Srila A.C. Bhaktivedanta Swami Prabhupada describes in Sri Caitanya Caritamrta Madha lila Chapter 9 verses 239-240 purport:
The Brahma-samhita is a very important scripture. Sri Caitanya Mahaprabhu acquired the fifth chapter from the Adi-kesava temple. In that fifth chapter, the philosophical conclusion of acintya-bhedabheda-tattva (simultaneous oneness and difference) is presented. The chapter also presents methods of devotional service, the eighteen-syllable Vedic hymn, discourses on the soul, the Supersoul and fruitive activity, an explanation of Kama-gayatri, kama-bija and the original Maha-Visnu, and a detailed description of the spiritual world, specifically Goloka Vrindavana. The Brahma-samhita also explains the demigod Ganesa, Garbhodakasayi Visnu, the origin of the Gayatri mantra, the form of Govinda and His transcendental position and abode, the living entities, the highest goal, the goddess Durga, the meaning of austerity, the five gross elements, love of Godhead, impersonal Brahman, the initiation of Lord Brahma, and the vision of transcendental love enabling one to see the Lord. The steps of devotional service are also explained. The mind, yoga-nidra, the goddess of fortune, devotional service in spontaneous ecstasy, incarnations beginning with Lord Ramacandra, Deities, the conditioned soul and its duties, the truth about Lord Visnu, prayers, Vedic hymns, Lord Siva, the Vedic literature, personalism and impersonalism, good behavior, and many other subjects are also discussed. There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-samhita.
Sri Brahma-samhita : Translation by His Divine Grace Srila Bhaktisddhanta Sarasvati Thakura
Text 1
isvarah paramah krsnah
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 spiritual place of transcendental pastimes of Krishna is portrayed in the second verse.] The superexcellent 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 sat-konam vajra-kilakam
sad-anga-sat-padi-sthanam prakrtya purusena 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 hexagonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond the central supporting figure of selfluminous Krishna stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with six fold divisions.
Text 4
tat-kinjalkam tad-amsanam
tat-patrani sriyam 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 gardenlike dhama, i.e. spiritual abode of Sri Radhika, the most beloved of Krishna.
Text 5
catur-asram tat-paritah svetadvipakhyam adbhutam
catur-asram catur-murtes catur-dhama catus-krtam
caturbhih purusarthais ca caturbhir hetubhir vrtam
sulair dasabhir anaddham urdhvadho dig-vidiksv api
astabhir nidhibhir justam astabhih siddhibhis tatha
manu-rupais ca dasabhir dik-palaih parito vrtam
syamair gaurais ca raktais ca suklais ca parsadarsabhaih
sobhitam saktibhis tabhir adbhutabhih samantatah
[The surrounding external plane of Gokula is described in this verse.] There is a mysterious quadrangular place named Svetadvipa surrounding the outskirts of Gokula. Svetadvipa is divided into four parts on all sides.
The abode of Vasudeva, Sankarsana, 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, Sama, 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 Mahapadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, and Nila. There are ten protectors [dik-palas] of the ten directions in the form of mantra. The associates of the hues of blue, yellow, red and white and the extraordinary potencies bearing the names of Vimala, etc., shine on all sides.
Text 6
evam jyotir-mayo devah sad-anandah parat parah
atmaramasya tasyasti prakrtya 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
Mayayaramamanasya na viyogas taya saha
atmana ramaya reme tyakta-kalam sisrksaya
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 auxiliary activity.
Text 8
niyatih sa rama devi tat-priya tad-vasam tada
tal-lingam bhagavan sambhur jyoti-rupah sanatanah
ya yonih sapara saktih 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 [svamsa]. This halo is divine Sambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix [niyati]. The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited, non-absolute [apara] potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord.
Text 9
linga-yony-atmika jata
ima mahesvari-prajah
All offspring of the consort of the great lord [Mahesvara] of this mundane world are of the nature of the embodiment of the mundane masculine and feminine generative organs.
Text 10 saktiman purusah so 'yam linga-rupi mahesvarah
tasminn avirabhul linge maha-visnur jagat-patih
The person embodying the material causal principle, viz., the great lord of this mundane world [Mahesvara] Samhhu, 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-Visnu is manifest in him by His subjective portion in the form of His glance.
Text 11
sahasra-sirsa purusah sahasraksah sahasra-pat
sahasra-bahur visvatma sahasramsah sahasra-suh
The Lord of the mundane world, Maha-Visnu, possesses thousands of thousands of heads, eyes, 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 narayanah sa bhagavan apas tasmat sanatanat
avirasit karanarno nidhih sankarsanatmakah
yoga-nidram gatas tasmin sahasramsah svayam mahan
The same Maha-Visnu 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 Sankarsana who abides in paravyoma, the above supreme purusa with thousands of subjective portions, reposes in the state of divine sleep [yoga-nidra] in the waters of the spiritual Causal Ocean.
Text 13
tad-roma-bila jalesu bijam sankarsanasya ca
haimany andani jatani maha-bhutavrtani tu
The spiritual seeds of Sankarsana existing in the pores of skin of Maha-Visnu, are born as so many golden sperms. These sperms are covered with five great elements.
Text 14 praty-andam evam ekamsad ekamsad visati svayam
sahasra-murdha visvatma maha-visnuh sanatanah
The same Maha-Visnu 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-Visnu, possessing thousands of thousands of heads.
Text 15
vamangad asrjad visnum daksinangat prajapatim
jyotir-linga-mayam sambhum kurca-desad avasrjat
The same Maha-Visnu created Visnu from His left limb, Brahma, the first progenitor of beings, from His right limb and, from the space between His two eyebrows, Sambhu, the divine masculine manifested halo.
Text 16
ahankaratmakam visvam
tasmad etad vyajayata
The function of Sambhu in relation to jivas is that this universe enshrining the mundane egotistic principle has originated from Sambhu.
Text 17
atha tais tri-vidhair vesair lilam udvahatah kila
yoga-nidra bhagavati tasya srir iva sangata
Thereupon the same great personal Godhead, assuming the threefold forms of Visnu, Prajapati and Sambhu, 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-Visnu, prefers to consort with the goddess Yoganidra, the constituent of His own spiritual [cit] potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.
Text 18
sisrksayam tato nabhes tasya padmam viniryayau
tan-nalam hema-nalinam brahmano lokam adbhutam
When Visnu 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
tattvani purva-rudhani karanani parasparam
samavayaprayogac ca vibhinnani prthak prthak
cic-chaktya sajjamano 'tha bhagavan adi-purusah
yojayan mayaya devo yoga-nidram akalpayat
Before their conglomeration the primary elements in their nascent state remained originally separate entities. Nonapplication of the conglomerating process is the cause of their separate existence. Divine Maha-Visnu, 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 alter that He Himself consorted with Yoganidra by way of His eternal dalliance with His spiritual [cit] potency.
Text 20
yojayitva tu tany eva pravivesa svayam guham
guham praviste 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
sa nityo nitya-sambandhah
prakrtis 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
evam sarvatma-sambandham nabhyam padmam harer abhut
tatra brahmabhavad bhuyas catur-vedi catur-mukhah
The divine lotus which springs from the navel-pit of Visnu 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
sasjato bhagavac-chaktya tat-kalam kila coditah
sisrksayam matim cakre purva-samskara-samskrtah
dadarsa kevalam dhvantam nanyat kim api sarvatah
On coming out of the lotus, Brahma, being guided by the divine potency tuned his mind to the act of creation under the impulse of previous impressions. But he could see nothing but darkness in every direction.
Text 24
uvaca puratas tasmai tasya divya sarasvati
kama-krsnaya 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 krsnaya govindaya gopi-jana-vallabhaya svaha, will assuredly fulfill your heart's desire
." Text 25
tapas tvam tapa etena
tava siddhir bhavisyati
"O Brahma, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled."
Text 26
atha tepe sa suciram prinan govindam avyayam
svetadvipa-patim krsnam goloka-stham parat param
prakrtya guna-rupinya rupinya paryupasitam
sahasra-dala-sampanne koti-kisjalka-brmhite
bhumis cintamanis tatra karnikare mahasane
samasinam cid-anandam jyoti-rupam sanatanam
sabda-brahma-mayam venum vadayantam mukhambuje
vilasini-gana-vrtam svaih svair amsair abhistutam
Brahma, being desirous of satisfying Govinda, practiced the cultural acts for Krishna in Goloka, Lord of Svetadvipa, for a long time. His meditation ran thus, "There exists a divine lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of Goloka. On its whorl, there exists a great divine throne on which is seated Sri 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 pravivesasu mukhabjani svayambhuvah
gayatrim gayatas tasmad adhigatya sarojajah
samskrtas cadi-gununa dvijatam agamat tatah
Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Sri 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 Sri Krishna, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.
Text 28
trayya prabuddho 'tha vidhir vijsata-tattva-sagarah
tustava veda-sarena stotrenanena kesavam
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 Sri Krishna, the essence of all Vedas, with this hymn.
Text 29
cintamani-prakara-sadmasu kalpa-vrksa
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of laksmis or gopis.
Text 30
venum kvanantam aravinda-dalayataksam
barhavatamsam asitambuda-sundarangam
kandarpa-koti-kamaniya-visesa-sobham
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.
Text 31
alola-candraka-lasad-vanamalya-vams
iratnangadam pranaya-keli-kala-vilasam
syamam tri-bhanga-lalitam niyata-prakasam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jewelled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of Syamasundara is eternally manifest.
Text 32
angani yasya sakalendriya-vrtti-manti
pasyanti panti kalayanti ciram jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendour. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.
Text 33
advaitam acyutam anadim ananta-rupam
adyam purana-purusam nava-yauvanam ca
vedesu durlabham adurlabham atma-bhaktau
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal purusa; yet He is a person possessing the beauty of blooming youth.
Text 34
panthas tu koti-sata-vatsara-sampragamyo
vayor athapi manaso muni-pungavanam
so 'py asti yat-prapada-simny avicintya-tattve
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogis who aspire alter the transcendental and betake themselves to pranayama by drilling the respiration; or by the jnanis who try to find out the non-differentiated 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-purusam tam aham bhajami
He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.
Text 36
yad-bhava-bhavita-dhiyo manujas tathaiva
samprapya rupa-mahimasana-yana-bhusah
suktair yam eva nigama-prathitaih stuvanti
govindam adi-purusam tam aham bhajami
I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued with devotion, sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments.
Text 37
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhis], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
Text 38
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, who is Syamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
Text 39
ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, who manifested Himself personally as Krishna and the different avataras in the world in the forms of Rama, Nrsimha, Vamana, etc., as His subjective portions.
Text 40
yasya prabha prabhavato jagad-anda-koti
kotisv asesa-vasudhadi vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upanisads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.
Text 41
maya hi yasya jagad-anda-satani sute
traigunya-tad-visaya-veda-vitayamana
sattvavalambi-para-sattvam visuddha-sattvam
govindam adi-purusam 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 whose external potency embodies the threefold mundane qualities, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.
Text 42
ananda-cinmaya-rasatmataya manahsu
yah praninam pratiphalan smaratam upetya
lilayitena bhuvanani jayaty ajasram
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the mundane world by the activity of His own pastimes, being reflected in the mind of recollecting souls as the transcendental entity of ever-blissful cognitive rasa.
Text 43
goloka-namni nija-dhamni tale ca tasya
devi mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami
Lowest of all is located Devi-dhama [mundane world], next above it is Mahesadama [abode of Mahesa]; above Mahesa-dhama is placed Hari-dhama [abode of Hari] and above them all is located Krishna's own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.
Text 44
srsti-sthiti-pralaya-sadhana-saktir eka
chayeva yasya bhuvanani bibharti durga
icchanurupam api yasya ca cestate sa
govindam adi-purusam 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
ksiram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.
Text 46
diparcir eva hi dasantaram abhyupetya
dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami
The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.
Text 47
yah karanarnava-jale bhajati sma yoganidram
ananta-jagad-anda-sa-roma-kupah
adhara-saktim avalambya param sva-murtim
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda who assuming His own great subjective form, who bears the name of Sesa, replete with the all-accommodating potency, and reposing in the Causal Ocean with the infinity of the world in the pores of His hair, enjoys creative sleep [yoga-nidra].
Text 48
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Visnu, remain alive as long as the duration of one exhalation of the latter [Maha-Visnu]. I adore the primeval Lord Govinda of whose subjective personality Maha-Visnu is the portion of portion.
Text 49
bhasvan yathasma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusam tam aham bhajami I adore the primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of suryakanta, etc.
PURPORT Brahma is two types: in certain kalpas when the potency of the Supreme Lord infuses Himself in an eligible jiva, the latter acts in the office of Brahma and creates the universe. In those kalpas when no eligible jiva is available, after the Brahma of the previous kalpa is liberated, Krishna, by the process of allotment of His own potency. creates the Brahma who has the nature of the avatara (descent) of the Divinity in the active mundane principle (rajo-guna). By principle Brahma is superior to ordinary jivas but is not the direct Divinity. The divine nature is present in a greater measure in Sambhu than in Brahma.
The fundamental significance of the above is that the aggregate of fifty attributes, belonging to the jiva, are present in a fuller measure in Brahma who possesses, in a lesser degree, five more attributes which are not found in jivas. But in Sambhu both the fifty attributes of jivas as also the five additional attributes found in Brahma are present in even greater measure than in Brahma.
Text 50
yat-pada-pallava-yugam vinidhaya kumbha
dvandve pranama-samaye sa ganadhirajah
vighnan vihantum alam asya jagat-trayasya
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda, whose lotus feet are always held by Ganesa upon the pair of tumuli protruding from his elephant head in order to obtain power for his function of destroying all the obstacles on the path of progress of the three worlds.
Text 51
agnir mahi gaganam ambu marud disas ca
kalas tathatma-manasiti jagat-trayani
yasmad bhavanti vibhavanti visanti yam ca
govindam adi-purusam 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-caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusam tam aham bhajami
The sun who is the king of all the planets, full of infinite effulgence, the image of the good soul, is as 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 srutayas tapamsi
brahmadi-kita-patagavadhayas ca jivah
yad-datta-matra-vibhava-prakata-prabhava
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda, by whose conferred power are maintained the manifested potencies, that are found to exist, of all virtues, all vices, the Vedas, the penances and all jivas, from Brahma to the meanest insect.
Text 54
yas tv indragopam athavendram aho sva-karma
bandhanurupa- phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities of those who are imbued with devotion and impartially ordains for each the due enjoyment of the fruits of one's activities, of all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny insect that bears the name of indragopa than in that of Indra, king of the devas.
Text 55
yam krodha-kama-sahaja-pranayadi-bhiti
vatsalya- moha-guru-gaurava-sevya-bhavaih
sancintya tasya sadrsim tanum apur ete
govindam adi-purusam tam aham bhajami
I adore the primeval Lord Govinda, the meditators of whom, by meditating 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
sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye
I worship that transcendental seat, known as Svetadvipa whereas 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 the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favourite attendant, 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; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few selfrealized souls in this world.
Text 57
athovaca maha-visnur bhagavantam prajapatim
brahman mahattva-vijsane praja-sarge ca cen matih
pasca-slokim 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 slokas.
Text 58
prabuddhe jsana-bhaktibhyam atmany ananda-cin-mayi
udety anuttama bhaktir bhagavat-prema-laksana
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 the method of constant endeavor for self-realization with the help of scriptural evidence, theistic conduct and perseverance in practice.
Text 60
yasyah sreyas-karam nasti yaya nirvrtim apnuyat
ya sadhayati mam eva bhaktim 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 visvasan
yadrsi yadrsi sraddha siddhir bhavati tadrsi
kurvan nirantaram karma loko 'yam anuvartate
tenaiva karmana dhyayan mam param bhaktim icchati
Abandoning all meritorious performances serve Me with 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 the supreme service.
Text 62
aham hi visvasya caracarasya
bijam pradhanam prakrtih pumams ca
mayahitam teja idam bibharsi
vidhe vidhehi 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 prakrti [material cause] and I am purusa [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." How to
