seeing through the eyes of scriptures
Understanding Brahma Gayatri
Dear devotees
Please accept my humble obaisences
All glories to Srila Prabhupada
Recently Mother Urmila wrote an article about the Brahma Gayatri manta posted on Dandavats.com .
Brahma Gayatri personified is the wife of Lord Brahma , so if she is known as Brahma Gayatri it makes sense
Gayatri devi (Brahma Gayatri) is a Gopi that is only externally married to Lord Brahma
Brahma was later married to Gayatri devi ,and by his marriage to her , he obtained all gayatri mantras .She is really a Gopi that has manifested in the material world ,She is the personification of all gayatri mantras especially the Brahma Gayatri mantra ,but via Her mercy we also obtain the other gayatri mantras
.Lord Brahmas other wife is Sarasvati the goddess of learning ..Padma Purana, Shristi Khanda, Chp 17, 5th Khanda, Texts 15-37 describe how Shri Gayatri devi the personified form of the Brahma Gayatri Mantra and the wife of Brahma
So the first gayatri mantra Lord Brahma obtained was the Gopal Gayatri mantra.It is also explained in great details in the Gopala Tarpani Upanisad.
In the Padma Purana, Shristi Khanda, Chp 17, 5th Khanda, Texts 15-37 describe how Shri Gayatri devi the personified form of the Brahma Gayatri Mantra and the wife of Brahma please Lord Krishna by worshiping Him, and the Lord blessed her that she will become a gopi in Vrindavana - gayatri gopikanyaka, a gopi maidservant of Shri Shri Radha Krishna. So the purpose of the Brahma Gayatri is the exclusive worship and surrender to Radha-Krishna and Gauranga. om (seed) bhuh, bhuvah, svah (maha vyahritis) tat savitur varenyam (gives us the sambandha gyana or the science of our relationship with Gauranga and Radha-Krishna) bhargo devasya dhimahi (means abhidheya or surrendering to the practice of pure devotional service to Gauranga and Radha-Krishna) dhiyo ya nah pracodayat (means prayojana or the achievement ultimate goal of pure for Gauranga and Radha-Krishna)
Srila Narayana Maharaja my d Gurudeva has also given this wonderful explanation to Sri Gayatri
actually mother Urmilas article is wrong as it is not the Brahma gayatri Lord Brahma heard but the Gopal Gayatri mantra this is stated in Brahma samhita:
Bs 5.24
uvāca puratas tasmai
tasya divyā sarasvatī
kāma-kṛṣṇāya govinda
he gopī-jana ity api
vallabhāya priyā vahner
mantram te dāsyati priyam
Word for word:
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.
Bs 5.27
atha veṇu-ninādasya
trayī-mūrti-mayī gatiḥ
sphurantī praviveśāśu
mukhābjāni svayambhuvaḥ
gāyatrīṁ gāyatas tasmād
adhigatya sarojajaḥ
saṁskṛtaś cādi-gunuṇā
dvijatām agamat tataḥ
Word for word:
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 eight 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.
Purport:
The sound of Kṛṣṇa's flute is the transcendental blissful sound; hence the archetype of all Veda, is present in it. The Gāyatrī is Vedic rhythm. It contains a brief meditation and prayer. Kāma-gāyatrī is the highest of all the Gāyatrīs, because the meditation and prayer contained in it are full of the perfect transcendental sportive activities which are not to be found in any other Gāyatrī. The Gāyatrī that is attained as the sequel of the eighteen-lettered mantra is kāma-gāyatrī which runs thus: klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no 'naṅgaḥ pracodayāt. In this Gāyatrī, the realization of the transcendental pastimes of Śrī Gopījana-vallabha after perfect meditation and the prayer for the attainment of the transcendental god of love are indicated. In the spiritual world there is no better mode of endeavor for securing the superexcellent rasa-bedewed love. As soon as that Gāyatrī entered into the ear-holes of Brahmā, he became the twice-born and began to chant the Gāyatrī. Whoever has received the same Gāyatrī in reality, has attained his spiritual rebirth. The status of a twice-born that is obtained in accordance with one's worldly nature and lineage, by the fettered souls in this mundane world, is far inferior to that of the twice-born who obtains admission into the transcendental world; because the initiation or acquisition of transcendental birth as a result of spiritual initiation is the highest of glories in as much as the jīva is thereby enabled to attain to the transcendental realm.
this is my comment:
There is many gayatri mantras but the one Brahma heard is not the Brahma gayatri :
Om bhur bhuvah svaha
tat savitur varenyam
bargo devasya dhimahi
dhiyo yonah prachodayat
but klīṁ kṛṣṇāya govindāya gopī-jana-vallabhāya svāhā ,Srila Bhaktisiddhanta Prabhupada mentiones the Kama gaytri mantra also klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no 'naṅgaḥ pracodayāt.But the actual test in Brahma samhita only mentiones the Gopala gayatri mantra ,but as the Gopala gayatri starts with Klim that is a kama bija mantra,Srila Bhaktisiddhanta Prabhupada that Brahma also got initiated into the Kama gayatri mantra by goddess Sarasvati ,The Brahma gayatri is most not understood and mostly impersonalist use it to enter Brahman , but really this mantra indicates Sri Radha, but Brahma did not recieve Brahma gayatri it is not named after him neither,there is not such sastric reference
Srila Jiva Goswami has not mentioned the Kama gayatri in his purport to Brahma Samhita only stated Lord Brahma got the Gopal gayatri mantra:
24 Then the goddess of learning Sarasvati, the divine consort of the Supreme Lord's aid thus to Brahma who saw nothing but gloom in all directions, "O Brahma, this mantra, viz, klim krishnaya govindaya gopijanavallabhaya svaha, will assuredly fulfil your heart's desire.**
Commentary by Shrila Jiva Gosvami
Because of his previous worship of the Lord, Brahma attained the Lord's mercy. that is explained in this verse. The meaning of the one-and-a-half verses here is clear.
25 "O Brahma, do thou practice spiritual association by means of this mantra. then all your desires will be fulfilled.**"
Commentary by Shrila Jiva Gosvami
The Lord's order that Brahma perform austerities is also described in these words of Shrimad-Bhagavatam (2.9.6):
"Brahmaji heard twice from nearby two syllables joined together. One of the syllables was taken from he sixteenth and the other from the twenty-first of the sparsa alphabets, and both joined to become the wealth of the renounced order of life."*
26 Brahma, being desirous of satisfying Govinda, practised the cultural acts for Krishna in Goloka, Lord Svetadvipa, 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 Shri Krishna, the form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with the divine sound, with His lotus mouth. He is worshipped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy (who stays outside) embodying all mundane qualities.**
Commentary by Shrila Jiva Gosvami
Desiring to obtain the power to create the material universe, Brahma chanted this mantra, offered prayers, and worshipped Lord Govinda, who stays in the transcendental abode of Gokula. That is explained in these four verses. Here the word "guna-rupinya" means "consisting of the modes of goodness, passion and ignorance" and "rupinya" means "having a form". That the external energy also worships Lord Krishna is described in these words of Shrimad-Bhagavatam:
"Goddess Maya is embarrassed, and worships the Supreme Lord from afar."
In Shrimad-Bhagavatam it is also said:
"Goddess Maya always presents offerings to the Lord."
The word "amsah" here means "by their associates. who surround them".
27 Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Shri Krishna, entered into the lotus mouth of Brahma, born from himself, through his eight-earholes. The lotus-born Brahma having received the Gayatri, sprung from the flute-song of Shri Krishna, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.**
Commentary by Shrila Jiva Gosvami
In these two verses is described the second birth of Brahma. He was second-born by spiritual initiation, by hearing the king of mantras. The word "trayi-murtih" is used here because Gayatri is the mother of the Vedas. This is confirmed by the description in the second verse. Here the word "gatih" means "method", "mukhabjani pravivesa" means "entered the four lotus mouths from the eight ears". In this way Brahma was initiated by the original spiritual master (adi-guruna), who is Lord Krishna Himself. In this sentence Brahma is in the nominative. He is the subject of the sentence.
28 Enlightened by the recollection of that Gayatri, embodying the three Vedas, Brahma became acquainted with the expanse of the ocean of truth. Then he worshipped Shri Krishna, the essence of all Vedas, with this hymn.**
Commentary by Shrila Jiva Gosvami
This verse means "Enlightened by the Gayatri, which embodies the three Vedas, Brahma offered prayers." The rest of the verse is clear.
Later Lord Brahma initiated the 4 kumaras in the Gopal gayatri mantra and explained its meaning to them ,that is a big part of Gopal tarpani Upanisad
this is from Gopal tarpani Upanisad: text 2
om munayo ha vai brahmanam ucuh -
kah paramo devah?/
kuto mrtyur bibheti?/
kasya jnanenakhilam vijnatam bhavati?/
kenedam visvam samsaratiti?//
Om. Some sages said to the demigod Brahma: "Who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created this world.
Shrila Visvanatha Cakravarti Thakur
The sages here are the Four Kumaras. they phrased their questions in such a way as to elicit the eighteen-syllable Gayatri mantra as their father's reply.
Shrila Baladeva Vidyabhusana
The syllable om is used here, as it is generally used in the Vedic hymns, to invoke auspiciousness.
The Kumara's first question is "Who is the supremely opulent and worshipable Personality of Godhead, than whom no one is greater or equal?" The subsequent questions all relate to the qualities of the Supreme Person.
Text 3
tad u hovaca brahmanah -
krsno vai paramam daivatam /
govindan mrtyur bibheti /
gopijanavallabha-jnanena taj jnatam bhavati /
svahayedam samsarati //
Brahma replied to them: "Krishna is the Supreme Personality of Godhead. Death fears Govinda. By understanding Gopijanavallabha everything becomes known. By pronouncing the word "svaha" the Personality of Godhead created the world.
Visvanatha Cakravarti
The statement that death fears Govinda means that Krishna rescues the living entities from the hands of death. The name Gopijanavallabha means "Krishna, who is very dear to the gopis." By knowing Him, the entire spiritual and material world becomes known. The process of understanding Him is described by Lord Gopjanavallabha Himself in the Bhagavad-gita (18.56):
bhaktya mam abhijanati
"The Supreme Personality of Godhead can be understood only by devotional service."
Baladeva Vidyabhusana
By answering the Kumaras' question in this way, Brahma initiated them in the chanting of the eighteen-syllable Gayatri mantra.
Text 4
tad u hocuh -
kah krsno govindas ca ko'sav iti /
gopijanavallabhah kah /
ka svaheti //
They then said: "Who is Krishna? Who is Govinda? Who is Gopijanavallabha? What is Svaha?"
Baladeva Vidyabhusana
The sages asked these questions to elicit from Brahma a more elaborate description of Lord Krishna's qualities.
Text 5
tan uvaca brahmanah /
papa-karsano go-bhumi-veda-vidito gopijanavidya kala-prerakas tan-maya ceti /
sakalam param brahmavaitat //
To them Brahma said: "Krishna means He who delivers from sin, Govinda means He who is famous on the earth, in the Vedas, and among the surabhi cows, Gopijanavallabha means He who enchants the gopis, and Svaha means the potency of the Supreme. All these names refer to the Supreme Personality of Godhead.
Visvanatha Cakravarti
The name papa-karsana may also be interpreted to mean:
1. He whose transcendental pastimes attract the minds of even the sinful conditioned souls, or
2. The merciful Supreme Person who liberated Putana, Agha, Kesi and many other demons killed by Him.
The name Govinda means the Supreme Lord who is famous to the Surabhi cows of Vraja. He is glorified in the verses of the Vedas, and He is famous on the earth because He removed the burden of demoniac kings.
Govinda also means He who protects the cows, land and Vedas. Lord Govinda is the Supreme protector, who rescues the living entities from the hands of death. Gopijanavallabha means He who enchants the gopis, who are all manifestations of His hladini potency. Then Lord enchants them with the sweetness His handsomeness and other transcendental qualities, removes their materialism, and grants them ecstatic love for Him. In this way He has become very dear (vallabha) to them.
The name svaha means the Lord's potency by which everything is manifested.
Baladeva Vidyabhusana
The following explanation of the name Krishna is found in the Vedic literatures:
krsneti mangalam nama
yasya vaci pravartate
bhasmi -bhavanti tasyasu
maha-pataka-kotayah
"For they who chant the auspicious holy name of Krishna, millions of grievous sinful reactions become immediately burned to ashes."
krishnah krishnah krishna ity anta kale
jalpan jantur jivitam yo jahati
adyah sabdah kalpate tasya muktyai
vrida-namrau tisthato
"One who chants "Krishna Krishna Krishna" at the time of death becomes eligible for liberation."
In the name Gopijanavallabha the gopis are expansions of the Lord's internal potency. This is confirmed in the following verses:
ananda-cin- maya-rasa-pratibhavitabhis
tabhir ya evanija-rupataya kalabhih
"I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms.
ballavyo me madatmikah
"The gopis are expansions of My own internal potency."
The Lord is glorious in the gopi's association. This is described in Shrimad-Bhagavatam (10.33.7):
tatrati susubhe tabhih
"Lord Krishna appeared very glorious in the association of the gopis."
The sruti describes the Lord as the master of transcendental potencies (Svaha):
ato mayamayam visnum
pravadanti sanatanam
"The sages say that Lord Vishnu, is the master of all transcendental potencies."
om munayo ha vai brahmanam ucuh -
kah paramo devah?/
kuto mrtyur bibheti?/
kasya jnanenakhilam vijnatam bhavati?/
kenedam visvam samsaratiti?//
Om. Some sages said to the demigod Brahma: "Who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created this world.
Shrila Visvanatha Cakravarti Thakur
The sages here are the Four Kumaras. they phrased their questions in such a way as to elicit the eighteen-syllable Gayatri mantra as their father's reply.
Shrila Baladeva Vidyabhusana
The syllable om is used here, as it is generally used in the Vedic hymns, to invoke auspiciousness.
The Kumara's first question is "Who is the supremely opulent and worshipable Personality of Godhead, than whom no one is greater or equal?" The subsequent questions all relate to the qualities of the Supreme Person.
Text 3
tad u hovaca brahmanah -
krsno vai paramam daivatam /
govindan mrtyur bibheti /
gopijanavallabha-jnanena taj jnatam bhavati /
svahayedam samsarati //
Brahma replied to them: "Krishna is the Supreme Personality of Godhead. Death fears Govinda. By understanding Gopijanavallabha everything becomes known. By pronouncing the word "svaha" the Personality of Godhead created the world.
Visvanatha Cakravarti
The statement that death fears Govinda means that Krishna rescues the living entities from the hands of death. The name Gopijanavallabha means "Krishna, who is very dear to the gopis." By knowing Him, the entire spiritual and material world becomes known. The process of understanding Him is described by Lord Gopjanavallabha Himself in the Bhagavad-gita (18.56):
bhaktya mam abhijanati
"The Supreme Personality of Godhead can be understood only by devotional service."
Baladeva Vidyabhusana
By answering the Kumaras' question in this way, Brahma initiated them in the chanting of the eighteen-syllable Gayatri mantra.
Text 4
tad u hocuh -
kah krsno govindas ca ko'sav iti /
gopijanavallabhah kah /
ka svaheti //
They then said: "Who is Krishna? Who is Govinda? Who is Gopijanavallabha? What is Svaha?"
Baladeva Vidyabhusana
The sages asked these questions to elicit from Brahma a more elaborate description of Lord Krishna's qualities.
Text 5
tan uvaca brahmanah /
papa-karsano go-bhumi-veda-vidito gopijanavidya kala-prerakas tan-maya ceti /
sakalam param brahmavaitat //
To them Brahma said: "Krishna means He who delivers from sin, Govinda means He who is famous on the earth, in the Vedas, and among the surabhi cows, Gopijanavallabha means He who enchants the gopis, and Svaha means the potency of the Supreme. All these names refer to the Supreme Personality of Godhead.
Visvanatha Cakravarti
The name papa-karsana may also be interpreted to mean:
1. He whose transcendental pastimes attract the minds of even the sinful conditioned souls, or
2. The merciful Supreme Person who liberated Putana, Agha, Kesi and many other demons killed by Him.
The name Govinda means the Supreme Lord who is famous to the Surabhi cows of Vraja. He is glorified in the verses of the Vedas, and He is famous on the earth because He removed the burden of demoniac kings.
Govinda also means He who protects the cows, land and Vedas. Lord Govinda is the Supreme protector, who rescues the living entities from the hands of death. Gopijanavallabha means He who enchants the gopis, who are all manifestations of His hladini potency. Then Lord enchants them with the sweetness His handsomeness and other transcendental qualities, removes their materialism, and grants them ecstatic love for Him. In this way He has become very dear (vallabha) to them.
The name svaha means the Lord's potency by which everything is manifested.
Baladeva Vidyabhusana
The following explanation of the name Krishna is found in the Vedic literatures:
krsneti mangalam nama
yasya vaci pravartate
bhasmi -bhavanti tasyasu
maha-pataka-kotayah
"For they who chant the auspicious holy name of Krishna, millions of grievous sinful reactions become immediately burned to ashes."
krishnah krishnah krishna ity anta kale
jalpan jantur jivitam yo jahati
adyah sabdah kalpate tasya muktyai
vrida-namrau tisthato
"One who chants "Krishna Krishna Krishna" at the time of death becomes eligible for liberation."
In the name Gopijanavallabha the gopis are expansions of the Lord's internal potency. This is confirmed in the following verses:
ananda-cin- maya-rasa-pratibhavitabhis
tabhir ya evanija-rupataya kalabhih
"I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms.
ballavyo me madatmikah
"The gopis are expansions of My own internal potency."
The Lord is glorious in the gopi's association. This is described in Shrimad-Bhagavatam (10.33.7):
tatrati susubhe tabhih
"Lord Krishna appeared very glorious in the association of the gopis."
The sruti describes the Lord as the master of transcendental potencies (Svaha):
ato mayamayam visnum
pravadanti sanatanam
"The sages say that Lord Vishnu, is the master of all transcendental potencies."
Text 6
yo dhyayati rasati bhajati so'mrto bhavati /
so'mrto bhavati //
One who meditates on this Supreme Personality of Godhead, glorifies Him, and worships Him, becomes liberated. He becomes liberated.
Visvanatha Cakravarti
Liberation means freedom from the cycle of birth and death and eternal association with Lord Krishna.
Baladeva Vidyabhusana
In this text the goal of life is described: By meditating on, glorifying and worshipping Lord Krishna, one becomes liberated.
Text 7
te hocuh -
kim tad-rupam kim rasanam katham va ho tad-bhajanam tat sarva-vividisatam akhyahiti //
They said: What is His form? what is His glorification? How does one worship Him? Please describe this to us
Texts 8 and 9
tad u hovaca -
hairanyo gopa-vesam abhram tarunam kalpa-drumashritam /
tad iha sloka bhavanti /
Brahma said: He appears like a cowherd boy. His complexion is like a monsoon cloud. He stays under a desire-tree. The following verses describe Him.
Text 10(a)
sat -pundarika-nayanam
meghabham vaidyutambaram
dvibhujam jnana-mudradhyam
vanamalinam isvaram
Meditating with all his heart on Lord Krishna, whose eyes are handsome lotus flowers, whose complexion is a monsoon cloud, whose garments are lightning, who has two arms, who is rich in transcendental knowledge, who wears a garland of forest flowers, who is the supreme controller, who is surrounded by gopas, gopis, and surabhi cows, who rests under a sura-druma tree, who is decorated with splendid ornaments, who stands in the middle of a red lotus flower, and who is served by breezes that have touched the Yamuna's waves, a person becomes free from repeated birth and death.
Text 10 (b)
gopa-gopi-gavavitam
sura-druma-talasrayam
divyalankaranopetam
rakta-pankaja-madhyagam
Decorated with glittering transcendental ornaments, and surrounded by the gopis, cowherd boys and cows, lord Krishna stands on the whorl of a reddish lotus flower underneath a desire tree.
Text 10 (c)
kalindi-jalakallola
sangi-maruta-sevitam
cintayams cetasa krishnam
mukto bhavati samsrteh
By meditating on Lord Krishna who is served by the cooling breezes blowing over the waves of the Yamuna River, a devotee becomes free from the bondage of material existance.
Text 11
rasyam puna rasanam jala-bhumindu-sampatakamadi krishnayeti ekam padam govindayeti dvitiyam gopijaneti trtiyam svaheti pancamam iti //
This mantra should be repeatedly chanted: "Klim Krishnaya govindaya gopijanavallabhaya svaha".
Text 12
panca-padim japan pancangam dyav abhumi surya-candramasau sagni tad-rupataya brahma sampadyate /
brahma sampadyate iti //
By chanting these five names one attains the Supreme Personality of Godhead, whose potencies are manifested as the heavenly planets, the earth, sun, moon, and fire.
yo dhyayati rasati bhajati so'mrto bhavati /
so'mrto bhavati //
One who meditates on this Supreme Personality of Godhead, glorifies Him, and worships Him, becomes liberated. He becomes liberated.
Visvanatha Cakravarti
Liberation means freedom from the cycle of birth and death and eternal association with Lord Krishna.
Baladeva Vidyabhusana
In this text the goal of life is described: By meditating on, glorifying and worshipping Lord Krishna, one becomes liberated.
Text 7
te hocuh -
kim tad-rupam kim rasanam katham va ho tad-bhajanam tat sarva-vividisatam akhyahiti //
They said: What is His form? what is His glorification? How does one worship Him? Please describe this to us
Texts 8 and 9
tad u hovaca -
hairanyo gopa-vesam abhram tarunam kalpa-drumashritam /
tad iha sloka bhavanti /
Brahma said: He appears like a cowherd boy. His complexion is like a monsoon cloud. He stays under a desire-tree. The following verses describe Him.
Text 10(a)
sat -pundarika-nayanam
meghabham vaidyutambaram
dvibhujam jnana-mudradhyam
vanamalinam isvaram
Meditating with all his heart on Lord Krishna, whose eyes are handsome lotus flowers, whose complexion is a monsoon cloud, whose garments are lightning, who has two arms, who is rich in transcendental knowledge, who wears a garland of forest flowers, who is the supreme controller, who is surrounded by gopas, gopis, and surabhi cows, who rests under a sura-druma tree, who is decorated with splendid ornaments, who stands in the middle of a red lotus flower, and who is served by breezes that have touched the Yamuna's waves, a person becomes free from repeated birth and death.
Text 10 (b)
gopa-gopi-gavavitam
sura-druma-talasrayam
divyalankaranopetam
rakta-pankaja-madhyagam
Decorated with glittering transcendental ornaments, and surrounded by the gopis, cowherd boys and cows, lord Krishna stands on the whorl of a reddish lotus flower underneath a desire tree.
Text 10 (c)
kalindi-jalakallola
sangi-maruta-sevitam
cintayams cetasa krishnam
mukto bhavati samsrteh
By meditating on Lord Krishna who is served by the cooling breezes blowing over the waves of the Yamuna River, a devotee becomes free from the bondage of material existance.
Text 11
rasyam puna rasanam jala-bhumindu-sampatakamadi krishnayeti ekam padam govindayeti dvitiyam gopijaneti trtiyam svaheti pancamam iti //
This mantra should be repeatedly chanted: "Klim Krishnaya govindaya gopijanavallabhaya svaha".
Text 12
panca-padim japan pancangam dyav abhumi surya-candramasau sagni tad-rupataya brahma sampadyate /
brahma sampadyate iti //
By chanting these five names one attains the Supreme Personality of Godhead, whose potencies are manifested as the heavenly planets, the earth, sun, moon, and fire.
Text 13
tad esa slokah /
klim ity etad adav adaya krishnayeti govindayeti ca gopijanavallabhaya brhad-bhanavya sakrd uccaret /
ya gatis tasyasti manksu nanya gatih syad iti //
A person who even once chants the mantra "Klim Krishnaya govindaya gopijanavallabha svaha" quickly attains the association of Lord Krishna. He does not attain any other result.
Text 14
bhaktir asya bhajanam tad ihamutropadhi-nairasyenamusmin manah-kalpanam etad eva naiskarmyam iti //
Devotional service to Lord Krishna is performed when the heart no longer desires any material benefit to be obtained in this life or the next. This is freedom from the bonds of karma.
Visvanatha Cakravarti
Devotional service to Krishna and liberation are actually synonymous, this is confirmed in the Padma Purana:
harav-aikantiki bhaktir
muktir ity-abhidhiyate
"Pure devotional service to Lord Hari is actual liberation."
Baladeva Vidyabhusana
Bhakti means engaging the senses in the service of Lord Krishna. This is confirmed in the Narada Pancaratra in the following words:
sarvopadhi vinirmuktam
tat-paratvena nirmalam
hrsikena hrsikesa-
sevanam bhaktir ucyate
"One should be free from all material designations, and cleansed of all material contamination. He should be restored to his pure identity, in which he engages his senses in the service of the proprietor of the senses. This is called devotional service.
The activities of bhakti are listed in the following way: 1. hearing the Lord's glories, 2. reciting the Lord's glories, 3. remembering the Lord constantly, 4. serving the lotus feet of the Lord, 5. worshipping the Lord, 6. chanting prayers to the Lord, 7. carrying out the orders of the Lord, 8. making friends with the Lord, and 9. surrendering everything to the Lord.
As a result of engaging in Lord Krishna's service, one develops intense ecstatic love for Him. This is described in the Eleventh Canto of Shrimad-Bhagavatam:
bhaktya sanjataya bhaktya
bibhrat uppulakam tanum
"As one becomes advanced in devotional service to the Lord, he becomes ecstatic. The hairs of his body stand on end, and he manifests ecstatic symptoms."
tad esa slokah /
klim ity etad adav adaya krishnayeti govindayeti ca gopijanavallabhaya brhad-bhanavya sakrd uccaret /
ya gatis tasyasti manksu nanya gatih syad iti //
A person who even once chants the mantra "Klim Krishnaya govindaya gopijanavallabha svaha" quickly attains the association of Lord Krishna. He does not attain any other result.
Text 14
bhaktir asya bhajanam tad ihamutropadhi-nairasyenamusmin manah-kalpanam etad eva naiskarmyam iti //
Devotional service to Lord Krishna is performed when the heart no longer desires any material benefit to be obtained in this life or the next. This is freedom from the bonds of karma.
Visvanatha Cakravarti
Devotional service to Krishna and liberation are actually synonymous, this is confirmed in the Padma Purana:
harav-aikantiki bhaktir
muktir ity-abhidhiyate
"Pure devotional service to Lord Hari is actual liberation."
Baladeva Vidyabhusana
Bhakti means engaging the senses in the service of Lord Krishna. This is confirmed in the Narada Pancaratra in the following words:
sarvopadhi vinirmuktam
tat-paratvena nirmalam
hrsikena hrsikesa-
sevanam bhaktir ucyate
"One should be free from all material designations, and cleansed of all material contamination. He should be restored to his pure identity, in which he engages his senses in the service of the proprietor of the senses. This is called devotional service.
The activities of bhakti are listed in the following way: 1. hearing the Lord's glories, 2. reciting the Lord's glories, 3. remembering the Lord constantly, 4. serving the lotus feet of the Lord, 5. worshipping the Lord, 6. chanting prayers to the Lord, 7. carrying out the orders of the Lord, 8. making friends with the Lord, and 9. surrendering everything to the Lord.
As a result of engaging in Lord Krishna's service, one develops intense ecstatic love for Him. This is described in the Eleventh Canto of Shrimad-Bhagavatam:
bhaktya sanjataya bhaktya
bibhrat uppulakam tanum
"As one becomes advanced in devotional service to the Lord, he becomes ecstatic. The hairs of his body stand on end, and he manifests ecstatic symptoms."
Text 15
krishnam tam vipra bahuda yajanti /
govindam santam bahudharadhyanti gopijanavallabho bhuvanani dadhre svahashrito jagad ejayat suretah //
Many brahmanas worship Krishna. Many worship eternal Govinda. Gopijanavallabha maintains the worlds. Powerful Svaha moves the universe.
Visvanatha Cakravarti
Many brahmanas, following the path of the sastras, worship Krishna. Many others, following of the path of spontaneous love as the residents of Gokula followed it, worship Lord Govinda, the hero of Gokula.
Text 16
vayur yathaiko bhuvanam pravisto janye janye panca-rupo babhuva /
krishnas tathaiko jagad-dhitartham sabdenasau panca-pado vibbhatiti //
Although originally one, air becomes the five life-airs in the bodies of all living entities. In the same way, for the benefit of the world Lord Krishna appears as these five words.
Text 17
te hocuh -
upasanam etasya paratmane govindasyakhila-dharino bruhiti //
They said: Please describe the worship of Govinda, the Supersoul, who maintains everything.
Text 18
tan uvaca -
yat tasya pitham hairanyasta-palasam ambujam tad antaralikana-asra-yugam "tad-antarady-arnakhila-bijam krishnaya nama iti bijadhyam sa brahmanam adhaya" ananga-gayatrim yathavad vyalikhya bhu-mandalam sula-vestitam krtvanga vasudevadi rukminyadi "sva-saktindradi" vasudevadi parthadi nidhyadi-vitam yajet //
Brahma said: The Lord's altar should be a golden lotus with eight petals. Within that lotus should be placed two triangles and the mantra klim Krishnaya namah, the Kama-gayatri (klim Krishnaya govindaya gopijanavallabhaya svaha), and the ananga-gayatri (kamadevaya sarva-jana-priyaya sarva-jana-sammohanaya jvala jvala prajvala prajvala sarva-janasya hrdayam me vasam kuru kuru svaha) should be written there. then anga should be offered with the sula-matra (astraya phat). Then one should worship the Lord's expansions, beginning with Rukmini, the devotees headed by Indra, the devotees headed by King Vasudeva, the devotees headed by Arjuna, and the devotees headed by Indranidhi.
Baladeva Vidyabhusana
This description of the spiritual world is confirmed by the following verse from the Sanat-Kumara Samhita:
karnikayam likhed vahni-
putitam mandala-dvayam
tasya madhye likhed bijam
sadhyakhyam karma samyutam
"In the whorl of the lotus flower which is Lord Krishna's transcendental abode, the Kama Gayatri mantra is written."
This is also described in the following mantra:
om namo bhagavte sarva-bhutatmane vasudevaya sarvatma-samyoga-yoga-padma-pithatmane namah
"I offer my respectful obeisances unto Lord Vasudeva, the all-pervading Supreme Personality of Godhead who resides in His own transcendental abode, which resembles a lotus flower."
This is described in the Padma Purana:
tatah pitham samabhyarcya
devam avahya narada
arghyadi-dhupa-dipadin
upacaran prakalpaye
"O Narada, placing the Lord on His altar, I worship Him with prayers, incense ,lamps, arghya and other gifts."
krishnam tam vipra bahuda yajanti /
govindam santam bahudharadhyanti gopijanavallabho bhuvanani dadhre svahashrito jagad ejayat suretah //
Many brahmanas worship Krishna. Many worship eternal Govinda. Gopijanavallabha maintains the worlds. Powerful Svaha moves the universe.
Visvanatha Cakravarti
Many brahmanas, following the path of the sastras, worship Krishna. Many others, following of the path of spontaneous love as the residents of Gokula followed it, worship Lord Govinda, the hero of Gokula.
Text 16
vayur yathaiko bhuvanam pravisto janye janye panca-rupo babhuva /
krishnas tathaiko jagad-dhitartham sabdenasau panca-pado vibbhatiti //
Although originally one, air becomes the five life-airs in the bodies of all living entities. In the same way, for the benefit of the world Lord Krishna appears as these five words.
Text 17
te hocuh -
upasanam etasya paratmane govindasyakhila-dharino bruhiti //
They said: Please describe the worship of Govinda, the Supersoul, who maintains everything.
Text 18
tan uvaca -
yat tasya pitham hairanyasta-palasam ambujam tad antaralikana-asra-yugam "tad-antarady-arnakhila-bijam krishnaya nama iti bijadhyam sa brahmanam adhaya" ananga-gayatrim yathavad vyalikhya bhu-mandalam sula-vestitam krtvanga vasudevadi rukminyadi "sva-saktindradi" vasudevadi parthadi nidhyadi-vitam yajet //
Brahma said: The Lord's altar should be a golden lotus with eight petals. Within that lotus should be placed two triangles and the mantra klim Krishnaya namah, the Kama-gayatri (klim Krishnaya govindaya gopijanavallabhaya svaha), and the ananga-gayatri (kamadevaya sarva-jana-priyaya sarva-jana-sammohanaya jvala jvala prajvala prajvala sarva-janasya hrdayam me vasam kuru kuru svaha) should be written there. then anga should be offered with the sula-matra (astraya phat). Then one should worship the Lord's expansions, beginning with Rukmini, the devotees headed by Indra, the devotees headed by King Vasudeva, the devotees headed by Arjuna, and the devotees headed by Indranidhi.
Baladeva Vidyabhusana
This description of the spiritual world is confirmed by the following verse from the Sanat-Kumara Samhita:
karnikayam likhed vahni-
putitam mandala-dvayam
tasya madhye likhed bijam
sadhyakhyam karma samyutam
"In the whorl of the lotus flower which is Lord Krishna's transcendental abode, the Kama Gayatri mantra is written."
This is also described in the following mantra:
om namo bhagavte sarva-bhutatmane vasudevaya sarvatma-samyoga-yoga-padma-pithatmane namah
"I offer my respectful obeisances unto Lord Vasudeva, the all-pervading Supreme Personality of Godhead who resides in His own transcendental abode, which resembles a lotus flower."
This is described in the Padma Purana:
tatah pitham samabhyarcya
devam avahya narada
arghyadi-dhupa-dipadin
upacaran prakalpaye
"O Narada, placing the Lord on His altar, I worship Him with prayers, incense ,lamps, arghya and other gifts."
text 24
omkarenantaritam ye japanti
govindasya panca-padam manum tam
tesam asau darsayed atma-rupam
tasman mumuksur abhyasen nityam santyai //
To they who chant the five-word mantra with om and govinda (om Krishnaya govindaya gopijanavallabha svaha) the Lord reveals His own form. Therefore, to attain transcendental peace, they who desire liberation should regularly chant this mantra.
omkarenantaritam ye japanti
govindasya panca-padam manum tam
tesam asau darsayed atma-rupam
tasman mumuksur abhyasen nityam santyai //
To they who chant the five-word mantra with om and govinda (om Krishnaya govindaya gopijanavallabha svaha) the Lord reveals His own form. Therefore, to attain transcendental peace, they who desire liberation should regularly chant this mantra.
Text 25
etasmad anye panca-padad abhuvan
govindasya manavo manavanam
darsanadyas te'pi sankrandanadyair
abhyasyante bhuti-kamair yathavat
From this five-word mantra have come all other govinda-mantras in human society, including the ten-syllable govinda-mantra chanted by Indra's followers and by they who desire opulences.
Visvanatha Cakravarti
The persons desiring opulence in this verse are the four Kumaras' followers, who desire liberation, and Narada's followers, who desire pure devotional service.
Text 26
Yad etasya svarupartham vaca vedayeti te papracchuh //
They asked: Please tell us the nature of this mantra
Text 27 and 28
tad u hovaca brahmanah -
"asav anavaratam" me dhyatah stutah parardhante so'budhyata/
gopa-veso me purastad avirbabhuva /
tatah pranato mayanukulena hrda mahyam astadasaranam svarupam srstaye dattvantarhitah //
Brahma said: I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as Shri Krishna, in the dress of a cowherd boy. With devotion in my heart I bowed down before Him. He gave me the eighteen-syllable mantra to be used for the activity of creation, and then He disappeared.
Text 29
punah sisrksato me pradurabhuttesv aksaresu bhavisyaj-jagad-rupam prakasayan //
When I desired to create the universe He again appeared before me, showing me in these syllables the universe that was to be.
Text 30
tad iha kad apo lat prthivi ito'gnir vindor indus tat sapatakad arka iti klim-karad asrjam /
krishnayad akasam khad vayur ity uttarat surabhim vidyah pradurakarsam tad uttarat stri-pumadi cedam sakalam iti / sakalam iti //
From the letter k, I created water, from the letter l, earth, from the letter i, fire, from the letter m, the moon, and from the entire word klim, the sun. From the word Krishnaya, I created ether, from govindaya, air, from gopijanavallabha, knowledge and the surabhi cows, and from svaha, men, women, and everything else. Everything else.
Text 31
etasyaiva yajanena candra-dhvajo gata-mohatmanam vedayitva omkarantaralikam manum avarttayan sanga-rahito'bhyapa tat //
By worshipping Him, Siva became free from illusion, and by chanting this mantra in a solitary place, he attained Lord Krsna
etasmad anye panca-padad abhuvan
govindasya manavo manavanam
darsanadyas te'pi sankrandanadyair
abhyasyante bhuti-kamair yathavat
From this five-word mantra have come all other govinda-mantras in human society, including the ten-syllable govinda-mantra chanted by Indra's followers and by they who desire opulences.
Visvanatha Cakravarti
The persons desiring opulence in this verse are the four Kumaras' followers, who desire liberation, and Narada's followers, who desire pure devotional service.
Text 26
Yad etasya svarupartham vaca vedayeti te papracchuh //
They asked: Please tell us the nature of this mantra
Text 27 and 28
tad u hovaca brahmanah -
"asav anavaratam" me dhyatah stutah parardhante so'budhyata/
gopa-veso me purastad avirbabhuva /
tatah pranato mayanukulena hrda mahyam astadasaranam svarupam srstaye dattvantarhitah //
Brahma said: I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as Shri Krishna, in the dress of a cowherd boy. With devotion in my heart I bowed down before Him. He gave me the eighteen-syllable mantra to be used for the activity of creation, and then He disappeared.
Text 29
punah sisrksato me pradurabhuttesv aksaresu bhavisyaj-jagad-rupam prakasayan //
When I desired to create the universe He again appeared before me, showing me in these syllables the universe that was to be.
Text 30
tad iha kad apo lat prthivi ito'gnir vindor indus tat sapatakad arka iti klim-karad asrjam /
krishnayad akasam khad vayur ity uttarat surabhim vidyah pradurakarsam tad uttarat stri-pumadi cedam sakalam iti / sakalam iti //
From the letter k, I created water, from the letter l, earth, from the letter i, fire, from the letter m, the moon, and from the entire word klim, the sun. From the word Krishnaya, I created ether, from govindaya, air, from gopijanavallabha, knowledge and the surabhi cows, and from svaha, men, women, and everything else. Everything else.
Text 31
etasyaiva yajanena candra-dhvajo gata-mohatmanam vedayitva omkarantaralikam manum avarttayan sanga-rahito'bhyapa tat //
By worshipping Him, Siva became free from illusion, and by chanting this mantra in a solitary place, he attained Lord Krsna
Text 51
atha haivam stutibhir aradhayami yatha yuyam tatha panca-padam japantah krishnam dhyayantah samsrtim tarayisyatheti hovaca hairanyah //
Brahma said: As I worship Him, so should you. Chanting this five-word mantra, and meditating on Lord Krishna, you will transcend the world of birth and death.
Text 52
amum panca-padam mantram avarttayed yah sa yaty-anayasatah kevalam tat-padam //
One who chants this five-word mantra easily attains His transcendental abode.
Text 53
anejad ekam manaso javiyo naitad deva apnuvan purvan arsad iti //
Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. Even the powerful demigods cannot approach Him.
Text 54
tasmat krishna eva paro devas tam dhyayet tam raset tam bhajet tam yajed ity om tat sad iti //
Therefore, Krishna is the Supreme Personality of Godhead. One should meditate upon Him, glorify Him, serve Him and worship Him. Om tat sa
atha haivam stutibhir aradhayami yatha yuyam tatha panca-padam japantah krishnam dhyayantah samsrtim tarayisyatheti hovaca hairanyah //
Brahma said: As I worship Him, so should you. Chanting this five-word mantra, and meditating on Lord Krishna, you will transcend the world of birth and death.
Text 52
amum panca-padam mantram avarttayed yah sa yaty-anayasatah kevalam tat-padam //
One who chants this five-word mantra easily attains His transcendental abode.
Text 53
anejad ekam manaso javiyo naitad deva apnuvan purvan arsad iti //
Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. Even the powerful demigods cannot approach Him.
Text 54
tasmat krishna eva paro devas tam dhyayet tam raset tam bhajet tam yajed ity om tat sad iti //
Therefore, Krishna is the Supreme Personality of Godhead. One should meditate upon Him, glorify Him, serve Him and worship Him. Om tat sa
Chapter Two
Texts 1 and 2
ekada hi vraja-striyah sakamah sarvarim usitva sarvesvaram gopalam krishnam hi ta ucire //
uvaca tah krishnah //
Once, after they had passed the entire night with Him, the passionate girls of Vraja spoke to the cowherd boy Krishna, who is the Supreme Personality of Godhead, and He also spoke to them.
Baladeva Vidyabhusana
May Lord Krishna, who is Mura's enemy, who is the Supersoul, who appeared as Shri Chaitanya Mahaprabhu, and who is merciful to Gajendra and King Prataparudra, always reside in my heart.
In Mathura and Dvaraka, Krishna is a king and enjoys royal pastimes, while in Gokula He enjoys pastimes as a cowherd boy. He remains in the highest spiritual planet, Goloka Vrndavana, enjoying these pastimes.
Text 3
anu kasmai brahmanaya bbhaksyam datavyam bhavati //
The gopis said: To what brahmana should charity be given?
Text 4
durvaseti /
Krishna said: Durvasa
Text 5
katham yasyamo tirtha-jalam yamunaya yatah sreyo bhavisyati //
The gopis said: How will we cross the Yamuna's waters and approach Him, from whom great blessings will come?
Text 6
krsneti brahmacarity-uktva margam vo dasyati //
Krishna said: Say the words Krishna, the brahmacari, and the Yamuna will give you a path.
Text 7
yam mam smrtvagadha gadha bhavati/
yam mam smrtvaputah puto bhavati /
yam mam smrtvavrati vrati bhavati /
yam mam smrtva sakamo niskamo bhavati /
yam mam smrtva-srotriyo srotriyo bhavati //
By remembering Me a shallow person becomes deep. By remembering Me an impure person becomes pure. By remembering Me an impious person becomes pious. By remembering Me one full of material desires becomes desireless. By remembering Me a fool becomes learned.
Text 8
srutva tad vacam hi vai smrtva raudram tad-vakyena tirthva tat sauryam hi vai gatvasramam punyatamam hi natva munim sresthamam hi vai raudram ceti dattvasmai brahmanaya ksiramayam ghrtamayam mistatamam ha vai //
After hearing these words, they meditated on Durvasa, and with these words crossed the Yamuna. they went to the very sacred asrama and bowed down before Durvasa Muni, the best of sages. they gave to the brahmana delicious foods made with milk and ghee.
Text 9
tustah snatv-abhuktva hitvasisam prayojyanvajnam tvadat //
Pleased, he bathed, ate, blessed them ,and gave them permission to go.
Text 10
katham yasyamo tirthva sauryam //
They said: How will we cross the Yamuna?
Text 11
sa hovaca-
munim durvasinam mam smrtva margam vo dasyatiti //
He said: Meditate on me as a sage that eats only durva grass, and the Yamuna will give you a path.
Text 12
tesam madhye srestha gandharvity-uvaca /
tam ha vai tabhir evam vicarya //
Gandharvi (Shrimati Radharani), the best among them, reflected for a moment.
Text 13
katham krsno brahmacari /
katham durvasano munih //
She said: How is Krishna a brahmacari? How is this sage a person that eats only durva grass?
Text 14
tam hi mukhyam vidhaya purvam anu krtva tusnim asuh //
Accepting Her as their leader, the other girls became silent.
Text 15
sabdavan akasah sabdakasabhyam bhinnas tasmin nakase tisthati /
sa hy-akasas tam na veda sa hy-atmaham katham bhokta bhavami //
Durvasa Muni replied: Sound is contained within the element of ether, although sound and ether are different. Sound is contained within ether. This ether does not know. I am spirit. How can I be a materialistic enjoyer.
Text 16
sparsvan vayuh sparsa-vayubhyam bhinnas tasmin vayau tisthati/
vayur na veda tam sa hy-atmaham katham bhokta bhavami //
Touch is contained within the element of air, although touch and air are different. Touch is contained within air. This air does not know. I am spirit. How can I be a materialistic enjoyer?
Text 17
rupavad idam hi tejo rupagnibhyam bhinnas tasmin agnau tisthati /
tisthaty agnir na veda tam sa hy-atmaham katham bhokta bhavami //
Form is contained within the element of fire, although form and fire are different. Form is contained within fire. This fire does not know. I am spirit. How can I be a materialistic enjoyer?
Text 18
rasavatya apah rasatbhyo bhinnas tasmin apsu tisthati /
hy -apo na veda tam sa hy-atmaham katham bhokta bhavami //
Taste is contained within the element of water, although taste and waste are different. Taste is contained within water. This water does not know. I am spirit. How can I be a materialistic enjoyer?
Text 19
gandhavatiyam bhumir gandha-bhyam bhinnas tasmin bhumau tisthati /
bhumir na veda tam sa hy-atmaham katham bhokta bhavami //
Aroma is contained within the element of earth, although aroma and earth are different. Aroma is contained within earth. This earth does not know. I am spirit. How can I be a materialistic enjoyer?
Text 20
idam hi manas tesv-eva hi manute tan idam grhnati //
It is the mind that remains among the senses and accepts them.
Text 21
yatra sarvam atmaivabhut tatra va kutra manute kva va gacchatiti sa hy-atmaham katham bhokta bhavami //
When spirit is everything how does one think? Where does one go? I am spirit, how can I be a materialistic enjoyer?
Text 22
ayam hi krsno yo vo hi presthah sarira-dvaya-karanam bhavati //
Your beloved Krishna is the original creator of the two kinds of bodies.
Visvanatha Cakravarti:
The two kinds of bodies are the gross (physical) and subtle (mental) bodies.
Texts 1 and 2
ekada hi vraja-striyah sakamah sarvarim usitva sarvesvaram gopalam krishnam hi ta ucire //
uvaca tah krishnah //
Once, after they had passed the entire night with Him, the passionate girls of Vraja spoke to the cowherd boy Krishna, who is the Supreme Personality of Godhead, and He also spoke to them.
Baladeva Vidyabhusana
May Lord Krishna, who is Mura's enemy, who is the Supersoul, who appeared as Shri Chaitanya Mahaprabhu, and who is merciful to Gajendra and King Prataparudra, always reside in my heart.
In Mathura and Dvaraka, Krishna is a king and enjoys royal pastimes, while in Gokula He enjoys pastimes as a cowherd boy. He remains in the highest spiritual planet, Goloka Vrndavana, enjoying these pastimes.
Text 3
anu kasmai brahmanaya bbhaksyam datavyam bhavati //
The gopis said: To what brahmana should charity be given?
Text 4
durvaseti /
Krishna said: Durvasa
Text 5
katham yasyamo tirtha-jalam yamunaya yatah sreyo bhavisyati //
The gopis said: How will we cross the Yamuna's waters and approach Him, from whom great blessings will come?
Text 6
krsneti brahmacarity-uktva margam vo dasyati //
Krishna said: Say the words Krishna, the brahmacari, and the Yamuna will give you a path.
Text 7
yam mam smrtvagadha gadha bhavati/
yam mam smrtvaputah puto bhavati /
yam mam smrtvavrati vrati bhavati /
yam mam smrtva sakamo niskamo bhavati /
yam mam smrtva-srotriyo srotriyo bhavati //
By remembering Me a shallow person becomes deep. By remembering Me an impure person becomes pure. By remembering Me an impious person becomes pious. By remembering Me one full of material desires becomes desireless. By remembering Me a fool becomes learned.
Text 8
srutva tad vacam hi vai smrtva raudram tad-vakyena tirthva tat sauryam hi vai gatvasramam punyatamam hi natva munim sresthamam hi vai raudram ceti dattvasmai brahmanaya ksiramayam ghrtamayam mistatamam ha vai //
After hearing these words, they meditated on Durvasa, and with these words crossed the Yamuna. they went to the very sacred asrama and bowed down before Durvasa Muni, the best of sages. they gave to the brahmana delicious foods made with milk and ghee.
Text 9
tustah snatv-abhuktva hitvasisam prayojyanvajnam tvadat //
Pleased, he bathed, ate, blessed them ,and gave them permission to go.
Text 10
katham yasyamo tirthva sauryam //
They said: How will we cross the Yamuna?
Text 11
sa hovaca-
munim durvasinam mam smrtva margam vo dasyatiti //
He said: Meditate on me as a sage that eats only durva grass, and the Yamuna will give you a path.
Text 12
tesam madhye srestha gandharvity-uvaca /
tam ha vai tabhir evam vicarya //
Gandharvi (Shrimati Radharani), the best among them, reflected for a moment.
Text 13
katham krsno brahmacari /
katham durvasano munih //
She said: How is Krishna a brahmacari? How is this sage a person that eats only durva grass?
Text 14
tam hi mukhyam vidhaya purvam anu krtva tusnim asuh //
Accepting Her as their leader, the other girls became silent.
Text 15
sabdavan akasah sabdakasabhyam bhinnas tasmin nakase tisthati /
sa hy-akasas tam na veda sa hy-atmaham katham bhokta bhavami //
Durvasa Muni replied: Sound is contained within the element of ether, although sound and ether are different. Sound is contained within ether. This ether does not know. I am spirit. How can I be a materialistic enjoyer.
Text 16
sparsvan vayuh sparsa-vayubhyam bhinnas tasmin vayau tisthati/
vayur na veda tam sa hy-atmaham katham bhokta bhavami //
Touch is contained within the element of air, although touch and air are different. Touch is contained within air. This air does not know. I am spirit. How can I be a materialistic enjoyer?
Text 17
rupavad idam hi tejo rupagnibhyam bhinnas tasmin agnau tisthati /
tisthaty agnir na veda tam sa hy-atmaham katham bhokta bhavami //
Form is contained within the element of fire, although form and fire are different. Form is contained within fire. This fire does not know. I am spirit. How can I be a materialistic enjoyer?
Text 18
rasavatya apah rasatbhyo bhinnas tasmin apsu tisthati /
hy -apo na veda tam sa hy-atmaham katham bhokta bhavami //
Taste is contained within the element of water, although taste and waste are different. Taste is contained within water. This water does not know. I am spirit. How can I be a materialistic enjoyer?
Text 19
gandhavatiyam bhumir gandha-bhyam bhinnas tasmin bhumau tisthati /
bhumir na veda tam sa hy-atmaham katham bhokta bhavami //
Aroma is contained within the element of earth, although aroma and earth are different. Aroma is contained within earth. This earth does not know. I am spirit. How can I be a materialistic enjoyer?
Text 20
idam hi manas tesv-eva hi manute tan idam grhnati //
It is the mind that remains among the senses and accepts them.
Text 21
yatra sarvam atmaivabhut tatra va kutra manute kva va gacchatiti sa hy-atmaham katham bhokta bhavami //
When spirit is everything how does one think? Where does one go? I am spirit, how can I be a materialistic enjoyer?
Text 22
ayam hi krsno yo vo hi presthah sarira-dvaya-karanam bhavati //
Your beloved Krishna is the original creator of the two kinds of bodies.
Visvanatha Cakravarti:
The two kinds of bodies are the gross (physical) and subtle (mental) bodies.
Text 23
dvau suparnau bhavato brahmano'msa-bhutas tathetaro bhokta bhavati /
anyo hi saksi bhavatiti /
vrksa-dharme tau tisthatah /
ato bhoktabhoktarau /
purvo hi bhokta bhavati tathetaro'bhokta krsno bhavatiti //
On the tree of the body are two birds. One is an expansion of the Supreme Personality of Godhead. He is a witness. The other is an enjoyer. They are an enjoyer and a non-enjoyer. The first enjoys, and the second is Krishna.
Text 24
yatra vidyavidye na vidamo vidyavidyabhyam bhinnah vidya-mayo hi yah sa katham visayi bhavatiti //
In Him we do not find material so-called knowledge and ignorance. This ignorance and real knowledge are different. How can Krishna, who is full of real knowledge, become a materialistic enjoyer?
Texts 25 and 26
yo ha vai kamena kaman kamayate sa kami bhavati /
yo ha vai tv-akamena kaman kamayate so'kami bhavati //
He who lusts after pleasure is lusty. He who does not lust after pleasures is not lusty.
Text 27
janma- jarabhyam bhinnah sthahur ayam acchedyo'yam yo'sau saurye tistati yo'sau gosu tisthati yo'sau gah palayati yo'sau gopesu tisthati yo'sau sarvesu vedesu tisthati yo'sau sarvair vedair giyate yo'sau sarvesu bhutesv-avisya bhutani vidadhati sa vo hi svami bhavati //
Krishna, who is free from birth and death, who is unchanging, who cannot be cut, who stays by the Yamuna, who stays among the surabhi cows, who protects the surabhi cows, who stays among the cowherd boys, who stays in all the Vedas, who is glorified by all the Vedas, who has entered all living entities, and who controls all living entities, is your husband.
Text 28
sa hovaca gandharvi-
katham vasmasu jato'sau gopalah katham va jnato'sau tvaya mune krishnah ko vasya mantrah kim vasya sthanam katham va devakyam jatah /
ko vasya jyayan ramo bhavati kidrsI pujasya gopalasya bhavati saksat-prakrti-paro yo'yam atma gopalah katham tv-avatirno bhumyad hi vai //
Gandharvi (Radha) said: Why has the Supreme Personality of Godhead taken birth among us as a cowherd boy? O sage, how do you know this about Krishna? What is His mantra? What is His abode? Why has He taken birth in Devaki's womb? Who is His elder brother Balarama? How is He worshipped? Why has the Supreme Personality of Godhead, who is far above the world of matter, descended to this Earth?
Baladeva Vidyabhusana
The word Devaki here may also be interpreted to mean Yasoda. This is described in the Adi Purana:
"Nanda's wife has two names: Yasoda and Devaki."
Shri Sukadeva Gosvami describes Lord Krishna's birth in the following words (Bhagavatam 10.3.8):
"Then the Supreme Personality of Godhead, Vishnu, who is situated in the core of everyone's heart, appeared in the heart of Devaki in the dense darkness of night, like the full moon rising on the eastern horizon, because Devaki was of the same category as Shri Krishna."
Text 29
sa hovaca tam ha vai-
eko ha vai purvam narayano devah/
yasmin loka otas ca protas ca tasya hrt-padmaj jato'bja-yonih //
He said: In the beginning only Lord Narayana existed. In Him the material worlds are woven as thread on a loom. From His lotus heart the demigod Brahma was born.
Text 30
tapitva tasmai hi varam dadau //
When Brahma performed severe austerities, Lord Narayana granted him a boon.
Text 31
sa kama-prasnam eva vavre //
Brahma chose a question.
Text 32
tam hasmai dadau //
Lord Narayana granted his request.
Text 33 and 34
sa hovacabjayonir yo'vataranam madhye srestho'vatarah ko bhavati yena lokas tusta devas tusta bhavanti yam smrtva mukta asmat sam sarat bhavanti katham vasyavatarasya brahmata bhavati //
Brahma said: Among Your many incarnations, which is the best, the one that makes humans and demigods happy, the one that, remembering Him, they become liberated from repeated birth and death? Why is this incarnation the best?
Text 35
sa hovaca tam hi narayano devah //
Lord Narayana said:
Text 36
sakamya meroh srnge yatha sapta-purye bhavanti tatha niskamyah sakamya bhu-gola-cakre sapta-puryo bhavanti tasam madhye saksad brahma gopala-puriti //
As on the summit of Mount Meru are seven cities that fulfil all desires, so on the Earth are seven cities that fulfil desires and grant liberation. Among them the city of Gopala Puri is directly the spiritual world.
Baladeva Vidyabhusana
The word niskama here means liberation.
Text 37
sakamya niskamya devanam sarvesam bhutanam bhavati //
In this city the desires of the demigods and all other creatures are all fulfilled and everyone attains liberation.
Text 38
yatha hi vai sarasi padam tisthati tatha bhumyam tisthatiti cakrena raksita hi mathura tasmad gopala-puriti //
Protected by My cakra, this city if Mathura, or Gopala Puri, stands in this world as a lotus stands in a lake.
Text 39
brhad brhadvanam madhor madhuvanam talas talavanam kamyam kamyavanam bahula bahulavanam kumudam kumudavanam khadirah khadiravanam bhadro bhadravanam bhandira iti bhandiravanam shrivanam lohavanam vrndaya vrndavanam etair avrta puri bhavati //
Gopala Puri contains these forests: 1. the great forest of Brhadvana, 2. Madhuvana, the former residence of the Madhu demon, 3. Talavana, full of palm trees, 4. delightful Kamyavana, 5. great Bahulavana, 6. Kumudavana, full of lotus flowers and water lilies, 7. Khadiravana, full of Khadira trees, 8. Bhadravana, the favourite spot of Lord Balarama, 9. Bhandiravana, the great forest of Banyan trees, 10. Shrivana, the abode of the goddess of fortune, 11. Lohavana, the former residence of the demon Loha, and 12. Vrndavana, ruled by the goddess Vrnda-devi
Baladeva Vidyabhusana
The word bhadra here means "the place where Balabhadra (Balarama) enjoys pastimes."
Text 40
tatra tesv-eva gahanesv-evam deva manusya gandharva nagah kinnara gayantiti nrtyantiti //
In these forests the demigods, human beings, Gandharvas, Nagas, and Kinnaras sing and dance.
Text 41
tatra dvadasaditya ekadasa-rudra astau-vasavah sapta-munayo brahma naradas ca panca-vinayaka viresvaro rudresvaro'mbikesvaro ganesvaro nila-kanthesvaro visvesvaro gopalesvaro bhadresvaro'nyani lingani catur-vimsatir bhavati //
The twelve Adityas, eleven Rudras, eight Vasus, seven sages, Brahma, Narada, five Vinayakas, Viresvara, Rudresvara, Ambikesvara, Ganesvara, Nilakanthesvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other lingas reside there.
Text 42
dve-vane stah krishnavanam bhadravanam tayor antar dvadasa vanani punyani punyatamani //
These forests are divided into two groups: 1. Krishnavana, or Krishna's forests, and 2. Bhadravana, or Balarama's forests. Among these twelve forests some are sacred and others are most sacred.
Visvanatha Cakravarti
Krishna's forests are: 1. Brhadvana 2. Madhuvana 3. Talavana 4. Kamyavana 5. Bahulavana 6. Kumudavana 7. Khadiravana and 8. Vrndavana. Balarama's forests are 1. Bhadravana 2. Bhandiravana 3. Shrivana, and 4. Lauhavana.
Baladeva Vidyabhusana
Krishna forests are the eight forests beginning with Vrndavana. Balarama's forests are 1. Bhadravana, 2. Shrivana, 3. Lauhavana, and 4. Bhradvana
dvau suparnau bhavato brahmano'msa-bhutas tathetaro bhokta bhavati /
anyo hi saksi bhavatiti /
vrksa-dharme tau tisthatah /
ato bhoktabhoktarau /
purvo hi bhokta bhavati tathetaro'bhokta krsno bhavatiti //
On the tree of the body are two birds. One is an expansion of the Supreme Personality of Godhead. He is a witness. The other is an enjoyer. They are an enjoyer and a non-enjoyer. The first enjoys, and the second is Krishna.
Text 24
yatra vidyavidye na vidamo vidyavidyabhyam bhinnah vidya-mayo hi yah sa katham visayi bhavatiti //
In Him we do not find material so-called knowledge and ignorance. This ignorance and real knowledge are different. How can Krishna, who is full of real knowledge, become a materialistic enjoyer?
Texts 25 and 26
yo ha vai kamena kaman kamayate sa kami bhavati /
yo ha vai tv-akamena kaman kamayate so'kami bhavati //
He who lusts after pleasure is lusty. He who does not lust after pleasures is not lusty.
Text 27
janma- jarabhyam bhinnah sthahur ayam acchedyo'yam yo'sau saurye tistati yo'sau gosu tisthati yo'sau gah palayati yo'sau gopesu tisthati yo'sau sarvesu vedesu tisthati yo'sau sarvair vedair giyate yo'sau sarvesu bhutesv-avisya bhutani vidadhati sa vo hi svami bhavati //
Krishna, who is free from birth and death, who is unchanging, who cannot be cut, who stays by the Yamuna, who stays among the surabhi cows, who protects the surabhi cows, who stays among the cowherd boys, who stays in all the Vedas, who is glorified by all the Vedas, who has entered all living entities, and who controls all living entities, is your husband.
Text 28
sa hovaca gandharvi-
katham vasmasu jato'sau gopalah katham va jnato'sau tvaya mune krishnah ko vasya mantrah kim vasya sthanam katham va devakyam jatah /
ko vasya jyayan ramo bhavati kidrsI pujasya gopalasya bhavati saksat-prakrti-paro yo'yam atma gopalah katham tv-avatirno bhumyad hi vai //
Gandharvi (Radha) said: Why has the Supreme Personality of Godhead taken birth among us as a cowherd boy? O sage, how do you know this about Krishna? What is His mantra? What is His abode? Why has He taken birth in Devaki's womb? Who is His elder brother Balarama? How is He worshipped? Why has the Supreme Personality of Godhead, who is far above the world of matter, descended to this Earth?
Baladeva Vidyabhusana
The word Devaki here may also be interpreted to mean Yasoda. This is described in the Adi Purana:
"Nanda's wife has two names: Yasoda and Devaki."
Shri Sukadeva Gosvami describes Lord Krishna's birth in the following words (Bhagavatam 10.3.8):
"Then the Supreme Personality of Godhead, Vishnu, who is situated in the core of everyone's heart, appeared in the heart of Devaki in the dense darkness of night, like the full moon rising on the eastern horizon, because Devaki was of the same category as Shri Krishna."
Text 29
sa hovaca tam ha vai-
eko ha vai purvam narayano devah/
yasmin loka otas ca protas ca tasya hrt-padmaj jato'bja-yonih //
He said: In the beginning only Lord Narayana existed. In Him the material worlds are woven as thread on a loom. From His lotus heart the demigod Brahma was born.
Text 30
tapitva tasmai hi varam dadau //
When Brahma performed severe austerities, Lord Narayana granted him a boon.
Text 31
sa kama-prasnam eva vavre //
Brahma chose a question.
Text 32
tam hasmai dadau //
Lord Narayana granted his request.
Text 33 and 34
sa hovacabjayonir yo'vataranam madhye srestho'vatarah ko bhavati yena lokas tusta devas tusta bhavanti yam smrtva mukta asmat sam sarat bhavanti katham vasyavatarasya brahmata bhavati //
Brahma said: Among Your many incarnations, which is the best, the one that makes humans and demigods happy, the one that, remembering Him, they become liberated from repeated birth and death? Why is this incarnation the best?
Text 35
sa hovaca tam hi narayano devah //
Lord Narayana said:
Text 36
sakamya meroh srnge yatha sapta-purye bhavanti tatha niskamyah sakamya bhu-gola-cakre sapta-puryo bhavanti tasam madhye saksad brahma gopala-puriti //
As on the summit of Mount Meru are seven cities that fulfil all desires, so on the Earth are seven cities that fulfil desires and grant liberation. Among them the city of Gopala Puri is directly the spiritual world.
Baladeva Vidyabhusana
The word niskama here means liberation.
Text 37
sakamya niskamya devanam sarvesam bhutanam bhavati //
In this city the desires of the demigods and all other creatures are all fulfilled and everyone attains liberation.
Text 38
yatha hi vai sarasi padam tisthati tatha bhumyam tisthatiti cakrena raksita hi mathura tasmad gopala-puriti //
Protected by My cakra, this city if Mathura, or Gopala Puri, stands in this world as a lotus stands in a lake.
Text 39
brhad brhadvanam madhor madhuvanam talas talavanam kamyam kamyavanam bahula bahulavanam kumudam kumudavanam khadirah khadiravanam bhadro bhadravanam bhandira iti bhandiravanam shrivanam lohavanam vrndaya vrndavanam etair avrta puri bhavati //
Gopala Puri contains these forests: 1. the great forest of Brhadvana, 2. Madhuvana, the former residence of the Madhu demon, 3. Talavana, full of palm trees, 4. delightful Kamyavana, 5. great Bahulavana, 6. Kumudavana, full of lotus flowers and water lilies, 7. Khadiravana, full of Khadira trees, 8. Bhadravana, the favourite spot of Lord Balarama, 9. Bhandiravana, the great forest of Banyan trees, 10. Shrivana, the abode of the goddess of fortune, 11. Lohavana, the former residence of the demon Loha, and 12. Vrndavana, ruled by the goddess Vrnda-devi
Baladeva Vidyabhusana
The word bhadra here means "the place where Balabhadra (Balarama) enjoys pastimes."
Text 40
tatra tesv-eva gahanesv-evam deva manusya gandharva nagah kinnara gayantiti nrtyantiti //
In these forests the demigods, human beings, Gandharvas, Nagas, and Kinnaras sing and dance.
Text 41
tatra dvadasaditya ekadasa-rudra astau-vasavah sapta-munayo brahma naradas ca panca-vinayaka viresvaro rudresvaro'mbikesvaro ganesvaro nila-kanthesvaro visvesvaro gopalesvaro bhadresvaro'nyani lingani catur-vimsatir bhavati //
The twelve Adityas, eleven Rudras, eight Vasus, seven sages, Brahma, Narada, five Vinayakas, Viresvara, Rudresvara, Ambikesvara, Ganesvara, Nilakanthesvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other lingas reside there.
Text 42
dve-vane stah krishnavanam bhadravanam tayor antar dvadasa vanani punyani punyatamani //
These forests are divided into two groups: 1. Krishnavana, or Krishna's forests, and 2. Bhadravana, or Balarama's forests. Among these twelve forests some are sacred and others are most sacred.
Visvanatha Cakravarti
Krishna's forests are: 1. Brhadvana 2. Madhuvana 3. Talavana 4. Kamyavana 5. Bahulavana 6. Kumudavana 7. Khadiravana and 8. Vrndavana. Balarama's forests are 1. Bhadravana 2. Bhandiravana 3. Shrivana, and 4. Lauhavana.
Baladeva Vidyabhusana
Krishna forests are the eight forests beginning with Vrndavana. Balarama's forests are 1. Bhadravana, 2. Shrivana, 3. Lauhavana, and 4. Bhradvana
Text 43
tesv-eva devas tisthanti siddhah siddhim praptah //
There the demigods stay. there the perfect beings attained perfection.
Baladeva Vidyabhusana
In this connection the Gautamiya Tantra explains:
atra devas ca bhutani
vartante suksma-rupatah
"In subtle forms the demigods and great sages reside in Vrndavana."
Text 44
tatra hi ramasya rama- murtih pradyumnasya pradyumna-murtir aniruddhasyaniruddha-murtih krishnasya krishna-murtih //
In this place are a Deity of Rama, a Deity of Pradyumna, a Deity of Aniruddha, and a Deity of Krishna.
Text 45
vanesv-evam mathurasv-evam dvadasa murtayo bhavanti //
In this way there are twelve Deities in the forests of Mathura.
Text 46
ekam hi rudra yajanti /
dvitiyam hi brahma yajati /
trtiyam brahmaja yajanti /
caturthim maruto yajanti /
pancamim vinayaka yajanti /
sasthim vasavo yajanti /
saptamim rsayo yajanti /
astamim gandharva yajanti /
navamim apsaro yajanti /
dasami vai hy-antardhane tisthati /
ekadasam eti sva-padam gata /
dvadasameti bhumyam tisthati //
The Rudras worship the first Deity, Brahma worships the second, Brahma's sons worship the third, The Maruts worship the fourth, the Vinayakas worship the fifth, the Vasus worship the sixth, the sages worship the seventh, the Gandharvas worship the eighth, the Apsaras worship the ninth, the tenth Deity is now invisible, the eleventh Deity has gone to His own planet, and the twelfth Deity is now on the Earth.
Text 47
tam hi yeyajanti te mrtyum taranti muktim labhante /
garbha-janma-jara-marana-tapa-trayatmakam duhkham taranti //
They who worship this Deity surpass death and attain liberation. They cross beyond the three-fold miseries of birth, old-age and death.
Text 48
tad apy ete sloka bhavanti-
prapya mathuram purim ramyam
sada brahmadi sevitam
sankha-cakra-gada-sarnga-
raksitam musaladibbhih
yatrasau samsthitah krishnas
tribhih saktya samahitah
ramaniruddha-pradyumnai
rukminya sahito vibhuh //
There are these verses: Lord Krishna, accompanied by His three potencies, and by Balarama, Aniruddha, Pradyumna, and Rukmini, stays in delightful Mathura Puri, which is worshipped by Brahma and the other demigods and protected by the conch, cakra, club, and sarnga bow.
Text 48 (b)
catuh- sabdo bhaved eko hy-omkarah samudahrtah //
These four names are identical with the name Om.
Visvanatha Cakravarti
The names Balarama, Pradyumna, Aniruddha, and Krishna are identical with the name Om.
Text 49
tasmad devah paro rajaseti so'ham iyt avadharyatmanam gopalo'ham iti bhavayet /
sa moksam asnute sa brahmatvam adhigacchati sa brahmavid bhavati //
One should think: I am spiritual, beyond material passion. One should think: I am Lord Gopaka's. In this way one attains liberation. He realizes his spiritual nature. He becomes a knower of spirit.
Visvanatha Cakravarti
As a ray of sunlight is, in one sense, identical with the sun, in the same way, the individual living entity is, in one sense, identical with Lord Gopala.
Text 50
yo gopan jivan vai atmatvenasrsti-paryantam alati sa gopalo bhavati om tat sat so'ham param brahma krishnatmako nityanandaika-rupah so'ham om //
Because since the beginning of creation He lovingly protects (alati) the conditioned souls (gopa), He is known as Gopala. Om tat sat. I am a spirit. I am a part-and-parcel of Krishna. My spiritual form is eternally full of bliss. Om.
Text 51
tad gopala eva param satyam avadhitam //
The Supreme Personality of Godhead is therefore known as Gopala.
Text 52
so'ham ity-atmanam adaya manasaikyam kuryad atmanam gopalo'ham iti bhavayed iti //
With all one's heart one should think: I am Gopala's
Text 53
sa evavyakto'nanto nityo gopalah //
Lord Gopala is unmanifest, limitless, and eternal.
Text 54
mathurayam sthitir brahman
sarvada me bhavisyati
sankha-cakra-gada-padma-
vana-malavrtastu vai //
Lord Narayana continued: O Brahma, decorated with a forest-flower garland, and holding a conch, disk, mace and lotus, I will reside eternally in Mathura.
Text 55
visva-rupam param jyotih
svarupam rupa-varjitam
hrda mam samsmaran brahman
mat-padam yati niscitam //
O Brahma, he who with all his heart meditates on Me, whose form is the resting place of all forms, whose form is supremely powerful and splendid, whose form is wonderful, and who has no material form, goes to MY abode. Of this there is no doubt.
Visvanatha Cakravarti
The word visva-rupam here means "He in whom are all forms." Some texts give the word here as cit-svarupam, or "he whose form is spiritual." The word param-jyotih means "powerful" or "splendid." The word svarupam means "He whose form is extraordinary." The word rupa-varjitam means "He who has no material form." The word mat-padam means "My abode."
Text 56
mathura-mandale yas tu
jambudvipe sthito'pi va
yo'rcayet pratimam mam ca
sa me priyataro bhuvi //
O Brahma, a resident of this earth planet who remains in the district of Mathura and worships Me as I appear in the form of the Deity, becomes very dear to Me.
Text 57
tasyam adhisthitah krishna-
rupi pujyas tvaya sada //
You should always worship Me as Krishna in Mathura.
tesv-eva devas tisthanti siddhah siddhim praptah //
There the demigods stay. there the perfect beings attained perfection.
Baladeva Vidyabhusana
In this connection the Gautamiya Tantra explains:
atra devas ca bhutani
vartante suksma-rupatah
"In subtle forms the demigods and great sages reside in Vrndavana."
Text 44
tatra hi ramasya rama- murtih pradyumnasya pradyumna-murtir aniruddhasyaniruddha-murtih krishnasya krishna-murtih //
In this place are a Deity of Rama, a Deity of Pradyumna, a Deity of Aniruddha, and a Deity of Krishna.
Text 45
vanesv-evam mathurasv-evam dvadasa murtayo bhavanti //
In this way there are twelve Deities in the forests of Mathura.
Text 46
ekam hi rudra yajanti /
dvitiyam hi brahma yajati /
trtiyam brahmaja yajanti /
caturthim maruto yajanti /
pancamim vinayaka yajanti /
sasthim vasavo yajanti /
saptamim rsayo yajanti /
astamim gandharva yajanti /
navamim apsaro yajanti /
dasami vai hy-antardhane tisthati /
ekadasam eti sva-padam gata /
dvadasameti bhumyam tisthati //
The Rudras worship the first Deity, Brahma worships the second, Brahma's sons worship the third, The Maruts worship the fourth, the Vinayakas worship the fifth, the Vasus worship the sixth, the sages worship the seventh, the Gandharvas worship the eighth, the Apsaras worship the ninth, the tenth Deity is now invisible, the eleventh Deity has gone to His own planet, and the twelfth Deity is now on the Earth.
Text 47
tam hi yeyajanti te mrtyum taranti muktim labhante /
garbha-janma-jara-marana-tapa-trayatmakam duhkham taranti //
They who worship this Deity surpass death and attain liberation. They cross beyond the three-fold miseries of birth, old-age and death.
Text 48
tad apy ete sloka bhavanti-
prapya mathuram purim ramyam
sada brahmadi sevitam
sankha-cakra-gada-sarnga-
raksitam musaladibbhih
yatrasau samsthitah krishnas
tribhih saktya samahitah
ramaniruddha-pradyumnai
rukminya sahito vibhuh //
There are these verses: Lord Krishna, accompanied by His three potencies, and by Balarama, Aniruddha, Pradyumna, and Rukmini, stays in delightful Mathura Puri, which is worshipped by Brahma and the other demigods and protected by the conch, cakra, club, and sarnga bow.
Text 48 (b)
catuh- sabdo bhaved eko hy-omkarah samudahrtah //
These four names are identical with the name Om.
Visvanatha Cakravarti
The names Balarama, Pradyumna, Aniruddha, and Krishna are identical with the name Om.
Text 49
tasmad devah paro rajaseti so'ham iyt avadharyatmanam gopalo'ham iti bhavayet /
sa moksam asnute sa brahmatvam adhigacchati sa brahmavid bhavati //
One should think: I am spiritual, beyond material passion. One should think: I am Lord Gopaka's. In this way one attains liberation. He realizes his spiritual nature. He becomes a knower of spirit.
Visvanatha Cakravarti
As a ray of sunlight is, in one sense, identical with the sun, in the same way, the individual living entity is, in one sense, identical with Lord Gopala.
Text 50
yo gopan jivan vai atmatvenasrsti-paryantam alati sa gopalo bhavati om tat sat so'ham param brahma krishnatmako nityanandaika-rupah so'ham om //
Because since the beginning of creation He lovingly protects (alati) the conditioned souls (gopa), He is known as Gopala. Om tat sat. I am a spirit. I am a part-and-parcel of Krishna. My spiritual form is eternally full of bliss. Om.
Text 51
tad gopala eva param satyam avadhitam //
The Supreme Personality of Godhead is therefore known as Gopala.
Text 52
so'ham ity-atmanam adaya manasaikyam kuryad atmanam gopalo'ham iti bhavayed iti //
With all one's heart one should think: I am Gopala's
Text 53
sa evavyakto'nanto nityo gopalah //
Lord Gopala is unmanifest, limitless, and eternal.
Text 54
mathurayam sthitir brahman
sarvada me bhavisyati
sankha-cakra-gada-padma-
vana-malavrtastu vai //
Lord Narayana continued: O Brahma, decorated with a forest-flower garland, and holding a conch, disk, mace and lotus, I will reside eternally in Mathura.
Text 55
visva-rupam param jyotih
svarupam rupa-varjitam
hrda mam samsmaran brahman
mat-padam yati niscitam //
O Brahma, he who with all his heart meditates on Me, whose form is the resting place of all forms, whose form is supremely powerful and splendid, whose form is wonderful, and who has no material form, goes to MY abode. Of this there is no doubt.
Visvanatha Cakravarti
The word visva-rupam here means "He in whom are all forms." Some texts give the word here as cit-svarupam, or "he whose form is spiritual." The word param-jyotih means "powerful" or "splendid." The word svarupam means "He whose form is extraordinary." The word rupa-varjitam means "He who has no material form." The word mat-padam means "My abode."
Text 56
mathura-mandale yas tu
jambudvipe sthito'pi va
yo'rcayet pratimam mam ca
sa me priyataro bhuvi //
O Brahma, a resident of this earth planet who remains in the district of Mathura and worships Me as I appear in the form of the Deity, becomes very dear to Me.
Text 57
tasyam adhisthitah krishna-
rupi pujyas tvaya sada //
You should always worship Me as Krishna in Mathura.
Text 58
caturdha casyadhikara-
bhedatvena yajanti mam //
Four kinds of men worship Me.
Baladeva Vidyabhusana
these four kinds of devotees are described by the Lord Himself in the Bhagavad-gita (7.16):
arto jijnasur artharthi
jnani ca bharatarsabha
"Those who are distressed, inquisitive, wise and those in need of money, engage in My devotional service."
Visvanatha Cakravarti
The four kinds of worshippers describe here are the devotees of Lord Vasudeva, Lord Sankarsana, Lord Pradyumna, and Lord Aniruddha.
Text 59
yuganuvartino loka
yajantiha sumedhasah
gopalam sanujam ramam
rukminya saha tat-param //
Following the devotional process prescribed for the age, intelligent devotees in this world worship Lord Gopala, who is accompanied by His elder brother Balarama and queen Rukmini.
Text 60
gopalo'ham ajo nityah
pradyumno'ha sanatanah
ramo'ham aniruddho'ham
atmanam arcayed budhah //
I am unborn, eternal Gopala. I am eternal Pradyumna. I am Rama. I am Aniruddha. He who is intelligent worships Me.
Text 61
mayoktena sva-dharmena
niskamena vibhagasah
tair ayam pujaniyo vai
bhadra-krishna-nivasibhih //
Free from all impure desires, the residents of Krishnavana and Bhadravana worship Me, following the regulations of bhakti I Myself have spoken.
Text 62
tad-dharma-gati-hina ye
tasyam mayi parayanah
kalina grasita ye vai
tesam tasyam avasthitah //
Even they who formerly rejected the principles of religion and were swallowed up by the age of Kali, may become devoted to Me, and also reside in Mathura.
Text 63
yatha tvam sana putrais tu
yatha rudro ganaih saha
yatha shriyabhiyukti'ham
tatha bhakto mama priyah //
Anyone who becomes My sincere devotee becomes very dear to Me. As dear as You and Your sons are, as dear as Siva and hid associates, as dear as the goddess of fortune, Laksmi.
Text 64
sa hovacabjayonis caturbhir devaih katham ek devah syad ekam aksaram yad visrutam anekaksaram katham bhutam //
Brahma said: How has the one Supreme Personality of Godhead become four Deities? How has the single sacred syllable om become many?
Text 65
sa hoivacatam hi vai purvam hi ekam evadvitiyam brahmasit tasmad avyaktam avyaktam evaksaram tasmad aksaran mahat-tattvam mahato va ahankaras tasmad evahankarat panca-tanmatrani tebhyo bhutani tair avrtam aksaram bhavati //
The Lord said to him: Before the material world was manifest, only the Supreme Personality of Godhead, who is one without a second, existed. From Him came the impersonal Brahman. From that came the syllable om. From om came the mahat-tattva. From the mahat-tattva came false-ego. From false-ego came the five tanmatras. From them came the elements. Om is covered by these things.
Text 66
aksaro'ham omkaro'ham ajaro' maro'bhayo'mrto brahmabhayam hi vai sa mukto'ham asmy-aksaro'ham asmi //
I am the sacred syllable. I am om. I am ageless, deathless, nectarean, the fearless Supreme Great. I am liberated. I am unchanging.
Text 67
satta-matram visva-rupam prakasam vyapakam tatha ekam evadvitiyam brahma mayaya tu catustayam //
The eternal Supreme Personality of Godhead manifested Himself as the all-pervading universal form. In the same way the Lord, who is one without a second, by His transcendental potency expanded Himself into four.
Visvanatha Cakravarti
That the Lord is the master of transcendental potencies is described in the sastras:
ato mayamayam visnum
pravadanti sanatanam
"The sages declare that eternal Lord Vishnu is the master of all transcendental potencies."
Prabodhananda Sarasvati:
The word "maya" may be interpretted to mean `mercy'. In this way the phrase "mayaya tu catustayam" means that the Lord expands into many forms in order to show mercy to the devotees.
Text 68
rohini-tanayo rama
akaraksara-sambhavah
taijasatmakah pradyumna
ukaraksara-sambhavah //
The sacred syllable om consists of three letters: a, u and m. Balarama, the son of Rohini, is the letter a. Splendid Pradyumna is the letter u.
Text 69
prajnatmako'niruddho vai
makarasara -sambhavah
ardha-matratmakah krsno
yasmin visvam pratisthitam //
Intelligent Aniruddha is letter m. Lord Krishna, in whom the entire universe rests, is the ardha-matra letter (m), which completes the syllable om.
Text 70
krishnatmika jagat-kartri
mula-prakrti-rukmini //
Rukmini is Lord Krishna's wife. She is the creator of the worlds and the root of material nature.
Text 71(a)
vraja-strijana-sambhuta-
srutibhyo brahma-sangatah //
The Vedic literatures explain that the goddess of fortune appeared among the women of Vraja.
Visvanatha Cakravarti
The following statement is found in the Skanda Purana, Matsya Purana, and other sastras.
rukmini dvaravatyam tu
radha vrndavane vane
"Rukmini is the Lord's consort in Dvaraka and Radha is His consort in Vrndavana." The Rk-parisista explains:
"Lord Madhava always stays by Radha's side. Radha always stays by Madhava's side."
caturdha casyadhikara-
bhedatvena yajanti mam //
Four kinds of men worship Me.
Baladeva Vidyabhusana
these four kinds of devotees are described by the Lord Himself in the Bhagavad-gita (7.16):
arto jijnasur artharthi
jnani ca bharatarsabha
"Those who are distressed, inquisitive, wise and those in need of money, engage in My devotional service."
Visvanatha Cakravarti
The four kinds of worshippers describe here are the devotees of Lord Vasudeva, Lord Sankarsana, Lord Pradyumna, and Lord Aniruddha.
Text 59
yuganuvartino loka
yajantiha sumedhasah
gopalam sanujam ramam
rukminya saha tat-param //
Following the devotional process prescribed for the age, intelligent devotees in this world worship Lord Gopala, who is accompanied by His elder brother Balarama and queen Rukmini.
Text 60
gopalo'ham ajo nityah
pradyumno'ha sanatanah
ramo'ham aniruddho'ham
atmanam arcayed budhah //
I am unborn, eternal Gopala. I am eternal Pradyumna. I am Rama. I am Aniruddha. He who is intelligent worships Me.
Text 61
mayoktena sva-dharmena
niskamena vibhagasah
tair ayam pujaniyo vai
bhadra-krishna-nivasibhih //
Free from all impure desires, the residents of Krishnavana and Bhadravana worship Me, following the regulations of bhakti I Myself have spoken.
Text 62
tad-dharma-gati-hina ye
tasyam mayi parayanah
kalina grasita ye vai
tesam tasyam avasthitah //
Even they who formerly rejected the principles of religion and were swallowed up by the age of Kali, may become devoted to Me, and also reside in Mathura.
Text 63
yatha tvam sana putrais tu
yatha rudro ganaih saha
yatha shriyabhiyukti'ham
tatha bhakto mama priyah //
Anyone who becomes My sincere devotee becomes very dear to Me. As dear as You and Your sons are, as dear as Siva and hid associates, as dear as the goddess of fortune, Laksmi.
Text 64
sa hovacabjayonis caturbhir devaih katham ek devah syad ekam aksaram yad visrutam anekaksaram katham bhutam //
Brahma said: How has the one Supreme Personality of Godhead become four Deities? How has the single sacred syllable om become many?
Text 65
sa hoivacatam hi vai purvam hi ekam evadvitiyam brahmasit tasmad avyaktam avyaktam evaksaram tasmad aksaran mahat-tattvam mahato va ahankaras tasmad evahankarat panca-tanmatrani tebhyo bhutani tair avrtam aksaram bhavati //
The Lord said to him: Before the material world was manifest, only the Supreme Personality of Godhead, who is one without a second, existed. From Him came the impersonal Brahman. From that came the syllable om. From om came the mahat-tattva. From the mahat-tattva came false-ego. From false-ego came the five tanmatras. From them came the elements. Om is covered by these things.
Text 66
aksaro'ham omkaro'ham ajaro' maro'bhayo'mrto brahmabhayam hi vai sa mukto'ham asmy-aksaro'ham asmi //
I am the sacred syllable. I am om. I am ageless, deathless, nectarean, the fearless Supreme Great. I am liberated. I am unchanging.
Text 67
satta-matram visva-rupam prakasam vyapakam tatha ekam evadvitiyam brahma mayaya tu catustayam //
The eternal Supreme Personality of Godhead manifested Himself as the all-pervading universal form. In the same way the Lord, who is one without a second, by His transcendental potency expanded Himself into four.
Visvanatha Cakravarti
That the Lord is the master of transcendental potencies is described in the sastras:
ato mayamayam visnum
pravadanti sanatanam
"The sages declare that eternal Lord Vishnu is the master of all transcendental potencies."
Prabodhananda Sarasvati:
The word "maya" may be interpretted to mean `mercy'. In this way the phrase "mayaya tu catustayam" means that the Lord expands into many forms in order to show mercy to the devotees.
Text 68
rohini-tanayo rama
akaraksara-sambhavah
taijasatmakah pradyumna
ukaraksara-sambhavah //
The sacred syllable om consists of three letters: a, u and m. Balarama, the son of Rohini, is the letter a. Splendid Pradyumna is the letter u.
Text 69
prajnatmako'niruddho vai
makarasara -sambhavah
ardha-matratmakah krsno
yasmin visvam pratisthitam //
Intelligent Aniruddha is letter m. Lord Krishna, in whom the entire universe rests, is the ardha-matra letter (m), which completes the syllable om.
Text 70
krishnatmika jagat-kartri
mula-prakrti-rukmini //
Rukmini is Lord Krishna's wife. She is the creator of the worlds and the root of material nature.
Text 71(a)
vraja-strijana-sambhuta-
srutibhyo brahma-sangatah //
The Vedic literatures explain that the goddess of fortune appeared among the women of Vraja.
Visvanatha Cakravarti
The following statement is found in the Skanda Purana, Matsya Purana, and other sastras.
rukmini dvaravatyam tu
radha vrndavane vane
"Rukmini is the Lord's consort in Dvaraka and Radha is His consort in Vrndavana." The Rk-parisista explains:
"Lord Madhava always stays by Radha's side. Radha always stays by Madhava's side."
ext 71 (b)
pranavatvena prakrtim
vadanti brahma-vadinah //
Learned transcendentalists say that the Lord's potency is the syllable om.
Text 72
tasmad omkara-sambhuto
gopalo visva-samsthitih //
Therefore, all-pervading Lord Gopala is the syllable om.
Text 73
klim omkarasyaikatvam
pathyate brahma-vadibhih //
Learned transcendentalists declare that the syllable om is not different from the sacred syllable klim.
Text 74
mathurayam visesena
mam dhyayan moksam asnute //
He whom meditates on Me as I appear in Mathura attains liberation.
Texts 75-78
asta-patram vikasitam
hrt-padmam tatra samsthitam
sankha-dhvajatapatrais tu
cihnitam carana-dvayam //
shrivatsa lancanam hrt-stham
kaustubham prabhaya yutam
catur-bhujam sankha-cakra-
sarnga-padma-gadanvitam //
sukeyuranvitam bahum
kantham malasusobhitam
dyumat-kirita-valayam
sphuran-makara-kundalam //
hiranyamayam saumya-tanum
svabhaktayabhaya-pradam
dhyayen manasi mam nityam
venu-srnga-dharam tu vai //
In his mind one should meditate on Me standing on the blossomed eight-petaled lotus of the heart, My two feet marked with conchshell, flag and umbrella, MY chest marked with Shrivatsa and splendid with the kautabha gem, My four arms holding the conch, cakra, mace, and sarnga bow, My arms decorated with armlets. MY neck splendid with a flower garland, My head circled by a splendid crown, My ears decorated with glistening shark-shaped earrings, MY form splendid and handsome, holding a flute and buffalo-horn bugle, and granting fearlessness to the devotees.
Text 79
mathyate tu jagat sarvam
brahma-jnanena yena va
tat-sara-bhutam yad yasyam
mathura sa nigadyate //
When the entire universe is churned (mathyate) by the churning-rod of spiritual knowledge, the butter produced is the Supreme Personality of Godhead in Mathura. That is why it is called Mathura.
Text 80
asta-dikpalibhir bhumih
padmam vikasitam jagat
samsararnava-sanjatam
sevitam mama manase //
In my heart I meditate on the material world with its eight dik-palas (protectors of the directions) as a blossomed lotus flower growing in the ocean of repeated birth and death.
Text 81
candra-surya-tviso divya
dhvaja merur hiranmayah
atapatram brahmalokam
adhordhvam caranam amrtam //
The sun and moon are the splendour of My body. Golden Mount Meru is My splendid flag. Brahmaloka as My umbrella. The seven lower planetary systems are My feet.
Text 82
shrivatsam ca svarupam ca
vartate lanchanaih saha
shrivatsa-lanchanam tasmat
kathyate brahma-vadibhih //
I am marked with Shrivatsa and svarupa. Therefore the learned sages call me Shrivatsa-lanchana (marked with Shrivatsa).
Text 83
yena suryagni-vak-candram
tejasa sva-svarupina
vartate kaustubhakhyam hi
manim vadantisa-maninah //
Aware of My supremacy, the sages declare that the splendour of the sun, moon, fire, and eloquent speech has come from My glittering Kaustubha jewel.
Text 84
sattvam rajas tama iti
ahankaras caturbhujah
panca-bhutatmakam sankham
kare rajasi samsthitam //
The four arms of My universal form are goodness, passion, ignorance, and false-ego. The five material elements are the conchshell I carry in the hand that is the mode of passion.
Text 85
bala-svarupam atyantam
manas cakram nigadyate
adya maya bhavec charngam
padmam visvam kare sthitam //
Childishness is said to be the cakra, the original illusory potency the sarnga bow, and the universe the lotus flower in the hand of the universal form.
Text 86
adya-vidya gada vedya
sarvada me kare sthita //
The origin of ignorance is known as the club I always carry in My hand.
Text 87
dharmartha-kama-keyurair
divyair nityam avaritaih //
Religion, economic development, and sense-gratification are the splendid bracelets that eternally decorate the wrists of My universal form.
Text 88
kantham tu nirgunam proktam
malyate adyayajaya
mala nigadyate brahmams
tava putrais tu manasaih //
The neck, said to be the qualityless Brahman, is garlanded by the first unborn. O Brahma, your mind-born sons have elaborately described this garland.
Visvanatha Cakravarti
The word "nirguna" here refers to Brahman. The "first unborn" here is the maya potency, splendid with knowledge and ignorance. The mind-born sons are the four Kumaras.
Text 89
kuthastham yat svarupam ca
kiritam pravadanti mam //
The sages say that My eternal form is the crown.
Text 90
ksarottamam prasphurantam
kundalam yugalam smrtam //
The two things above the changing material world are My two glittering earrings.
Baladeva Vidyabhusana
The two things are the spiritual paths of sankhya and yoga. This is confirmed in Shrimad-Bhagavatam:
bibharti sankhyam yogam ca
devo makara-kundale
"Sankhya and yoga are the two shark-shaped earrings worn by the Supreme Person."
Text 91
dhyayaen mama priyo nityam
sa moksam adhigacchati
sa mukto bhavati tasmai
atmanam ca dadami vai //
He who meditates in this way is eternally dear to me. He attains liberation. He becomes liberated. I give Myself to him.
Baladeva Vidyabhusana
This is confirmed in the Sruti-sastra:
"bhuyas cante visva-maya-
nivrttir vimuktas ca vimucyate
"The devotees of the Lord become liberated from the grip of the illusory potency."
Text 92
etat sarvam bhavisyad vai
maya proktam vidhe tava
svarupam dvi-vidham caiva
sagunam nirgunatmakam //
O Brahma, I have said all that will be about My two forms: one made of the modes of nature, and the other beyond the modes of nature.
pranavatvena prakrtim
vadanti brahma-vadinah //
Learned transcendentalists say that the Lord's potency is the syllable om.
Text 72
tasmad omkara-sambhuto
gopalo visva-samsthitih //
Therefore, all-pervading Lord Gopala is the syllable om.
Text 73
klim omkarasyaikatvam
pathyate brahma-vadibhih //
Learned transcendentalists declare that the syllable om is not different from the sacred syllable klim.
Text 74
mathurayam visesena
mam dhyayan moksam asnute //
He whom meditates on Me as I appear in Mathura attains liberation.
Texts 75-78
asta-patram vikasitam
hrt-padmam tatra samsthitam
sankha-dhvajatapatrais tu
cihnitam carana-dvayam //
shrivatsa lancanam hrt-stham
kaustubham prabhaya yutam
catur-bhujam sankha-cakra-
sarnga-padma-gadanvitam //
sukeyuranvitam bahum
kantham malasusobhitam
dyumat-kirita-valayam
sphuran-makara-kundalam //
hiranyamayam saumya-tanum
svabhaktayabhaya-pradam
dhyayen manasi mam nityam
venu-srnga-dharam tu vai //
In his mind one should meditate on Me standing on the blossomed eight-petaled lotus of the heart, My two feet marked with conchshell, flag and umbrella, MY chest marked with Shrivatsa and splendid with the kautabha gem, My four arms holding the conch, cakra, mace, and sarnga bow, My arms decorated with armlets. MY neck splendid with a flower garland, My head circled by a splendid crown, My ears decorated with glistening shark-shaped earrings, MY form splendid and handsome, holding a flute and buffalo-horn bugle, and granting fearlessness to the devotees.
Text 79
mathyate tu jagat sarvam
brahma-jnanena yena va
tat-sara-bhutam yad yasyam
mathura sa nigadyate //
When the entire universe is churned (mathyate) by the churning-rod of spiritual knowledge, the butter produced is the Supreme Personality of Godhead in Mathura. That is why it is called Mathura.
Text 80
asta-dikpalibhir bhumih
padmam vikasitam jagat
samsararnava-sanjatam
sevitam mama manase //
In my heart I meditate on the material world with its eight dik-palas (protectors of the directions) as a blossomed lotus flower growing in the ocean of repeated birth and death.
Text 81
candra-surya-tviso divya
dhvaja merur hiranmayah
atapatram brahmalokam
adhordhvam caranam amrtam //
The sun and moon are the splendour of My body. Golden Mount Meru is My splendid flag. Brahmaloka as My umbrella. The seven lower planetary systems are My feet.
Text 82
shrivatsam ca svarupam ca
vartate lanchanaih saha
shrivatsa-lanchanam tasmat
kathyate brahma-vadibhih //
I am marked with Shrivatsa and svarupa. Therefore the learned sages call me Shrivatsa-lanchana (marked with Shrivatsa).
Text 83
yena suryagni-vak-candram
tejasa sva-svarupina
vartate kaustubhakhyam hi
manim vadantisa-maninah //
Aware of My supremacy, the sages declare that the splendour of the sun, moon, fire, and eloquent speech has come from My glittering Kaustubha jewel.
Text 84
sattvam rajas tama iti
ahankaras caturbhujah
panca-bhutatmakam sankham
kare rajasi samsthitam //
The four arms of My universal form are goodness, passion, ignorance, and false-ego. The five material elements are the conchshell I carry in the hand that is the mode of passion.
Text 85
bala-svarupam atyantam
manas cakram nigadyate
adya maya bhavec charngam
padmam visvam kare sthitam //
Childishness is said to be the cakra, the original illusory potency the sarnga bow, and the universe the lotus flower in the hand of the universal form.
Text 86
adya-vidya gada vedya
sarvada me kare sthita //
The origin of ignorance is known as the club I always carry in My hand.
Text 87
dharmartha-kama-keyurair
divyair nityam avaritaih //
Religion, economic development, and sense-gratification are the splendid bracelets that eternally decorate the wrists of My universal form.
Text 88
kantham tu nirgunam proktam
malyate adyayajaya
mala nigadyate brahmams
tava putrais tu manasaih //
The neck, said to be the qualityless Brahman, is garlanded by the first unborn. O Brahma, your mind-born sons have elaborately described this garland.
Visvanatha Cakravarti
The word "nirguna" here refers to Brahman. The "first unborn" here is the maya potency, splendid with knowledge and ignorance. The mind-born sons are the four Kumaras.
Text 89
kuthastham yat svarupam ca
kiritam pravadanti mam //
The sages say that My eternal form is the crown.
Text 90
ksarottamam prasphurantam
kundalam yugalam smrtam //
The two things above the changing material world are My two glittering earrings.
Baladeva Vidyabhusana
The two things are the spiritual paths of sankhya and yoga. This is confirmed in Shrimad-Bhagavatam:
bibharti sankhyam yogam ca
devo makara-kundale
"Sankhya and yoga are the two shark-shaped earrings worn by the Supreme Person."
Text 91
dhyayaen mama priyo nityam
sa moksam adhigacchati
sa mukto bhavati tasmai
atmanam ca dadami vai //
He who meditates in this way is eternally dear to me. He attains liberation. He becomes liberated. I give Myself to him.
Baladeva Vidyabhusana
This is confirmed in the Sruti-sastra:
"bhuyas cante visva-maya-
nivrttir vimuktas ca vimucyate
"The devotees of the Lord become liberated from the grip of the illusory potency."
Text 92
etat sarvam bhavisyad vai
maya proktam vidhe tava
svarupam dvi-vidham caiva
sagunam nirgunatmakam //
O Brahma, I have said all that will be about My two forms: one made of the modes of nature, and the other beyond the modes of nature.
Visvanatha Cakravarti
The form made of the modes of material nature is the universal form, and the form beyond the modes of material nature is the auspicious transcendental form.
Baladeva Vidyabhusana
The form beyond the modes of material nature here is the Lord's two-armed and four-armed forms.
Text 93
sa hovacabjayonir -
vyaktanam murtinam proktanam katham tvabharananibhavanti katham va deva yajanti rudra yajanti brahma yajati brahmaja yajanti vinayaka yajanti dvadasaditya yajanti vasavo yajanti apaaraso yajanti gandharva yajanti sva-padam gata antardhane tisthati kam manusya yajanti //
Brahma said: What are the ornaments worn by the Deities You have described? How do the Maruts, Rudras, Brahma, sons of Brahma, Vinayakas, twelve Adityas, Vasus, Apsaras, and Gandharvas worship them? Who is the Deity that has gone to His own abode? Who is the Deity now invisible? Who is the Deity the humans worship?
Text 94
sa hovaca tam hi vai narayano deva adya avyakta dvadasa-murtayah sarvesu lokesu sarvesu devesu sarvesu manusyesu tisthanti //
Lord Narayana said to him: these twelve unmanifested transcendental Deities are present on all planets, among all demigods and all human beings.
Visvanatha Cakravarti
The word unmanifested here means unmanifested to material eyes.
Text 95
rudresu raudri brahmany-evam brahmi devesu daivi manusesu manavi vinayakesu vighna-nasani adityesu jyotir gandharvesu gandarvy-apsarahsv-evam gaur vasusv-evam kamya antardhane prakasini avirbhava-tirobhava sva-pade tisthati //
As a Rudra among the rudras, as a Brahma among the followers of Brahma, as a demigod among the demigods, as a human being among the humans, as the destroyer of obstacles (Ganesa) among the Vinayakas, as Surya Narayana among the Adityas, as a Gandharva among the Gandharvas, as an Apsara among the Apsaras, and as a Vasu among the Vasus, My form, which fulfils desires, is present even when it is invisible. Whether visible or invisible in this world, My form is always stays in My own abode.
Baladeva Vidyabhusana
When the Lord is invisible He is present in the form of hearing about Him.
The Lord's abode is Vrndavana, which the Lord Himself describes in the Gautamiya Tantra:
This is beautiful Vrndavana, My transcendental abode. Its size is five yojanas. Its forest is my own form.
The Yamuna River, where currents of nectar flow, also bears the name Susumna. In this place the demigods and sages always stay in subtle forms.
I, who am the master of all the demigods, never leave this forest. yuga after yuga, I am sometimes visible and sometimes invisible here.
Them My splendid, handsome form cannot be seen by material eyes.
Text 96
tamasi rajasi sattviki //
My form is also present as the Deity of ignorance, the Deity of passion, and the Deity of Goodness.
Text 97
manusi vijnana-ghanananda-ghana-sac-cid-anandaika-rase bhakti-yoge tisthati //
My humanlike form, which is eternal and full of transcendental knowledge, is present in devotional service.
Text 98
om tat pranatmane om tat sad bhur bhuvah svas tasmai vai pranatmane namo namah //
Om. Obeisances to the Supersoul, who is present in the life-breath. Om tat sat. Bhu Bhuvah and Svah. Obeisances, obeisances to Him, the Supersoul, who is present in the life-breath.
Visvanatha Cakravarti
Here is the answer to the question "How should the Lord be worshipped?" Here the Lord reveals mantras to be used in His worship.
Text 99
shri krishnaya govindaya gopijanavallabhaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Obeisances to Shri Krishna, who is Govinda and Gopijanavallabha, Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 100
om apanatmane om tat sad bhur bhuvah svas tasmai apanatmane vai namo namah //
Om. Obeisances to the Supersoul, who is present in the apana air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the apana air.
Text 101
om krishnaya ramaya pradyumnayaniruddhaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Obeisances to Krishna, who is Vasudeva, Sankarsana, Pradyumna, and Aniruddha. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 102
om samanatmane om tat sad bhur bhuvah svas tasmai vai samanatmane namah //
Om. Obeisances to the Supersoul, who is present in the sama air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the same air.
sa hovacabjayonir -
vyaktanam murtinam proktanam katham tvabharananibhavanti katham va deva yajanti rudra yajanti brahma yajati brahmaja yajanti vinayaka yajanti dvadasaditya yajanti vasavo yajanti apaaraso yajanti gandharva yajanti sva-padam gata antardhane tisthati kam manusya yajanti //
Brahma said: What are the ornaments worn by the Deities You have described? How do the Maruts, Rudras, Brahma, sons of Brahma, Vinayakas, twelve Adityas, Vasus, Apsaras, and Gandharvas worship them? Who is the Deity that has gone to His own abode? Who is the Deity now invisible? Who is the Deity the humans worship?
Text 94
sa hovaca tam hi vai narayano deva adya avyakta dvadasa-murtayah sarvesu lokesu sarvesu devesu sarvesu manusyesu tisthanti //
Lord Narayana said to him: these twelve unmanifested transcendental Deities are present on all planets, among all demigods and all human beings.
Visvanatha Cakravarti
The word unmanifested here means unmanifested to material eyes.
Text 95
rudresu raudri brahmany-evam brahmi devesu daivi manusesu manavi vinayakesu vighna-nasani adityesu jyotir gandharvesu gandarvy-apsarahsv-evam gaur vasusv-evam kamya antardhane prakasini avirbhava-tirobhava sva-pade tisthati //
As a Rudra among the rudras, as a Brahma among the followers of Brahma, as a demigod among the demigods, as a human being among the humans, as the destroyer of obstacles (Ganesa) among the Vinayakas, as Surya Narayana among the Adityas, as a Gandharva among the Gandharvas, as an Apsara among the Apsaras, and as a Vasu among the Vasus, My form, which fulfils desires, is present even when it is invisible. Whether visible or invisible in this world, My form is always stays in My own abode.
Baladeva Vidyabhusana
When the Lord is invisible He is present in the form of hearing about Him.
The Lord's abode is Vrndavana, which the Lord Himself describes in the Gautamiya Tantra:
This is beautiful Vrndavana, My transcendental abode. Its size is five yojanas. Its forest is my own form.
The Yamuna River, where currents of nectar flow, also bears the name Susumna. In this place the demigods and sages always stay in subtle forms.
I, who am the master of all the demigods, never leave this forest. yuga after yuga, I am sometimes visible and sometimes invisible here.
Them My splendid, handsome form cannot be seen by material eyes.
Text 96
tamasi rajasi sattviki //
My form is also present as the Deity of ignorance, the Deity of passion, and the Deity of Goodness.
Text 97
manusi vijnana-ghanananda-ghana-sac-cid-anandaika-rase bhakti-yoge tisthati //
My humanlike form, which is eternal and full of transcendental knowledge, is present in devotional service.
Text 98
om tat pranatmane om tat sad bhur bhuvah svas tasmai vai pranatmane namo namah //
Om. Obeisances to the Supersoul, who is present in the life-breath. Om tat sat. Bhu Bhuvah and Svah. Obeisances, obeisances to Him, the Supersoul, who is present in the life-breath.
Visvanatha Cakravarti
Here is the answer to the question "How should the Lord be worshipped?" Here the Lord reveals mantras to be used in His worship.
Text 99
shri krishnaya govindaya gopijanavallabhaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Obeisances to Shri Krishna, who is Govinda and Gopijanavallabha, Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 100
om apanatmane om tat sad bhur bhuvah svas tasmai apanatmane vai namo namah //
Om. Obeisances to the Supersoul, who is present in the apana air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the apana air.
Text 101
om krishnaya ramaya pradyumnayaniruddhaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Obeisances to Krishna, who is Vasudeva, Sankarsana, Pradyumna, and Aniruddha. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 102
om samanatmane om tat sad bhur bhuvah svas tasmai vai samanatmane namah //
Om. Obeisances to the Supersoul, who is present in the sama air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the same air.
Text 103
om shri krishnaya ramaya om tat sad bhur bhuvah svas tasmai vai namah //
Om. Obeisances to Shri Krishna, who is Shri Rama. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 104
om udanatmane om tat sad bhur bhuvah svas tasmai vai udanatmane namo namah //
Om. Obeisances to the Supersoul, who is present in the udana air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the udana air.
Text 105
om krishnaya devaki-nandanaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Obeisances to Krishna, the son of Devaki. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him
Text 106
om tat sad bhur bhuvah svas tasmai vai vyanatmane namah //
Om. Obeisances to the Supersoul, who is present in the vyana air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the vyana air.
Text 107
om gopalaya nija-rupaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Obeisances to the Supreme Personality of Godhead, whose original form is that of a cowherd boy. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 108
om yo'sau pradhanatmane gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supersoul, present in the primordial material energy. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 109
om yo'sav indriyatma gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supersoul, present in the senses. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 110
om yo'sau bhutatma gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supersoul, present in the material elements. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 111
om yo'sav uttamah puruso gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supreme Person. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Visvanatha Cakravarti
That Krishna is the Supreme Person is confirmed by the Lord Himself in Bhagavad-gita (15.17):
uttamah purusas tvanyah
paramatmety-udahrtah
yo loka-trayam avisya
bibharty-avyaya isvarah
"Besides these two there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them."
Text 112
om yo'sau param brahma gopala om tat sad bhur bhuvah svas tasmai vai namo namah//
Om. Lord Gopala is the Supreme Brahman. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Visvanatha Cakravarti
This statement is confirmed by the Lord Himself in the Bhagavad-gita (14.27):
brahmano hi pratisthaham
"I am the basis of the impersonal Brahman."
Text 113
om yo'sau sarva-bhutatmagopala om tat sad bhur bhuvah svas tasmai vai namo namah//
Om. Lord Gopala is the Supersoul in the heart of all beings. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 114
om yo'sau jagrat -svapna-susuptim atitya turyatito gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Surpassing wakefulness, sleep, and deep sleep, Lord Gopala is beyond the transcendence of the impersonalists. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 115
eko devah sarva-bhutesu gudhah
sarva-vyapi sarva-bhutantaratma
karmadhyaksah sarva-bhutadhivasah
saksi cetah kevalo nirgunas ca //
The one Supreme Personality of Godhead is hidden within everything. He is all-pervading. He is in everyone's heart. He witnesses everyone's activities, He lives in everyone's heart. He is the witness. He is consciousness. His is transcendence. He is beyond the modes of nature.
Text 116
rudraya namah adityaya namah vinayakaya namah suryaya namah vidyaya namah indraya namah agnaye namah yamaya namah nirrtaye namah varunaya namah vayave namah kuveraya namah isanaya namah brahmane namah sarvebhyo devebhyo namah //
Obeisances to Rudra. Obeisances to Aditya. Obeisances to Vinayaka. Obeisances to Surya. Obeisances to Vidya-devi. Obeisances to Indra. Obeisances to Agni. Obeisances to Yama. Obeisances to Nirrti. Obeisances to Varuna. Obeisances to Vayu. Obeisances to Kuvera. Obeisances to Isana. Obeisances to Brahma. Obeisances to all the demigods.
Visvanatha Cakravarti
The demigods are offered respect because they are representatives of the Supreme Personality of Godhead.
Text 117
dattva stutim punyatmam
brahmane sva-svarupine
kartrtvam sarva-bhutanam
antardhane babhuva sah //
After giving these most pious prayers to Brahma, who was rapt in meditation on the Lord's transcendental form, and after giving him the ability to create the universe, Lord Narayana disappeared.
Text 118
brahmano brahma-putrebhyo
naradac ca srutam yatha
tatha proktam gandharvi
gaccha tvam svalayantikam //
As these instructions were heard from Brahma, Brahma's sons, and Narada, so I have spoken them. O Gandharvi (Radha), now You may go to Your own home.
Thus Ends The Gopala Tapani Upanisad
om shri krishnaya ramaya om tat sad bhur bhuvah svas tasmai vai namah //
Om. Obeisances to Shri Krishna, who is Shri Rama. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 104
om udanatmane om tat sad bhur bhuvah svas tasmai vai udanatmane namo namah //
Om. Obeisances to the Supersoul, who is present in the udana air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the udana air.
Text 105
om krishnaya devaki-nandanaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Obeisances to Krishna, the son of Devaki. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him
Text 106
om tat sad bhur bhuvah svas tasmai vai vyanatmane namah //
Om. Obeisances to the Supersoul, who is present in the vyana air. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him, present in the vyana air.
Text 107
om gopalaya nija-rupaya om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Obeisances to the Supreme Personality of Godhead, whose original form is that of a cowherd boy. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 108
om yo'sau pradhanatmane gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supersoul, present in the primordial material energy. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 109
om yo'sav indriyatma gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supersoul, present in the senses. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 110
om yo'sau bhutatma gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supersoul, present in the material elements. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 111
om yo'sav uttamah puruso gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Lord Gopala is the Supreme Person. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Visvanatha Cakravarti
That Krishna is the Supreme Person is confirmed by the Lord Himself in Bhagavad-gita (15.17):
uttamah purusas tvanyah
paramatmety-udahrtah
yo loka-trayam avisya
bibharty-avyaya isvarah
"Besides these two there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them."
Text 112
om yo'sau param brahma gopala om tat sad bhur bhuvah svas tasmai vai namo namah//
Om. Lord Gopala is the Supreme Brahman. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Visvanatha Cakravarti
This statement is confirmed by the Lord Himself in the Bhagavad-gita (14.27):
brahmano hi pratisthaham
"I am the basis of the impersonal Brahman."
Text 113
om yo'sau sarva-bhutatmagopala om tat sad bhur bhuvah svas tasmai vai namo namah//
Om. Lord Gopala is the Supersoul in the heart of all beings. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 114
om yo'sau jagrat -svapna-susuptim atitya turyatito gopala om tat sad bhur bhuvah svas tasmai vai namo namah //
Om. Surpassing wakefulness, sleep, and deep sleep, Lord Gopala is beyond the transcendence of the impersonalists. Om tat sat. Bhur Bhuvah and Svah. Obeisances, obeisances to Him.
Text 115
eko devah sarva-bhutesu gudhah
sarva-vyapi sarva-bhutantaratma
karmadhyaksah sarva-bhutadhivasah
saksi cetah kevalo nirgunas ca //
The one Supreme Personality of Godhead is hidden within everything. He is all-pervading. He is in everyone's heart. He witnesses everyone's activities, He lives in everyone's heart. He is the witness. He is consciousness. His is transcendence. He is beyond the modes of nature.
Text 116
rudraya namah adityaya namah vinayakaya namah suryaya namah vidyaya namah indraya namah agnaye namah yamaya namah nirrtaye namah varunaya namah vayave namah kuveraya namah isanaya namah brahmane namah sarvebhyo devebhyo namah //
Obeisances to Rudra. Obeisances to Aditya. Obeisances to Vinayaka. Obeisances to Surya. Obeisances to Vidya-devi. Obeisances to Indra. Obeisances to Agni. Obeisances to Yama. Obeisances to Nirrti. Obeisances to Varuna. Obeisances to Vayu. Obeisances to Kuvera. Obeisances to Isana. Obeisances to Brahma. Obeisances to all the demigods.
Visvanatha Cakravarti
The demigods are offered respect because they are representatives of the Supreme Personality of Godhead.
Text 117
dattva stutim punyatmam
brahmane sva-svarupine
kartrtvam sarva-bhutanam
antardhane babhuva sah //
After giving these most pious prayers to Brahma, who was rapt in meditation on the Lord's transcendental form, and after giving him the ability to create the universe, Lord Narayana disappeared.
Text 118
brahmano brahma-putrebhyo
naradac ca srutam yatha
tatha proktam gandharvi
gaccha tvam svalayantikam //
As these instructions were heard from Brahma, Brahma's sons, and Narada, so I have spoken them. O Gandharvi (Radha), now You may go to Your own home.
Thus Ends The Gopala Tapani Upanisad
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