nālam — its stem; hema- nalīnam — like a golden lotus; brahmaṇaḥ — of Brahmā; lokam — the abode; adbhutam — wonderful.

TRANSLATION

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.

VERSE 19

tattvāni pūrva-rūḍhāni
kāraṇāni parasparam
samavāyāprayogāc ca
vibhinnāni pṛthak pṛthak
cic-chaktyā sajjamāno ’tha
bhagavān ādi-pūruṣaḥ
yojayan māyayā devo
yoga-nidrām akalpayat

SYNONYMS

tattvāni — elements; pūrva-rūḍhāni — previously created; kāraṇāni — causes; parasparam — mutually; samavāya — of the process of conglomeration; aprayogāt — from the non-application; ca — and; vibhinnāni — separate; pṛthak pṛthak — one from another; cit-śaktyā — with His spiritual potency; sajjamānaḥ — associating; atha — then; bhagavān — the Supreme Personality of Godhead; ādi-pūruṣaḥ — the primal Godhead; yojayan — causing to join; māyayā — with Māyā; devaḥ — the Lord; yoga-nidrām — Yoganidrā; akalpayat — He consorted with.

TRANSLATION

Before their conglomeration the primary elements in their nascent state remained originally separate entities. Non-application of the conglomerating process is the cause of their separate existence.

Divine Mahā-Viṣṇu, primal Godhead, through association with His own spiritual [cit] potency, moved Māyā and by the application of the conglomerating principle created those different entities in their state of cooperation.

And after that He Himself consorted with Yoganidrā by way of His eternal dalliance with His spiritual [cit] potency.

VERSE 20

yojayitvā tu tāny eva
praviveśa svayaṁ guhām
guhāṁ praviṣṭe tasmiṁs tu
jīvātmā pratibudhyate

SYNONYMS

yojayitvā — after conglomerating; tu — then; tāni — them; eva — certainly; praviveśa — He entered; svayam — Himself; guhām — the hidden cavity; guhām — the hidden cavity; praviṣṭe — after He entered; tasmin — within that; tu — then; jīva-ātmā — the jīvas; pratibudhyate — were awakened.

TRANSLATION

By conglomerating all those separate entities He manifested the innumerable mundane universes and Himself entered into the inmost recess of every extended conglomerate [viraḍ-vigraha].

At that time those jīvas who had lain dormant during the cataclysm were awakened.

VERSE 21

sa nityo nitya-sambandhaḥ
prakṛtiś ca paraiva sā

SYNONYMS

saḥ — that (jīva); nityaḥ — eternal; nitya-sambandhaḥ — possessing an eternal relationship; prakṛtiḥ — potency; ca — and; parā — spiritual; eva — certainly; sā — that.

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.

VERSE 22

evaṁ sarvātma-sambandhaṁ
nābhyāṁ padmaṁ harer abhūt
tatra brahmābhavad bhūyaś
catur-vedi catur-mukhaḥ

SYNONYMS

evam — thus; sarva-ātma — with all souls; sambandham — related; nābhyām — from the navel; padmam — a lotus; hareḥ — of Viṣṇu; abhūt — sprung up; tatra — there; brahmā — Brahmā; abhavat — was born; bhūyaḥ — again; catuḥ-vedī — versed in the four Vedas; catuḥ-mukhaḥ — four-faced.

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.

VERSE 23

sañjāto bhagavac-chaktyā
tat-kālaṁ kila coditaḥ
sisṛkṣāyāṁ matiṁ cakre
pūrva-saṁskāra-saṁskṛtaḥ
dadarśa kevalaṁ dhvāntaṁ
nānyat kim api sarvataḥ

SYNONYMS

sañjātaḥ — on being born; bhagavat-śaktyā — by the divine potency; tat-kālam — at that time; kila — indeed; coditaḥ — being guided; sisṛkṣāyām — to the act of creation; matim — his mind; cakre — turned; pūrva-saṁskāra-saṁskṛtaḥ — under the impulse of previous impressions; dadarśa — he saw; kevalam — only; dhvāntam — darkness; na — not; anyat — else; kim api — anything; sarvataḥ — in every direction.

TRANSLATION

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.

VERSE 24

uvāca puratas tasmai
tasya divya sarasvatī
kāma-kṛṣṇāya govinda
he gopī-jana ity api
vallabhāya priyā vahner
mantram te dāsyati priyam

SYNONYMS

uvāca — said; purataḥ — in front; tasmai — to him; tasya — of Him (the Supreme Lord); divyā — divine; sarasvatī — the goddess of learning; kāma — the kāma-bīja (klīṁ); kṛṣṇāya — to Kṛṣṇa; govinda — govindāya, to Govinda; he — O; gopī-jana — of the gopīs; iti — thus; api — also; vallabhāya — to the dear one; priyā vahneḥ — the wife of Agni, Svāhā (the word svāhā is uttered while offering oblations); mantram — mantra; te — to you; dāsyati — will give; priyam — the heart’s desire.

TRANSLATION

Then the goddess of learning Sarasvatī, the divine consort of the Supreme Lord, said thus to Brahmā who saw nothing but gloom in all directions,

O Brahmā, this mantra, viz., Klīṁ Kṛṣṇāya Govindāya Gopījana-Vallabhāya Svāhā, will assuredly fulfil your heart’s desire.

VERSE 25

tapas tvaṁ tapa etena
tava siddhir bhaviṣyati

SYNONYMS

tapaḥ — spiritual austerity; tvam — you; tapa — practice; etena — by this; tava — your; siddhiḥ — fulfilment; bhaviṣyati — will be.

TRANSLATION

O Brahmā, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled.

VERSE 26

atha tepe sa suciraṁ prīṇan govindam avyayam
śvetadvīpa-patiṁ kṛṣṇaṁ goloka-sthaṁ parāt param
prakṛtyā guṇa-rūpiṇyā rūpiṇyā paryupāsitam
sahasra-dala-sampanne koṭi-kiñjalka-bṛṁhite
bhūmiś cintāmaṇis tatra karṇikāre mahāsane
samāsīnaṁ cid-ānandaṁ jyoti-rūpaṁ sanātanam
śabda-brahma-mayaṁ veṇuṁ vādayantaṁ mukhāmbuje
vilāsinī-gaṇa-vṛtaṁ svaiḥ svair aṁśair abhiṣṭutam

SYNONYMS

atha — then; tepe — practiced austerity; saḥ — he (Brahmā); suciram — for a long time; prīṇan — satisfying; govindam — Govinda; avyayam — imperishable; śvetadvīpa-patim — the Lord of Śvetadvīpa; kṛṣṇam — Kṛṣṇa; goloka-stham — situated in Goloka; parāt param — the greatest of all; prakṛtyā — by the external energy; guṇa-rūpiṇyā — embodying all mundane qualities; rūpiṇyā — possessing form; paryupāsitam — worshiped from outside; sahasra-dala-sampanne — on a lotus of a thousand petals; koṭi-kiñjalka — by millions of filaments; bṛṁhite — augmented; bhūmiḥ — the land; cintāmaṇiḥ — magical touchstone; tatra — there; karṇikāre — on the whorl; mahā-āsane — on a great throne; samāsīnam — seated; cit-ānandam — the form of transcendental bliss; jyotiḥ-rūpam — the form of effulgence; sanātanam — eternal; śabda-brahma — divine sound; mayam — comprising; veṇum — the flute; vādayantam — playing; mukha-ambuje — at His lotus mouth; vilāsinī-gaṇa — by the gopīs; vṛtam — surrounded; svaiḥ svaiḥ — own respective; aṁśaiḥ — by subjective portions; abhiṣṭutam — worshiped.

TRANSLATION

Brahmā, being desirous of satisfying Govinda, practiced the cultural acts for Kṛṣṇa in Goloka, Lord of Śvetadvīpa, for a long time. His meditation ran thus,

“There exists a divine lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of Goloka.

On its whorl, there exists a great divine throne on which is seated Śrī Kṛṣṇa, the form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with the divine sound, with His lotus mouth.

He is worshiped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy [who stays outside] embodying all mundane qualities.”

VERSE 27

atha veṇu-ninādasya
trayī-mūrti-mayī gatiḥ
sphurantī praviveśāśu
mukhābjāni svayambhuvaḥ
gāyatrīṁ gāyatas tasmād
adhigatya sarojajaḥ
saṁskṛtaś cādi-gunuṇā
dvijatām agamat tataḥ

SYNONYMS

atha — then; veṇu-ninādasya — of the sound of the flute; trayī-mūrti-mayī — the mother of the three Vedas; gatiḥ — the means (the Gāyatrī mantra); sphuranti — being made manifest; praviveśa — entered; āśu — quickly; mukha-abjāni — the lotus faces; svayambhuvaḥ — of Brahmā; gāyatrīm — the Gāyatrī; gāyataḥ — sounding; tasmāt — from Him (Śrī Kṛṣṇa); adhigatya — having received; saroja-jaḥ — the lotus-born (Brahmā); saṁskṛtaḥ — initiated; ca — and; ādi-guruṇā — by the primal preceptor; dvijatām — the status of the twice-born; agamat — attained; tataḥ — thereafter.

TRANSLATION

Then Gāyatrī, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Śrī Kṛṣṇa, entered into the lotus mouth of Brahmā, born from himself, through his 8 ear-holes.

The lotus-born Brahmā having received the Gāyatrī, sprung from the flute-song of Śrī Kṛṣṇa, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.

VERSE 28

trayyā prabuddho ’tha vidhir
vījñāta-tattva-sāgaraḥ
tuṣṭāva veda-sāreṇa
stotreṇānena keśavam

SYNONYMS

trayyā — by the embodiment of the three Vedas; prabuddhaḥ — enlightened; atha — then; vidhiḥ — Brahmā; vijñāta — acquainted with; tattva-sāgaraḥ — the ocean of truth; tuṣṭāva — worshiped; veda-sāreṇa — which is the essence of all Vedas; stotreṇa — by the hymn; anena — this; keśavam — Śrī Kṛṣṇa.

TRANSLATION

Enlightened by the recollection of that Gāyatrī, embodying the three Vedas, Brahmā became acquainted with the expanse of the ocean of truth.

Then he worshiped Śrī Kṛṣṇa, the essence of all Vedas, with this hymn:

VERSE 29

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhir abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

cintāmaṇi — touchstone; prakara — groups made of; sadmasu — in abodes; kalpa-vṛkṣa — of desire trees; lakṣa — by millions; āvṛteṣu — surrounded; surabhiḥ — surabhi cows; abhipālayantam — tending; lakṣmī — of goddesses of fortune; sahasra — of thousands; śata — by hundreds; sambhrama — with great respect; sevyamānam — being served; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems,

surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of Lakṣmīs or gopīs.

VERSE 30

veṇuṁ kvaṇantam aravinda-dalāyatākṣam-
barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

veṇum — the flute; kvaṇantam — playing; aravinda-dala — (like) lotus petals; āyata — blooming; akṣam — whose eyes; barha — a peacock’s feather; avataṁsam — whose ornament on the head; asita-ambuda — (tinged with the hue of) blue clouds; sundara — beautiful; aṅgam — whose figure; kandarpa — of Cupids; koṭi — millions; kamanīya — charming; viśeṣa — unique; śobham — whose loveliness; govindam — Govinda; ādi- puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock’s feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.

VERSE 31

ālola-candraka-lasad-vanamālya-vaṁśī-
ratnāṅgadaṁ praṇaya-keli-kalā-vilāsam
śyāmaṁ tri-bhaṅga-lalitaṁ niyata-prakāśaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

ālola — swinging; candraka — with a moon-locket; lasat — beautified; vana-mālya — a garland of flowers; vaṁśī — flute; ratna-aṅgadam — adorned with jeweled ornaments; praṇaya — of love; keli-kalā — in pastimes; vilāsam — who always revels; śyāmam — Śyāmasundara; tri-bhaṅga — bending in three places; lalitam — graceful; niyata — eternally; prakāśam — manifest; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket,

whose two hands are adorned with the flute and jewelled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of Śyāmasundara is eternally manifest.

VERSE 32

aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

aṅgāni — the limbs; yasya — of whom; sakala-indriya — of all the organs; vṛtti-manti — possessing the functions; paśyanti — see; pānti — maintain; kalayanti — manifest; ciram — eternally,; jaganti — the universes; ānanda — bliss; cit — truth; maya — full of; sat — substantiality; ujjvala — full of dazzling splendour; vigrahasya — whose form; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendour.

Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.

VERSE 33

advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

advaitam — without a second; acyutam — without decay; anādim — without a beginning; ananta-rūpam — whose form is endless, or who possesses unlimited forms; ādyam — the beginning; purāṇa-puruṣam — the most ancient person; nava-yauvanam — a blooming youth; ca — also; vedeṣu — through the Vedas; durlabham — inaccessible; adurlabham — not difficult to obtain; ātma-bhaktau — through pure devotion of the soul; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 34

panthās tu koṭi-śata-vatsara-sampragamyo
vāyor athāpi manaso muni-puṅgavānām
so ’py asti yat-prapada-sīmny avicintya-tattve
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

panthāḥ — the path; tu — but; koṭi-śata — thousands of millions; vatsara — of years; sampragamyaḥ — extending over; vāyoḥ — of wind; atha api — or; manasaḥ — of the mind; muni-puṅgavānām — of the foremost jñānīs; saḥ — that (path); api — only; asti — is; yat — of whom; prapada — of the toe; sīmni — to the tip; avicintya-tattve — beyond material conception; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

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 non-differentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.

VERSE 35

eko ’py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-stham-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

ekaḥ — one; api — although; asau — He; racayitum — to create; jagat-aṇḍa — of universes; koṭim — millions; yat — whose; śaktiḥ — potency; asti — there is; jagat-aṇḍa-cayāḥ — all the universes; yat-antaḥ — within whom; aṇḍa-antara-stha — which are scattered throughout the universe; parama-aṇu-caya — the atoms; antara-stham — situated within; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable.

All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time.

Such is the primeval Lord whom I adore.

VERSE 36

yad-bhāva-bhāvita-dhiyo manujās tathaiva
samprāpya rūpa-mahimāsana-yāna-bhūṣāḥ
sūktair yam eva nigama-prathitaiḥ stuvanti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yat — for whom; bhāva — with devotion; bhāvita — are imbued; dhiyaḥ — whose hearts; manujāḥ — men; tathā eva — similarly; samprāpya — having gained; rūpa — beauty; mahima — greatness; āsana — thrones; yāna — conveyances; bhūṣāḥ — and ornaments; sūktaiḥ — by Vedic hymns; yam — whom; eva — certainly; nigama — by the Vedas; prathitaiḥ — told; stuvanti — offer praise; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 37

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

ānanda — bliss; cit — and knowledge; maya — consisting of; rasa — mellows; prati — every second; bhāvitābhiḥ — who are engrossed with; tābhiḥ — with those; yaḥ — who; eva — certainly; nija-rūpatayā — with His own form; kalābhiḥ — who are parts of portions of His pleasure potency; goloke — in Goloka Vṛndāvana; eva — certainly; nivasati — resides; akhila-ātma — as the soul of all; bhūtaḥ — who exists; govindam — Govinda; ādi-puruṣam — the original personality; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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 64 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.

VERSE 38

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

prema — of love; añjana — with the salve; churita — tinged; bhakti — of devotion; vilocanena — with the eye; santaḥ — the pure devotees; sadā — always; eva — indeed; hṛdayeṣu — in their hearts; vilokayanti — see; yam — whom; śyāma — dark blue; sundaram — beautiful; acintya — inconceivable; guṇa — with attributes; svarūpam — whose nature is endowed; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

VERSE 39

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

rāma-ādi — the incarnation of Lord Ramā, etc.; mūrtiṣu — in different forms; kalā- niyamena — by the order of plenary portions; tiṣṭhan — existing; nānā — various; avatāram — incarnations; akarot — executed; bhuvaneṣu — within the worlds; kintu — but; kṛṣṇaḥ — Lord Kṛṣṇa; svayam — personally; samabhavat — appeared; paramaḥ — the supreme; pumān — person; yaḥ — who; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṇa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.

VERSE 40

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yasya — of whom; prabhā — the effulgence; prabhavataḥ — of one who excels in power; jagat-aṇḍa — of universes; koṭi-koṭiṣu — in millions and millions; aśeṣa — unlimited; vasudhā-ādi — with planets and other manifestations; vibhūti — with opulences; bhinnam — becoming variegated; tat — that; brahma — Brahman; niṣkalam — without parts; anantam — unlimited; aśeṣa-bhūtam — being complete; govindam — Govinda; ādi- puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, whose effulgence is the source of the non-differentiated Brahman mentioned in the Upaniṣads,

being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.

VERSE 41

māyā hi yasya jagad-aṇḍa-śatāni sūte
traiguṇya-tad-viṣaya-veda-vitāyamānā
sattvāvalambi-para-sattvaṁ viśuddha-sattvam-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

māyā — the external potency; hi — indeed; yasya — of whom; jagat-aṇḍa — of universes; śatāni — hundreds; sūte — brings forth; trai-guṇya — embodying the threefold mundane qualities; tat — of that; viṣaya — the subject matter; veda — the Vedic knowledge; vitāyamānā — diffusing; sattva-avalambi — the support of all existence; para-sattvam — the ultimate entity; viśuddha-sattvam — the absolute substantive principle; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, who is the absolute substantive principle being the ultimate entity in the form of the support of all existence whose external potency embodies the threefold mundane qualities, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.

VERSE 42

ānanda-cinmaya-rasātmatayā manaḥsu
yaḥ prāṇināṁ pratiphalan smaratām upetya
līlāyitena bhuvanāni jayaty ajasram-
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

ānanda — blissful; cit-maya — cognitive; rasa — of rasa; ātmatayā — due to being the entity; manaḥsu — in the minds; yaḥ — He who; prāṇinām — of living entities; pratiphalan — being reflected; smaratām upetya — recollecting; līlāyitena — by pastimes; bhuvanāni — the mundane world; jayati — triumphantly dominates; ajasram — ever; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the mundane world by the activity of His own pastimes, being reflected in the mind of recollecting souls as the transcendental entity of ever-blissful cognitive rasa.

VERSE 43

goloka-nāmni nija-dhāmni tale ca tasya
devi maheśa-hari-dhāmasu teṣu teṣu
te te prabhāva-nicayā vihitāś ca yena
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

goloka-nāmni — in the planet known as Goloka Vṛndāvana; nija-dhāmni — the personal abode of the Supreme Personality of Godhead; tale — in the part underneath; ca — also; tasya — of that; devi — of the goddess Durgā; maheśa — of Lord Śiva; hari — of Nārāyaṇa; dhāmasu — in the planets; teṣu teṣu — in each of them; te te — those respective; prabhāva- nicayāḥ — opulences; vihitāḥ — established; ca — also; yena — by whom; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

Lowest of all is located Devī-dhāma [mundane world], next above it is Maheśa-dhāma [abode of Maheśa]; above Maheśa-dhāma is placed Hari-dhāma [abode of Hari] and above them all is located Kṛṣṇa’s own realm named Goloka.

I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.

VERSE 44

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

sṛṣṭi — creation; sthiti — preservation; pralaya — and destruction; sādhana — the agency; śaktiḥ — potency; ekā — one; chāyā — the shadow; iva — like; yasya — of whom; bhuvanāni — the mundane world; bibharti — maintains; durgā — Durgā; icchā — the will; anurūpam — in accordance with; api — certainly; yasya — of whom; ca — and; ceṣṭate — conducts herself; sā — she; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 45

kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

kṣīram — milk; yathā — as; dadhi — yogurt; vikāra-viśeṣa — of a special transformation; yogāt — by the application; sañjāyate — is transformed into; na — not; hi — indeed; tataḥ — from the milk; pṛthak — separated; asti — is; hetoḥ — which is the cause; yaḥ — who; śambhutām — the nature of Lord Śiva; api — also; tathā — thus; samupaiti — accepts; kāryāt — for the matter of some particular business; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 46

dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

dīpa-arciḥ — the flame of a lamp; eva — as; hi — certainly; daśā-antaram — another lamp; abhyupetya — expanding; dīpāyate — illuminates; vivṛta-hetu — with its expanded cause; samāna-dharmā — equally powerful; yaḥ — who; tādṛk — similarly; eva — indeed; hi — certainly; ca — also; viṣṇutayā — by His expansion as Lord Viṣṇu; vibhāti — illuminates; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality.

I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.

VERSE 47

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yaḥ — He who; kāraṇa-arṇava — of the Causal Ocean; jale — in the water; bhajati — enjoys; sma — indeed; yoga-nidrām — creative sleep; ananta — unlimited; jagat-aṇḍa — universes; sa — with; roma-kūpaḥ — the pores of His hair; ādhāra-śaktim — the all- accommodating potency; avalambya — assuming; parām — great; sva-mūrtim — own subjective form; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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].

VERSE 48

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yasya — whose; eka — one; niśvasita — of breath; kālam — time; atha — thus; avalambya — taking shelter of; jīvanti — live; loma-vila-jāḥ — grown from the hair holes; jagat-aṇḍa- nāthāḥ — the masters of the universes (the Brahmās); viṣṇuḥ mahān — the Supreme Lord Mahā-Viṣṇu; saḥ — that; iha — here; yasya — whose; kalā-viśeṣaḥ — particular plenary portion or expansion; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 49

bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ
svīyam kiyat prakaṭayaty api tadvad atra
brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

bhāsvān — the illuminating sun; yathā — as; aśma-śakaleṣu — in various types of precious stones; nijeṣu — his own; tejaḥ — brilliance; svīyam — his own; kiyat — to some extent; prakaṭayati — manifests; api — also; tadvat — similarly; atra — here; brahmā — Lord Brahmā; yaḥ — who; eṣaḥ — he; jagat-aṇḍa-vidhāna-kartā — the chief of the universe; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 50

yat-pāda-pallava-yugaṁ vinidhāya kumbha-
dvandve praṇāma-samaye sa gaṇādhirājaḥ
vighnān vihantum alam asya jagat-trayasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yat — whose; pāda-pallava — lotus feet; yugam — two; vinidhāya — having held; kumbha- dvandve — upon the pair of tumuli; praṇāma-samaye — at the time of offering obeisances; saḥ — he; gaṇa-adhirājaḥ — Gaṇeśa; vighnān — obstacles; vihantum — to destroy; alam — capable; asya — of these; jagat-trayasya — three worlds; govindam — Govinda; ādi- puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 51

agnir mahi gaganam ambu marud diśaś ca
kālas tathātma-manasīti jagat-trayāṇi
yasmād bhavanti vibhavanti viśanti yaṁ ca
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

agniḥ — fire; mahi — earth; gaganam — ether; ambu — water; marut — air; diśaḥ — directions; ca — also; kālaḥ — time; tathā — as well as; ātma — soul; manasī — and mind; iti — thus; jagat-trayāṇi — the three worlds; yasmāt — from whom; bhavanti — they originate; vibhavanti — they exist; viśanti — they enter; yam — whom; ca — also; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

The three worlds are composed of the 9 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.

VERSE 52

yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yat — of whom; cakṣuḥ — the eye; eṣaḥ — the; savitā — sun; sakala-grahāṇām — of all the planets; rājā — the king; samasta-sura — of all the demigods; mūrtiḥ — the image; aśeṣa- tejāḥ — full of infinite effulgence; yasya — of whom; ājñayā — by the order; bhramati — performs his journey; sambhṛta — complete; kāla-cakraḥ — the wheel of time; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 53

dharmo ’tha pāpa-nicayaḥ śrutayas tapāṁsi
brahmādi-kīṭa-patagāvadhayaś ca jīvāḥ
yad-datta-mātra-vibhava-prakaṭa-prabhāvā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

dharmaḥ — virtue; atha — also; pāpa-nicayaḥ — all vices; śrutayaḥ — the Vedas; tapāṁsi — penances; brahma-ādi — beginning from Lord Brahmā; kīṭa-pataga — insects; avadhayaḥ — down to; ca — and; jīvāḥ — jīvas; yat — by whom; datta — conferred; mātra — exclusively; vibhava — by the power; prakaṭa — manifested; prabhāvāḥ — potencies; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I adore the primeval Lord Govinda, by whose conferred power are maintained the manifested potencies, that are found to exist, of all virtues, all vices, the Vedas, the penances and all jīvas, from Brahmā to the meanest insect.

VERSE 54

yas tv indragopam athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yaḥ — He who (Govinda); tu — but; indra-gopam — to the small red insect called indragopa; atha vā — or even; indram — to Indra, king of heaven; aho — oh; sva-karma — of one’s own fruitive activities; bandha — bondage; anurūpa — according to; phala — of reactions; bhājanam — enjoying or suffering; ātanoti — bestows; karmāṇi — all fruitive activities and their reactions; nirdahati — destroys; kintu — but; ca — also; bhakti- bhājām — of persons engaged in devotional service; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

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.

VERSE 55

yaṁ krodha-kāma-sahaja-praṇayādi-bhīti-
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ
sañcintya tasya sadṛśīṁ tanum āpur ete
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

yam — upon whom; krodha — wrath; kāma — amorous passion; sahaja-praṇaya — natural friendly love; ādi — and so on; bhīti — fear; vātsalya — parental affection; moha — delusion; guru-gaurava — reverence; sevya-bhāvaiḥ — and with the attitude of willing service; sañcintya — meditating; tasya — of that; sadṛśīm — befitting; tanum — bodily form; āpuḥ — attained; ete — these persons; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I adore the primeval Lord Govinda,

the meditators of whom,

by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service,

attain to bodily forms befitting the nature of their contemplation.

VERSE 56

śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo
drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhi
cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ
bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ
vidantas te santaḥ kṣiti-virala-cārāḥ katipaye

SYNONYMS

śriyaḥ — Lakṣmīs, goddesses of fortune; kāntāḥ — loving consorts; kāntaḥ — the enjoyer, lover; parama-puruṣaḥ — the Supreme Personality of Godhead; kalpa-taravaḥ — desire trees; drumāḥ — all the trees; bhūmiḥ — the land; cintāmaṇi-gaṇa-mayi — made of the transcendental touchstone jewels; toyam — the water; amṛtam — nectar; kathā — talking; gānam — song; nāṭyam — dancing; gamanam — walking; api — also; vaṁśī — the flute; priya-sakhī — constant companion; cit-ānandam — transcendental bliss; jyotiḥ — effulgence; param — the supreme; api — also; tat — that; āsvādyam — everywhere perceived; api ca — also; saḥ — that; yatra — where; kṣīra-abdhiḥ — ocean of milk; sravati — flows; surabhībhyaḥ — from surabhi cows; ca — and; su-mahān — very great; nimeṣa-ardha — half a moment; ākhyaḥ — called; vā — or; vrajati — passes away; na — not; hi — certainly; yatra — where; api — even; samayaḥ — time; bhaje — I worship; śveta-dvīpam — Śvetadvīpa; tam — that; aham — I; iha — here; golokam — Goloka; iti — thus; yam — which; vidantaḥ — know; te — they; santaḥ — self-realized souls; kṣiti — in this world; virala — seldom; cārāḥ — going; katipaye — few.

TRANSLATION

I worship that transcendental seat, known as Śvetadvīpa where as loving consorts the Lakṣmīs in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Kṛṣṇa as their only lover;

where every tree is a transcendental purpose-tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance,

the flute is the favourite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty,

where numberless milk cows always emit transcendental oceans of milk;

where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment.

That realm is known as Goloka only to a very few self-realized souls in this world.

VERSE 57

athovāca mahā-viṣṇur
bhagavantaṁ prajāpatim
brahman mahattva-vijñāne
prajā-sarge ca cen matiḥ
pañca-ślokīm imāṁ vidyāṁ
vatsa dattāṁ nibodha me

SYNONYMS

atha — then; uvāca — said; mahā-viṣṇuḥ — the Supreme Lord; bhagavantam — unto the glorious; prajāpatim — Lord Brahmā; brahman — O Brahmā; mahattva — of the glory (of Godhead); vijñāne — in real knowledge; prajā-sarge — in creating offspring; ca — and; cet — if; matiḥ — the inclination; pañca-ślokīm — five ślokas; imām — this; vidyām — science; vatsa — O beloved; dattām — given; nibodha — hear; me — from Me.

TRANSLATION

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 5 ślokas.

VERSE 58

prabuddhe jñāna-bhaktibhyām
ātmany ānanda-cin-mayī
udety anuttamā bhaktir
bhagavat-prema-lakṣaṇā

SYNONYMS

prabuddhe — when excited; jñāna — by cognition or knowledge; bhaktibhyām — and by devotional service; ātmani — in the pure spirit soul; ānanda-cit-mayi — full of knowledge and bliss; udeti — is awakened; anuttamā — super-excellent; bhaktiḥ — devotion; bhagavat — for Kṛṣṇa; prema — by love; lakṣaṇā — characterized.

TRANSLATION

When the pure spiritual experience is excited by means of cognition and service [bhakti],

super-excellent unalloyed devotion characterized by love for Godhead is awakened towards Kṛṣṇa, the beloved of all souls.

VERSE 59

pramāṇais tat-sad-ācārais
tad-abhyāsair nirantaram
bodhayan ātmanātmānaṁ
bhaktim apy uttamāṁ labhet

SYNONYMS

pramāṇaiḥ — by scriptural evidence; tat — of them; sat-ācāraiḥ — by theistic conduct; tat — of them; abhyāsaiḥ — by practice; nirantaram — constantly; bodhayan — awakening; ātmanā — by one’s own intelligence; ātmānam — the self; bhaktim — devotion; api — certainly; uttamām — the highest; labhet — one can attain.

TRANSLATION

The highest devotion is attained by slow degrees

by the method of constant endeavour for self-realization with the help of scriptural evidence, theistic conduct and perseverance in practice.

VERSE 60

yasyāḥ śreyas-karaṁ nāsti
yayā nirvṛtim āpnuyāt
yā sādhayati mām eva
bhaktiṁ tām eva sādhayet

SYNONYMS

yasyāḥ — than which; śreyaḥ-karam — superior well-being; na — not; asti — there is; yayā — by which; nirvṛtim — supreme bliss; āpnuyāt — one can attain; yā — who; sādhayati — leads; mām — to Me; eva — certainly; bhaktim — loving devotion; tām — that; eva — indeed; sādhayet — one should perform.

TRANSLATION

These preliminary practices of devotion [sādhana-bhakti] are conducive to the realization of loving devotion. [Loving devotion] — than whom there is no superior well-being, who goes hand in hand with the attainment of the exclusive state of supreme bliss and who can lead to Myself.

VERSE 61

dharmān anyān parityajya
mām ekaṁ bhaja viśvasan
yādṛśī yādṛśī śraddhā
siddhir bhavati tādṛśī
kurvan nirantaraṁ karma
loko ’yam anuvartate
tenaiva karmaṇā dhyāyan
māṁ parāṁ bhaktim icchati

SYNONYMS

dharmān — meritorious performances; anyān — other; parityajya — abandoning; mām — Me; ekam — alone; bhaja — serve; viśvasan — having faith; yādṛśī yādṛśī — just as; śraddhā — faith; siddhiḥ — realization; bhavati — arises; tādṛśī — corresponding; kurvan — performing; nirantaram — ceaselessly; karma — activities; lokaḥ ayam — the people of this world; anuvartate — pursue; tena — by those; eva — indeed; karmaṇā — deeds; dhyāyan — meditating; mām — upon Me; parām — supreme; bhaktim — devotion; icchati — one obtains.

TRANSLATION

Abandoning all meritorious performances serve Me with faith.
The realization will correspond to the nature of one’s faith.

The people of the world act ceaselessly in pursuance of some ideal.

By meditating on Me by means of those deeds one will obtain devotion characterized by love in the shape of the supreme service.

VERSE 62

ahaṁ hi viśvasya carācarasya
bījaṁ pradhānaṁ prakṛtiḥ pumāṁś ca
mayāhitaṁ teja idaṁ bibharṣi
vidhe vidhehi tvam atho jaganti

SYNONYMS

aham — I; hi — certainly; viśvasya — of the world; cara-acarasya — of animate and inanimate objects; bījam — the seed; pradhānam — the substance of matter; prakṛtiḥ — the material cause; pumān — the puruṣa; ca — and; mayā — by Me; āhitam — conferred; tejaḥ — fiery energy; idam — this; bibharṣi — you bear; vidhe — O Brahmā; vidhehi — regulate; tvam — you; atha u — now; jaganti — the worlds.

TRANSLATION

“Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and inanimate objects.

I am pradhāna [the substance of matter], I am prakṛti [material cause] and I am puruṣa [efficient cause].

This fiery energy that belongs specially to the Brahman, that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that you regulate this phenomenal world of animate and inanimate objects.”

The End