Brahma SaMhita

[anadi]

Sri Brahma-saMhitA was revealed by Sri BrahmA, the original

guru of the Brahma sampradAya, and the great-grandfather of

the universe. It was collected and propagated by Sri Caitanya

MahAprabhu, who is adorned with the sentiment and complexion

of Sri RAdhA. This scripture, which is full of brilliantly effulgent

transcendental jewels in the form of many philosophical

conclusions of bhakti, is an incomparable devotional scripture.

Not only does it stand out among Ari Gaudiya VaiSNava literature,

but also within the entire body of sacred Indian texts received

through oral tradition, such as the Vedas, the PurANas, the

VedAnta-sütra, Bhagavad-gita and Srimad-Bhagavatam. It is a

matter of unlimited jubilation that today we are presenting the

aforementioned Brahma-saMhitA before our readers in Hindi,

the national language of India, by the causeless mercy and inspiration

of our paramArAdhya guru-padma, oM viSNupAdaaSTottara-Sata Sri Srimad Bhakti Prajnana KeSava GosvAmi

MahArAja.

 

It was my most worshipable Sri Gurudeva’s heartfelt desire

that the Vedic devotional scriptures, especially the exceptionally

beneficial Gaudiya VaiSNava devotional literatures, should be

published profusely in Hindi and in all the other prominent languages

of the world, and that they should simultaneously be distributed

widely. By his mercy and inspiration, more than forty

bhakti literatures have already been published in just a few short

years. These include

Bhagavad-gItA with Srila ViSvanAtha Cakravarti ThAkura’s commentary;

Srila Bhaktivinoda ThAkura’s

Jaiva-dharma,

Sri Caitanya SikzAmRta,

Bhajana-rahasya and

Sri Sanmodana-bhASya commentary on sRIman MahAprabhu’s

SikZASTaka;

Srila RUpa Gosvämi’s UpadeSAmRta;

Srila Raghunatha dasa Gosvami’s Sri Mana-SikzA;

and several texts by Srila ViSvanAtha Cakravarti ThAkura, such as Bhakti-rasAmRta-sindhubindu,

Ujjvala-niamaNi-kiraNa and

BhAgavatAmRta-kaNA.

Most of these editions have also been translated into Hindi and

other prominent languages of the world. Continuing in the same

line, the publication of this Hindi edition of Brahma-saMhitA

today is a source of immense joy.

 

 

source:

Preface by Srila bhaktivedanta Narayana Maharaja

[anadi]

BrahmAji is

the great-grandfather of the world,

the original poet,

and the presiding deity of the creation.

When he appeared from GarbhodakaSAyI ViSNu’s lotus navel,

he saw nothing but darkness in all directions, and he became confused about his duty.

By the mercy of BhagavAn, he heard the sound “tapa,” and began to perform severe austerities.

 

According to Brahma-saMhitA, by the mercy of Sri Krishna, BrahmAjI received

the eighteen-syllable mantra (the GopAla mantra) through the medium of the

transcendental Sarasvati, and

he began to perform tapasya in the form of mantra-japa.

As a result of his dedication to the mantra,

he later received kAma-gAyatri through the medium of Sri Krishna’s flute-song.

By the influence of that kAma-gAyatri, BrahmAjI attained the status of being twice-born, and he

began to glorify Sri Krishna with prayers that fully embodied the essential conclusions

of the Vedas.

 

source:

Preface by Srila bhaktivedanta Narayana Maharaja

[anadi]

When BrahmA’s austerity was mature,

 

BhagavAn’s intrinsic nature of eternity, knowledge

and bliss manifested in his heart by the mercy of the Supreme Lord.

This has also been mentioned in the auspicious invocation

or opening verse of the sAtvata-saMhitA Srimad-Bhagavatam:

“tene brahma hRdi ya Adi-kavaye –

by the mercy of BhagavAn, transcendental knowledge of the Supreme Lord, who is the

proprietor of unlimited potencies and the embodiment of eternal cognizance and bliss,

was manifested in Sri BrahmA’s heart.”

Consequently, his prayers in glorification of Svayam BhagavAn

Sri KRSNa, which he composed

after he had personally realized

the Absolute Truth and which contain perfectly conclusive statements

revealing the essence of all the Vedas, are called BrahmasaMhitA.

 

There are one hundred chapters in this epic scripture. The

essence of the entire text has been kept in this, the Fifth Chapter,

just as if the ocean had been stored in a jar. The totality of established

truths contained in all the Vedas, PurANas and SaMhitAs,

and in the MahAbhArata, Srimad-Bhägavatam and other authentic

VaiSNava literature, is included within this great monarch of

scriptures.

 

When the most munificent Sri Sacinandana Gaurahari

was traveling in South India for the benefit of the world, He

arrived in Trivendram, the capital of Kerala Pradesh, intending to

take darSana of Sri Ananta PadmanAbha.

On the way, He came across the temple of Adi-KeSavaji on the banks of the sacred

Payasvini River. There He became overjoyed to hear the highly

qualified devotees of that place reciting the Fifth Chapter of

Brahma-saMhitA and, after having a copy made, He took it with

Him. That Fifth Chapter is now celebrated by the name BrahmasaMhitA.

 

source:

Preface by Srila bhaktivedanta Narayana Maharaja

 

KaMsa and his followers would certainly say the story is not true.

 

[gHari]

Srila Prabhupada sings along with the <a href=http://www.radiokrishna.com/rkc_archive_new/new%20music/Bhaktivedanta%20Swami%20Prabhupada/RKC%20Live%20Stream%20-%20Bhaktivedanta%20Swami%20Prabhupada%20-%20Govinda.mp3>"Govindam Adi-Purusham" record at the temple</A>.

[anadi]

One should understand that there is no necessity of writing

anything new about this regal scripture. Sri Jiva GosvAmi, who is

the GauDIya sampradAya-AcArya on philosophical conclusions of the Absolute Truth, has analyzed the subject matter of Brahma-saMhitA in his DigdarSani commentary, and has

revealed its immaculate glories to the fullest extent.

 

Also in regard to this great, sacred VaiSNava text, Srila Krishnadasa

Kaviraja, the author of Sri Caitanya-caritAmRta, has written:

 

siddhAnta-sastra nAhi ‘brahma-saMhitA’ra sama

govinda-mahimA jnanera parama kAraNa

alpAkZare kahe siddhAnta apAra

sakala-vaiSNava-SAstra-madhye ati sAra

Sri Caitanya-caritAmRta (Madhya-lila 9.239–40)

 

As far as the final spiritual conclusion is concerned, there is no scripture equal to Brahma-saMhitA. Indeed, that scripture is the supreme revelation of the glories of Sri Govinda, for it reveals the topmost knowledge about Him.

Since all conclusions are briefly presented in Brahma-saMhitA, it is essential among all VaiSNava literatures.

 

source:

Preface by Srila bhaktivedanta Narayana Maharaja

 

 

[Haridham]

Wow, I have that govindam adi pursham tape where prabhupad sings along at the end.

 

Its so nice.

 

Hare Krsna

Haridham

[anadi]

In addition to this book of philosophical conclusions, Sri

Caitanya MahAprabhu also brought with Him from South India a

book describing Krishna’s pastimes, namely Sri Krishna-karNAmRta.

At the time of Sri Ratha-yatra, the devotees who were not His

pastime associates (lila-parikaras), and who had come from

various Northern Indian provinces such as Sridhama VRndAvana,

enthusiastically copied these two texts and took the copies with

them when they returned. In this way, both books were propagated

throughout India. In this regard, it is stated in Sri CaitanyacaritAmRta:

 

pratyeka vaiSNava sabe likhiyä laila

krame krame dui pustaka jagat vyApila

(CC Madhya-lila 11.143)

Indeed, each and every VaiSNava copied the two books. By and

by, the two books were broadcast all over India.

 

Source:

Preface to Sri Brahma Samhita

by Srila bhaktivedanta Narayana Maharaja

 

 

[anadi]

As mentioned before, Srila Jiva GosvAmi, the AcArya of

Gaudiya philosophical conclusions, has written a commentary

on this superlative text. That commentary is entitled DigdarSani, and it is pregnant with highly confidential devotional conclusions.

 

The commentator appeared in the village of RAmakeli in

the Mäladaha district of Bengal in approximately A.D. 1507 as the

son of Sri Anupama (Sri Vallabha Mallika), who was the younger brother of the renowned Sri SanAtana Gosvami and Sri Rupa Gosvami. When Sri Caitanya MahAprabhu came to Rämakeli to give His darSana to Sri Rupa and Sanatana, Sri Jiva, who was at that time just a babe in arms, had the good fortune to have the Lord’s darSana and touch His lotus feet.

From early childhood Sri Jiva was grave in character and

wealthy in intelligence. While he was still a boy, after completing his study of grammar and other subjects, he completely renounced his home life to go to the divine lotus feet of Sri Nityänanda Prabhu in Sri Mayapura Yogapitha, the holy appearance place of Sri Caitanya MahAprabhu. Sri NityAnanda Prabhu bestowed His causeless mercy upon Sri Jiva by taking him for darSana of the sixteen kroças (32 square miles) of Çré NavadvipamaNDala.

 

Srila Bhaktivinoda Thakura has given an interesting

account of this occurrence in his book Sri Navadvpa-dhAmamAhAtmya.

Sri NityAnanda Prabhu gave Sri Jiva the order to go and stay in SridhAma VRndAvana with Sri Rupa and SanAtana. On the way to VRndAvana, Sri Jiva spent some time in VArANasi studying texts on logic and VedAnta under the guidance of Sri Madhusüdana VidyAvAcaspati. After that, when he arrived in Sridhama VRndAvana, he became the fully surrendered disciple of Sri Rüpa Gosvami, assisting him in various ways in the momentous work of writing authentic scriptures.

When Srila Rupa and SanAtana GosvAmis disappeared, Sri Jiva

GosvAmi became the undisputed emperor of all the VaiSNava

acAryas in Vraja-maNDala, GauDa-maNDala and KSetra-maNDala.

It was only after receiving instructions from him that Sri

Narottama Thakura, SrinivAsa Acarya and Sri SyAmAnanda

Prabhu became immensely influential in propagating harinAmasaNkirtana and the literatures of the Gosvamis throughout Bengal, Assam, Manipura and Orissa. Srila Jiva Gosvämi wrote twenty-five invaluable texts, including Sri HarinAmAmRtavyAkaraNa, Sat-sandarbha, Krama-sandarbha (a commentary on Srimad-BhAgavatam), GopAla-campu, MAdhava-mahotsava, Laghu-vaiSNava-toSaNi (a commentary on the Tenth Canto of Srimad-Bhagavatam) and Sri Brahma-saMhitA DigdarSani-TikA.

 

Source:

Preface to Sri Brahma Samhita

by Srila bhaktivedanta Narayana Maharaja

[Guest guest]

This is the nectar for which we are always anxious.

All glories to your service.

Jaya Prabhupada!

[anadi]

The profound and confidential philosophical conclusions of

Brahma-saMhitA are practically incomprehensible without the

help of the DigdarSani-Tika of Srila Jiva Gosvqmi, whose esoteric and penetrating insights are, however, also extremely difficult to understand. Srila Saccidananda Bhaktivinoda Thakura, the eternal associate of Sri Caitanya Mahaprabhu, is the Bhagiratha who caused the GaNgA of bhakti (bhakti-bhagirathi) to flow once again, inundating the entire world with prema in this modern age.

 

He has conferred great welfare upon the VaiSNava world by

translating the DigdarSani-Tika into Bengali, and writing a

commentary of his own entitled PrakASini. With the help of his purports, one can easily have access to the hidden moods of the original text, and to Sri Jiva Gosvami’s deep considerations.

 

Source:

Preface to Sri Brahma Samhita

by Srila bhaktivedanta Narayana Maharaja

[anadi]

Srila Bhaktivinoda Thakura appeared near Sridhama

Navadvipa, in the village of Ula, in a highly educated and religious family, and was manifest in this world from 1838 to 1914. He was educated in Mahanagari, Calcutta and was fluent in several languages, including Sanskrit, Bengali, Hindi, Oriya and English. This great personality rediscovered Sridhama Mayapura,the site of Sri Gaurasundara’s appearance place, which had been

lost in recent times. He is also the worshipable father and Sikzaguru of jagad-guru Sri Bhaktisiddhanta Sarasvati Prabhupada, the world-famous preacher of harinama-saNkirtana and the instructions of Mahäprabhu. He has written about one hundred books, including Sri Caitanya-SikzAmRta, The Teachings of Sriman Mahaprabhu, Jaiva-dharma, Sri KRSNa-samhitA, BhAgavatArka-marici-mAlA, Sri HarinAma-cintAmaNi, Sri Bhajana-rahasya and Datta-kaustubha. Although his language

is simple and natural, his mood is profound and mature. His

purports to Sri Brahma-saMhitA are extremely deep and full of ecstatic transcendental emotions. Especially in his elaborate explanation of the word nija-rUpatayA in the thirty-seventh verse, he has performed the astonishing and formidable feat of perfectly reconciling Srila Rupa Gosvamipada’s philosophy of transcendental paramourship (parakiya-siddhanta) and Sri Jiva Gosvami’s philosophy of transcendental wedlock (svakiyasiddhanta),

through a meticulous and subtle analysis of both.

 

Source:

Preface to Sri Brahma Samhita

by Srila bhaktivedanta Narayana Maharaja

[anadi]

My dear Srimad Bhaktivedanta Tirtha Maharaja has made a

highly laudable effort to assist me in translating the original Hindi edition from Bengali.

Actually, it is only due to his enthusiastic insistence that I gave priority to the publication of this devotional text over the publication of all others. Also worthy of praise are the valiant efforts of Srimad BhaktivedAnta MAdhava MahArAja, Sri OmprakASa VrajavAsi (M.A., L.L.B.) in rendering various services such as presenting the manuscript, word-processing, proofreading and so on. Sri BhUdhara dAsa has rendered service to Sri Sacinandana Gaurahari by his generous financial support. Our

request at the lotus feet of Sri Sri Guru-GauANìga and Sri Sri Gandharvika-Giridhari is that they bestow their profuse blessings upon all of these devotees.

I have confidence that this text will be revered among the

faithful sadhakas who are thirsting for devotion, and also among the intelligentsia. It is my heartfelt aspiration that they may enter into the immaculate prema-dharma. My most worshipable Sri guru-.-padma feels pain upon seeing the distress of others, and he is the embodiment of the Supreme Lord’s mercy. May he and Sacinandana Sri Gaurahari be pleased with us and bestow upon us the qualification to render the services that fulfill their innermost heart’s desire. This is our only grief-stricken prayer at

their divine lotus feet. What need is there to say more?

 

Source:

Preface to Sri Brahma Samhita

by Srila bhaktivedanta Narayana Maharaja

 

[gHari]

Anadi, this has been wonderful getting a glimpse of the preface to Srila Bhaktivedanta Narayana Maharaja's presentation of Lord Brahma's Samhita. It is promising to be a very comprehensive assembly of Gaudiya devotion.

 

It is my hope that his grief will be dispelled very very soon. It is his love for all vaishnavas that has burdened his heart. May we become worthy of such love.

 

gHari

[anadi]

Thank you Q'Hari Prabhu,

my little affection, that I have, belongs to you.

 

dandavat pranama

[anadi]

iSvaraH paramaH kRSNah

sac-cid-Ananda-vigrahaH

anAdir Adir govindaH

sarva-kAraNa-kAraNam

 

 

Sri Krishna, Govinda, is the embodiment of eternity, knowledge and bliss. He is the Supreme Personality of Godhead, the controller of all lesser controllers, and the source of all incarnations. He has no beginning or origin, though He is the source of everything and the cause of all causes.

 

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

I offer my obeisances to Sri Sri RAdhA-Govinda, by whose grace I have been inspired with the desire to comment upon Sri Brahma-saMhitA. May the glory of the beautiful form of Sri Krishna arise most excellently within my heart.

It is impossible for me to illuminate the thoroughly consistent, genuine purports and pleasing considerations within the heart of the greatest of sages, Sri BrahmA, but he is nonetheless my only refuge.

Although this Brahma-saMhitA is complete with one hundred

chapters, still this Fifth Chapter, being the condensed essence of the entire book, brings the subject matter within our grasp.

The deep philosophical considerations in Srimad-BhAgavatam

and other ASstras that are seen by persons endowed with immaculate intelligence are all found collected together here. This brings extreme jubilation to my heart.

 

In order to deliberate further on what I described elaborately in Sri Krishna -sandarbha, I am touching upon the content of this scripture with full, thoughtful deliberation.

The following verse of Srimad-BhAgavatam has been ascertained to be the defining statement (paribhASA): “ete cAMSa-kalAH puMsaH, kRSNas tu bhagavAn svayam – all the incarnations of Godhead are either plenary expansions or expansions of the expansions of the Supreme Person, but Sri Kishna is Himself the original Personality of Godhead.”

Similarly, in the verse at hand Krishna has also been called the supreme controller, or the controller of all other controllers (iSvaraH-paramaH). Other incarnations of KRSNa are also called controllers (ISvara); therefore, only the origin of all incarnations, Sri Krishna, has been called the supreme controller (parameSvara).

 

It is stated in SAstra, “Let me try to understand Sri Krishna , who is the supreme controller of all controllers, the supreme worshipable deity among all worshipable deities, the supreme progenitor of all progenitors, and the master of the entire creation.”

In this first verse, the word kRSNa is the subject, and all the other words take the role of adjectives. All the famous perfect authorities, including Sri Sukadeva Gosvami, have established Sri kRSNa as the source of all incarnations by phrases such as “ kRSNAvatAra-mahotsava – the great festival of Sri kRSNa’s descent.” The invocation of SAmopaniSad also supports this through the kirtana of Krsna’s names in verses such as kRSNAya vAsudevAya devaki-nandanaya.

[anadi]

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

 

At the time of KRSNa’s appearance, when GargAcArya came to Nanda-Gokula and performed Sri KRSNa’s name-giving ceremony, Garga Munii said, “O Nanda, your son has appeared in previous ages as well. He came in a white form in Satya-yuga, a red form

in TretA-yuga, a yellow form in Kali-yuga , and now in DvAparayuga

He has appeared with a blackish complexion. Therefore this boy’s name is KRSNa.” In that statement of GargAcArya, the phrase kRSNatAM gataH means kRSNa-svarUpatAM gataH, entered into KRSNa’s original form. It is evident from this statement that all the incarnations attain identity with KRSNa by entering into KRSNa’s original form.

 

(In Srimad-Bhagavatam it is described that Sri kRSNa descended along with all

of His expansions and incarnations. When He performed certain pastimes such

as slaying demons, these were carried out by the ViSNu forms within Him.)

 

This conclusion is supported by the logic of filling a pot with milk. Just as a pot is full of milk, so the Sastra is filled with the names of Sri kRSNa. The all-in-all, the Supreme

Truth, the supreme non-dual reality has been called Sri kRSNa.

In the PrabhAsa-khaNDa of the Padma PurANa, there is a discussion between Sri NArada and KuSadhvaja, in which the following verse has been cited: “nAmnAM mukhyatamaM nAma kRSNAkhyaM me parantapa – O subduer of enemies, the name KRSNa is foremost amongst all My names.” Therefore it is said in

Sri Krsna -azTottara-Sata-nama-stotra in the BrahmANDa PurANa

(2.3.36.19):

sahasra-nAmnAM puNyAnAM

trir AvRttyA tu yat phalam

ekAvRttyA tu kRSNasya

nAmaikaM tat prayacchati

The result that comes from reciting the entire ViSNu-sahasranAma

(Thousand Names of ViSNu) thrice is attained by reciting

the name KRSNa only once.

[anadi]

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

In this way the specific glories of the name of KRSNa have been highlighted. In the present verse also, Brahmaji has offered prayers to Sri KRSNa by the name Govinda. Govinda is Sri KRSNa Himself – the protector of cows, gopis, cowherd boys and all the residents of Vraja. To illuminate this special quality of His, He has been called Gavendra, Lord of the cows. KRSNa’s supremacy is proven by the logic of giving free rein (mukta-pragraha-vRtti) and solid evidence from scriptures. Adjectives such as ISvara in

the first verse also specifically confirm this point.

 

Mukta-pragraha-vRtti, or the logic of giving free rein, is the process of deriving all possible meanings of a word or, in other words, taking the derived meanings of a word to their utmost limit. Applying this process to names of Sri KRSNa establishes His supremacy.

 

[anadi]

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

Sri kRSNa’s supremacy is also pointed out through His endless qualities. For example, Sri GargAcArya has said:

 

Asan varNAs trayo hy asya

gRhNato ’nuyugaM tanUM

Suklo raktas tathA pIta

idAnAM kRSNatAM gataH

 

bahUni santi nAmAni

rUpANi ca sutasya te

guNa-karmAnurUpANi

tAny ahaM veda no Jana

 

Srimad-BhAgavatam (10.8.13, 15)

 

O Nanda MaharAja, your son has many qualities and activities, in accordance with which He has many names at different times. This is known only to me and to no one else. In every yuga He appears in different incarnations, and now He has appeared as KRSNa.

 

All the incarnations who have appeared since the beginning of the creation, such as Sukla, have come within KRSNa (idAnIM kRSNatAM gataH); that is, all incarnations have combined together in KRSNa. Therefore KRSNa’s superiority is revealed by His status as the actual agent. All the avatAras are only forms of KRSNa. From the verse beginning bahUni santi nAmAni rUpANi, it is understood that all names and forms are names and forms of KRSNa. Thus, His distinguishing uniqueness is also proven by His qualities.

 

[anadi]

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

Furthermore, the following verse exclusively describes Sri

KRSNa, and cannot be applicable to anyone else:

kRSir bhU-vAcakaH SAbdo

NaS ca nirvRtti-vAcakaH

tayor aikyaM paraM brahma

kRSNa ity abhidhIyate

MahAbhArata (Udyoga-parva 71.4)

 

The word kRS is the attractive feature of the Lord’s existence, and

Na means spiritual pleasure. When the verb kRS is added to Na, it

becomes KRSNa, which indicates the Absolute Truth.

The verbal root kRS indicates all that exists (bhU-vAcaka), and

Na indicates attraction that negates everything else (nirvRtti-vacaka).

The combined form of these two is Sri KRSNa. In the

Gautamiya-tantra – one of the SAtvata-tantras, which are all primarily

concerned with the worship of Sri KRSNa – there is a similar

verse in the description of the eighteen-syllable mantra (2.60):

kRSi-Sabdasya sattArtho

NaA cAnanda-svarUpakaH

sukha-rUpo bhaved AtmA

bhAvAnandamayas tataH

The word kRSi indicates “existence or truth,” and Na refers to the

embodiment of natural bliss. The combined meaning is “one

whose existence is characterized by bliss” or “one who attracts all

and bestows bliss upon them.”

 

 

 

[Guest guest]

dear anadi,

 

looking at your posts

it is becomes clear that you are not an andadi.

i think sin would incur upon me if i address you as anadi.

pleae pick a good name.

thanks.

 

pranam!

jai sri krisna! -madhav

[anadi]

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

Asan varNAs trayo hy asya

gRhNato ’nuyugaM tanUM

Suklo raktas tathA pIta

idAnAM kRSNatAM gataH

 

bahUni santi nAmAni

rUpANi ca sutasya te

guNa-karmAnurUpANi

tAny ahaM veda no Jana

 

Srimad-BhAgavatam (10.8.13, 15)

 

 

Such is the constitutional nature of Sri KRSNa; He is the embodiment of happiness and His very nature is the topmost transcendental bliss. Many meanings can be derived from this name. The verbal root bhU, found in the verse at the bottom of the previous page, refers to existence. The meaning can also be taken in this context as “attraction.” In the GautamMya-tantra, the word bhU has been accepted as a statement of existence. For example, both syllables of the Sanskrit word ghaTa, which refers to a narrow-mouthed

waterpot, are required to distinguish it as the word that

refers to “waterpot.” Thus, when we say ghaTa, it is understood that we are referring to a waterpot. Although the word paTa (cloth) differs from ghaTa by only one syllable, it is completely distinct from the word ghaTa and the object referred to by ghaTa.

Similarly, in the present context, bhü and sattA can only proclaim the all-attractiveness of Sri KRSNa. Furthermore, nirvRtti can only be taken to mean “bliss” (Ananda). The two words together (tayor aikyam) give a distinct meaning, according to the grammatical rule of giving preference to the composite meaning when two words refer to the same subject.

 

This is the etymology of the word kRSNa.

Tayor aikyaM paraM brahma: When combined, the words for

undivided existence (sattA) and unbroken bliss (Ananda) indicate that Parabrahma, who is supreme in every possible way and who is the greatest of the great, is called KRSNa. But here, taking the verbal root kRS as meaning “attractive,” and taking Na as

Ananda, one should understand that the description of their

inseparable nature has been given in the mood of relation

between cause and effect, and not by the grammatical rule of

taking them as referring to the same subject.

 

[anadi]

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

The logic of “ghee is life”

(Ayur ghRtam - According to this logic, since ghee is a life-giving substance, it may be said that ghee is life (Ayur ghRtam). But the statement “ghee is life” is not literally true.)

is used to show that in the form of Sri Krsna, existence has an abundant measure of

attraction. It is stated in the ViSNu PurANa (1.12.55):

bRhatvAd bRhaNatvAc ca yad brahmaM paraM viduH

One who is great and makes others great is Parabrahma.

It is also stated in the Sruti:

atha kasmAd ucyate brahma bRMhati bRMhayati ca

What is Brahman? Brahman is one who is great and who makes others great.

 

The impersonalists accept that the words sattA (existence) and Ananda (bliss) mean the same, but such logic is inconsistent. The literal meaning of the word sattA (existence), being a statement

of the existence of the Supreme Being, indicates that all sages and saints are attracted to Sri KRSNa. In the Sruti it is said:

“sa deva saumya idam agram AsIt –

O Saumya, before the creation, only the eternal form (sat-svarUpa) of BhagavAn existed.”

BhagavAn, whose intrinsic form and nature are eternal, has both complete bliss and complete attraction. Thus, it is certain that the word kRSNaH in this first verse of Brahma-saMhitA is a noun and the other words are adjectives. The impersonalists use the analogy of the tree, but in the phrase vRkSa-taruH, there is no relationship of noun and adjective since both words refer equally to “tree.” Therefore, the impersonalists’ statement that sattA and Ananda have the same meaning is completely irrational. The verse from the Gautamiya-tantra is explained thus.

 

[anadi]

Vers1

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

In the first half of this verse beginning ISvaraH paramaH kRSNaH, the most attractive personification of bliss, who is distinguished by His inconceivable energies, is called Sri KRSNa. The all-attractiveness of KRSNa’s form and His quality of being the original form of all pleasure are mentioned in the second half of the verse. Here the word sarva refers to the living entities, because Sri KRSNa attracts them and makes them blissful. The cause of this is love (bhAva). Thus, Sri KRSNa is He who is always immersed in the joy of love (premAnanda) and who immerses others in it as well. Therefore, the word KRSNa can only refer to the embodiment of bliss, who is supremely attractive due to His form and qualities. The word KRSNa Sri KRSNa is mentioned in the VAsudeva UpaANiad:

“devaki-nandano nikhilam Anandayet”

Devaki-nandana KRSNa gives bliss to all moving and non-moving living entities.”

 

[anadi]

Vers1

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

In this first Sloka of Brahma-saMhitA, the word Ananda (bliss) is not declinable according to the rules of Sanskrit grammar and is therefore independently meaningful. Thus this word Ananda should not be taken out of context. It has been used to indicate Sri KRSNa. As BhaTTaji has said:

labdhvAtmika sati rUDhir

bhaved yogApahAriNi

kalpaniyA tu labhate

nAtmAnaM yoga-vAdhataH

 

Sri KRSNa is clearly specified as Parabrahma in Srimad-BhAgavatam:

“gUDhaM paraM brahma manuSya-liìgam –

Sri KRSNa is Parabrahma hiding in human form.”

“Yan mitraM paramAnandaM pUrNa-brahma sanAtanam –

Sri KRSNa is the friend of the cowherd folk headed by Nanda MahArAja. That very Sri KRSNa is Parabrahma, the supremely blissful, ultimate and eternal Absolute Truth.”

 

“The etymology of a word may be stolen away by its conventional meaning, but how can a word destroy its own derivation? It may still be understood according to its derivation.” This statement by KumArila BhaTTa asserts that

words may always be analyzed according to the components from which they are derived. Sanskrit words are derived from verbal roots, and the etymology or derivation of words is an important part of Sanskrit grammar. Words still take on a conventional meaning based on usage, but this does not preclude breaking words down into their original components.

 

 

[anadi]

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

In the ViSNu PurANa it is stated:

“yatrA vatirNaM KRSNAkhyaM param brahma narAkRtiH –

Parabrahma, who is known as KRSNa, descended and exhibited His humanlike

pastimes.” In Bhagavad-gItA it is said:

“brahmaNo hi pratiSThAham –

I am the basis of the formless and imperishable Brahman.”

And in GopAla-tApanI UpaniSad it is said:

“yo ’sau paraM brahma gopAlaH – He who is Parabrahma, the Supreme Spirit, is Gopäla (KRSNa).”

These scriptural statements clearly establish the supremacy of Sri KRSNa as Parabrahma.

The description here is in accordance with the first verse of Brahma-saMhitA.

Sri KRSNa is that ISvara who is replete with names, forms and qualities. ISvara means one who keeps everything under His control and who is able to accomplish anything.

This is also inferred in the GautamMya-tantra, where another meaning of the word kRSNa is found:

athava karsayet sarvam

jagat sthavara-jangamam

kala-rupena bhagavANs

tenAyaM kRSNa ucyate

 

That Bhagavän who in the form of all-devouring time draws along all moving and non-moving living entities is called Sri KRSNa.

“Kalayati niyamayati sarvam iti hi kAla-SabdArthaH – one who regulates everything in the form of time is called kAla.” In Srimad-Bhägavatam, the great devotee Sri Uddhava has

expressed his opinion thus:

svayaM tv asAmyAtiSayas tryadhISaH

svarAjya-lakSmyApta-samasta-kAmaH

baliM haradbhiS cira-loka-pAlaiH

kirIta-kotIDita-.-pITha

Srimad-Bhägavatam (3.2.29)

Bhagavän Sri KRSNa is that personality who is complete and indivisible, who has no equal or superior, who is the master of all three planetary systems, whose desires are completely satisfied by

His supreme LakSzmi, and to whose lotus feet all the universal authorities, such as the millions of BrahmAs, bow down their millions of heads in order to attain the fulfillment of their desires.

This is also supported by Bhagavad-gItA:

“viISabhyAham idaM kRtsnam ekAMSena sthito jagat –

through only one of My expansions, I pervade and support this entire universe.”