Śrī Brahma-saṁhitā
by His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura
Chapter Five
Bs5.1
TEXT 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.
PURPORT
Kṛṣṇa is the exalted Supreme entity having His eternal name, eternal form, eternal attribution and eternal pastimes. The very name “Kṛṣṇa” implies His love-attracting designation, expressing by His eternal nomenclature the acme of entity. His eternal beautiful heavenly blue-tinged body glowing with the intensity of ever-existing knowledge has a flute in both His hands. As His inconceivable spiritual energy is all-extending, still He maintains His all-charming medium size by His qualifying spiritual instrumentals. His all-accommodating supreme subjectivity is nicely manifested in His eternal form. The concentrated all-time presence, uncovered knowledge and inebriating felicity have their beauty in Him. The mundane manifestive portion of His own Self is known as all-pervading Paramātmā, Īśvara (Superior Lord) or Viṣṇu (All-fostering). Hence it is evident that Kṛṣṇa is sole Supreme Godhead. His unrivaled or unique spiritual body of superexcellent charm is eternally unveiled with innumerable spiritual instrumentals (senses) and unreckonable attributes keeping their signifying location properly, adjusting at the same time by His inconceivable conciliative powers. This beautiful spiritual figure is identical with Kṛṣṇa and the spiritual entity of Kṛṣṇa is identical with His own figure.
The very intensely blended entity of eternal presence of felicitous cognition is the charming targeted holding or transcendental icon. It follows that the conception of the indistinguishable formless magnitude (Brahman) which is an indolent, lax, presentment of cognitive bliss, is merely a penumbra of intensely blended glow of the three concomitants, viz., the blissful, the substantive and the cognitive. This transcendental manifestive icon Kṛṣṇa in His original face is primordial background of magnitudinal infinite Brahman and of the all-pervasive oversoul. Kṛṣṇa as truly visioned in His variegated pastimes, such as owner of transcendental cows, chief of cowherds, consort of milk-maids, ruler of the terrestrial abode Gokula and object of worship by transcendental residents of Goloka beauties, is Govinda. He is the root cause of all causes who are the predominating and predominated agents of the universe. The glance of His projected fractional portion in the sacred originating water viz., the personal oversoul or Paramātmā, gives rise to a secondary potency—nature who creates this mundane universe. This oversoul’s intermediate energy brings forth the individual souls analogously to the emanated rays of the sun. Bs5.2 TEXT 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 superexcellent 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 superexcellent 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. PURPORT Gokula, like Goloka, is not a created mundane plane—unbounded character forms the display of His unlimited potency and His propagating manifestation. Baladeva is the mainstay of that energy. The transcendental entity of Baladeva has two aspects viz., infinite spiritual manifestation and infinite accommodating space for insentient gross things. The uniquadrantal delineation of material universe will be dealt with in the proper place. The triquadrantal extensions of the transcendental infinitary field of the almighty, unlamenting, nonperishing and nonapprehending unlimited situations of halo which are fully spiritual majestic foliation. This very majestical extension portrays the manifested lofty rich feature of the vaster unlimited region or greater atmosphere which has its resplendent location wholly beyond the realm of mundane nature, on the further shore of Virajā surrounded by the halo of Brahman or indistinguishable entity. This majestical power of unlimited spirit emanates on the upper portion of the luminous sphere into the most charming Gokula or eternally existing Goloka, exceedingly beautified by the assorted display of effulgence. Some designate this region as the abode of the Supreme Nārāyaṇa, or the original fountainhead. Hence Gokula, which is identical with Goloka, is the supreme plane. The same sphere shines as Goloka and Gokula respectively by its upper or transcendental and lower or mundane situation.
Śrī Sanātana Gosvāmī has told us as follows in his Bṛhad-bhāgavatāmṛta which embodies the final essence of all the books of instructions: “He displays His pastimes here in this land as He is used to do in Goloka. The difference between the two planes lies only in their locations as high and low; that is, in other words, Kṛṣṇa plays exactly the same part in Goloka as He exhibits on the mundane plane of Gokula. There is practically no difference between Gokula and Goloka save that this what exists in the shape of Goloka in the upper region is the same as Gokula on the mundane plane when Kṛṣṇa showed His various activity there. Śrī Jīva Gosvāmī has also inculcated the same in the Bhagavat-sandarbha of his ‘Six Treatises.’ ” To ascertain the plane of Goloka—Vṛndāvana is the eternal abode of Kṛṣṇa and Goloka and Vṛndāvana are identically one, and though both are identical, yet Kṛṣṇa’s inconceivable energy has made Goloka the acme of this spiritual kingdom and Gokula of Mathurā province forming a part of the mundane plane which is also a manifestation of triquadrantal vibhūti (conducting majesty). Poor human understanding cannot possibly make out how the extensive triquadrantal, which is beyond human comprehension, can be accommodated in the limited nether material universe of a uniquadrantal disclosure. Gokula is a spiritual plane, hence his condescended position in the region of material space, time, etc., is in no way restricted but unlimitedly manifested with his full boundless propriety. But conditioned souls are apt to assert a material conception in regard to Gokula by their miserable senses so as to bring him below the level of their intellect. Though the eye of an observer is impeded by a cloud when gazing at the sun and though the tiny cloud can never really cover the sun, still the clouded vision apparently observes the sun as covered by the cloud. In just the same way the conditioned souls with their obscured intelligence, senses and decisions, accept Gokula as a piece of measurable land. We can see Gokula from Goloka which is eternal. This is also a mystery. The attainment of final beatitude is the success in attaining one’s eternal self. The success in identifying the true self is finally achieved when the screen of gross and subtle coils of conditioned souls is removed by the sweet will of Kṛṣṇa. However, the idea of Goloka is seen to differ from Gokula till the success in unalloyed devotion is achieved. The transcendental plane of infinite spiritual manifestation having thousands of petals and corolla like those of the lotus, is Gokula, the eternal abode of Kṛṣṇa.
Bs5.3 TEXT 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 sixfold 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 eighteen transcendental letters is manifested in a hexagonal figure with sixfold divisions. PURPORT The transcendental pastimes of Kṛṣṇa are twofold, viz., manifested and nonmanifested. The pastimes in Vṛndāvana visible to mortal eyes are the manifestive līlā of Śrī Kṛṣṇa, and that which is not so visible, is nonmanifestive līlā of Kṛṣṇa. The nonmanifestive līlā is always visible in Goloka and the same is visible to human eyes in Gokula, if Kṛṣṇa so desires. In his Kṛṣṇa-sandarbha Śrī Jīva Gosvāmī Prabhu says, “Nonmanifestive pastimes are expressed in manifestive kṛṣṇa-līlā. and goloka-līlā is the nonmanifestive pastimes of Kṛṣṇa visualized from the mundane plane.” This is also corroborated by Śrī Rūpa in his Bhāgavatāmṛta. The progressive transcendental manifestation of Gokula is Goloka. So Goloka is the selfsame majestic manifestation of Gokula. The eternal pastimes of Śrī Kṛṣṇa, although not visible in Gokula, are eternally manifested in Goloka. Goloka is the transcendental majestic manifestation of Gokula. The manifestations of the nonmanifestive pastimes of Kṛṣṇa with regard to the conditioned souls, are twofold, viz., (1) worship through the channel of the mantras (inaudibly recited, liberating, self-dedicatory. transcendental sounds), (2) spontaneous outflow of heart’s spiritual love for Kṛṣṇa. Śrī Jīva Gosvāmī has said that worship through the mantra is possible permanently in the proper place, when confined to one pastime. This meditative manifestation of Goloka is the pastime attended with the worship of Kṛṣṇa through the mantra. Again, the pastimes that are performed in different planes and in different moods, are autocratic in diverse ways; hence svā-rasikī, i.e., spontaneous, outflow of heart’s spiritual love for Kṛṣṇa. This śloka conveys a twofold meaning. One meaning is that in the pastime attended with worship through the mantra consisting of eighteen transcendental letters, transcendental words contained in the said mantra being differently placed make a manifestation of only one līlā of Śrī Kṛṣṇa. As for example klīṁ kṛṣṇāya govindāya gopījana-vallabhāya svāhā—this is a hexagonal mantra consisting of six transcendental words, viz., (1) kṛṣṇāya, (2) govindāya, (3) gopījana, (4) vallabhāya, (5) svā, (6) hā. These six transcendental words, when placed juxtapositionally. indicate the mantra.
The hexagonal great transcendental machinery is in this wise. The principal seed, i.e. klīṁ, is situated in the instrument as the central pivot. Anybody with an impression of such an instrument in his mind and concentrating his thought on such spiritual entities, can attain, like Candradhvaja, to the knowledge of the cognitive principle. The word svā indicates kṣetrajña i.e., one who is conversant with one’s inner self, and the word hā indicates the transcendental nature. This meaning of the mantra has also been corroborated by Śrī Hari-bhakti-vilāsa. The general meaning is this that one who is desirous of entering into the esoteric pastimes of Kṛṣṇa will have to practice His transcendental service along with the culture of the devotional knowledge relative to Him. (1) kṛṣṇa-svarūpa—the proper Self of Kṛṣṇa; (2) kṛṣṇasya cin-maya-vraja-līlā-vilāsa-svarūpa—the true nature of Kṛṣṇa’s transcendental pastimes in Vraja; (3) tat-parikara-gopījana-svarūpa—the true nature of His spiritual associates in Vraja, viz., the spiritual milkmen and the milkmaids; (4) tad-vallabha—the true nature of self-surrender to Kṛṣṇa in the footsteps of the spiritual milkmaids of Vraja; (5) śuddha-jīvasya cid-(jñāna)-svarūpa—the true nature of the spiritual knowledge of the unalloyed individual soul; (6) cit-prakṛtir arthāt kṛṣṇa-sevā-svabhāva—the true nature of transcendental service to Kṛṣṇa is this that the esoteric relation is established on the awakening of one’s pure cognition. The meaning is that rasa is only the transcendental service of the central refuge Śrī Kṛṣṇa, as predominating aspect of the Absolute, by one’s ego as the spiritual maid of the predominated moiety of the absolute integer, attended with pure devotion in the shape of one’s entire self-surrender. The pastime in Goloka or in Gokula during the stage of devotional progress, is the meditative worship through the mantra, and during the stage of perfection the pastimes manifest themselves as the unrestrained transcendental jubilations. This is the real aspect of Goloka or Gokula, which will be made more explicit in due course. The meaning of the words jyotī-rūpeṇa manunā [Bs 5.3] is that the transcendental meaning is expressed in the mantra by means of which, on transcendental desire of love for Kṛṣṇa and the service of Kṛṣṇa being added, one is established in the eternal love of Kṛṣṇa. Such eternal pastimes are eternally manifested in Goloka.
Bs5.4 TEXT 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. PURPORT The transcendental Gokula is shaped like the lotus. The eternal world is like a hexagonal figure; in that the entities Śrī Rādhā-Kṛṣṇa, appearing in the form of a mantra consisting of eighteen transcendental letters, are centered. The propagating manifestations emanating from the cit potency are present there with the said entities as the center. Śrī Rādhā-Kṛṣṇa is the primary cause or the seed Himself. Gopāla-tāpanī says, “Oṁkāra” signifies the All-Powerful Gopāla and His potency; and “klīṁ” is the same as oṁkāra. Hence kāma-bīja or the primary cause of all-love, is connotative of the entities Śrī Rādhā-Kṛṣṇa.
Bs5.5 TEXT 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 four parts on all sides. The abode of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are separately located in each of these four parts. These four divided abodes are enveloped by the fourfold human requirements such as piety, wealth, passion and liberation, as also by the four Vedas, viz., Ṛg, Sāma, Yajur and Atharva, which deal with the mantra and which are the bases of achievements of the fourfold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight directions are decorated with the eight jewels of Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa, Mukunda, Kunda, and Nīla. There are ten protectors [dik-pālas] of the ten 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. PURPORT Primarily Gokula is the seat of transcendental love and devotion. Hence Yamunā, Śrī Govardhana, Śrī Rādhā-kuṇḍa, etc., of the terrestrial Vraja-maṇḍala lie within Gokula. Again, all the majesties of Vaikuṇṭha are manifested there extending in all directions. The pastimes of the four propagating manifestations are all there in their proper places. The paravyoma Vaikuṇṭha has got its extension from the display of the four propagating manifestations. Salvation as of Vaikuṇṭha, and piety. wealth and passion pertaining to worldly people, are in the proper places in Gokula as their original seed, i.e., primary cause. The Vedas also are engaged in singing the song of the Lord of Gokula. There are ten tridents in ten directions to prevent and disappoint those who are aspirants for having an entrance into Goloka through meditations without the grace of Kṛṣṇa. Self-conceited people who try to reach this region through the paths of yoga (meditation) and jñāna (empiric knowledge) are baffled in their attempts, being pierced by the ten tridents. Self-annihilation has its excellence in Brahma-dhāma which represents the outside covering of Goloka in the shape of tridents. Śūla means a trident; the mundane threefold attributes and the threefold divisions of time represent the trident. Aṣṭāṅga-yogis i.e. ascetics who practice the eightfold yoga, are the nondifferentiative liberationists who, trying to approach in the direction of Goloka, fall headlong into the pits of disappointment by being pierced and cut asunder by these tridents placed in ten directions. Those who proceed towards the direction of Goloka through the channel of devotion alloyed with majestic ideas, are fascinated with the charms of Vaikuṇṭha which is the outer covering plane of Śrī Goloka, at the sight of the eight perfections, viz., aṇimā, etc., and majesties like mahāpadma, etc. Those who are less forward in their intelligence relapse to the sevenfold world falling under the control of the ten protectors (of the ten directions) in the guise of mantras. In this wise, Goloka has become unknowable and inaccessible. It is only the divine selves of Godhead, the propounders of the divine dispensations for the different ages, who are always forward there to favor the approaching devotees who seek entry into the realm of Goloka through the channel of pure devotional love. These divine forms of Godhead are surrounded there with attendants of their respective natures. Śvetadvīpa in Goloka is their place of abode. Hence Śrīla Ṭhākura Vṛndāvana the manifest Vyāsa of caitanya-līlā, has described the village of Navadvīpa as bearing the name of Śvetadvīpa. In this Śvetadvīpa the concluding portions of the pastimes of Gokula exist eternally as the pastimes of Navadvīpa. Hence the region of Navadvīpa, Vraja and the realm of Goloka are one and the same indivisible entity; the difference only lies in the manifestations of the infinite variety of sentiments, corresponding to the diverse nature of their devotional love. There is in this a most hidden principle which only the greatest souls who are possessed of the highest transcendental love, are enabled to realize by the direct grace of Kṛṣṇa. The truth is as follows: In this mundane world there are fourteen spheres disposed in the graded order of high and low. Persons living with wives and children hankering for the pleasure-giving effect of their fruitive actions, move up and down within the limits of the three worlds of Bhūḥ, Bhuvaḥ and Svaḥ. Brahmacārīs of great austerities, ascetics and persons addicted to hypothetical truth, persons of a neutral disposition adopting nonfruitive works by an aptitude which seeks to be free from all mundane desires, move up and down within the limits of the worlds of Mahaḥ, Janaḥ, Tapaḥ and Satya. Above these worlds lies the abode of four-headed Brahmā, above which lies the unlimited realm of Vaikuṇṭha of Viṣṇu, Kṣīrodakaśāyī, lying in the ocean of milk. paramahaṁsa-sannyāsīs and the demons killed by Śrī Hari, by crossing the Virajā, i.e., by passing beyond the fourteen worlds, enter into the luminous realm of Brahman and attain to nirvāṇa in the form of temporary abeyance of the temporal ego. But the devotee actuated by knowledge (jñāna-bhakta), the devotee actuated by the pure devotional aptitude (śuddha-bhakta), the devotee imbued with loving devotion (prema-bhakta), the devotee actuated by pure love (premapara-bhakta), and the devotee impelled by overwhelming love (premātura-bhakta), who serve the majesty of Godhead, have their locations in Vaikuṇṭha, i.e., the transcendental realm of Śrī Nārāyaṇa.
The devotees who are imbued with all-love and who walk in the footsteps of the spiritual maids of Vraja, alone attain to the realm of Goloka. The different locations of the devotees in Goloka according to the respective differences in the nature of their rasa, i.e., mellow quality. are settled by the inconceivable power of Kṛṣṇa. The pure devotees following the devotees of Vraja and those following the pure devotees of Navadvīpa are located in the realm of Kṛṣṇa and Gaura respectively. The identical devotees of Vraja and Navadvīpa simultaneously attain to the pleasures of service in the realm of Kṛṣṇa and Gaura. Śrī Jīva Gosvāmī writes in his work Gopāla-campū that “the supreme transcendental realm is called Goloka being the abode of go, transcendental cows, and gopa, transcendental cowherds. This is the seat of the rasa pastimes of the absolute Śrī Kṛṣṇa. Again the realm is called Śvetadvīpa owing to the realization of some of the rasas which are the inconceivable manifestation derived from the untouched purity of that supreme realm. The twofold entities of the supreme Goloka and the supreme Śvetadvīpa are indivisibly the realm of Goloka.” The gist of the whole matter is this—Goloka as Śvetadvīpa is eternally manifest because the pleasures of enjoyment of the rasa could not be had in its entirety in the pastimes of Kṛṣṇa in Vraja. He accepts the emotion and effulgence of His predominated moiety. Śrī Rādhikā, and makes an eternal pastime for the enjoyment of kṛṣṇa-rasa there. Śrī Kṛṣṇacandra coveting to taste the following pleasures, viz., to realize (1) the nature of the greatness of love of Śrī Rādhā; (2) the nature of the wonderful sweetness of His love of which Śrī Rādhikā has got the taste; (3) the nature of the exquisite joy that accrues to Śrī Rādhā by Her realization of the sweetness of His love, took His birth, like the moon, in the ocean of the womb of Śrī Śacī-devī. The esoteric desire of Śrī Jīva Gosvāmī Prabhu is herein made manifest. In the Veda it is also said, “Let me tell you the mystery. In Navadvīpa, the identical realm of Goloka, on the bank of the Ganges, Gauracandra who is Govinda, the entity of pure cognition, who has two hands, who is the soul of all souls, who has the supreme great personality as the great meditative sannyāsin and who is beyond the threefold mundane attributes, makes the process of pure unalloyed devotion manifest in this mundane world. He is sole Godhead. He is the source of all forms, the Supreme Soul and is Godhead manifesting Himself in yellow, red, blue and white colors. He is the direct entity of pure cognition full of the spiritual (cit) potency. He is the figure of the devotee. He is the bestower of devotion and cognizable by devotion alone. The selfsame Gauracandra, who is no other than Kṛṣṇa Himself, in order to taste the rasa of the pastimes of Rādhā-Kṛṣṇa in Goloka, is manifest in the eternal realm of Navadvīpa identical with Goloka.” This is also clear from the Vedic declarations, viz., āsan varṇās trayaḥ, kṛṣṇa-varṇaṁ tviṣākṛṣṇam, yathā paśyaḥ paśyati rukma-varṇam, mahān prabhur vai and various other statements of the theistic scriptures. Just as Śrī Kṛṣṇa had His birth in the mundane Gokula through the agency of Yogamāyā who is the primal energy of the Supreme Lord, so with her help He manifests the līlā of His birth in the womb of Śacī-devī in Navadvīpa on this mundane plane. These are the absolute truths of spiritual science and not the outcome of imaginary speculation under the thraldom of the deluding energy of Godhead.
Bs5.6 TEXT 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. PURPORT The sole potency of Kṛṣṇa which is spiritual, functioning as Kṛṣṇa’s own proper power, has manifested His pastimes of Goloka or Gokula. By her grace individual souls who are constituents of the marginal potency can have admission into even those pastimes. The deluding energy who is of the nature of the perverted reflection of the spiritual (cit) potency. has got her location on the other side of the river Virajā, which surrounds the Brahma-dhāma forming the boundary of Mahā-Vaikuṇṭha as the outer envelope of Goloka. The position of Goloka being absolutely unalloyed with the mundane, deluding energy. far from having any association with Kṛṣṇa, feels ashamed to appear before His view.
Bs5.7 TEXT 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. PURPORT The illusory energy has no direct contact with Kṛṣṇa, but has got indirect contact. Viṣṇu the prime cause, lying in the Causal Ocean, the plenary portion of Mahā-Saṅkarṣaṇa who has His scat in Mahā-Vaikuṇṭha the sphere of Kṛṣṇa’s own extended transcendental pastimes, casts His glance towards the deluding energy. Even in casting His glance He has no contact with the deluding energy because the spiritual (cit) potency Ramā then carries the function of His glance as His unpolluted ever-submissive potency. The deluding energy as the maidservant of the spiritual (cit) potency Ramā, serves the manifested plenary portion of Godhead consorted with Ramā, the time energy representing the force of activity and instrumentality of Ramā; hence there is found the process of masculinity or the creative force.
Bs5.8 TEXT 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—nonabsolute; 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.] Ramādevī, 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, nonabsolute [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. PURPORT Saṅkarṣaṇa possessed of creative desire is the subjective portion of Kṛṣṇa taking the initiative in bringing about the birth of the mundane world. Lying in the causal water as the primal puruṣa-avatāra He casts His glance towards Māyā (the limited potency). Such glance is the efficient cause of the mundane creation. Śambhu the symbol of masculine mundane procreation is the dim halo of this reflected effulgence. It is this symbol which is applied to the organ of generation of Māyā, the shadow of Ramā or the divine potency. The first phase of the appearance of the mundane desire created by Mahā-Viṣṇu is called the seminal principle of mahat or the perverted cognitive faculty. It is this which is identical with the mental principle ripe for procreative activity. The conception underlying it is that it is the will of the puruṣa who creates by using the efficient and material principles. Efficiency is Māyā or the productive feminine organ. The material principle is Śambhu or the procreative masculine organ. Mahā-Viṣṇu is puruṣa or the dominating divine person wielding the will. Pradhāna or the substantive principle in the shape of mundane entities, is the material principle. Nature embodying the accommodating principle (ādhāra), is Māyā. The principle of embodied will bringing about the intercourse of the two, is the dominating divine person (puruṣa), subjective portion of Kṛṣṇa, the manifestor of the mundane world. All of these three are creators. The seed of amorous creative desire in Goloka, is the embodiment of pure cognition. The seed of sex desire to be found in this mundane world, is that of Kālī, etc., who are the shadows of the divine potency. The former, although it is the prototype of the latter, is located very far from it. The seed of the mundane sex desire is the perverted reflection in this mundane world of the seed of the original creative desire. The process of the appearance of Śambhu is recorded in the tenth and fifteenth ślokas.
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This book is a treatise of Kṛṣṇa; so the preamble is enacted by chanting His name in the beginning.