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Çré Brahma-saàhitä FIFTH CHAPTER OTHER TITLES BY ÇRÉLA NÄRÄYAËA MAHÄRÄJA: The Nectar of Govinda-lélä Going Beyond Vaikuëöha Bhakti-rasäyana Çré Çikñäñöaka Veëu-géta Çré Prabandhävalé Çré Bhakti-rasämåta-sindhu-bindu Çré Manaù-çikñä Bhakti-tattva-viveka Pinnacle of Devotion Çré Upadeçämåta Arcana-dépikä The Essence of All Advice Çré Gauòéya Géti-guccha Shower of Love Dämodara-lélä-mädhuré Çrémad Bhagavad-gétä Çrémad Bhakti Prajïäna Keçava Gosvämé – His Life and Teachings Five Essential Essays Çré Harinäma Mahä-mantra Secret Truths of the Bhägavata My Çikñä-guru and Priya-bandhu Jaiva-dharma Çré Vraja-maëòala Parikramä The Origin of Ratha-yäträ Çré Bhajana-rahasya Rays of the Harmonist (periodical) For further information, please visit www.igvp.com or www.gaudiya.net Copyright © Gauòéya Vedänta Publications 2003 ISBN 81-86737-10-3 First printing – 5000 copies, May 2003 çré çré guru-gauräìgau jayataù Çré Brahma-saàhitä FIFTH CHAPTER With the full commentary (öékä) of Çréla Jéva Gosvämé, the most expert disciple of Çré Rüpa and Sanätana, president of the Viçva Vaiñëava Räja Sabhä, and protector of the Çré Brahma-Mädhva-Gauòéya sampradäya, in the third disciplic generation from kali-yuga-pävana Çré Kåñëa Caitanya, who descended to perform His own bhajana and distribute to others the ultimate goal of devotion to Çré Kåñëa With foreword, explanations of Çréla Jéva Gosvämé’s commentary, and purports (tätparya) by the eminent personality Çréla Bhaktivinoda Öhäkura, in the eighth disciplic generation from Çré Kåñëa Caitanya With a foreword by the effulgent äcärya and founder of Çré Caitanya Maöh and Çré Gauòéya Maöh, Prabhupäda Çréla Bhaktisiddhänta Sarasvaté Gosvämé Öhäkura, in the ninth disciplic generation from Çré Kåñëa Caitanya Compiled and with expanded commentary by Çré Çrémad Bhaktivedänta Näräyaëa Mahäräja, under the shelter and guidance of äcärya-kesaré Çré Çrémad Bhakti Prajïäna Keçava Gosvämé, founder of Çré Gauòéya Vedänta Samiti and in the tenth disciplic generation from Çré Kåñëa Caitanya Våndävana, Uttar Pradesh, India Table of Contents FOR THE READER’S INTEREST i FEELINGS OF APPRECIATION v INTRODUCTION xv PREFACE xxiii Verse 1 1 Verse 21 128 Verse 2 35 Verse 22 131 Verses 3–4 43 Verse 23 133 Verse 5 56 Verse 24 136 Verse 6 82 Verse 7 85 The eighteen-syllable Verse 8 90 mantra 138 Verse 9 96 Verse 10 98 Verse 25 144 Verse 11 101 Verse 26 146 Verse 12 104 Verse 27 152 Verse 13 107 Verse 28 156 Verse 14 110 Verse 29 158 Verse 15 112 Verse 30 167 Verse 16 115 Verse 31 170 Verse 17 117 Verse 32 175 Verse 18 119 Verse 33 180 Verse 19 121 Verse 34 193 Verse 20 126 Verse 35 198 Verse 36 202 Verse 55 292 Verse 37 206 Verse 56 299 Verse 38 225 Verse 57 306 Verse 39 228 Verse 58 308 Verse 40 231 Verse 59 311 Verse 41 235 Verse 60 314 Verse 42 238 Verse 61 316 Verse 43 241 Verse 62 321 Verse 44 250 Verse 45 255 ÇRÉLA JÉVA GOSVÄMÉ’S SANSKRIT Verse 46 260 COMMENTARY 327 Verse 47 264 SANSKRIT GLOSSARY 355 ENGLISH GLOSSARY 369 Verse 48 266 VERSE INDEX 381 Verse 49 268 INDEX 389 Verse 50 271 Verse 51 274 Verse 52 276 Verse 53 279 Verse 54 282 Çré Çrémad Saccidänanda Bhaktivinoda Öhäkura çré çré mäyäpuracandro jayati For the reader’s interest It is stated in Çré Caitanya-caritämåta (Madhya-lélä 9.234, 237–41): sei dina cali’ äilä payasviné-tére snäna kari’ gelä ädi-keçava-mandire mahä-bhakta-gaëa-saha tähäì goñöhé kaila ‘brahma-saàhitädhyäya’-puìthi tähäì päila puìthi päïä prabhura haila änanda apära kampäçru-sveda-stambha-pulaka vikära siddhänta-çästra nähi ‘brahma-saàhitä’ra sama govinda-mahimä jïänera parama käraëa alpäkñare kahe siddhänta apära sakala-vaiñëava-çästra-madhye ati sära bahu yatne sei puìthi nila lekhäiyä ‘ananta padmanäbha’ äilä harañita haïä After accepting the renounced order, Çré Çacénandana Gaurahari resided briefly in Çré Puré-dhäma, and then began His tour of South India on the pretext of visiting the holy places of pilgrimage. After visiting Kanyäkumäré, He arrived in the holy place called Vetapäné, located in Mallära Deça, where He had darçana of Çré Raghunätha and then took rest for the night. A band of gypsies from the nomadic Bhaööathäri community, who had made their camp there, captured Kälä-kåñëadäsa, Çréman Mahäprabhu’s servant and associate, by alluring him with women. However, Mahäprabhu rescued him by the power of His divine opulence, and then immediately proceeded to the sacred banks of the Payasviné River. i Ç RÉ B RAHMA- SAÀHITÄ After taking evening bath in the river, Çréman Mahäprabhu went for darçana of Çré Ädi-Keçava. While beholding the deity, He became absorbed in ecstatic love and began to dance, sing and recite prayers and verses. When the scholarly devotees and thousands of pilgrims there saw Him, they were all struck with wonder. After taking darçana of the deity, Çréman Mahäprabhu noticed that some devotees, who were immensely learned and realized in philosophical principles, were lecturing on this book, the Fifth Chapter of Çré Brahma-saàhitä. He was overjoyed to hear this devotional treatise, and after reading only a few verses Himself, He was unable to maintain His composure. The eight symptoms of transcendental ecstasy, such as tears, horripilation and trembling, became manifest. Indeed, Brahma-saàhitä is unprecedented and unique among the literature of the bhakti tradition. It is filled with descriptions of the paramount glories of Svayam Bhagavän Çré Govindadeva, and with knowledge of the essential reality of the Supreme Personality and the essential reality of bhakti. It is as if a vast ocean has been bottled in one succinct treatise. Here one will find the collected essence of all Vaiñëava scripture, including the Vedas, the Puräëas, Bhagavad-gétä and Çrémad-Bhägavatam. Çréman Mahäprabhu had this great literature copied very care- fully, and then He brought it back with Him to Çrédhäma Jagannätha Puré. I have no right to say anything more about this text. Nevertheless, I simply wish to suggest that if this literature is accepted in the category of extremely ancient scriptures, it is exceptional evidence to support the doctrine of kåñëa-bhakti. Alternatively, one may argue that Çré Caitanya Mahäprabhu must have written it Himself, since no mention of this scripture can be found anywhere in this region of Northern India. If such an opin- ion were to be established conclusively, what could possibly be ii For the reader’s interest a greater source of joy? The reason is that, in the Vaiñëava world, every last doubt about philosophical conclusions would at once be dispelled upon the discovery of a thesis of established philosophical truths written personally by Çréman Mahäprabhu. Whatever one’s opinion may be, this Brahma-saàhitä is worshipable for Vaiñëavas, and is also worthy of their thorough study. ÇRÉ BHAKTIVINODA ÖHÄKURA iii Çré Srémad Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda çré çré guru-gauräìgau jayataù Feelings of appreciation It is common knowledge that Çré Brahma-saàhitä was not prop- agated in India prior to its being collected by Çré Gaurasundara. Rather, the literary composition that had been widely popular- ized throughout the nation was Çrémad-Bhägavatam, the sätvata- saàhitä (compilation for those in pure goodness) that was previously spoken in Naimiñäraëya. The word brahma means both “Veda” and also “the factual substance or reality established by the Vedas,” which is none other than the Supreme Personality and Enjoyer, Çré Kåñëa, or Çré Govinda. The understanding of the word apauruñeya (“not of human origin,” or “divine”) is consid- ered marginal if the word is used to confound the mundane conception by eliminating the irrelevant (“neti neti”), but does not refer to the Supreme Personality and Enjoyer, Çré Kåñëa. Çré Caturmukha Brahmä discarded mundane considerations from within the Vedas, which are called apauruñeya (of divine origin), and then described in a saàhitä (compilation) of one hundred chapters whatever essence of pure bhakti he had been holding in his heart in connection with the Supreme Enjoyer. Among those chapters, this Fifth Chapter is most worshipable for Gauòéya Vaiñëavas because it is extremely practical and advanta- geous for the living entity. Especially from the point of view of the Çré Brahma sampradäya, the factual substance of reality has been revealed in the four original verses of Çrémad-Bhägavatam by the mercy of Bhagavän. The Supreme Personality can never be included in the category of insignificant worldly material enjoyers. The distinction between the two is that the Supreme Personality Çré Kåñëa is the absolute controller of all predominated potencies, whereas the v Ç RÉ B RAHMA- SAÀHITÄ individual living entity is completely bound by the Lord’s poten- cies. Thus, the word apauruñeya (not of mundane origin), is applied to Çré Kåñëa from the perspective of the conditioned living entity (puruña) who tries to conceive of Him who is beyond material existence. It is stated in the first verse of the Çrémad-Bhägavatam: janmädyasya yato ’nvayäd itarataç cärtheñv abhijïaù svaräö tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù tejo-väri-mådäà yathä vinimayo yatra tri-sargo ’måñä dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi Çrémad-Bhägavatam (1.1.1) I meditate upon Çré Kåñëa, who is the Absolute Truth and the orig- inal cause of the creation, maintenance and annihilation of the mundane universes. He is directly and indirectly conscious of all manifestations, and He is independent, because there is no other cause beyond Him. It is He who first imparted the Vedic knowl- edge unto the heart of Brahmäjé, the original living being. By Him even great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water.
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    Svarupa of theJiva Our Original Spiritual Identity karisma-section is a trademark of gaudiya vedanta publications. © (YEAR) gaudiya vedantaexcept where publications. otherwise noted, some only rights the text reserved. (not the design, photos, art, etc.) in this book is licensed under the creative commons attribution-no derivative works 3.0 unported license. to view a copy of this license, visit http://creativecommons.org/licenses/by-nd/3.0/ permissions beyond the scope of this license may be available at www.purebhakti.com/pluslicense or write to: [email protected] all translations, purports, and excerpts of lectures by Śrīla bhaktivedānta svāmī prabhupāda are courtesy of BBT international. they are either clearly mentioned as his, or marked with an asterisk (*). verse translations marked with three asterisks (***) are by the disciples of Śrīla bhaktivedāntaŚrī s vāmīBhakti-rasāmṛta-sindhu prabhupāda. © bhaktivedantaSārārtha-darśinī book ṭīkātrust intl.Śrīmad-Bhāgavatam Govinda-bhāṣya verse translations of , of 1.6.28, and (2.3.26, 28) are by Śrīpāda bhānu svāmī.Govinda-bhāṣya sutras Paramātma sandarbha verse translations of ( 4.4.1,2guru-paramparā ) and - (29.1; 105.80) are by kuśakrata dāsa photo of Śrīla nārāyaṇa gosvāmī mahārāja in the guru-paramparā– kṛṣṇa-mayī dāsī. used with permission. photo on p. 1, 11 – subala-sakhā dāsa (s. florida). used with permission. photo of Śrīla bhaktivedānta svāmī mahārāja in the and on p. 23, 127, 143 – scans provided by bhaktivedanta archives. used with permission. photo on p. 79 – Jānakī dāsī. used with permission. photo on p. 152 – vasanti dāsī. used with permission. photo on p. 40 – bigstock. used with permission.
  • Part 4 Hare Krishna Prabhujis and Matajis, Please Accept My

    Part 4 Hare Krishna Prabhujis and Matajis, Please Accept My

    Individuality, Independence and Intimacy - Part 4 Date: 2015-08-28 Author: Vaijayantimala devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances! All glories to Srila Prabhupada and Srila Gurudev! This is in conclusion of the previous offerings transcribing the class by HG Devakinandan Prabhuji on Srimad Bhagavatam 4.30.8.In the previous offering, we saw that the real way to be united in diversity is to start by glorifying Krishna. We shall see further. Individuality, Independence and Intimacy: Being individual does not mean being independent. The more we become dependent on Krishna, the more we become an individual in Krishna consciousness. Another "i" we should avoid is intimacy. In material world everyone wants to be intimate with each other. In material world, the more we become too close to someone, we end up fighting because we take each other for granted. That is why all the fights in the world starts with husband and wife. Familiarity or intimacy is very dangerous in Krishna consciousness. When we are intimate with each other, we are not intimate with Krishna. We forget Krishna. Familiarity breeds contempt. That is why there is a very nice formula given in Krishna consciousness. "Good neighbours build strong fences." I asked Gurudev where this came from. He said in the olden days, when we had a neighbour across our farm, he had cows. We want to keep nice relations. If his cows come into my patch, my cows go into his patch, he will be upset and I will be upset. So before that happens, we build strong fences.
  • 5. Tattva Nirnayam V1

    5. Tattva Nirnayam V1

    NamperumAL - SrI Rangam ïI> Editor's Foreward (for the eBook edition) YŒZ (PARA) TATTHVA NIRNAYAM This is a Sri Sookthi bequeathed to us by SrI Vatsya VaradacchArya (1165- 1275 C.E) of Kanchi revered as NadadUr AmmAL. He was born at NadadUr, a village near Kaanchi. He acquired the name of AmmAL from Lord VaradarAjan for his tender and devout Milk Kaimkaryam to the Lord. He served the Lord the milk naivEdhyam at a temperature, which was neither too hot nor cold and that made Lord VaradarAja wonder: "Is this my Mother, who takes such tender care of Me?" The name stayed thus as the AmmAL of the Lord from NadAdUr. NadAdUr AmmAL is the AchAryan of both Sudarsana Bhattar (the Author of Srutha PrakAsika) and AtrEya RamAnuja (the maternal uncle of Swamy Desikan). He met Swamy Desikan at the tender age of five at Lord VaradarAjA's temple PrAkAram during his KaalakshEpam and was wonder struck at the tEjas of the young boy, who had accompanied his uncle to the Temple. NadAdur AmmAL saw a great future for the young boy as the leading sampradhAya Pravarthakar of Bhagavad RaamAnuja darsanam. AmmAL offered his benedictions to the boy and asked his Sishyan, AtrEya Ramanuja to provide instructions to his nephew and grow him to become one of the greatest AchAryan. The year was 1273 C.E and NadadUr AmmAl was 108 years old. AmmAL wanted very much to train the young boy himself but recognized that he was too old and therefore asked his sishyan, AtrEya Ramanuja to accept that important responsibility.
  • Srimad Bhagavatam First Canto Part One “Creation” E-Book

    Srimad Bhagavatam First Canto Part One “Creation” E-Book

    "Srimad Bhagavatam – First Canto" by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non-commercial use only, under the "fair use" guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact and do not add or subtract anything to this file and its contents. You may not reproduce more than ten percent (10%) of this book in any medium without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Srimad Bhagavatam First Canto” by A.C. Bhaktivedanta Swami Prabhupada, courtesy of the Bhaktivedanta Book Trust International, www.krishna.com.” This book and electronic file is Copyright 1972-2004 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, California 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.krishna.com. About the Author His Divine Grace AC Bhaktivedanta Swami Prabhupada, the world’s most distinguished teacher of Vedic religion and thought, is the author of Bhagavad-gita As It Is, Srimad-Bhagavatam, The Nector of Devotion and many other English versions of Vedic literature.