Brahma SaMhita

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Brahma Samhita Vers 1

 

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

In aneka-janma-siddhAnAm, aneka means “many;” for many

lifetimes the gopIs have been perfect in their prema. This proves

that both the gopIs and Sri KRSNa have taken birth many times before.

 

It is stated in Bhagavad-gItä (4.5): “bahUni me vyatItAni

janmAni tava cArjuna – O Arjuna, both you and I have already

taken birth many times.” Similarly, the gopIs and Nanda-nandana

Sri KRSNa have also taken birth many times.

GargacArya has also said (Srimad-BhAgavatam 10.8.14):

 

“prAg ayaH vasudevasya kvacij jAtas tavAtmajaH –

 

O Nanda MahArAja, at some time in the past, this son of yours appeared as the son of Vasudeva.”

 

This is also logical. Although Sri KRSNa is the son of

Nanda MahArAja He had appeared previously in the mind of

Vasudeva MaharAja (Srimad BhAgavata 10.2.16):

 

“AviveSAMSabhAgena mana Anaka-dundubheH –

 

the expansion of Sri KRSNa appeared in the mind of Anaka-dundubhi, Vasudeva MahArAja.”

 

In the same way, Sri KRSNa also appeared in the heart of

VrajeSvara Nanda MahArAja but there is a specific distinction

between the two appearances. The partial manifestation of Sri KRSNa

who appeared in Vasudeva’s heart is called the full manifestation

(pUrNa-prakASa), whereas the form who appeared in

VrajeSvara Nanda MahArAja'S heart is called the most complete

form of Sri KRSNa(pUrNatama-prakASa). Just before the appearance

of Bhagavän Sri KRSNa, Nanda MahArAja began to have His

darSana in his heart and everywhere else.

 

The appearance of Sri KRSNa in the heart is not sufficient to

attain Him as one’s son, however. Intense parental prema is also

absolutely necessary. Such pure fatherly love is only found in

VrajarAja Sri Nanda MahArAja.

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Brahma Samhita Vers 1

 

TRANSLATION AND EXPLANATION OF

SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA)

 

BhagavAn may appear as one’s son,

but unless pure parental love is present, this does not constitute

a relationship in which one genuinely feels, “kRSNa is my son.”

Although VarAhadeva appeared from the nostril of BrahmA, He is

not considered the son of BrahmA, because BrahmAji had no

parental love for Him.

Knowledge of KRSN’s opulence is an obstacle for the

spontaneous love based on a relationship resembling intimate

relationships with dear ones in this world. Vasudeva has knowledge

of KRSN’s opulence, and VrajarAja Nanda has pure parental

love. Sri KRSNa is present according to the degree of one’s prema.

Since the highest pinnacle of prema is found in the gopIs, Sri KRSNa

is manifest to the superlative degree among them. Thus

the purport of the ten-syllable mantra also ultimately refers to

Nanda-nandana Sri KRSNa.

 

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SRILA BHAKTIVINODA THAKURA’S COMMENTARY:

SRI BRAHMA-SAMHITÄ-PRAKASINI-VRTTI

 

It was by Sri KRSNa’s mercy that the four-headed Sri BrahmA

received the eighteen-syllable mantra through the medium of

divine Sarasvati (daiva-vANi). Then he performed worship by

means of mantra-japa for a prolonged period of time. As a result

of this worship, he received the kama-gayatri-mantra through

the sound of KRSNa’s flute and attained twice-born status. Then

he offered prayers to Sri KRSNa with invaluable jewel-like statements

that embodied the essential conclusions of the Vedas. For

the benefit of all living entities, these precious jewels have been

collected together in the jewelry box of this scripture, Çré

Brahma-saMhitA, whose Fifth Chapter is especially full of the

most valuable jewels. Sri Sacinandana Gaurahari, who is the

ocean of compassion and the only friend of the living entities suffering

in Kali-yuga, found this book while traveling in the holy

places of Southern India, and carefully kept it with Him. Then,

after having many copies made, He gave it to His associates.

Later, Sri Jiva Gosvämi wrote a beautiful, comprehensive

commentary on this book, full of examples and conclusions from

various scriptures, and mercifully gave it to the devoted followers

of Sri Caitanya MahAprabhu.

 

Considering Sri Brahma-saMhitä with Sri Jiva Gosvamipada’s

commentary to be extremely beneficial for the devotees, my

Gurudeva, Sri Vipina-bihäri Gosvämi, ordered me to write a further

explanation of the aforementioned commentary in readily

accessible language. Taking his order on my head, I have

included several additional points of consideration in my

Tätparya (purports). If the faithful devotees study this book with

pure and simple hearts, keeping in mind the difference between

the mundane (präkRta) and the transcendental (apräkRta), then

this servant will consider his life successful and suddha-bhakti

will be propagated everywhere.

O Rüpa Gosvämi, you are the life and soul of the devotees! O

Sanätana Gosvämi! O Jiva Gosvämi! Your mercy is like an unlimited

and fathomless ocean. The significance of your commentary

on this Brahma-saMhitä is also extremely profound. Therefore,

have mercy on this foolish person. Kindly invest me with the

power to comprehend this commentary and express its hidden

meanings. The statements of Sri Jiva Gosamipada are elegant

like a row of tender flowerbuds. It is my internal desire to make

those fragrant flowerbuds blossom so that, after offering

praëäma to Sri guru and KRSNa, I may offer them

into the lotus hands of the Suddha-bhaktas.

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SRILA BHAKTIVINODA THAKURA’S COMMENTARY:

SRI BRAHMA-SAMHITA-PRAKASINI-VRTTI

 

Only Sri KRSNa, who is endowed with His own eternal names,

form, qualities and pastimes, is the topmost transcendent reality.

His eternal name, KRSNa, indicates the supreme existence, characterized

by the attractive power of love.

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SRILA BHAKTIVINODA THAKURA’S COMMENTARY:

SRI BRAHMA-SAMHITA-PRAKASINI-VRTTI

 

Sri KRSNa’s own eternal

form is the embodiment of concentrated eternal existence,

cognizance and bliss. His dark complexion is enchanting and He

holds a flute in His two hands. Although He is the Supreme

Master, by the influence of His inconceivable potency He

appears in His original form in medium-sized or human-like proportions

as a fresh youth, the best of dancers, in the simple dress

of a cowherd boy, playing upon a flute. Therefore His eternal

form is full of astonishing transcendental qualities that have the

power to attract everything.

 

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SRILA BHAKTIVINODA THAKURA’S COMMENTARY:

SRI BRAHMA-SAMHITA-PRAKASINI-VRTTI

 

KRSNa is naturally the supreme predominating

male enjoyer with His own transcendental senses.

 

All contradictory qualities, including features which could not ordinarily coexist, are simultaneously fully present and coexisting harmoniously within Him.

 

Concentrated existence (sat), cognizance

(cit) and bliss (Ananda) are exhibited most elegantly in

Him.

[Guest guest]

what does the word evadya mean?

[Avinash 0]

Where did you get the word "evadya"? Is it in some verse?