Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Pancharatra > Brahma-samhita

Brahma-samhita

 

Text 1

 

ishvarah paramah krishnah

sac-cid-ananda-vigrahah

anadir adir govindah

sarva-karana-karanam

 

 

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

 

 

Text 2

 

sahasra-patra-kamalam

gokulakhyam mahat padam

tat-karnikaram tad-dhama

tad-anantamsa-sambhavam

 

 

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

 

 

Text 3

 

 

karnikaram mahad yantram

shat-konam vajra-kilakam

shad-anga-shat-padi-sthanam

prakritya purushena ca

 

premananda-mahananda-

rasenavasthitam hi yat

jyoti-rupena manuna

kama-bijena sangatam

 

 The whorl of that transcendental lotus is the realm wherein dwells Krishna. It is a he agonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond, the central supporting figure of self-luminous Krishna stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental le ers is manifested in a hexagonal figure with si fold divisions.

 

 

Text 4

 

tat-kishjalkam tad-amshanam

tat-patrani shriyam api

 

 

 The whorl of that eternal realm Gokula is the hexagonal abode of Krishna.  Its petals are the abodes of gopis who are part and parcel of Krishna, to whom they are most lovingly devoted and are similar in essence.  The petals shine beautifully like so many walls.  The extended leaves of that lotus are the garden- like  dhama, i.e., the spiritual abode of Shri Radha, the most beloved of Krishna.

 

Text 5

 

Shvetadvipa

 

 catur-asram tat-paritah

 shvetadvipakhyam adbhutam

 catur-asram catur-murtes

 catur-dhama catush-kritam

 

 caturbhih purusharthaish ca

 caturbhir hetubhir vritam

 shulair dashabhir anaddham

 urdhvadho dig-vidikshv api

 

 ashtabhir nidhibhir jushtam

 ashtabhih siddhibhis tatha

 manu-rupaish ca dashabhir

 dik-palaih parito vritam

 

 shyamair gauraish ca raktaish ca

 shuklaish ca parshadarshabhaih

 shobhitam shaktibhis tabhir

 adbhutabhih samantatah

 

Text 6

 

Krishna's Unalloyed Position

 

evam jyotir-mayo devah

sad-anandah parat parah

atmaramasya tasyasti

prakritya na samagamah

 

          The Lord of Gokula is the transcendental Supreme Godhead, the  own  Self of eternal ecstasies.  He is the superior  of  all superiors  and is busily engaged in the enjoyments of  the  transcendental realm and has no association with His mundane potency.

 

 

Text 7

 

The Creative Glance

 

mayayaramamanasya

na viyogas taya saha

atmana ramaya reme

tyakta-kalam sisrikshaya

 

 

Krishna never consorts with His illusory energy. Still, her connection is not entirely cut off from the Absolute Truth. When He intends to create the material world, the amorous pastime, in which He engages by consorting with His own spiritual (cit) potency Rama by casting His glance at the deluding energy in the shape of sending His time energy, is an auxilliary activity.

 

 

Text 8

 

Association With Maya

 

niyatih sa rama devi

tat-priya tad-vasham tada

tal-lingam bhagavan shambhur

jyoti-rupah sanatanah

ya yonih sapara shaktih

kamo bijam mahad dhareh

 

[The secondary process of association with Maya is described.] Ramadevi, the spiritual [cit] potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The divine plenary portion of Krishna creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion [svamsha]. This halo is divine Shambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, sub ject to the supreme regulatrix [_niyati_]. The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited, nonabsolute [_apara_] potency, the symbol of mundane feminine productivity. The inter course of these two brings forth the faculty of perverted cogni tion, the reflection of the seed of the procreative desire of the Supreme Lord.

 

Text 9

 

Procreation

 

linga-yony-atmika jata

ima maheshvari-prajah

 

All offspring of the consort of the great lord [Maheshvara] of this mundane world are of the nature of the embodiment of the mundane masculine and feminine generative organs.

 

 

Text 10

 

The Manifest State

 

shaktiman purushah so 'yam

linga-rupi maheshvarah

tasminn avirabhul linge

maha-vishnur jagat-patih

 

The person embodying the material causal principle, viz., the great Lord of this mundane world [Mahesvara] Sambhu, in the form of the male generating organ, is joined to his female consort the limited energy [Maya] as the efficient causal principle. The Lord of the world Maha-Vishnu is manifest in him by His subjective portion in the form of His glance.

 

Text 11

 

The Three Purushas

 

sahasra-shirsha purushah

sahasrakshah sahasra-pat

sahasra-bahur vishvatma

sahasramshah sahasra-suh

 

The Lord of the mundane world, Maha-Vishnu, possesses thousands of thousands of heads, eyes, and hands. He is the source of thousands of thousands of avataras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls.

 

Text 12

 

Lord Maha-Vishnu

 

narayanah sa bhagavan

apas tasmat sanatanat

avirasit karanarno

nidhih sankarshanatmakah

yoga-nidram gatas tasmin

sahasramshah svayam mahan

 

The same Maha-Vishnu is spoken of by the name of "Narayana" in this mundane world. From that eternal Person has sprung the vast expanse of water of the spiritual Causal Ocean. The subjective portion of Sankarshana who abides in para-vyoma, the above supreme purusha with thousands of subjective portions, reposes in the state of divine sleep [yoga-nidra] in the waters of the spiritual Causal Ocean.

 

 

Text 13

 

Birth of the Universes

 

tad-roma-bila-jaleshu

bijam sankarshanasya ca

haimany andani jatani

maha-bhutavritani tu

 

The spiritual seeds of Sankarshana existing in the pores of skin of Maha-Vishnu are born as so many golden sperms.  These sperms are covered with five great elements.

 

Text 14

 

Garbhodakashayi Vishnu

 

praty-andam evam ekamshad

ekamshad vishati svayam

sahasra-murdha vishvatma

maha-vishnuh sanatanah

 

The same Maha-Vishnu entered into each universe as His own separate subjective portions. The divine portions that entered into each universe are possessed of His majestic extension, i.e., they are the eternal universal soul Maha-Vishnu, possessing thou sands of thousands of heads.

 

Text 15

 

Vishnu, Brahma and Shambhu

 

vamangad asrijad vishnum

dakshinangat prajapatim

jyotir-linga-mayam shambhum

kurca-deshad avasrijat

 

The same Maha-Vishnu created Vishnu from His left limb; Brahma, the first progenitor of beings, from His right limb; and from the space between His two eyebrows, Shambhu, the divine masculine manifested halo.

 

 

Text 16

 

Shambhu in Relation to Jivas

 

ahankaratmakam vishvam

tasmad etad vyajayata

 

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

 

 

Text 17

 

Preservation, Creation, and Destruction

 

atha tais tri-vidhair veshair

lilam udvahatah kila

yoga-nidra bhagavati

tasya shrir iva sangata

 

Thereupon the same great personal Godhead, assuming the threefold forms of Vishnu, Prajapati and Shambhu, entering into the mundane universe plays the pastimes of preservation, creation and destruction of this world. This pastime is contained in the mundane world. Hence, it being perverted, the Supreme Lord, identical with Maha-Vishnu, prefers to consort with the goddess Yoga-nidra, the constituent of His own spiritual [cit] potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.

 

Text 18

 

Brahma's Origin

 

sisrikshayam tato nabhes

tasya padmam viniryayau

tan-nalam hema-nalinam

brahmano lokam adbhutam

 

When Vishnu lying in the ocean of milk wills to create this universe, a golden lotus springs from His navel-pit. The golden lotus with its stem is the abode of Brahma representing Brahmaloka or Satyaloka.

 

Text 19

 

Development of the Universes

 

tattvani purva-rudhani

karanani parasparam

samavayaprayogac ca

vibhinnani prithak prithak

 

cic-chaktya sajjamano 'tha

bhagavan adi-purushah

yojayan mayaya devo

yoga-nidram akalpayat

 

Before their conglomeration the primary elements in their nascent state remained originally separate entities. Non-application of the conglomerating process is the cause of their separate existence. Divine Maha-Vishnu, primal Godhead, through association with His own spiritual [cit] potency, moved Maya and by the application of the conglomerating principle created those different entities in their state of cooperation. And after that He Himself consorted with Yoga-nidra by way of His eternal dalliance with His spiritual [cit] potency.

 

 

Text 20

 

Garbodakashayi Vishnu Enters the Universe

 

yojayitva tu tany eva

pravivesha svayam guham

guham pravishte tasmims tu

jivatma pratibudhyate

 

By conglomerating all those separate entities He manifested the innumerable mundane universes and Himself entered into the inmost recess of every extended conglomerate [virad-vigraha]. At that time those jivas who had lain dormant during the cataclysm were awakened.

 

 

Text 21

 

The Soul

 

sa nityo nitya-sambandhah

prakritish ca paraiva sa

 

The same jiva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency.

 

Text 22

 

The Divine Lotus

 

 evam sarvatma-sambandham

 nabhyam padmam harer abhut

 tatra brahmabhavad bhuyash

 catur-vedi catur-mukhah

 

 

The divine lotus which springs from the navel-pit of Vishnu is in every way related by the spiritual tie with all souls and is the origin of four-faced Brahma versed in the four Vedas.

 

Text 23

 

Brahma's Birth

 

 sashjato bhagavac-chaktya

 tat-kalam kila coditah

 sisrikshayam matim cakre

 purva-samskara-samskritah

 dadarsha kevalam dhvantam

 nanyat kim api sarvatah

 

Text 24

 

Brahma Receives Instruction

 

 uvaca puratas tasmai

 tasya divya sarasvati

 kama-krishnaya govinda

 he gopi-jana ity api

 vallabhaya priya vahner

 mantram te dasyati priyam

 

 Then the goddess of learning Sarasvati, the divine consort of the Supreme Lord, said thus to Brahma, who saw nothing but gloom in all directions, "O Brahma, this mantra, viz., klim krishnaya govindaya gopi-jana-vallabhaya svaha, will assuredly fulfill your heart's desire."

 

Text 25

 

Spiritual Austerity

 

 tapas tvam tapa etena

 tava siddhir bhavishyati

 

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

 

Text 26

 

Brahma's Desire

 

 atha tepe sa su-ciram

 prinan govindam avyayam

 shvetadvipa-patim krishnam

 goloka-stham parat param

 

 prakritya guna-rupinya

 rupinya paryupasitam

 sahasra-dala-sampanne

 koti-kishjalka-brimhite

 

 bhumis cintamanis tatra

 karnikare mahasane

 samasinam cid-anandam

 jyoti-rupam sanatanam

 

 shabda-brahma-mayam venum

 vadayantam mukhambuje

 vilasini-gana-vritam

 svaih svair amshair abhishtutam

 

 Brahma, being desirous of satisfying Govinda, practiced the cultural acts for Krishna in Goloka, Lord of Shvetadvipa, 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 worshiped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy [who stays outside] embodying all mundane qualities.

 

Text 27

 

atha venu-ninadasya

trayi-murti-mayi gatih

sphuranti praviveshashu

mukhabjani svayambhuvah

 

gayatrim gayatas tasmad

adhigatya sarojajah

samskritash cadi-guruna

dvijatam agamat tatah

 

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 ear-holes. 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.

 

 

Text 28

 

Brahma's Eternal Identity

 

trayya prabuddho 'tha vidhir

vijshata-tattva-sagarah

tushtava veda-sarena

stotrenanena keshavam

 

Enlightened by the recollection of that Gayatri, embodying the three Vedas, Brahma became acquainted with the expanse of the ocean of truth. Then he worshiped Shri Krishna, the essence of all Vedas, with this hymn.

 

 

Text 29

 

cintamani-prakara-sadmasu kalpa-vriksha-

 lakshavriteshu surabhir abhipalayantam

lakshmi-sahasra-shata-sambhrama-sevyamanam

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, the first progenitor, who is tending cows yielding all desires among abodes built with spiritual gems, and who is surrounded by millions of desire trees. He is always served with great reverence and affection by hundreds of thousands of lakshmis, or gopis."

 

 

Text 30

 

venum kvanantam aravinda-dalayataksham

 barhavatamsam asitambuda-sundarangam

kandarpa-koti-kamaniya-vishesha-shobham

 govindam adi-purusham tam aham bhajami

 

"I worship Govinda, the primeval Lord, who is adept at playing on His flute, who has eyes like the petals of a blooming lotus, whose head is bedecked with a peacock feather, who has a figure of beauty tinged with the hue of blue clouds, and whose unique loveliness is charming millions of Cupids."

 

 

Text 31

 

alola-candraka-lasad-vanamalya-vamshi-

 ratnangadam pranaya-keli-kala-vilasam

shyamam tri-bhanga-lalitam niyata-prakasham

 govindam adi-purusham tam aham bhajami

 

"I worship Govinda, the primeval Lord, around whose neck is swinging a garland of flowers beautified with the moon-locket. His two hands are adorned with the flute and jeweled ornaments, He always revels in pastimes of love, and His graceful threefold-bending form of shyamasundara is eternally manifest."

 

Text 32

 

 

angani yasya sakalendriya-vritti-manti

 pashyanti panti kalayanti ciram jaganti

ananda-chinmaya-sad-ujjvala-vigrahasya

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who eternally sees, maintains, and manifests the infinite universes, both spiritual and mundane. His transcendental form is full of bliss, truth, and substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in itself the full-fledged functions of all the organs."

 

 

Text 33

 

advaitam acyutam anadim ananta-rupam

 adyam purana-purusham nava-yauvanam ca

vedeshu durlabham adurlabham atma-bhaktau

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but who is obtainable by pure unalloyed devotion of the soul. He is one without a second, not subject to decay, and without a beginning. His form is endless, and He is the beginning of all. Though the eternal, ancient purusa, He is a person possessing the beauty of  blooming youth."

 

 

Text 34

 

panthas tu koti-shata-vatsara-sampragamyo

 vayor athapi manaso muni-pungavanam

so 'py asti yat-prapada-simny avicintya-tattve

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, only the tip of the toes of whose lotus feet are approached by the yogis, who aspire after the transcendental and betake themselves to pranayama by drilling the respiration, and by the jshanis, who try to find out the nondifferentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years."

 

Text 35

 

eko 'py asau racayitum jagad-anda-kotim

 yac-chaktir asti jagad-anda-caya yad-antah

andantara-stha-paramanu-cayantara-stham

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who is an undifferentiated entity, as there is no distinction between the potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable from Him Himself. All the universes exist in Him, and at the same time He is present in His fullness in every one of the atoms that are scattered throughout the universes. Such is the primeval Lord whom I adore."

 

 

Text 36

 

 

yad-bhava-bhavita-dhiyo manujas tathaiva

 samprapya rupa-mahimasana-yana-bhushah

suktair yam eva nigama-prathitaih stuvanti

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, in whose praise men who are imbued with devotion sing the mantra-suktas contained in the Vedas, thereby gaining their appropriate beauty, greatness, thrones, conveyances, and ornaments."

 

Text 37

 

 

ananda-chinmaya-rasa-pratibhavitabhis

 tabhir ya eva nija-rupataya kalabhih

goloka eva nivasaty akhilatma-bhuto

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who, while residing in everyone's heart as the Supersoul, also resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency of hladini. Their companions are Her confidantes, who are extensions of Her bodily form and who are permeated with ever-blissful, spiritual rasa."

 

Text 38

 

premashjana-cchurita-bhakti-vilocanena

 santah sadaiva hridayeshu vilokayanti

yam shyamasundaram acintya-guna-svarupam

 govindam adi-purusham tam aham bhajami

 

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

 

Text 39

 

ramadi-murtishu kala-niyamena tishtham

 nanavataram akarod bhuvaneshu kintu

krishnah svayam samabhavat paramah puman yo

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who manifests Himself personally as Krishna and also as the many incarnations in this world, such as Rama, Nrsimha, and Vamana, who are His subjective portions."

 

 

Text 40

 

yasya prabha prabhavato jagad-anda-koti-

 kotishv ashesha-vasudhadi-vibhuti-bhinnam

tad brahma nishkalam anantam ashesha-bhutam

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who is endowed with great power. The glowering effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete, and unlimited and which displays the varieties of countless planets with their different opulences in millions and millions of universes."

"

 

Text 41

 

maya hi yasya jagad-anda-shatani sute

 traigunya-tad-vishaya-veda-vitayamana

sattvavalambi-para-sattva-visuddha-sattvam

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who is the absolute substantive principle, being the ultimate entity in the form of the support of all existence. His external potency embodies the threefold mundane qualities-goodness, passion, and ignorance-and He diffuses the Vedic knowledge regarding the mundane world."

 

Text 42

 

ananda-chinmaya-rasatmataya manahsu

 yah praninam pratiphalan smaratam upetya

lilayitena bhuvanani jayaty ajasram

 govindam adi-purusham tam aham bhajami

 

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

 

 

Text 43

 

goloka-namni nija-dhamni tale ca tasya

 devi-mahesha-hari-dhamasu teshu teshu

te te prabhava-nicaya vihitas ca yena

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who has allotted their respective authorities to the rulers of the three graded realms-namely, Devi-dhama, the mundane world; Mahesha-dhama, the abode of shiva; and, above that, Hari-dhama, the abode of Hari. And above them all is Krishna's own realm, Goloka."

 

 

Text 44

 

srishti-sthiti-pralaya-sadhana-shaktir eka

 chayeva yasya bhuvanani bibharti durga

icchanurupam api yasya ca ceshtate sa

 govindam adi-purusham tam aham bhajami

 

 "The external potency, Maya, who is of the nature of the shadow of the cit potency, is worshiped by all people as Durga, the creating, preserving, and destroying agency of this mundane world. I adore the primeval Lord, Govinda, in accordance with whose will Durga conducts herself."

 

 

Text 45

 

kshiram yatha dadhi vikara-vishesha-yogat

 sashjayate na tu tatah prithag asti hetoh

yah shambhutam api tatha samupaiti karyad

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord. Just as milk changes into yogurt when mixed with a yogurt culture but is actually constitutionally nothing but milk, so Govinda, the Supreme Personality of Godhead, assumes the form of Lord shiva for the special purpose of material transaction."

 

Text 46

 

diparcir eva hi dashantaram abhyupetya

 dipayate vivrita-hetu-samana-dharma

yas tadrig eva hi ca vishnutaya vibhati

 govindam adi-purusham tam aham bhajami

 

 "When the flame of one candle is expanded to another candle and placed in a different position, it burns separately, and its illumination is as powerful as the original candle's. Similarly, the Supreme Personality of Godhead, Govinda, expands Himself in different Vishnu forms, who are all as luminous, powerful, and opulent as He. Let me worship that Supreme Personality of Godhead, Govinda."

 

 

Text 47

 

yah karanarnava-jale bhajati sma yoga-

 nidram ananta-jagad-anda-sa-roma-kupah

adahara-shaktim avalambya param sva-murtim

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who assumes His own great subjective form, which bears the name shesha, replete with the all-accommodating potency and reposing in the Causal Ocean with the infinity of the worlds in the pores of His hair, enjoys creative sleep [yoga-nidra].

 

 

Text 48

 

yasyaika-nishvasita-kalam athavalambya

 jivanti loma-vilaja jagad-anda-nathah

vishnur mahan sa iha yasya kala-vishesho

 govindam adi-purusham tam aham bhajami

 

 "Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Vishnu, remain alive as long as the duration of one exhalation of Maha-Vishnu's breath. I adore the primeval Lord, Govinda, of whose subjective personality Maha-Vishnu is the portion of a plenary portion."

 

Text 49

 

bhasvan yathashma-sakaleshu nijeshu tejah

 sviyam kiyat prakatayaty api tadvad atra

brahma ya esha jagad-anda-vidhana-karta

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord. As the sun manifests its brilliance in a gem, so the original Personality of Godhead, Govinda, manifests His special power in a pious living entity, who becomes Brahma and manages the affairs of the universe."

 

 

Text 50

 

yat-pada-pallava-yugam vinidhaya kumbha-

 dvandve pranama-samaye sa ganadhirajah

vighnan vihantum alam asya jagat-trayasya

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, whose lotus feet are always held by Ganesha upon the pair of tumuli protruding from his elephant head so that he may obtain the power to perform his function of destroying all the obstacles on the path of progress of the three worlds."

 

 

Text 51

 

agnir mahi gaganam ambu marud dishash ca

 kalas tathatma-manasiti jagat-trayani

yasmad bhavanti vibhavanti vishanti yam ca

 govindam adi-purusham tam aham bhajami

 

 "The three worlds are composed of the nine elements, viz., fire, earth, ether, water, air, direction, time, soul and mind.  I adore the primeval Lord, Govinda, from whom they originate, in whom they exist, and into whom they enter at the time of the universal cataclysm."

 

 

Text 52

 

yac-cakshur esha savita sakala-grahanam

 raja samasta-sura-murtir ashesha-tejah

yasyajshaya bhramati sambhrita-kala-cakro

 govindam adi-purusham tam aham bhajami

 

 "The sun, who is the king of all the planets, full of infinite effulgence, the image of the good soul, is the eye of this world. I adore the primeval Lord, Govinda, in pursuance of whose order the sun performs his journey, mounting the wheel of time."

 

Text 53

 

dharmo 'tha papa-nicayah shrutayas tapamsi

 brahmadi-kita-patagavadhayash ca jivah

yad-datta-matra-vibhava-prakata-prabhava

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, by whose conferred power are maintained the manifested potencies found to exist in all virtues, all vices, the Vedas, the penances, and all jivas, from Brahma down to the meanest insect."

 

 

Text 54

 

yas tv indra-gopam athavendram aho sva-karma-

 bandhanurupa-phala-bhajanam atanoti

karmani nirdahati kintu ca bhakti-bhajam

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord, who regulates the sufferings and enjoyments of the fruitive activities for everyone, from Indra, the king of heaven, down the smallest insect, the Indragopa. That very Personality of Godhead burns to ashes the karmic reactions of one engaged in His devotional service."

 

Text 55

 

yam krodha-kama-sahaja-pranayadi-bhiti-

 vatsalya-moha-guru-gaurava-sevya-bhavaih

sashcintya tasya sadrishim tanum apur ete

 govindam adi-purusham tam aham bhajami

 

 "I worship Govinda, the primeval Lord. Those who meditate upon Him under the sway of wrath, amorous passion, natural, friendly love, fear, parental affection, delusion, reverence, and willing service attain to bodily forms befitting the nature of their contemplation."

 

 

Text 56-57

 

shriyah kanta kantah parama-purushah kalpa-taravo

druma bhumish cintamani-gana-mayi toyam amritam

katha ganam natyam gamanam api vamshi priya-sakhi

cid-anandam jyotih param api tad asvadyam api ca

 

sa yatra kshirabdhih sravati surabhibhyash ca su-mahan

nimeshardhakhyo va vrajati na hi yatrapi samayah

bhaje shvetadvipam tam aham iha golokam iti yam

vidantas te santah kshiti-virala-carah katipaye

 

 "I worship that transcendental realm known as Shvetadvipa, where as loving consorts the Laksmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord, Krishna, as their only lover, where every tree is a transcendental purpose tree, where the soil is made of purpose gems, where the water is nectar, where every word is a song and every step a dance, where the flute is the favorite attendant, where effulgence is full of transcendental bliss, and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk, and where there is eternal existence of transcendental time, which is ever present and without past or future and hence not subject to passing away even for the space of half a moment.  That realm is known as Goloka only to a very few self-realized souls in this world."

 

 

Text 57

 

athovaca maha-vishnur

bhagavantam prajapatim

brahman mahattva-vijshane

praja-sarge ca cen matih

pashca-shlokim imam vidyam

vatsa dattam nibodha me

 

On hearing these hymns containing the essence of the truth, the Supreme Lord Krishna said to Brahma, "Brahma, if you experience the inclination to create offspring by being endowed with the real knowledge of the glory of Godhead, listen, My beloved, from Me to this science set forth in the following five shlokas.

 

 

Text 58

 

prabuddhe jshana-bhaktibhyam

atmany ananda-cin-mayi

udety anuttama bhaktir

bhagavat-prema-lakshana

 

When the pure spiritual experience is excited by means of cognition and service [bhakti], superexcellent unalloyed devotion characterized by love for Godhead is awakened towards Krishna, the beloved of all souls.

 

 

Text 59

 

pramanais tat-sad-acarais

tad-abhyasair nirantaram

bodhayan atmanatmanam

bhaktim apy uttamam labhet

 

The highest devotion is attained by slow degrees by method of constant endeavor for self-realization with the help of scriptural evidence, theistic conduct and perseverance in practice.

 

 

Text 60

 

yasyah shreyas-karam nasti

yaya nirvritim apnuyat

ya sadhayati mam eva

bhatim tam eva sadhayet

 

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

 

 

Text 61

 

dharman anyan parityajya

mam ekam bhaja vishvasan

yadrishi yadrishi shraddha

siddhir bhavati tadrishi

 

kurvan nirantaram karma

loko ’yam anuvartate

tenaiva karmana dhyayan

mam param bhaktim icchati

 

Abandoning all meritorious performances serve Me iwth faith. The realization will correspond to the nature of one's faith. The people of the world act ceaselessly in pursuance of some ideal. By meditating on Me by means of those deeds one will obtain devotion characterized by love in the shape of supreme service.

 

 

Text 62

 

aham hi vishvasya caracarasya

bijam pradhanam prakritih pumamsh ca

mayahitam teja idam bibharshi

vidhe vidheti tvam atho jaganti

 

"Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and inanimate objects. I am pradhana [the substance of matter], I am prakriti [material cause] and I am purusha [efficient cause]. This fiery energy that belongs specially to the Brahman, that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that you regulate this phenomenal world of animate and inanimate objects."