brahma samhita commentary.pdf
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Text 1vara parama ka sac-cid-nanda-vigraha
andir dir govinda sarva-kraa-kraam
vara--the controller;; parama--supreme;; ka--Lord Ka;; sat--comprising eternal
existence;; cit--absolute knowledge;; nanda--and absolute bliss;; vigraha--whose form;;
andi--without beginning;; di--the origin;; govinda--Lord Govinda;; sarva-kraa-kraam--the
cause of all causes.
Ka 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.**
Commentary by rla Jva Gosvm
Mangalcaraa
r-ka-rpa-mahim mama citte mahyatmyasya prasdd vyk-kartum icchm brahma-sahitam
Within my heart I worship the splendor of Lord Ka's transcendental form. I desire that by Lord
Ka's mercy I will be able to explain the verses of Brahma-sahit.
duryojanp yuktrth su-vicrd i-smtivicre tu mamtra syd s ir gati
Although the Brahma-sahit is a very difficult book, the commentaries of the sages have made it
easy to understand. My words follow their explanations.
yadyapy adhyya-ata-yuk sahit s tathpy asauadhyya stra-rpatvt tasy sarvggat gata
Although the Brahma-sahit contains one hundred chapters, because this chapter briefly
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rmad-bhgavatdyeu da yan ma-buddhibhitad evtra parma
tato ha mano mama
The same transcendental sweetness the pure-hearted devotees see in rmad-Bhgavatam and
other Vaiava-stras is also present in the Brahma-sahit. For this reason my heart is now happy.
yad yac chr-ka-sandarbhe vistrd vinirpitamatra tat punar mya vykhytu spyate may
After due reflection, in this book I have lightly touched on the same topics more elaborately
explained in my r Ka-sandarbha.
1. Ka
rmad-Bhgavatam (1.3.28) explains:
ete ca-kal pusa kas tu bhagavn svayam
"All of the above-mentioned incarnations are either plenary portions or portions of the plenary
portions of the Lord, but Lord r Ka is the original Personality of Godhead."*
Brahma-sahit begins with a similar declaration of the supremacy of Lord Ka. In this verse
the Supreme Personality of Godhead is specifically identified as Lord Ka. As the name of Lord
Ka is spoken first in the passage beginning "Kvtarotsava" and other statements of rla
ukadeva Gosvm and other great souls, as the name of Ka is given first in the statement "kya
vsudevya devak-nandanya" of the Sma Upaniad, as the name of Ka is given first in Garga
Muni's revelation of the Lord's holy names, and as the example "payas kumbha prayati" is also
given, in the same way this verse of Brahma-sahit gives the name Ka first because the form of
Lord Ka is the origin of all other forms of Godhead. That Ka is the most important name of the Supreme Personality of Godhead is explained in
the Padma Pura, Prabhsa-khaa, where, in a conversation between Nrada and Kuadhvaja, the
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following words of the Supreme Personality of Godhead are repeated:
nmn mukhyatama nma kkhya me parantapa
"O Arjuna, of all My holy names, Ka is the most important."
The importance of the name Ka is also confirmed in the Brahma Pura, r
Kaottara-ata-nma-stotra, where Lord Ka says:
sahasra-nmn puyn trir vtty tu yat phalamekvtty tu kasya nmaikam tat prayacchati
"The pious results derived from chanting the thousand names of Lord Viu three times can be
attained by only one repetition of the holy name of Ka."*
In this first verse of Brahma-sahit the name "Govinda" is also given. This name is given to Lord
Ka because He is the master of the spiritual surabh cows. Because Lord Ka is all-powerful, the
first verse of Brahma-sahit describes Him as "vara". Lord Ka is also described in these words of
rmad-Bhgavatam (10.8.13 and 15):
asan vars trayo hy asya
ghato 'nuyugam tanuuklo raktas tatha pta idn kat gata
"Your son Ka appears as an incarnation in every millennium. In the past He assumed three
different colors: white, red, and yellow, and now He has appeared in a blackish color."*
bahn sant nmni rp ca sutasya tegua-karmnurpi tny aha veda no jana
"For this son of yours there are many forms and names according to His transcendental qualities
and activities. These are known to me, but people in general do not understand them."*
In these verses the word "asya" (of Him) refers to Lord Ka, "anuyugam means "in every
millennium", "tanu" means "the forms of various incarnations", "ghata" means "manifests",
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"vars traya" means "the colors beginning with white", and "asan" means "manifested". In these
verses Garga Mun says, "In Satya-yuga and other yugas the Lord appeared in a white form and forms
of other colors, but now (idnm) He has appeared in His original form, the form of Lord Ka
(kat gata). Because Lord Ka is the original, the best form of the Personality of Godhead,
the name Ka is the most important of His names, and the other forms of Godhead (bahn rpi)
are manifested from the original form, Ka. That the transcendental qualities of the name Ka
make it the most important of God's names is confirmed in the following statement of Vaiava
literature:
kir bh-vacaka abdo a ca nirvti-vcakatayor aikya para brahma ka ity abhidhyate
"The word k is the attractive feature of the Lord's existence, and a means spiritual pleasure.
When the verb `k is added to the affi `a', it becomes Ka, which indicates the Absolute
Truth."*
In this way the name of Ka is described. This verse of Vaiava literature does not accept any
other name as the most important name of God. In the Adakara-mantra-vykhy of both the
Upsan Tantra and the Gautamya Tantra the following similar verse may be seen:
ki-abdas ca sattrtho a cnanda-svarpakasukha-rpo bhaved tm bhvnandamayas tata
"The word k means `eternal transcendental existence" and a means spiritual pleasure'. When
the verb `k is added to the affi `a', it becomes Ka, which indicates the eternally blissful
Absolute Truth."
The word "bh" comes from the verb "bh", which may mean "to be" or "to attract". In the
quotation from Vaiava literature the word is interpreted to mean "attraction" and in the quote
from Gautamya Tantra, "bh" is interpreted to mean "existence".
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B-1.txt The word "bh" may thus be interpreted to mean "existence", but in this case it may not be
interpreted to mean "movement" or "generalness". The primary meaning is "attraction". The
secondary meaning is "existence". The meanings "movement" and "generalness" cannot be accepted
here. The word "nirvtti" means "bliss". The phrase "tayor aikyam" means "when the two syllables are
placed together into a word". "Param brahma" means "the substance that is the greatest of all". In the
phrase "ka ity abhidhyate" an alternate reading replaces the word "abhidhyate" with "ryate" (is
named). Aside from these varied considerations, the primary meaning of the two syllables Ka is that
"k" means "attraction" and "a" means "transcendental bliss". The word "k" meaning "attracting"
should be understood to mean "that which attracts", just as in the adage "yur ghtam" (ghee is long
life) ghee is equated with long life because eating foods cooked in ghee makes one long-lived. Various explanations of the word "para brahma" are given in the scriptures. For example, the
Viu Pura declares:
bhatvd bhaatvc ca yad brahma parama vidu
"The wise know that the word `para brahma means `He who is the greatest and He who
nourishes and protects all living entities'."
The Gautamya Tantra also gives the following explanation of the word "para brahma":
ki-abdo h sattrtho a cnanda-svarpakasatt-svnandayor yogt tat para brahma cocyate
"The word k means `eternal transcendental existence and a means `spiritual pleasure'. These
two syllables, meaning eternal existence and spiritual pleasure, are joined to become the word
`Ka', the name of the para brahma."
The advaitavds (monists) think the phrase "satt-svnandayor yogt" in this verse means
"distinctions such as eternal existence and transcendental bliss lose their separateness and become
one in the impersonal absolute". Because the words "sat" and "nanda" have different meanings, and
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because, even if these two words are taken to be synonyms, their repetition in a sentence is
meaningless (as if we were to repeat the word "vka" and "taru", which both mean "tree" within a
single sentence), the conclusion of the impersonalists must be false. The word "sat" (eternal) is used here to mean p"the Supreme Eternal, who is the source of all other
eternals". This is described in these words of the rut-stra:
sad eva saumyedam agra st
"O noble student, in the beginning only the eternal existed."
The verse from the Gautamya Tantra me be explained in the following way. The first half of the
verse describes Lord Ka, who is all-attractive and full of transcendental bliss. The second half of
the first states that because Lord Ka is blissful and all-attractive He delights all living entities.
For this reason the scriptures declare:
bhva prem tan-maynandatvt
"Because they find transcendental bliss in Him, the devotees have fallen in love with r Ka."
In this way the word Ka should be understood to mean "He who is full of transcendental bliss,
and whose handsome form and transcendental qualities attract all living entities." For this reason
popular usage interprets the word "devaknandana" to mean "He who pleases Devak". r Ka's
delighting everyone may be seen in the following statement of the Vsudeva Upaniad:
devaknandano nikhilam nandayet
"Lord Ka, the son of Devak, delights everyone."
In the Vedic literature it is said:
nanda-mtram avikram ananya-siddham
"Lord Ka is independently perfect, eternally changeless, and the origin of all transcendental
bliss".
For these reasons the popular explanation of the word Devaknandana (He who pleases Devak)
should be accepted and not rejected in favor of the views of pedantic grammarians. This is confirmed
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B-1.txtby the following statement of great scholars:
labdhtmik sat rhir bhaved yogpahrikalpany tu labhate
ntmna yoga-bdhata
"When popular usages interprets a word in a way very appropriate to the object it describes, that
interpretation should be accepted. When scientific etymology interprets a word in a way not
appropriate to the object described, that meaning should not be accepted."
That r Ka is the Supreme Brahman is affirmed in these words of rmad-Bhgavatam:
gha para brahma manuya-liggam
"The form of the Supreme Brahman is the humanlike form of r Ka."
In rmad-Bhgavatam (10.14.32) it is also said:
yan-mitra paramnanda pra brahma santanam
"How greatly fortunate are Nanda Mahrja, the cowherd men, and all the inhabitants of
Vrajabhmi! There is no limit to their fortune because the Absolute Truth, the source of
transcendental bliss, the eternal Supreme Brahman, has become their friend."*
In the Viu Pura it is said:
yatrvatra kkhya para brahma narkti
"The Supreme Brahman, who has a humanlike form and who bears the name Ka, has descended
to this world."
In the Bhagavad-gita (14.27) Lord Ka declares:
brahmao h prathihham
"I am the basis of the impersonal Brahman."*
In the Gopla-tpan Upaniad it is said:
yo 'sau para brahma gopla
"The cowherd boy Ka is the Supreme Brahman."
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Ivara
Now let us return to the first verse of Brahma-sahit. Now that we have explained the word
"Ka", we will proceed to the word "vara". "Ivara" means "the supreme controller of everyone".
This is seen in the following description of the word Ka in the Gautamya Tantra:
athav karayet sarva jagat sthvara-jaggamamkla-rpea bhagavs tenyam ka ucyate
"The Supreme Personality of Godhead, the supreme controller, controls (k) all moving an
unmoving beings. Therefore He is named Ka'."
In this verse the word "kla" means "controller". It is derived from the verb "kl", which means "to
control". That r Ka is the supreme controller is also confirmed by the following words of
rmad-Bhgavatam (3.2.21):
svaya t asamytiayas try-adha svrjya-lakmy-pta-samasta-kmabali haradbhi cira-loka-plai kira-koy-eita-pda-pha
"Lord r Ka is the Lord of all kinds of threes and is independently supreme by achievement of
all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the
paraphernalia of worship by touching their millions of helmets to His feet."*
In Bhagavad-gita (10.42) Lord Ka declares:
vibhyham ida ktnam ekena sthito jagat
"With a single fragment of Myself I pervade and support this entire universe."*
In the Gopla-tpan Upaniad it is said:
eko va sarvaga ka ya
"r Ka is the worshipable and all-pervading supreme controller."
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B-1.txtParama
Now that the word "vara" has been explained, we will describe the word "parama". "Para" means
"supreme" and "m" means "mother". the "para-mas" therefore are the goddesses of fortune who are
Lord Ka's internal potencies. They are described in these words of rmad-Bhgavatam (10.59.43):
reme rambhir nija-kma-sampluta
"Full of transcendental bliss, Lord Ka enjoyed pastimes with the beautiful gops, who were all
goddesses of fortune."
In rmad-Bhgavatam (10.47.60) it is also said:
nya sriyo 'gga u nitnta-rate prasda svar-yoit nalina-gandha-ruc kuto 'nyarsotsave 'sya bhuja-daa-ghta-kaha- labdhia ya udagad-vraja-sundarm
"When Lord r Ka was dancing with the gops in the rsa-ll, the gops were embraced by the
arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or the
other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most
beautiful girls in the heavenly planets whose bodily luster and aroma resemble the lotus flower. And
what to speak of worldly women who are very beautiful according to material estimation."*
In rmad-Bhgavatam (10.33.6) it is also said:
tatrtiuubhe tbhir bhagavn devak-sutamadhye man haimn mah-marakato yath
"Although the son of Devak, the Supreme Personality of Godhead, is also the reservoir of all
kinds of beauty, when He is among the gops He nonetheless becomes more beautiful, for He
resembles a marakata jewel surrounded by gold and other jewels."*
In the Brahma-sahit (56) it is said:
riya knt knta parama-purua
"In vetadvpa the Lakms in their unalloyed spiritual essence practice the amorous service of the
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B-1.txtSupreme Lord Ka as their only lover."**
In Gopla-tpan Upaniad it is said:
ko parama daivatam
"Lord Ka is worshiped by the goddess of fortune."
Adi
r Ka is described as "di" (the origin of all). This is explained in the following words of
rmad-Bhgavatam (10.72.15):
rutvjita jarsandham npater dhyyato hariahopya tam evdya uddhavo yam uvca ha
"Hearing that Jarsandha had not been defeated, Mahrja Yudhihira began to think of a plan
to defeat him. At that time, Lord Hari, who is the origin of all, spoke the plan that had already been
formulated by Uddhava."
r rdhara Svm comments on these words:
dyo hari r-ka
"The word `hari refers to r Ka, who is the origin of all."
That r Ka is the Supreme and the origin of all is declared in these words of
rmad-Bhgavatam:
puruam abham dya ka-sajya nato 'smi
"I offer my respectful obeisances to r Ka, the Supreme Personality of Godhead who is the
origin of all."
Andi
Then again, r Ka is not "di" but "andi" (He who has no origin). This is described in
Gopla-tpan Upaniad, which declares:
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"r Ka is the chief eternal among many eternals."
Sarva-kraa-kraam
Next, the word "sarva-kraa-kraam" means "the prime cause of all causes". This means that He
is the creator of the universes and the origin of the purua-avatra. This is described in
rmad-Bhgavatam (10.85.31) where Devak tells Lord Ka:
yasya-bhgena vivotpatti-layodayabhavant kila vivtmas ta tvdyha gati gata
"O Lord of the universe, O original Supreme Person, by a portion of a potion of a portion of
Yourself You create, maintain, and destroy the material universes. Now I take shelter of You."
rdhara Svm comments on this verse in these words: "The first portion mentioned here is the
purua-avatra. A portion of Him is the illusory potency my. A portion of my is the modes of
nature. By a portion of the modes of nature the universes are created, maintained, and destroyed. `tv
means `of You and `gati gata means `I take shelter'."
That r Ka is the origin of the purua-avatra is also described in the following prayer of Lord
Brahm (rmad-Bhgavatam 10.14.14):
nryanggo nara-bh-jalyant
"O Lord Ka, Nryaa refers to one whose abode is in the water born from Nara
(Garbhodakay Viu) and that Nryaa is Your plenary portion."*
The word Nryaa is also explained in these words:
nrj jtn tattvni nrnt vidur budhtasya tny ayana prva tena nryaa smta
"Manifested from Lord Garbhodakay Viu (Nra), the inert material elements are called nra'.
Because the Supreme Personality of Godhead is the ultimate resting place (ayana) of these material
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Sac-cid-nanda-vigraha
At this point someone may raise the following objection: "If Ka is all-attractive and filled with
supreme transcendental bliss, then must He not be formless? After all, forms do not contain
transcendental bliss."
To this objection the following reply may be given: Yes. That is true. Material forms do not
contain transcendental bliss. However, Lord Ka's wonderful form is filled with perfect
transcendental bliss. This is described in the first verse of Brahma-sahit in the word
"sac-cid-nanda-vigraha" (He has an eternal, blissful spiritual body). This truth is also confirmed in
the following words of rmad-Bhgavatam (10.14.22):
tvayy eva nitya-sukha-bodha-tanau
"O Ka, Your eternal transcendental form is full of knowledge and bliss."
In the Gopla-tpan Upaniad and the Hayara-paycartra it is said:
sac-cid-nanda-rpya kyklia-krie
"I offer my respectful obeisances to Lord Ka, whose transcendental form is eternal and full of
knowledge and bliss, and who rescues His devotees from distress."
In the Brahma Pura, Aottara-ata-nma-stotra, it is said:
nanda-vraja-jannand sac-cid-nanda-vigraha
"Lord Ka's transcendental form is eternal and full of knowledge and bliss. Lord Ka delights
the residents of Nanda Mahrja's land of Vraja."
Sat
In these verses the word "sat" should be understood to mean "eternal and unchanging". That Lord
Ka's form is eternal and unchanging is confirmed by the following words of the demigods in
rmad-Bhgavatam (10.2.26):
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satya-vrata satya-para tri-satyam
"O Lord Ka, You never deviate from Your vow, which is always perfect because whatever You
decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of
cosmic manifestation: creation, maintenance, and annihilation, You are the Supreme Truth."*
In rmad-Bhgavatam (10.3.25), Devak explains:
nae loke dvi-parrdhvasne mah-bhte di-bhta gateuvyakte 'vyakta kla-vegena yte bhavn eka iyate 'ea-sajya
"After millions of years, at the time of cosmic annihilation, when everything, manifested and
unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle
conception, and the manifested categories enter into the unmanifested substance. At that time, You
alone remain, and You are known as Ananta ea-nga."*
In rmad-Bhgavatam (10.3.27), Devak also declares:
martyo mtyu-vyla-bhtah palyan lokn sarva nirbhaya ndhyagacchattvat-pdbja prpya ydcchaydya suha ete mtyur asmd apaiti
"No one in this material world has become free from the four principles of birth, death, old age,
and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is
fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your
mercy, are sleeping in full mental peace."*
In the scriptures it is also said:
eko 's prathamam` "O Lord Ka, in the beginning You alone were manifest."
Lord Brahm also declares:
tad ida brahmdvaya iyate
"In the end only the Supreme Brahman, who is free from all dualities, remains."
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In Bhagavad-gt (14.27) Lord Ka declares:
brahmao h pratihha amtasyvyayasya ca
vatasya ca dharmasya sukhasyaikntikasya ca
"And I am the basis of the impersonal Brahman, which is immortal, imperishable, and eternal, and
is the constitutional position of ultimate happiness."*
In Bhagavad-gt (15.18) Lord Ka also declares:
yasmt karam atto 'ham akard ap cottamaato 'sm loke vede ca prathita puruottama
"Because I am transcendental, beyond both the fallible and the infallible, and because I am the
greatest, I am celebrated both in the world and in the Vedas as that Supreme Person."*
In the Gopla-tpan Upaniad it is said:
janma-jarbhy bhinna sthnur ayam acchedyo 'yam yo 'sau saurye tihat uo 'sau gou tihat yo
'sau g playat yo 'sau gopeu tihati.
"The Supreme Personality of Godhead is always free from the material transformations of birth,
death, old age, and disease. He is eternal and unchanging. He cannot be cut to pieces or killed by
anyone. He stays in Vndvana. He stays among the cows. He protects the cows. He stays among the
cowherd people."
In the Gopla-tpan Upaniad it is also said:
govindn mtyur bibheti
"Death fears Lord Ka."
In this verse the word "saurya" means "the land of Vndvana. "Srya" means "the sun-god", "saur"
means "the Yamun river, who is the daughter of the sun-god", and "saurya" means "the land of
Vndvana, through which the Yamun flows".
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B-1.txtCit
In this first verse of Brahma-sahit the word "cit" refers to Lord Ka's spiritual form, which He
reveals to others when He wishes." This form is described by Lord Brahm in these words
(rmad-Bhgavatam 10.14.23):
ekas tvam tm purua pura satya svaya-jyotir ananta dya
"You are the Supreme Soul, Absolute Truth, and the supreme original person. You are the
Supreme, one without a second. You are the source of the original brahmajyoti."*
This form of Ka is also described in these word of Gopala-tpan Upaniad:
yo brahma vidadhat prva yo va vidys tasma gpayat sma kata ha devam tma-buddhi-praka mumukur vai araam amu vrajet
"It is Ka who in the beginning instructed Brahm in Vedic knowledge and who disseminated
Vedic knowledge in the past. They who aspire to become liberated surrender to Him, the Supreme
Personality of Godhead who gives transcendental knowledge to His devotees."*
In the ruti-stra it is said:
na caku payat rpam asya
"With material eyes one cannot see the form of the Supreme Personality of Godhead."
In the vetvatara Upaniad it is said:
yam evaia vute tena labhya
"By His own will the Supreme Personality of Godhead reveals Himself to whomever He chooses."
Ananda
Next we will discuss the explanation that Lord Ka's transcendental body is full of bliss
(nanda). Lord Ka's form is full of bliss because His limbs are the abode of the boundless love.
That r Ka is the blissful Supreme Personality of Godhead is explained in the questions and
answers of rmad-Bhgavatam 10.14.49-58. It is also explained in these words of Mahrja Vasudeva
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(rmad-Bhgavatam 10.3.13):
vidito 's bhavn skt purua prakte para
kevalnubhavnanda- svarpa sarva-buddhi-dk
"My Lord, You are the blissful Supreme Person, beyond material existence, and You are the
Supersoul. Your form can be perceived by transcendental knowledge, by which You can be
understood as the Supreme Personality of Godhead. I now understand Your position perfectly."*
In the ruti-stra it is also said:
nanda brahmao rpam
"The form of the Supreme Personality of Godhead is full of bliss."
In this way it is proved that Lord Ka has a perfect, eternal, blissful, spiritual body. he does not
have a material body like that of a conditioned soul. This is described in rmad-Bhgavatam
(10.14.55) where rla ukadeva Gosvm says:
kam enam aveh tvam tmnam akhiltmanmjagad-dhitya so 'py atra dehvbht myay
"You should know Ka as the original soul of all tms (living entities). For the benefit of the
whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has
done this with the strength of His own internal potency."*
This verse states that by Lord Ka's mercy He manifests pastimes like those of an ordinary
human being who has a material body. The word "myay" in this verse may be taken to mean "by His
mercy". The Viva-praka dictionary declares:
my dambhe kpy ca
"The word `my may mean either `illusion or `mercy'."
Govinda
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cows is described in these words of the Go-skta:
gobhyo yajy pravartante gobhyo dev samutthit
gobhir ved samudgr sa-aagga-pada-kram
"Vedic yajyas are performed to worship the cows. The demigods rise out of respect for the cows.
the four Vedas, si Vedggas, and the pada method of recitation are all manifested from the cows."
Lord Ka is thus the master of the surabh cows, who are liberated souls descended to this world
from the Goloka Vndvana planet in the spiritual sky. Lord Brahm also worships the Govinda
feature of the Lord, as Brahm himself declares in these words of the Gopla-tpan Upaniad (1.38):
govinda sac-cid-nanda-vigraha sura-bhruha-talsna satata sa-marud-gao 'ha paramay
stuty toaymi
"By offering prayers in the company of the Maruts and other demigods, I always please the
Supreme Personality of Godhead, Lord Govinda, whose form is eternal and full of knowledge and
bliss, and who sits beneath a kalpa-vka tree."
The glorious surabh cows and other residents of Vndvana are also glorified in these words
spoken by Brahm (rmad-Bhgavatam 10.14.34):
tad-bhri-bhgyam iha janma kim apy aavy yad gokule 'p katamgghri-rajo-'bhiekamyaj-jvita tu nikhila bhagavn mukundas t adyp yat-pada-raja ruti-mgyam eva
"My dear Lord, I am most humbly praying at Your lotus feet for You to please give me any sort of
birth within this Vndvana forest so that I may be able to be favored by the dust of the feet of some
of the devotees of Vndvana. Even if I am given the chance to grow just as the humble grass in this
land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest
of Vndvana, I beg to be allowed to take birth outside the immediate area of Vndvana so that
when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just
aspiring for a birth in which I will be smeared by the dust of the devotees feet. I can see that everyone
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here is simply full of Ka consciousness. They do not know anything but Mukunda. All the Vedas
are indeed searching after the lotus feet of Ka."*
Lord Ka is also known as Nandanandana (the son of Mahrja Nanda). This feature of the
Lord is described in these words (rmad-Bhgavatam 10.14.1) of Brahm:
naumya te 'bhra-vapue taid-ambarya guyjvatasa-paripiccha-lasan-mukhyavanya-sraje kavala-vetra-via-veu- lakma-riye mdu-pade paupggajya
"My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead. Therefore I am
offering my humble obeisances and prayers just to please You. Your bodily features are of the color of
clouds filled with water. You are glittering with silver electric flashes emanating from Your yellow
garments. Let me offer my respectful repeated obeisances unto the son of Mahrja Nanda who is
standing before me with conchshell earrings and peacock feather on His head. His face is beautiful.
He is wearing a helmet, garlanded by forest flowers, and He stands with a morsel of food in His hand.
He is decorated with cane, flute, and a bugle made of buffalo horn. He stands before me with small
lotus feet."*
In this way Govinda and the other transcendental names of the Lord are explained. To conclude
this description of Lord Ka as the "ivara" (controller) and "paramevara" (supreme controller), we
will now quote the Gautamya Tantra's explanation of the dvadakara-mantra:
gopt prakrti vidyj janas tattva-samhakaanayor srayo vypty kraatvena cevara
sndrnanda para jyoti vallabhena ca kathyateathav gop praktir janas tad-aa-maalam
anayor vallabha prokta svm kkhya varakrya-kraayor a rutibhis tena gyate
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aneka-janma-siddhn gopn patir eva vnanda-nandana ity uktas trailokynanda-vardhana
"In the dvadakara-mantra the word `gop means `material nature', and `jana means `the original
feature of the mahat-tattva'. The word vallabha means `the Supreme Personality of Godhead, who is
the shelter of both material nature and the mahat-tattva, who is full of transcendental bliss, who is
effulgent, and who, because He is the original creator of everything and because He is all-pervading
within the material creation, is known as vara (the controller). "Another interpretation is that the word gop' means `the material nature' and `jana' means `the
Lord's Viu-tattva expansions'. The word vallabha' means dear to them both and it refers to Lord
Ka, the Supreme Personality of Godhead, who is the master of all causes and effects, and who is
glorified in the Vedas. "Another interpretation is that the word `gopjana means `the gops, who attained spiritual
perfection after many births. Lord Ka is thus their husband. In this way Lord Ka, who is the
son of Nanda Mahrja, and who delights the three worlds, is described."
In these verse the word "prakti" means "the potency named My, who creates the material
universes". The word "tattva-samhaka" means "the original feature of the mahat-tattva". the
Supreme Personality of Godhead, who is referred to by the words "anayor raya" and
sndrnanda para jyoti" is described as "vallabha". The word "prakti" (used in the second
verse) means the Mah-Lakm potency, who is manifested from the Supreme Lord's own form, who
is beyond the touch of the material energy, and who appears in the spiritual world of Vaikuha".
"Aa-maalam" means "the Lord's three primary Viu expansions, beginning with Lord
Sagkaraa". The phrase "aneka-janma-siddhnm" refers to the beginningless cycle of births
described by Lord Ka in these words of Bhagavad-gt (4.5):
bahn me vyattni janmn tava crjuna
"Many births both you and I have passed, O Arjuna."*
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In this last interpretation the word "vallabha" should be understood to mean "Lord Ka, the son
of Mahrja Nanda". Mahrja Nanda's fatherhood of Lord Ka is thus explained. Garga Mun told
Mahrja Nanda (rmad-Bhgavatam (10.8.14):
prg aya vasudevasya kvacij jte tavtmaja
"For many reasons, this beautiful son of yours sometimes appeared previously as the son of
Vasudeva."*
Because He appeared in Vasudeva's heart, Lord Ka is also the son of Mahrja Vasudeva. This
is described in the following words (rmad-Bhgavatam 10.2.16):
vivea-bhgena mana nakadundubhe
"the Supreme Personality of Godhead entered the mind of Vasudeva in full opulence."*
Lord Ka is also the son of Vraja's king because at the same moment when He appeared before
Vasudeva, Lord Ka also appeared before Nanda Mahrja. This fact is described in many
scriptures. Therefore the parental love Nanda Mahrja bears for Lord Ka is very appropriate.
Lord Ka was born as the son of Vasudeva and the son of Nanda at the same moment just as Lord
Varha simultaneously was manifested on Varhaloka and as the son of Brahm. Mahrja Nanda's
love for Ka was pure and unmixed, but Mahrja Vasudeva's love was mixed with knowledge of his
son's divinity and transcendental opulence. Therefore the explanation in rmad-Bhgavatam
10.8.14 is appropriate. In this way Lord Ka is seen in the twelve-syllable mantra.
Text 2
sahasra-patra-kamala gokulkhya mahat padamtat-karikra tad-dhma tad-ananta-sambhavam
sahasra-patra--possessing a thousand petals;; kamalam--a lotus;; gokula-khyam--known as Gokula;;
mahat padam-- the superexcellent station;; tat--of that (lotus);; karikram--the whorl;; tat--of Him
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B-1.txt(Ka);; dhma--the abode;; tat--that (Gokula);; ananta--of His infinitary aspect, Balarma;; aa--
from a part;; sambhavam--produced.
(The spiritual place of transcendental pastimes of Ka is portrayed in the second verse.) The
superexcellent station of Ka, 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 Ka.**
Commentary by rla Jva Gosvm
Next the author describes the eternal abode of r Ka. He describes it as a thousand-petal lotus
flower in this verse, and later, in text 56, he will describe it as a lotus flower made of cintma
jewels. In this second verse the word "mahat" means "superexcellent" and "padam" means "station".
"Mahat" may also be taken to mean "the Supreme Personality of Godhead, r Ka", and "padam"
may mean "His abode of Maha-Vaikuha". In this way the meanings may be interpreted in various
ways. In popular usage the word "gokula" is taken to mean "a place of gopas". Because this interpretation
is very appropriate (rhir yogam apaharati) it should be accepted. It is this interpretation of the
word "gokula" that is accepted when the Tenth Canto of rmad-Bhgavatam explains:
bhagavn gokulevara
"The Supreme Personality of Godhead is the king of Gokula."
In the latter part of Brahma-sahit also, Gokula will be described as a transcendental realm
where r Ka resides with Nanda, Yaod, and the other cowherd people. In this verse the word
"ananta" means "Lord Baladeva", "aena" means "with a portion of His bodily effulgence", and
"sambhavam" means "is eternally manifested". This is also described in the Tantras. In this way it is
understood that the abode of r Ka is manifested from a portion of the potency of Lord Baladeva,
who is known as Ananta.
Text 3
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karikra mahad yantra al-koa vajra-klakamad-agga-al-pad-sthna prakty puruea ca
premnanda-mahnanda- rasenvasthita h yatjyot-rpea manun kma-bjena saggatam
karikram--the whorl;; mahat--great;; yantram--figure;; a-koam--a hexagon;; vajra--like a
diamond;; klakam--the central support;; a-agga-a-pad--of the eighteen-syllable mantra with
sixfold divisions;; sthnam--the place of manifestation;; prakty--along with the predominated
aspect of the Absolute;; puruea--along with the predominating aspect of the Absolute;; ca--also;;
prema-nanda--of the bliss of love of God;; mah-nanda--of the great transcendentaljubiintions;;
rasena-- with the rasa (mellow);; avasthitam--situated;; hi--certainly;; yat--
which;;jyoti-rpea--transcendental;; manun--with the mantra;; kma-bjena--with the kma-bja
(kl);; saggatam-- joined.
The whorl of that transcendental lotus is the realm wherein dwells Ka. It is a hexagonal figure,
the abode of the indwelling predominated and predominating aspect of the Absolute. Like a
diamond the central supporting figure of self-luminous Ka stands as the transcendental source of
all potencies. The holy name consisting of eighteen transcendental letters is manifested in a
hexagonal figure with sixfold divisions.**
Commentary by rla Jva Gosvm
In these two verses the author describes the primary place of the great eighteen-syllable mantra,
which is worshiped by all other mantras. The yantra pattern described here is worthy of the most
respectful worship. The pattern is described as a hexagon eclipsing the bja-syllable (klm) inscribed
in a diamond (vajra-klakam). the word "ca" indicates the four (catur) other words of the mantra also
written in diamond around the bja-syllable. In this way the si words of the mantra are inscribed on
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B-1.txtthe si parts of the hexagon. The word "prakti" indicates the place where the mantra is written. Because r Ka is its
creator, that prakt is also r Ka Himself. the word "purua" indicates r Ka in His aspect as
the supreme controller. Both "prakti" and "purua" are thus situated within the hexagon. r Ka
may be considered in four ways: 1. as the origin of the mantra, 2. as the syllables of the mantra, 3. as
the supreme controller, and 4. as the ultimate object of worship. r Ka's nature as the origin of
the mantra and the supreme controller have already been described here. r Ka position as the
supreme controller was described in the first verse of this Brahma-sahit in the words "vara
parama ka". Lord Ka's identity as the syllables of the mantra will be described later in the
Brahma-sahit in the words "kma kya". r Ka's identity with the sacred mantra is also
explained in the following words of the Hayara-paycartra:
vcyatvam vcakatva ca devat-mantrayor ihaabhedenocyate brahma tattva-vidbhir vicrite
"The wise know there is no difference between the Supreme Personality of Godhead and the
mantras that contain His holy name. There is no difference between the Supreme Person and His
holy name."
This is confirmed by the following words of Gopla-tpan Upaniad (1.16):
vyur yathaiko bhuvana praviojanye janye payca-rpo babhva
kas tathaiko jagad-dhitrtha abdensau payca-pado vibhti
"Although originally one, air becomes the five life-airs in the bodies of all living entities. In the
same way Lord Ka becomes this five-word mantra."
Sometimes Goddess Durg is also described as the supreme controller. This is also correct because
there is no difference between the potencies and Lord Ka, the master of all potencies. This is
confirmed by the following words of the Gautamya Tantra:
ya ka saiva durg syd
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B-1.txt y durg ka eva saanayor antardar saarn no vimucyate
"Ka is Durg. Durg is Ka. One who sees that they are different will not become liberated
from the cycle of repeated birth and death."
Durg is the personal potency of Lord Ka, and therefore she is Lord Ka Himself. For this
reason Durg should not be considered manifested from a portion of the Lord's illusory potency
My. This fact is confirmed by the following statement of the Nirukti:
kcchrea durrdhandi-bahu-praysena gamyate jyyate
"Even if one continually worships her, Durg is still difficult to understand."
Durg is also described in Nrada-paycartra, in the following conversation of rut and Vidy:
jnty eka par knt saiva durg tad-tmiky par param aktir maha-viu-svarpi
"Durg is the supreme goddess. She is an incarnation of the Supreme Personality of Godhead. She
is the transcendental potency of the Lord. She is manifested from the form of Lord Mah-Viu.
yasya vijyna-mtrea
par paramtmanamuhrtd eva devasya prptir bhavat nnyath
"Simply by understanding her one immediately attains the Supreme Personality of Godhead. It is
not otherwise.
ekeya prema-sarvasva- bhv r-gokulevaranay sulabho jneya di-devo 'khilevara
"She is identical with Gokula's queen r Rdh, who possesses a great treasure of love for Ka.
By her grace the Supreme Personality of Godhead, the master of all living entities, is easily
understood.
bhaktir bhajana-sampattir
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tat--of that (lotus);; kiyjalkam--the petals;; tat-anm--of His (Ka's) fragmental portions;;
tat-- of that (lotus);; patri--the leaves;; riym--of the gops (headed by rmat Rdhr);; api--
also.
The whorl of that eternal realm Gokula is the hexagonal abode of Ka. Its petals are the abodes
of gops who are part and parcel of Ka to whom they are most lovingly devoted and are similar in
essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the
gardenlike dhma, i.e. spiritual abode of r Rdhik, the most beloved of Ka.**
Commentary by rla Jva Gosvm
The surrounding features of that abode are described in this half-verse. The word "kiyjalka" here
means "the outer petals", and "tad-anm" means "His parts and parcels, who are naturally full of
love for Him". All this describes the realm named Gokula (Gokulkhya) which is also described in
these words of rla ukadeva Gosvm (rmad-Bhgavatam 10.36.15):
eva kakudmina hatv styamna sajtibhivivea goha sa-balo gopn nayanotsava
"In this way Lord Ka killed the bull demon Aria. Then, accompanied by Balarma and
glorified by His relatives, Lord Ka, who is a festival of bliss for the gops eyes, entered the village
of Gokula."
The words "patr riym" mean "the leaves of that lotus are the garden abodes of r Rdh and
the other gop lovers of Lord Ka". Because the gops are specifically described in the mantra
written in this abode, it should be understood that the word "riym" here refers to the gops. Among
the gops, r Rdh is the leader. This is described in the following words of r Gautamya Tantra:
dev kamay prokt rdhik para-devatsarva-lakmmay sarva- knti sammohin par
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B-1.txt "The transcendental goddess rmat Rdhr is the direct counterpart of Lord r Ka. She is
the central figure for all the goddesses of fortune. She possesses all the attraction to attract the
all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."*
r Rdh is also described in these words of the Matsya Pura:
rdh vndvane vane
"r Rdh is the goddess who rules Vndvana forest."
In the Rk-pariia it is said:
rdhay mdhavo devo mdhavenaiva rdhik
"Lord Ka always stays with r Rdh. r Rdh always stays with Lord Ka."
The word "goha" here means "the place where many large extended leaves and petals meet".
Because it is like a great unbroken lotus flower, and also because it is the abode (stha) of the surabh
cows (go), the land of Gokula is also known as Goha.
The abode of Gokula is also described in these words of the scriptures:
sahasrra padma dala-tatiu devbhir abhita parta goagkhair ap nikhila-kiyjalka-militaikavair yasyst svayam akhila-akti-prakaita-
prabhva sadya r-parama-puruas ta kila bhaje
"Lord Ka's abode is a thousand-petal lotus flower. Many goddesses of fortune reside on that
flower's leaves, and the gopas reside in the petals in the middle of that lotus. I worship Lord Ka,
the Supreme Personality of Godhead, the master of all transcendental potencies, who also resides in
that lotus flower."
In this verse the reading "goagkhai" is correct. An alternate reading "goagkhy" has the same
meaning. They both mean "with the gopas". This is confirmed by the following words of Amara-koa:
"Gopla, goagkhya, godugdha, abhra, and ballava are synonyms for the word gopa."
The word "kavai" (within the gates) here means "in the midst of the lotus petals". The phrase
"the Supreme Personality of Godhead, the master of all transcendental potencies" here refers to r
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B-1.txtKa.
Text 5
catur-asra tat-parita
vetadvpkhyam adbhutamcatur-asra catur-mrte catur-dhma catu-ktam
caturbhi pururthai ca caturbhir hetubhir vtamlair daabhir naddham rdhvdho dig-vidik api
aabhir nidhibhir juam aabhi siddhibhis tathmanu-rpai ca daabhir dik-plai parito vtam
ymair gaurai ca raktai ca uklai ca pradarabhaiobhita aktibhis tbhir adbhutbhi samantata
catu-asram--quadrangular place;; tat--that (Gokula);; parita-- surrounding;;
veta-dvpa--vetadvpa (the white island);; khyam--named;; adbhutam--mysterious;; catu-asram--
quadrangular;; catu-mrte--of the four primary expansions (Vsudeva, Sagkaraa, Pradyumna and
Aniruddha);; catuh-dhma--consisting of four abodes;; catu-ktam--divided into four parts;;
caturbhi--by the four;; purua-arthai--human requirements;; ca--and;; caturbhi--by the four;;
hetubhi-- causes, or bases of achievement;; vtam--enveloped;; lai-- with tridents;;
daabhi--ten;; naddham--fixed;; rdhva-adha--upwards and downwards (the zenith and nadir);;
dik-- (in) the directions (north, south, east, and west);; vidiku-- and in the intermediate directions
(northeast, southeast, southwest, and northwest);; api--also;; aabhi--with the eight;;
nidhibhi--jewels;; juam--endowed;; aabhi--with the eight;; siddhibhi--mystic perfections
(aim, laghim, prpti, prkmya, mahim, itva, vaitva, and kmvasyit);; tath--also;;
manu-rpai--in the form of mantras;; ca--and;; daabhi--by ten;; dik-plai--protectors of the
directions;; parita--all around;; vtam-- surrounded;; ymai--blue;; gaurai--yellow;; ca-- and;;
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B-1.txtraktai--red;; ca--and;; uklaih. -- white;; ca--also;; prada-abhai--with the topmost asso ciates;;
obhitam--shining;; aktibhi--with potencies;; tbhi-- those;; adbhutbhi--extraordinary;;
samantata--on all sides.
(The surrounding external plane of Gokula is described in this verse.) There is a mysterious
quadrangular place named vetadvpa surrounding the outskirts of Gokula. vetadvpa is divided into
four parts on all sides. The abode of Vsudeva, Sagkaraa, Pradyumna and Aniruddha are separately
located in each of these four parts. These four divided abodes are enveloped by the fourfold human
requirements such as piety, wealth, passion and liberation, as also by the four Vedas, viz., Rg, Sma,
Yajur and Atharva, which deal with the mantra and which are the bases of achievements of the
fourfold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith
and nadir. The eight directions are decorated with the eight jewels of Mahpadma, Padma, agkha,
Makara, Kacchapa, Mukunda, Kunda, and Nla. There are ten protectors (dik-plas) of the ten
directions in the form of mantra. The associates of the hues of blue, yellow, red and white and the
extraordinary potencies bearing the names of Vimal, etc., shine on all sides.**
Commentary by rla Jva Gosvm
In the four verses that comprise text 5, the author describes the surrounding external plane of
Gokula. The word "caturasram" here refers to the quadrangular place named vetadvpa surrounding
the outskirts of Gokula. This vetadvpa is another name for Gokula. Although this vetadvpa is
within the boundary of Gokula, because it is a specific part of Gokula it is given a separate name.
This quadrangular place should therefore be known to be the place named Vndvana. Vndvana is
described in the Svayambhuvgama-stra, in the passage beginning "dhyyet tatra viuddhtm
ida sarva kramea vai", in these words:
vndvana kusumita nn-vkair vihaggamai sasmaret
"Vndvana is filled with beautiful flowers, trees, and birds. In this way one should meditate on
Vndvana,"
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Vndvana is also described in the Vmana Pura, where the Personified Vedas offer the
following prayers to the Supreme Personality of Godhead:
nanda-rpam it yad vidant h pur vidatad rpa daraysmka yad deyo varo h na
"In ancient times the great sages saw Your blissful transcendental form. O Lord, if You wish to
grant us a benediction, then please reveal to us that same transcendental form.
rutvaitad daraym sa gokula prakte paramkevalnubhavnanda- mtram akaram adhvagamyatra vndvana nma vana kma-dughair drumai
"Hearing these words, the Supreme Personality of Godhead revealed to them the land of Gokula,
which is beyond the touch of material energy. Within that Gokula-dhma he revealed the eternal,
blissful, transcendental kalpavka-tree forest named Vndvana."
The words "caturasram catur-mrte" refer to the quadruple expansions of Vsudeva, Sagkaraa,
Pradyumna, and Aniruddha. "Caur-dhma catu-ktam" refers to the four abodes placed in four
directions to accommodate the Lord's different pastimes. "Hetubhi" refers to the four pururthas
(piety, wealth, passion, and liberation). "Manu-rpai" refers to the mantras of the Sma, Rg, Yajur,
and Atharva Vedas chanted by Indra and his followers. "aktibhi" refers to Vimal-dev and other
potencies of the Lord. The planet of the Supreme Personality of Godhead is also described in these
words of rmad-Bhgavatam (10.28.10-17):
nandas t atndriya dv loka-pla-mahodayamke ca sannati tem jytibhyo vismito 'bravt
"Nanda Mahrja had been astonished to see for the first time the great opulence of Varua, the
ruler of the ocean planet, and also to see how Varua and his servants had offered such humble
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B-1.txtrespect to Ka. nanda described all this to his fellow cowherd men.***
te cautsukya-dhiyo rjan matv gops tam varamap na sva-gati skmm
updhsyad adhvara
"Hearing about Ka's pastimes with Varua, the cowherd men considered that Ka must be
the Supreme Lord, and their minds, O king, were filled with eagerness. they thought, `Will the
Supreme Lord bestow upon us His transcendental abode?'***
it svn sa bhagavn vijyykhila-dk svayamsagkalpa-siddhaye tem kpayaitad acintayat
"Because He sees everything, Lord Ka, the Supreme Personality of Godhead, automatically
understood what the cowherd men were conjecturing. Wanting to show His compassion to them by
fulfilling their desires, the Lord thought as follows.***
jano va loka ekasmin avidy-kma-karmabhiuccvacsu gatiu na veda sv gati bhraman
"Lord Ka thought: Certainly people in ths world are wandering among higher and lower
destinations, which they achieve through activities performed according to their desires and
without full knowledge. Thus people do not know their real destination.***
it saycintya bhagavn mah-kruiko haridaraym sa loka sva gopn tamasa param
"Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead Har
revealed to the cowherd men His abode, which is beyond material darkness.***
satya jynam ananta yad brahma-jyoti santanamyad dh payant munayo gupye samhit
"Lord Ka revealed the indestructible spiritual effulgence, which is unlimited, conscious, and
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B-1.txt man-ntham mat-parigrahamgopaye svtma-yogena so 'ya me vrata hita
"The people of Vraja are My friends. They have taken shelter of Me and they consider Me their
Lord and master. I will now protect them with My mystic power. I vow that I will rescue them."
The word "etasmin loke" means "in this material world", and "uccvaca" means "engaged in
ignorant materialistic activities, the conditioned souls rotate in various species of life, becoming
sometimes a demigod and sometimes an animal", and "sv gati bhraman" means "Overcome by
ignorance, they do not understand the existence of the spiritual world". This means, "because they
have no knowledge of My transcendental pastimes in this world, they remain in ignorance".
Knowledge of Lord Ka's pastimes in this world frees one from the bonds of material ignorance.
That is described in these words of rmad-Bhgavatam (10.11.58):
it nanddayo gop ka-rma-kath mudkurvanto ramam ca nvindan bhava-vedanam
"In this way all the cowherd men, headed by Nanda Mahaja, enjoyed topics about the pastimes of
Ka and Balarma with great transcendental pleasure, and they could not even perceive material
tribulations."*
From this statement of the Tenth Canto of rmad-Bhgavatam we may understand that the
Lord's pastimes in this world are completely unlike the ignorant materialistic activities of the
conditioned souls. The words "svam lokam" mean "the Goloka planet that the Lord revealed to the
gopas. Because of the manifestation of the Lord's personal transcendental potency, the Goloka
planet is "tamasa param" (above the darkness of the material world). In the verse beginning with the word "satyam", the author explains that the Goloka planet is
eternal and full of knowledge and bliss. Here someone may protest: "Why do you insist that these
words describe r Vndvana? They may describe many other places in the spiritual world as well."
To answer this question the author speaks the next verse, where he specifically describes the
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B-1.txtgeography of Vndvana. In that verse he says, "Lord Ka took them to Brahma-hrada (also known
as Akrra-trtha). They entered (magna) the water and then rose (uddhta) again out of the water,
and then they saw their own abode in the spiritual world (brahmao lokam). In other words, the
spiritual planet they saw was Goloka. That the word "brahmaloka" may be used to mean "the spiritual
world" is confirmed by these words of rmad-Bhgavatam (2.5.39):
mrdhabhi satyalokas tu brahmaloka santana
"Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual
planets (brahmaloka), however, are eternal."*
Someone may ask, "What is Brahma-hrada?" The author answers this question with the words
"yatrkrro 'dhyagat pura " (where Akrra was later to be shown the spiritual world). The author
mentions this point to establish the glory of this sacred place. The word "svam gatim" means "their abode", or in other words "the planet of the gopas", the
intention being clearly possessive (ah-vibhakti). For this reason it should be understood that the
planet described here is Goloka. The use of the word "Ka" in the last verse also affirms that the
spiritual planet described here is Goloka and not any other planet in the Vaikuha planetary
system. The Goloka planet is also described in the Har-vaa, where the demigod Indra says:
svargd rdhvam brahmaloko brahmari-gaa-sevitatatra soma-gati caiva jyoti ca mahtmanm
"Above the moon and above Svargaloka is the spiritual world of Vaikuha, which is served by
the sages and brhmaas, and which is the abode of effulgent liberated souls.
tasyopar gav loka sdhys ta playant hisa h sarva-gata ko mahka-gato mahn
"Above Vaikuha is Goloka, the planet of surabh cows. It is splendid and all-pervading. Lord
Ka stays there. the great liberated souls stay there.
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B-1.txtupary upar tatrpi gatis tatra tapomayya na vidmo vaya sarve pcchanto 'p pitmaham
"We do not know of any realm higher than this. We asked grandfather Brahm and he also did not
know.
gati ama-damhyn svarga sukta-karmambrhme tapas yuktn brahmaloka par gati
"They who control their senses and perform pious deeds go to Svargaloka. They who perform
spiritual austerities go to the spiritual world of Vaikuha.
gavm eva h yo loko durroh h s gatisa tu lokas tvay ka- sdamna kttmandhto dhtimat vra nighnatopadravn gavm
"Goloka, the realm of surabh cows, is very difficult to attain. O hero, you are always active in
service to Lord Ka, therefore you are qualified to enter Goloka."
In these verse the author explains that Goloka is above all other planets. the phrase "svargd
rdhvam" means that Goloka is above the three material planetary systems. "Soma-gati" means that
Goloka is above the moon". "Jyotim" means that it is above Dhruvaloka. "Sdhys ta playanti"
means that it is not the residence of the demigods in the upper material planets. It is above that
residence. Goloka is the transcendental abode of surabh cows.Here someone may protest: "You say this planet is all-pervading (sa h sarva-gata). It is not
possible for a planet of surabh cows to be all-pervading". To this objection I reply: The influence of the inconceivable internal potency of the Supreme
Lord make it possible for Goloka to be all-pervading. This all-pervasiveness is not possible for other,
for ordinary places. Because Goloka is above all other planets, Indra became struck with wonder to
see it. His wonder is expressed by the word "api" in the phrase "tatrp tava gati", and it is also
expressed in the phrase "ya na vidmo vaya sarve". In this way it is proved that Goloka is not a
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material planet that is a residence for ordinary cows. Goloka is also described in the Moka-dharma,
Nryayopkhyna, where the Supreme Personality of Godhead says:
eva bahu-vidha rpais carmha vasundharmbrahmaloka ca kaunteya goloka ca santanam
"Appearing in many different forms, O son of Kunt, I wander on this earth, on Brahmaloka, and
on the eternal planet of Goloka."
The word "svargaloka" used in these verses of Har-vaa is explained in these words of
rmad-Bhgavatam (2.5.42):
bhrloka kalpita padbhy bhuvarloko 'sya nbhitasvarloka kalpito mrdhn it v loka-kalpan
"Others may divide the whole planetary system into three divisions, namely the lower planetary
systems on the legs (up to the earth), the middle planetary systems on the navel, and the upper
planetary systems (svarloka) from the chest to the head of the Supreme Personality."*
In this verse the word "svarloka" means "the five planets beginning with Svarloka and reaching up
to Satyaloka". "Urdhvam" means "above that". "Brahmaloka" may mean the great (brahma) planet
because it is eternal and full of knowledge and bliss, or it may mean "the planet of the Supreme
Brahman, the Supreme Personality of Godhead". This interpretation of the word "brahmaloka" is
confirmed by the following statement of rmad-Bhgavatam (2.5.39):
mrdhabhi satyalokas tu brahmaloka santana
"Satyaloka, the topmost planetary system, is situated on the head of the form. the spiritual planets
(brahmaloka), however, are eternal."*
rdhara Svm comments on this verse in the following words:
"Brahmaloka here means Vaikuhaloka. `Santana means `eternal', or `not within the realm of
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B-1.txtthe created material world'."
This definition of "brahmaloka" is also confirmed by the following words of the ruti-stra:
ea brahmaloka ea tmaloka
"The spiritual world (brahmaloka) is the residence of the Supreme Personality of Godhead."
The phrase "brahmar-gaa-sevita" means that the Goloka planet is worshiped by the
brhmaas, Personified Vedas, the sages headed by Narada, and the gaas headed by Garua and
Vivaksena. The eternal residents of that Brahmaloka are described in the words "tatra soma-gati"
(Lord iva resides there with His wife Um)."
Lord iva himself describes the Goloka planet in these words of the Rudra-gt in
rmad-Bhgavatam (4.24.29):
sva-dharma-niha ata-janmabhi pumn viriycatm et tata para h mmavykta bhgavato 'tha vaiava pada yathha vibudh kaltyaye
"A person who executes his occupational duty properly for one hundred births becomes qualified
to occupy the post of Brahm, and if he becomes more qualified, he can approach Lord iva. A person
who is directly surrendered to Lord Ka, or Viu, in unalloyed devotional service is immediately
promoted to the spiritual planets. Lord iva and other demigods attain these planets after the
destruction of this material world."*
The word "soma" is a ah-tatpurua-samsa as described by Pnin in the stras beginning
"spa su-luk". the word "jyoti" refers to the Brahman effulgence of the liberated impersonalists.
Not all transcendentalists are impersonalists, however. The devotees, who reject the liberation
attained by the impersonalists, are mentioned with the word "mahtmanm". The devotees are
described in these words of rmad-Bhgavatam (6.14.5):
muktnm ap siddhn nryaa-paryaasu-durlabha pranttm koti ap mah-mune
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B-1.txt "O sage, among many millions who are liberated and perfect in knowledge of liberation, one may
be a devotee of Lord Nryaa, or Ka. Such devotees, who are fully peaceful, are extremely rare."*
In the Bhagavad-gt (6.47) Lord Ka declares:
yoginm ap sarve mad-gatenntartmanraddhvn bhajate yo m sa me yuktatamo mata
"And of all yogs, the one with great faith who always abides in Me, thinks of Me within Himself,
and renders transcendental loving service to Me, he is most intimately united with Me in yoga and is
the highest of all. That is My opinion."*
In this way the greatness of the devotees is proved. The word "tasya" means "of Brahmaloka" and
the words "upar gav loka" refer to Goloka. The word "sdhy" refers to the class of material
demigods who protect the various directions leading to Goloka. They are described in these words of
the rut-stra:
te ha nka mahimna sacantas tatra prve sdhy sant dev
"The Sdhya demigods guard the approach to the spiritual sky."
In the Padma Pura, Uttara-khaa's description of Mah-Vaikuha it is said:
tatra prve ye ca sdhy vive dev santante ha nka mahimna sacanta ubha-darana
"The splendid and eternal sdhyas and vivadevas guard the approach to the spiritual sky."
In order to attain perfection in devotional service the sadhyas carefully protect the gopas, gops,
and other residents of Goloka, who are all glorified in the following prayer of Brahm
(rmad-Bhgavatam 10.14.34):
"My greatest possible good fortune would be to take any birth whatever in this forest of Gokula
and have my head bathed by the dust falling from the lotus feet of any of its residents. their entire
life and soul is
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B-1.txt "My dear Lord, I am most humbly praying at Your lotus feet for You to please give me any sort of
birth within this Vndvana forest so that I may be able to be favored by the dust of the feet of some
of the devotees of Vndvana. Even if I am given the chance to grow just as the humble grass in this
land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest
of Vndvana, I beg to be allowed to take birth outside the immediate area of Vndvana so that
when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just
aspiring for a birth in which I will be smeared by the dust of the devotees feet. I can see that everyone
here is simply full of Ka consciousness. They do not know anything but Mukunda. All the Vedas
are indeed searching after the lotus feet of Ka."*
The all-pervasiveness of Goloka is described in the phrase "sa h sarva-gata", where "hi" means
"certainly", "sa" refers to Goloka, and "sarva-gata" means "present everywhere in both material and
spiritual worlds, in the same way that Lord Nryaa is also present there". As the Second Canto of
rmad-Bhgavatam describes Brahm's vision of Vaikuhaloka, so this passage describes the
spiritual realm inhabited by the Vrajavss. The word "mahn" refers to the transcendental form of the Supreme Personality of Godhead. This
is described in the following words of the ruti-stra:
mahanta vibhum tmnam
"the transcendental form of the Supreme Personality of Godhead is great (mahn)".
The word "mahkam" refers to the spiritual sky known as Paravyoma. This is described in the
following words of the Nyya-siddhi:
kas tal-liggt
"The spiritual sky is manifested from the transcendental form of the Supreme Personality of
Godhead."
The word "tad-gata" means "manifesting a spiritual form and entering the spiritual world of
Vaikuha as Ajmila did". "Upary upari" means "above everything else", "tatra" means "in r
Goloka", and "tava gati" means "where the Supreme Personality of Godhead, in His form as
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Govinda, enjoys transcendental pastimes". This is not an ordinary place, but is "tapomay", or "full of
transcendental opulence". This interpretation of the word "tapomay" is confirmed by these words of
the Sahasra-nma-bhy:
parama yo mahat-tapa
"`Tapa' here means `transcendental opulence'."
In the ruti-stra it is said:
sa tapo tpyata
"The spiritual sky is full of transcendental opulence."
Because Goloka cannot be understood by the philosophical speculations of Brahm and other
philosophers, the words "ya na vidmo vayam sarve" (we cannot understand Goloka) were spoken.
Now we will explain the origin of the word "goloka". This is given in the verse beginning with the
word "gati". In this passage the word "brhme" means "in the realm of Brahmaloka", "tapasi" means
"fixing the mind on r Ka", and "yuktnm" means "of the pure devotees". This explanation of the
word "tapa" is confirmed by the following words of the rut-stra:
yasya jynamaya tapa
"Tapa means awareness of the Supreme Personality of Godhead."
"Brahmaloka" here means "Vaikuhaloka", and "para" means "beyond the influence of material
energy". "Gavm" means "of the cows who reside in Vraja". These cows are described in the following
words of the Tenth Canto of rmad-Bhgavatam:
mocayan vraja-gav dina-tpam
"He protected the cows from the heat of the day."
The exalted status of these cows and the other residents of Goloka is only attained by persons
who have pure love for Lord Ka. It cannot be attained by performing severe austerities or by any
other method, and for this reason the word "durroha" (Goloka is very difficult to attain) is spoken.
here the word "dhta" means "protected". By lifting Govardhana Hill and by performing many other
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pastimes, Lord Ka protected Goloka. Goloka is also described in these words of the Rg Veda:
t v vstny umas gomadhyai yatra gvo bhri-ggyo aysa
atrha tad urugyasya va parama padam avabht bhri
"O Ka and Balarma, we aspire to attain that place where You enjoy transcendental pastimes,
and where there are beautiful surabh cows with large horns. The Vedas describe that place as the
transcendental abode of the Supreme Personality of Godhead, who fulfills all desires."
In this verse the word t" means "these", "vm" means "of You both", or in other words "of Ka
and Balarma", "vastuni" means "places of pastimes", "gomadhyai" means "to attain", and "umasi"
means "we desire". The question may be asked: "How may the pastime places be more elaborately
described?" The answer is given in the phrase beginning with the word "yatra". "Yatra" means "in
which places", and "bhr-ggya" means "cows with large horns". The word "bhri" is explained in
the passage from the Upaniads:
bhr-vkye dharma-parea bhr-abdena mahiam evocyate. na tu bahutaram it
bahu-ubha-lakaa it v.
"The word bhri here means `great not `numerous'. The dictionary explains: `The word bhr
means either numerous or great'."
"Aysa" here means "beautiful". This is confirmed by the Amara-koa, which gives the following
definition:
aya ubhvaho vidhi
"The word `aya here means `beautiful'."
The word "aysah" here uses the affi "asa" as in the word "devsa". "Va" means "fulfilling all
desires", "atra" means "in this place celebrated in the Vedas as Goloka", "urugyasya" means "of the
Supreme Personality of Godhead", "bhuri" means "manifested in many ways", and "ha" means "the
Veda declares". An example of this Vedic description is found in the following words of the
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B-1.txtMadhyandina Yajur Veda:
dhmny uamst it vio parama padam avabht bhri
"We aspire to go to the transcendental abode of Lord Viu, which is filled with many wonders."
In these words, and in many other passages of the Vedas, the realm of Goloka is described.
Text 6
eva jyotir-mayo deva sad-nanda part paratmrmasya tasysti prakty na samgama
evam--thus;;jyoti-maya--transcendental;; deva--the Lord;; sat-nanda--the own Self of eternal
ecstasies;; part parah. -- the superior of all superiors;; tma-rmasya--engaged in the enjoyments of
the transcendental realm;; tasya--of Him;; asti-- there is;; prakty-- with the mundane potency;;
na--not;; samgama-- assoclation.
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.**
Commentary by rla Jva Gosvm
Now we will explain the words of this verse. Just as the non-difference of the vira-purua
(universal form) and the antarym (the all-pervading Supersoul) was explained in the Purua-skta
and other passages of the scriptures, in the same way the author of the Brahma-sahit speaks this
verse to establish the identity of Goloka and its superintending Deity. In this verse the word "deva" means r Govinda, the presiding Deity of Goloka". The word
"sad-nanda" (eternal and full of bliss) describes His transcendental form. This is described in the
following words of ruti-stra:
vijynam nanda brahma
"The form of the Supreme Personality of Godhead is full of transcendental knowledge and bliss."
The word "tmrmasya" "of He who does not need anyone else to obtain happiness", "prakty"
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means "with the material potency my", and "na samgama" means "has no association". This is
described in the following words of rmad-Bhgavatam (2.9.10):
"In that personal abode of the Lord, the material modes of passion and ignorance do not prevail,
nor is there any of their influence in goodness. There is no predominance of time, so what to speak
of the illusory external energy. It cannot enter that region."
Text 7
myayramamasya na viyogas tay sahatman ramay reme tyakta-kla siskay
myay--with the illusory energy;; aramamasya--of Him, who never consorts;; na--not;;
viyoga--complete separation;; tay--her;; saha--from;; tman--with His own;; ramaya---spiritual
potency. Ram;; reme--consorts;; tyakta-klam-- by casting His glance in the shape of sending His
time energy;; siskay--with the desire to create.
Ka 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 Ram by casting His glance at the
deluding energy in the shape of sending His time energy, is an auxiliary activity.**
Commentary by rla Jva Gosvm
In this verse the author explains that the purua-avatra, who appears in the material world and is
a partial expansion of Lord Ka, does not manifest the same features as Lord Ka. This is true
because when the material world becomes unmanifested, then the purua-avatra declines to
manifest His transcendental form. All this is described in the verse beginning with the word
"yasya-bhgena". Here someone may object: "Is it not true that because He is in contact with the material energy, as
are the conditioned souls, the purua-avatra should not be considered to be an expansion of the
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B-1.txtSupreme Personality of Godhead." To answer this objection the author has spoken the second half
of this verse. The word "tman" here means "by the Supreme Personality of Godhead who is present
in the material world", "ramay" means "with His personal potency", and "reme" means "enjoys
pastimes". The external potency my assumes a different function, for she serves the Lord in a
different capacity. The Lord's internal potency Ram is described by Lord Brahm in the following
words (rmad-Bhgavatam (3.9.23):
ea prapanna-varado ramaytma-akty yat yat kariyat ghta-guvatra
"The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls.
His activities are always enacted through His internal potency, Ram, or the goddess of fortune."*
Arjuna prays to the Supreme Personality of Godhead (rmad-Bhgavatam 1.7.23):
my vyudasya cic-chakty kaivalye sthita tmani
"You are the original Personality of Godhead who expands Himself all over the creations and is
transcendental to material energy. You have cast away the effects of the material energy by dint of
Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge."*
Here someone may ask: "Without the Lord's first ordering the illusory potency my, how is it
possible for the material world to be created?" The author of Brahma-sahit answers this question
in this verse. Here the word "siskay" means "with a desire to create", "tyakta" means "sent for the
purpose of creation", and "kla" means "He manifests time for this purpose". The prabhva form of
the Lord is thus described in rmad-Bhgavatam (3.26.16):
prabhva paurua prhu klam eke yato bhayam
"The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear
of death due to the false ego of the deluded soul who has contacted material nature."*
In rmad-Bhgavatam (3.5.26) it is also said:
kla-vtty tu myy
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B-1.txt guna-mayym adhokajapuruetma-bhtena vryam dhatta vryavn
"The Supreme Living Being in His feature as the transcendental purua incarnation, who is the
Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence
of eternal time the living entities appear."*
Text 8
niyati s ram dev tat-priy tad-vaa tadtal-lgga bhagavn ambhur jyot-rpa santanay yoni spar akti kmo bja mahad dhare
niyati--the regulator;; s--she;; ram--the spiritual potency;; devi--the goddess;; tat--of Him;;
priy--beloved;; tat--of Him;; vaam--under the control;; tad--then (at the time of creation);; tat--of
Him;; lggam--the masculine symbol, or manifested emblem;; bhagavn--possessing opulences;;
ambhu-- ambhu;; jyoti-rpa--halo;; santana--eternal;; y-- which;; yoni--the symbol of
mundane feminine productivity;; sa-- that;; apar--nonabsolute;; akti--potency;; kma--the desire;;
bjam--the seed;; mahat--the faculty of perverted cognition;; hare--of the Supreme Lord.
(The secondary process of association with My is described.) Ram-dev, the spiritual (cit)
potency, beloved consort of the Supreme Lord, is the regulatri of all entities. The divine plenary
portion of Ka creates the mundane world. At creation there appears a divine halo of the nature of
His own subjective portion (sva). This halo is divine ambhu, the masculine symbol or
manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme
eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as
progenitor of the mundane world, subject to the supreme regulatri (niyati). The conceiving potency
in regard to mundane creation makes her appearance out of the supreme regulatrix. She is My, the
limited, non-absolute (apar) potency, the symbol of mundane feminine productivity. The
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B-1.txtintercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of
the procreative desire of the Supreme Lord.**
Commentary by rla Jva Gosvm
Here someone may ask: "Who is Ram?" To answer this question the author speaks this half-verse,
beginning with the word "niyati". "Niyati" means "the Supreme Lord's personal potency who acts
as a controller", and "dev" means "the effulgent goddess who appears by her own desire". She is
described in the following words of rmad-Bhgavatam (12.11.20):
anapyin bhagavat r skd tmano hare
"The goddess of fortune, r, who never leaves the Lord's side, appears with Him in this world as
the representation of His internal potency."***
rla rdhara Svm comments on this verse in these words:
anapyin hare akti. tatra hetu skd tmana iti. svarpasya cid-rpatvt tasys tad-abhedd ity
artha.
"This potency is the constant companion of the Supreme Personality of Godhead. The reason for
this is given in the phrase `skd tmana', which means that because she is personally manifested
from the transcendental body of the Supreme Personality of Godhead, she is not different from Him."
Because the word "skt" is used here, this explanation cannot be taken to describe the external
potency My, who is described in the following words of rmad-Bhgavatam (2.5.13):
vilajjamnay yasya sthtum k-pathe 'muy
"The illusory energy of the Lord cannot take precedence, being ashamed of her position."*
That Ram-dev is the constant companion of the Lord is described in these words of Viu
Pura:
nityaiva s jagan-mt vio rr anapyinyath sarva-gato vius tathaiveya dvijottama
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"Goddess r is Lord Viu's constant companion. She is the mother of the universes. O best of
brhmaas, as Lord Viu is all-pervading, so also is Goddess r."
It is also said:
eva yath jagat-svm deva-devo janrdanaavatra karoty e tath srs tat-sahyin
"As Lord Viu, the master of the universes and he supreme controller of the demigods,
incarnations in the material world, so also does His constant companion Goddess r."
Here someone may object:is it said somewhere that there is a cause of iva and Durg? The answer
is that as the universal form is manifested from Lord Viu, so also are iva and Durg. That is
confirmed in this verse by the word "tal-liggam". In the Viu Pura it is said:
tasyyutyute viva-aktir iya sthit
"The potency of the material world is manifested from a part of a part of a million-millionth part of
Lord Viu."
Thus a small part of Lord Viu's spiritual effulgence is manifested as the ligga described here.
That ligga is ambhu. A specific manifestation of that is called ambhu. That is the meaning. This
will be further described in text 45 of the Brahma-sahit. The "yoni" of unmanifested my receives
the seed. the word "apar" indicates that the "yoni" is the potency known as "pradhna". This is the
desire (kamah" of the partial expansion of Lord Har "hare". For the purpose of creation, the Lord
desires to glance. That is the meaning. From this comes the seed of the mahat-tattva. This is
explained in the following words of the rut-stra:
so 'kmayata
"The Lord desired: Let there be creation. And then there was creation."
This is also confirmed in rmad-Bhgavatam 3.5.26 (which was quoted at the end of the
commentary on text 7).
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Text 9
lgga-yony-tmikjt im mhevari-prajh
lgga--of the mundane masculine generative organs;; yoni--and of the mundane feminine
generative organs;; tmik-- as the embodiment;;jt--born;; im--these;; mhevar--of the
consort of the great lord of this mundane world;; praj--the offspring.
All offspring of the consort of the great lord (Mahevara) of this mundane world are of the nature
of the embodiment of the mundane masculine and feminine generative organs.**
Commentary by rla Jva Gosvm
Because He is not different from the Lord, iva is independent. The word "ligga" has the same
meaning as in the previous verse. The word "mahevar" means "of Mahevar".
Text 10
aktimn purua so 'ya lgga-rp mahevaratasminn virabhl lgge mah-viur jagat-pati
aktimn--joined to his female consort;; purua--person;; sa--he;; ayam--this;; lgga-rp--in the
form of the male generating organ;; mah-ivara--ambhu, the lord of this mundane world;;
tasmin--in that;; virabht--manifested;; lgge-- in the manifested emblem;;
mah-viu--Mah-Viu;; jagat-pati--the Lord of the world.
The person embodying the material causal principla, viz. the great lord of this mundane world
(Mahevara) amhhu, in the form of the male generating organ, is joined to his female consort the
limited energy (My) as the efficient causal principle. The Lord of the world Mah-Viu is
manifest in him by His subjective portion in the form of His glance.**Commentary by rla Jva Gosvm
The first half of this verse describes the condition where the Lord is not manifested and the
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second half of the verse describes the condition where the Lord is manifested. The words "ligga-rp",
"aktimn" and "purua" refer to Lord iva, who is a partial expansion of the Supreme Lord and who
is the creator of the material world.The words "tasmin" and "ligge" mean "in the world of gross and subtle matter". In that world Lord
Viu, the origin of the aa-avatras, became manifest. The word "jagat-pati" means "the master of
all living entities, from the highest to the lowest".
Text 11
sahasra-r purua sahasrka sahasra-ptsahasra-bhur vivtm sahasra sahasra-s
sahasra-ir--possessing thousands of heads;; purua--Lord Mah-Viu, the first
purua-avatra;; sahasra-akah. -- possessing thousands of eyes;; sahasra-pt-- possessing thousands of
legs;; sahasra-bhu--possessing thousands of arms;; viva-tm--the Supersoul of the universe;;
sahasra-aa-- the source of thousands of avatras;; sahasra-s--the creator ol thousands of
individual souls.
The Lord of the mundane world, Mah-Viu, possesses thousands of thousands of heads, eyes,
hands. He is the source of thousands of thousands of avatras in His thousands of thousands of
subjective portions. He is the creator of thousands of thousands of individual souls.**
Commentary by rla Jva Gosvm
In this verse the author describes the form of Lord Viu. The word "sahasra" means "He from
whom thousands of aa-avatras come", and "sahasra-s" means "He who creates thousands of
individual souls". The word "sahasra" here means "an unlimited number". This form of Lord Viu is
described in these words of rmad-Bhgavatam (2.6.42):
dyo 'vatra purua parasya
"Kraravay Viu is the first incarnation of the Supreme Lord."*
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B-1.txt rla rdhara Svam comments on this verse:
parasya bhmna purua prakt-pravartaka yasya sahasra-ra ity dy-ukto ll-vigraha sa dyo
'vatra.
"Here the Bhma-purua, the creator of the material world, is described. The `dyo 'vatra here is
the pastime form of the Lord, which is also described in the passage beginning with the words `yasya
sahasra-ra'."
Text 12
nryaa sa bhagavn pas tasmt santantvirst kraro nidhi sagkaratmakayoga-nidr gatas tasmin sahasra svaya mahn
nryaa--named Nryaa;; sa--that;; bhagavn--Supreme Personality of Godhead,
Mah-Viu;; pa--water;; tasmt-- from that;; santant-- eternal person;; virsit--has sprung;;
kraa-ara--the Causal Ocean;; nidhi--expanse of water;; sagkaraa-tmaka--the subjective
portion of Sagkaraa;; yoga-nidrm gata--in the state of deep sleep;; tasmin--in that (water);;
sahasra-aa--with thousands of portions;; svayam-- Himself;; mahn--the Supreme Person.
The same Mah-Viu is spoken of by the name of "Nryaa" in this mundane world. From that
eternal person has sprung the vast expanse of water of the spiritual Causal Ocean. The subjective
portion of Sagkaraa who abides in paravyoma, the above supreme purua with thousands of
subjective portions, reposes in the state of divine sleep (yoga-nidr) in the waters of the spiritual
Causal Ocean.**
Commentary by rl