Śrī Brahma-saṁhitā
by His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura
Chapter Five
Bs5.9
TEXT 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.
PURPORT
The full quadrantal extension of the Supreme Lord, is His majesty. Of this the triquadrantal extensions of unlamenting, nonperishing and nonapprehending situations constitute the majesties of the realms of Vaikuṇṭha and Goloka, etc. In this temporal realm of Māyā devas and men, etc.—all these together with all mundane worlds—are the great majesties of the limited potency. All these entities are embodiments of the masculine and feminine organs of generation by the distinction of efficient and material causal principles; or, in other words, they are produced by the process of sexual intercourse between the male and female organs of generation. All the information that has been accumulated by the agency of the sciences of this world, possesses this nature of sexual co-union. Trees, plants and even all insentient entities are embodiments of the co-union of male and female. The feature that is of special significance is that although such expressions as “the generative organs of male and female” are indecorous yet in scientific literature these words, expressing the above-mentioned principles, are exceedingly wholesome and productive of abiding value. Indecorum is merely an entity pertaining to the external custom of society. But science, and specially the highest science, cannot destroy the true entity by deference to social custom. Wherefore, in order to demonstrate the seed of mundane sex desire, the basic principle of this phenomenal world, the use of those identical words is indispensable. By the use of all these words only the masculine energy or the predominating active potency. and female energy or the predominated active potency. are to be understood.
Bs5.10 TEXT 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] Śamhhu, in the form of the male generating organ, is joined to his female consort the limited energy [Māyā] as the efficient causal principle. The Lord of the world Mahā-Viṣṇu is manifest in him by His subjective portion in the form of His glance. PURPORT In the transcendental atmosphere (para-vyoma), where spiritual majesty preponderates, there is present Śrī Nārāyaṇa who is not different from Kṛṣṇa. Mahā-Saṅkarṣaṇa, subjective plenary facsimile of the extended personality of Śrī Nārāyaṇa, is also the divine plenary portion of the propagatory embodiment of Śrī Kṛṣṇa. By the power of His spiritual energy a plenary subjective portion of Him, eternally reposing in the neutral stream of Virajā forming the boundary between the spiritual and mundane realms, casts His glance, at creation, unto the limited shadow potency. Māyā, who is located far away from Himself. Thereupon Śambhu, lord of pradhāna embodying the substantive principle of all material entities, who is the same as Rudra, the dim reflection of the Supreme Lord’s own divine glance, consummates his intercourse with Māyā, the efficient mundane causal principle. But he can do nothing independently of the energy of Mahā-Viṣṇu representing the direct spiritual power of Kṛṣṇa. Therefore, the principle of mahat, or the perverted cognitive faculty. is produced only when the subjective plenary portion of Kṛṣṇa, viz., the prime divine avatāra Mahā-Viṣṇu who is the subjective portion of Saṅkarṣaṇa, Himself the subjective portion of Kṛṣṇa, is propitious towards the active mutual endeavors of Māyā, Śiva’s consort (śakti), and pradhāna or the principle of substantive mundane causality. Agreeably to the initiative of Mahā-Viṣṇu the consort of Śiva creates successively the mundane ego (ahaṅkāra), the five mundane elements (bhūtas) viz., space etc., their attributes (tan-mātras) and the limited senses of the conditioned soul (jīva). The constituent particles, in the form of pencils of effulgence of Mahā-Viṣṇu, are manifest as the individual souls (jīvas). This will be elaborated in the sequel.
Bs5.11 TEXT 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. PURPORT Mahā-Viṣṇu, the object of worship of the hymns of all the Vedas, is possessed of an infinity of senses and potencies, and He is the prime avatāra-puruṣa, the source of all the avatāras.
Bs5.12 TEXT 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 paravyoma, 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. PURPORT Yoga-nidrā (divine sleep) is spoken of as ecstatic trance which is of the nature of the bliss of the true subjective personality. The above-mentioned Ramādevī is yoga-nidrā in the form of Yogamāyā.
Bs5.13 TEXT 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. PURPORT The prime divine avatāra lying in the spiritual Causal Ocean is such a great affair that in the pores of His divine form spring up myriads of seeds of the universes. Those series of universes are the perverted reflections of the infinite transcendental region. As long as they remain embedded in His divine form they embody the principle of spiritual reflection having the form of golden eggs. Nevertheless by the creative desire of Mahā-Viṣṇu the minute particles of the great elements, which are constituents of the mundane efficient and material causal principles, envelop them. When those golden sperms, coming out with the exhalation of Mahā-Viṣṇu, enter into the unlimited accommodating chamber of the limited potency (Māyā) they become enlarged by the nonconglomerate great elements.
Bs5.14 TEXT 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. PURPORT Mahā-Viṣṇu lying in the spiritual Causal Ocean is the subjective portion of Mahā-Saṅkarṣaṇa. He entered, as His own subjective portions, into those universes. These individual portions all represent the second divine puruṣa lying in the ocean of conception and is identical with Mahā-Viṣṇu in every respect. He is also spoken of as the divine guide, from within, of all souls.
Bs5.15 TEXT 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. PURPORT The divine puruṣa, lying in the ocean of milk, the same who is the regulator of all individual souls, is Śrī Viṣṇu; and Hiraṇyagarbha, the seminal principle, the portion of the Supreme Lord, is the prime progenitor who is different from the four-faced Brahmā. This same Hiraṇyagarbha is the principle of seminal creating energy of every Brahmā belonging to each of the infinity of universes. The divine masculine manifested halo, Śambhu, is the plenary manifestation of his prototype Śambhu, the same as the primary divine masculine generative symbol Śambhu whose nature has already been described. Viṣṇu is the integral subjective portion of Mahā-Viṣṇu. Hence He is the great Lord of all the other lords. The progenitor (Brahmā) and Śambhu are the dislocated portions of Mahā-Viṣṇu. Hence they are gods with delegated functions. His own potency being on the left side of Godhead, Viṣṇu appears in the left limb of Mahā-Viṣṇu from the unalloyed essence of His spiritual (cit) potency. Viṣṇu, who is Godhead Himself, is the inner guiding oversoul of every individual soul. He is the Personality of Godhead described in the Vedas as being of the measure of a thumb. He is the nourisher. The karmīs (elevationists) worship Him as Nārāyaṇa, the Lord of sacrifices, and the yogīs desire to merge their identities in Him as Paramātmā, by the process of their meditative trance.
Bs5.16 TEXT 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. PURPORT The basic principle is the Supreme Lord Himself who is the embodiment of the principle of existence of all entities devoid of separating egotisms. In this mundane world the appearance of individual entities as separated egotistic symbols, is the limited perverted reflection of the unalloyed spiritual (cit) potency; and, as representing the primal masculine divine generative function Śambhu, it is united to the accommodating principle, viz., the mundane female organ which is the perverted reflection of the spiritual (cit) potency, Ramādevī. At this function Śambhu is nothing but the mere material causal principle embodying the extension in the shape of ingredient as matter. Again when in course of the progressive evolution of mundane creation each universe is manifested, then in the principle of Śambhu, born of the space between the two eyebrows of Viṣṇu, there appears the manifestation of the personality of Rudra; yet under all circumstances Śambhu fully enshrines the mundane egotistic principle. The innumerable jīvas as spiritual particles emanating from the oversoul in the form of pencils of rays of effulgence, have no relation with the mundane world when they come to know themselves to be the eternal servants of the Supreme Lord. They are then incorporated into the realm of Vaikuṇṭha. But when they desire to lord it over Māyā, forgetting their real identity. the egotistic principle Śambhu entering into their entities makes them identify themselves as separated enjoyers of mundane entities. Hence Śambhu is the primary principle of the egotistic mundane universe and of perverted egotism in jīvas that identifies itself with their limited material bodies.
Bs5.17 TEXT 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 threefold 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. PURPORT The dislocated portions of the Divinity. viz., Prajāpati and Śambhu, both identifying themselves as entities who are separate from the divine essence, sport with their respective nonspiritual (acit) consorts, viz., Sāvitrī-devī and Umā-devī, the perverted reflections of the spiritual (cit) potency. The Supreme Lord Viṣṇu is the only Lord of the spiritual (cit) potency. Ramā or Lakṣmī.
Bs5.18 TEXT 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. PURPORT “Gold” here means the dim reflection of pure cognition.
Bs5.19 TEXT 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 nonapplication; 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. Nonapplication 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 alter that He Himself consorted with Yoganidrā by way of His eternal dalliance with His spiritual [cit] potency. PURPORT Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] “The mundane energy prakṛti gives birth to this universe of animate and inanimate beings by My direction.” The purport of this śloka of the Gītā is that Māyā, the perverted reflection of spiritual (cit) potency. was at first inactive and her extension of matter constituting the material cause was also in the separately dislocated state. In accordance with the will of Kṛṣṇa this world is manifested as the resultant of the union of the efficient and the material causal principles of Māyā. In spite of that, the Supreme Lord Himself remains united with His cit potency. Yoganidrā. The word yoganidrā or yogamāyā indicates as follows: The nature of cit potency is manifestive of the Absolute Truth, while the nature of her perverted reflection, Māyā, is envelopment in the gloom of ignorance. When Kṛṣṇa desires to manifest something in the mundane ignorance-wrapt affairs, He does this by the conjunction of His spiritual potency with His inactive nonspiritual potency. This is known as Yogamāyā. It carries a twofold notion, namely. transcendental notion and mundane inert notion. Kṛṣṇa Himself, His subjective portions and those jīvas who are His unalloyed separated particles, realize the transcendental notion in that conjunction, while conditioned souls feel the mundane inert notion. The external coating of transcendental knowledge in the conscious activities of conditioned souls, bears the name of Yoganidrā. This is also an influence of the cit potency of the Divinity. This principle will be more elaborately considered hereafter.
Bs5.20 TEXT 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. PURPORT The word guhā (hidden cavity) bears various interpretations in the śāstras. In some portions the nonmanifestive pastimes of the Lord is called guhā and elsewhere the resting place of the indwelling spirit of all individual souls, is named guhā. In many places the inmost recesses of the heart of each individual is termed guhā. The main point is that the place which is hidden from the view of men in general, is designated guhā. Those jīvas that were merged in Hari at the end of the life of Brahmā in the great cataclysm during the preceding great age of the universe, reappeared in this world in accordance with their former fruitive desires.
Bs5.21 TEXT 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. PURPORT Just as the sun is eternally associated with his rays so the transcendental Supreme Lord is eternally joined with the jīvas. The jīvas are the infinitesimal particles of His spiritual effulgence and are, therefore, not perishable like mundane things. Jīvas, being particles of Godhead’s effulgent rays, exhibit on a minute scale the qualities of the Divinity. Hence jīvas are identical with the principles of knowledge, knower, egoism, enjoyer, meditator and doer. Kṛṣṇa is the all-pervading, all-extending Supreme Lord; while jīvas have a different nature from His, being His atomic particles. That eternal relationship consists in this that the Supreme Lord is the eternal master and jīvas are His eternal servants. Jīvas have also sufficient eligibility in respect of the mellow quality of the Divinity. Apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām. By this verse of the Gītā it is made known that jīvas are His transcendental potency. All the qualities of the unalloyed soul are above the eightfold qualities such as egotism, etc., pertaining to His acit potency. Hence the jīva potency. though very small in magnitude, is still superior to acit potency or Māyā. This potency has another name, viz., taṭasthā or marginal potency. being located on the line demarcating the spheres of the spiritual and mundane potencies. He is susceptible to the influence of the material energy owing to his small magnitude. But so long as he remains submissive to Kṛṣṇa, the Lord of Māyā, he is not liable to the influence of Māyā. The worldly afflictions, births and rebirths are the concomitants of the fettered condition of souls fallen into the clutches of the deluding potency from a time that has no beginning.
Bs5.22 TEXT 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. PURPORT The same divine lotus originating from the divine person entered into the hidden recess, is the superior plane of aggregation of all individual souls. The four-faced Brahmā, the image of self-enjoyment, derives his origin from the prototype Brahmā or Hiraṇyagarbha, the mundane seminal principle, who regards the aggregate of all mundane entities as his own proper body. The delegated godship of Brahmā as well as his being the dislocated portion of Kṛṣṇa, are also established.
Bs5.23 TEXT 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. PURPORT Brahmā’s impulse for creation arises solely from his previous impressions. All jīvas get their nature conformably to their impressions of previous births and accordingly their activity can have a beginning. It is called “the unseen” or the result of one’s previous deeds. His natural impulse is formed according to the nature of the deeds done by him in the previous kalpa. Some of the eligible jīvas also attain to the office of Brahmā in this way.
Bs5.24 TEXT 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 gopī-jana-vallabhāya svāhā, will assuredly fulfill your heart’s desire.” PURPORT The mantra, consisting of the eighteen divine letters prefixed by the kāma-bīja, is alone superexcellent. It has a twofold aspect. One aspect is that it tends to make the pure soul run after all-attractive Śrī Kṛṣṇa, the Lord of Gokula and the divine milkmaids. This is the acme of the spiritual tendency of jīvas. When the devotee is free from all sorts of mundane desires and willing to serve the Lord he attains the fruition of his heart’s desire, viz., the love of Kṛṣṇa. But in the case of the devotee who is not of unmixed aptitude this superexcellent mantra fulfills his heart’s desire also. The transcendental kāma-bīja is inherent in the divine logos located in Goloka; and the kāma-bīja pervertedly reflected in the worldly affairs satisfies all sorts of desires of this mundane world.
Bs5.25 TEXT 25 tapas tvaṁ tapa etena tava siddhir bhaviṣyati SYNONYMS tapaḥ—spiritual austerity; tvam—you; tapa—practice; etena—by this; tava—your; siddhiḥ—fulfillment; bhaviṣyati—will be.
TRANSLATION “O Brahmā, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled.” PURPORT Its purport is clear.
Bs5.26 TEXT 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.” PURPORT Although the object of meditation is fully transcendental, yet owing to her nature which is permeated with the quality of active mundane hankering, Māyā, the nonspiritual potency of Kṛṣṇa, embodying the principles of mixed sattva, rajas, and tamas, in the forms of Durgā, and other nonspiritual powers, meditated on the Supreme Lord Kṛṣṇa as the object of their worship. So long as there is any trace of mundane desire in one’s heart, it is the object of worship of Māyādevī (Durgā) who has to be worshiped by such a person; nevertheless the fulfillment of one’s heart’s desire results from the worship of the object of worship of Māyādevī, and not from the worship of Māyādevī herself. This is in accordance with the śloka, akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhiḥ/ tīvreṇa bhakti-yogena yajeta puruṣaṁ param [Bhāg. 2.3.10]. The meaning of this śloka of the Bhāgavatam is that though other gods, as distinct manifestations of the Supreme Lord, are bestowers of sundry specific boons, yet a sensible person should worship the all powerful Supreme Lord, giver of all good, with unalloyed devotion, without worshiping those mundane gift-giving deities. Accordingly. Brahmā meditated upon Kṛṣṇa in Goloka, the object of the worship, from a distance, of Māyādevī. True devotion is unalloyed devotional activity free from all mundane desire. The devotion of Brahmā, etc., is not unmixed devotion. But there is a stage of unmixed predilection even in devotion for the attainment of one’s selfish desire. This has been fully described in the concluding five ślokas of this work. That is the easiest method of divine service, prior to the attainment of self-realization, by fallen souls.
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