INTRODUCTION

Çri Gayatri Mantrartha Dipika (Illuminations on the Essential Meaning of

Gayatri) has been compiled for the pleasure of Çri Caitanya Mahaprabhu

and the followers of His disciplic succession known as the Gaudiya

Vaishnava-sampradaya. This publication presents the remarkable madhurya

(conjugal) conception of gayatri as revealed by çastra (scripture), sadhus

(pure devotees), and acaryas (bona fide spiritual masters). When the

contents of this book are examined by the serious readers, surely all will

agree that the Gaudiya Vaishnava conception of gayatri is the summit of

theistic thought.

In the Gaudiya Vaishnava-sampradaya, the gayatri which the guru (bona

fide spiritual master) gives to the sadhaka (devotee) at the time of diksha

(initiation) is that of the Vedic diksha (upanayana) and also that of the

Vaishnava pancaratrika-diksha.

Diksha is defined in the Vishnu Yamala as that process by which divine

knowledge is given and papa (sins) are destroyed:

divyam jnanam yato dadyat kuryat papasya samkshayam

tasmad-diksheti sa prokta deçikais tattva-kovdaih

“The process by which divine knowedge (divya jnana) is given and sins

are destroyed is called diksha by highly learned scholars who are expert in

spiritual affairs.” (Hari-bhakti-vilasa 2.9, from Vishnu Yamala)

The Vedic diksha (upanayana) is instituted by giving the brahma-gayatri.

The Vaishnava pancaratrika-diksha is instituted by giving three

pancaratrika-mantras (müla-mantras) and three pancaratrika-gayatris.

The brahma-gayatri begins with om, the bija (seed syllable) followed by the

maha-vyahritis (bhüh bhuvah and svah), then follows the gayatri itself, tat

savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat. The

use of the word dhimahi (meditation or to invoke the form and activities of

the Supreme Lord) is used in all gayatris.

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Similarly we find that there are four fundamental characteristics in all

pancaratrika-mantras and gayatris: the use of such bijas as aim or klim at

the beginning, namatmaka or the presence of nama (the holy name) as the

central pivot of the mantra, the words svaha or namah indicating pranama

(offering obeisances), and the word dhimahi indicating dhyana (meditation).

According to strict Vedic standards upanayana can only be offered to those

who are born in Brahmana families. Unfortunately in Kali-yuga (the present

age) there are no Brahmanas by birth — everyone is more or less a çüdra

(unqualified) by birth. This is stated in Skanda Purana: kalau-çüdra-

sambhavah. Thus the Vedic system of diksha is inapplicable for Kali-yuga.

Therefore the Vaishnava system of pancaratrika-diksha, which has existed

since ancient times, and was directly taught by the Supreme Lord, has been

introduced. Pramatma Sandarbha, annucheda 18, and Mahabharata both

declare:

pancaratrasya kritsnasya vakta tu bhagavan svayam

“Krishna, the Supreme Personality of Godhead Himself, spoke the

Pancaratra literature.”

Because the Pancaratra was directly spoken by Krishna Himself it is

considered that Pancaratra, (especially the Narada Pancaratra) is

supernaturally excellent among all revealed scriptures, sarveçu ca

nripaçreshtha jnaneshvebheshu driçyate. According to authorities

pancaratra means that which deals with five (panca) kinds of knowledge

(ratra);

ratran ca jnanavacanam jnanam pancavidham smritam

tenedam pancaratram ca pravadanti maniçinah

“ Panca means five. Ratra means jnana or knowledge. According to

authorities there are five kinds of knowledge; 1) vedic, 2) yogic, 3) mayik, 4)

mukti, and 5) bhakti, the knowledge by which one attains to the loving

devotional service of the Íri Çri Radha Krishna. (Narada Pancaratra 1.2.44

and Gaudiya Kanthahara 2.44)

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The Narada Pancaratra specifically deals with the topic of bhakti and

therefore it is most important for all devotional aspirants in the Gaudiya

Vaishnava-sampradaya.

jnanam paramatattvam ca janma-mrityu-jarapaham

tato mrityunjayah çambhuh samprapa krishnavaktratah

“The knowledge contained in Narada Pancaratra puts an end to birth,

death, old age and disease — and reveals the Supreme Truth. Krishna also

spoke this knowledge to the supremely fortunate Çambu (Lord Çiva).”

(Narada Pancaratra 1.2.25 and Gaudiya Kanthahara 2.46)

drishtha sarvam samalokya jnanam samprapya çankarat

jnanaritam pancaratram cakara narado munih

“ Narada Muni, after studying all the scriptures, heard this unparalled

knowledge from the lotus mouth of the best of devotees, Lord Çiva, who

heard it from Krishna. At that time Narada compiled the Pancaratra, which is

the essence of nectar.” (Narada Pancaratra 1.2.56 and Gaudiya Kanthahara

2.47)

The pancaratrika system requires a sadhaka to undergo the process known

as panca-samskara. This panca-samskara consists of panca (five) stages of

samskara (purification) mentioned as follows:

tapah pundram tatha nama mantro yagaç ca pancamah

ami hi panca-samskarah paramaikanti-hetavah

"Tapah, pundra, nama, mantra, and yaga; these five items comprise

panca-samskara. They are the cause of intense devotion to Lord Hari."

Tapah means performing austerities and professing one’s self as a servant

of Hari (Vishnu/Krishna). Pundra means applying tilaka marks (vertical lines

drawn on the body) symbolizing the body as the temple of Hari. Nama

means receiving the holy name from the spiritual master and chanting that

name according to his direction.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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Hare Rama Hare Rama Rama Rama Hare Hare

Of the panca-samskaras it is nama which is given the most importance. In all

the Vedic literature the holy name of Hari is glorified;

yan-namadheya-çravananukirtanad

yat-prahvanad yat-smaranad api kvacit

çvado 'pi sadyah savanaya kalpate

kutah punas te bhagavan nu darçanat

“To say nothing of the spiritual advancement of persons who see the

Supreme Person face to face, even a person born in a family of dog-eaters

immediately becomes eligible to perform Vedic sacrifices if he once utters

the holy name of Hari, the Supreme Personality of Godhead or chants about

Him, hears about His pastimes, offers Him obeisances or even remembers

Him.” (Çrimad-Bhagavatam 3.33.6)

Those who offenselessly chant nama are automatically imbued with all good

qualities. One who chants the holy name of Hari (Vishnu/Krishna) thus

becomes qualified on the strength of the holy name to receive Vedic

mantras, the fourth of the panca-samskara. Mantra means mantra-diksha or

receiving the brahma-gayatri (upanayana) and the pancaratrika-mantras.

After receiving the mantra-diksha the sadhaka is engaged in the worship of

Çri Mürti under çastric (scriptural) regulations and this is called yaga. These

are the five processes for purification called panca-samskara.

If one is interested in practicing the process of temple worship one must

positively take shelter of a guru and learn the process from him. Having

received the proper mantras from the guru one can worship Çri Mürti. In

Kali-yuga, the pancaratrika system is mostly recommended for those who

want to perform yaga, the worship of Çri Mürti.

Çrila Rüpa Goswami writes:

çruti smriti-puranadi-

pancaratra-vidhim vina

aikantiki harer bhaktér

utpatayaiva kalpate

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"Devotional service of the Lord that ignores the authorized Vedic

literatures like the Upanishads, Puranas and Narada-pancaratra is simply an

unnecessary disturbance in society." (Bhakti-rasamrita-sindhuh 1.2.101)

In Kali-yuga there are two systems recommended for worshiping the

Supreme Lord, the bhagavata system and pancaratrika system. In the

bhagavata system chanting of the holy name (nama) is given preference

because in Kali-yuga one can reach the perfection of life simply by hearing,

chanting, remembering and worshiping the holy name. Çrimad-Bhagavatam

confirms in the last çloka:

nama-sankirtanam yasya

sarva-papa pranaçanam

pranamo duhka-çamanas

tam namami harim param

“Krishna’s holy name can relieve us from all undesirable sinfulness, all

filthy characteristics, and all miseries. Let us all bow down to Him.” (Çrimad-

Bhagavatam 12.13.23)

It is further said in this regard in the Garuda Purana:

apavitrah pavitro va sarvastham gato’pi va

yah smaret pundarikaksham sa bahyabhyantarah çucih

“Either pure or impure, or having passed through all conditions of

material life, if one can remember the lotus-eyed Krishna, he becomes

externally and internally clean.”

Çri Caitanya Mahaprabhu has taught five essential angas (practices) for the

performance of çudha-bhakti (pure devotional service): Çri Mürti-seva

(worship of the Lord in the temple), Çri Bhagavat-katha (hearing Çrimad-

Bhagavatam), Çri Nama-sankirtan (congregational chanting of the holy

name), Çri Krishna-bhakto (association with pure devotees of Krishna), and

Çri Mathura-mandala (living in the district of Mathura). In all these processes

chanting of the holy name (çri nama-sankirtan) is the central point, that is,

the bhagavata system. To assist in the purification of the sadhakas and to

enable them to worship the Çri Murti in the temple, the followers of the

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bhagavata system also accept upanayana and the pancaratrika-diksha.

Lastly it may be considered that both the upanayana and pancaratrika-

diksha are but parts or secondary to the bhagavata system.

Having received the holy name from the guru and having chanted the holy

name properly for sometime the sadhaka is then offered mantra-diksha. The

first gayatri given by the guru to the sadhaka at the time of mantra-diksha

is the upanayana (om bhür bhuvah svah tat savitur varenyam bhargo

devasya dhimahi dhiyo yo nah pracodayat om). This gayatri is the first in

the category of Vedic gayatris and is known as brahma-gayatri. It is also

commonly referred to by the sadhaka as brahma-vidya and veda-mata (the

source of transcendental knowledge and the mother of the Veda). Indeed

brahma-gayatri is the origional sound vibration upon which the Vedic

literature is based.

Within the Veda itself gayatri is first written in the Rig Veda (3.62.10)

without the maha-vyahritis as tat savitur varenyam bhargo devasya dhimahi

dhiyo yo nah pracodayat. In the Çukla Yajur Veda (36.3) the gayatri is

written with the maha-vyahritis as bhür bhuva svah tat savitur varenyam

bhargo devasya dhimahi dhiyo yo nah pracodayat.

In the Candogya Upanishad (Chapter 4.17.1-3) we find the narration wherein

Prajapati (Lord Brahma) meditated on the nature of the universe (viçva). He

thus realized that the three planes of material existence are prithivi

(physical), antariksha (mental), and swarga (intellectual). These three

planes are thus represented by the maha-vyahritis bhüh, bhuvah, and svah.

The seed of the Rig Veda is bhüh, the seed of the Yajur Veda is bhuvah, and

the seed of the Sama Veda is svah. These three bijas (maha-vyahritis) are

said to have been derived from om as three primary colors are contained in

a ray of white light. Similarly Prajapati came to the realization that as veins

pervade all leaves so om pervades all vak (sound). Therefore the rishis

(sages) have concluded that om (the seed) is to be uttered at the beginning

and the end of brahma-gayatri. Om, when uttered at the beginning and end

of brahma-gayatri, is the Vedic standard by which one should perform

gayatri-japa (gayatri-repetition).

When the personified form of brahma-gayatri is manifest she appears with

five faces. These five faces correspond with the five principle features of the

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brahma-gayatri: 1) om (the seed), 2) the maha-vyahritis (bhüh, bhuvah,

svah), 3) tat savitur varenyam (indicating sambandha, relationship), 4)

bhargo devasya dhimahi (indicating abhidheya, the process of surrender),

and 5) dhiyo yo nah pracodayat (indicating prayojana, the consummation).

The three pancaratrika-mantras given by the guru to the sadhaka are the

guru-mantra (aim gurave namah), the gaura-mantra (klim gauraya namah),

and the gopal-mantra (klim krishnaya govindaya gopijana-vallabhaya

svaha). The three pancaratrika-gayatris given are the guru-gayatri (aim

gurudevaya vidmahe krishnanandaya dhimahi tan no guruh pracodayat),

the gaura-gayatri (klim caitanyaya vidmahe viçvambharaya dhimahi tan no

gaurah pracodayat), and the kama-gayatri (klim kamadevaya vidmahe

pushpabanaya dhimahi tan no anangah pracodayat).

Although in the context of the Puranic setting the pancaratrika system was

taught by Lord Vishnu only after the demons Madhu and Kaitava had stolen

the Vedic mantras from the mind of Brahma, we find in the authoritative

book Çri Brahma Samhita that Lord Brahma, at the outset of creation, heard

the gopal-mantra pronounced by Divya Saraswati (the divine vibration of

the Supreme Personality of Godhead) even before receiving omkara (the

Vedic gayatri of threefold form).

Furthermore, it is the opinion of Çripad Jiva Goswami that upon receiving

omkara, which had manifest from the divine flute of Çri Krishna, Lord

Brahma also meditated on the kama-gayatri (klim kamadevaya vidmahe

pushpabanaya dhimahi tan no anangah pracodayat), which is the fifth note

of the divine flute. Having thus received the status of dvija (twice born),

Brahma entered into a state of blissful transcendence. Therefore it must be

said that the pancaratrika system of receiving mantras and gayatris (such

as gopal-mantra and kama-gayatri) is in no way inferior to that of the Vedic

system at any time. Since both systems emanate from the Supreme, both

may be taken as eternal.

Having thus received the Vedic diksha and the Vaishnava pancaratrika-

diksha, the sadhaka of the Gaudiya Vaishnava-sampradaya wears the

yajnopavita, the Brahmana thread consisting of nine strings symbolizing the

status of his being a dvija (twice born). One who has received this dvija

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(second birth) can gain admittance into the transcendental world via

contemplation and meditation on the gayatri.

The nine threads of yajnopavita symbolize the nine practices of çuddha-

bhakti (pure devotional service): çravanam, kirtanam, smaranam, pada-

sevanam, arcanam, vandanam, dasyam, sakhyam, and atmanivedanam

(hearing the glories of the Lord, chanting the glories of the Lord,

remembering the Lord, serving the lotus feet of the Lord, worshiping the Çri

Murti of the Lord, offering prayers to the Lord, serving the Lord in all

respects, becoming the friend of the Lord, and surrendering everything to

the Lord respectively).

Similiarly the yajnopavita symbolizes the nine islands of Çri Navadvipa

Dhama: Antardvipa, Simantadvipa, Godrumadvipa, Madhyamdvipa,

Koladvipa, Ritudvipa, Jahnudvipa, Modadrumadvipa, and Rudradvipa. These

nine islands also correspond to the nine practices of çuddha-bhakti.

The yajnopavita also symbolizes the nine stages of developing çuddha-

bhakti namely çraddha (faith), sadhu-sanga (associating with saints),

bhajana-kriya (practicing pure devotional service), anartha-nivritti

(purification of the heart), nishtha (being fixed in the Absolute Truth), ruci

(sweet taste), asakti (attachment to everything connected to Krishna),

bhava (awakening of feelings of love for Krishna), and prema (intense

feelings of love for Krishna). These nine stages also correspond to both the

nine practices of suddha-bhakti and to the nine islands of Çri Navadvipa

Dhama.

In the gayatri we find three bija-mantras, om, aim, and klim. Om denotes

sat, invoking the potency of eternality. Aim denotes cit, invoking the

potency of knowledge, and klim denotes ananda, invoking the potency of

bliss. In the Narada Pancaratra bija-mantras have been explained as

primordial sound fragments which have the potency to evoke a particular

energy both within and outside a person who utters the bija. This of course

presupposes having received the bija from the guru ( bona fide spiritual

master).

As in the brahma-gayatri — each of the three pancaratrika-gayatris also

have three stages of contemplation — sambandha, abhidheya, and

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prayojana (relationship, the process of surrender, and the consummation).

By the use of the syllable vid as in vidmahe, meaning acknowledgement of

the Lord, sambandha, the relationship between the Lord and the living

entity as master and servant respectively, is established. By the use of the

syllable dhi as in dhimahi, meaning worship of the Lord, abhidheya, the

process of surrender by which one developes asakti (attachment), and

bhava (feelings of intimacy with the Lord) is established. By the use of the

word pracodayat meaning to impell one to spontaneously engage in loving

devotional service to the Lord, prayojana, the consummation of prema

(spontaneous divine love — raga-marg) is established.

The first chapter of this book defines om as nondifferent from the worship of

the personal aspects of the Absolute Truth, Çri Çri Radha Krishna. The

second and third chapters describe the topmost meaning of the brahma-

gayatri according to Çrimad-Bhagavatam — the full fledged purport of

theism, culminating in Radha-dasyam, the Divine Service of Çrimati

Radharani. The fourth chapter examines the meaning of guru-mantra and

guru-gayatri. The fifth chapter examines the gaura-mantra and the gaura-

gayatri. Chapters six, seven, and eight describe the gopal-mantra, kama-

bija, and kama-gayatri in relation to the divine sentiments of madhurya-rasa

(conjugal love). Thus Çri Gayatri Mantrartha Dipika is completed in eight

auspicious chapters.

When studying the schools of Vaishnava thought in India, namely the

sampradayas (disciplic successions) of Çri, Brahma, Char Kumar, and Rudra

one finds that all these sampradayas chant the brahma-gayatri during the

three sandhyas (morning, noon, and evening) of the day, whereas the

chanting of the pancaratrika-mantras and gayatris are uttered optionally

according to the particular instructions given by the respective guru. Each of

the sampradayas has its own particular meditation on the brahma-gayatri in

terms of its ultimate goal, or highest ideal. It is here that one can measure

to which level in theistic thought a sampradaya has realized .

It is the word savitur in particular upon which the sampradayas establish

their philosophical conception of the brahma-gayatri. The question then

arises as to who savitur refers. Savitur, according to the rules of Sanskrit

grammar, can refer to brahman (effulgence), the sun, fire, our conscious

nature as jiva souls and intelligence. Savitur is further identified as

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Saraswati, Agnidev, Sürya, Sürya Narayana, Paramatma (the Supersoul),

etc. Thus the brahma-gayatri is explained as meditation on the sun or the

Sun God by some, and as meditation on the Paramatma, Vishnu, Krishna

and so forth by others.

The followers of Çankaracarya’s school of advaita-vedanta are also among

those who chant the brahma-gayatri, their conception being that savitur

means brahman, their ultimate goal being to merge their individual identity

therein. However, this conception does not find sufficient support in the

Vedic system of knowledge.The concept of brahman (sayujya-mukti) as the

subject of brahma-gayatri finds support only in the false interpretations and

arguments of the followers of Çankaracarya, not in the Vedic pramana

(evidence).

In the Vishnu-dharmottara Purana, chapter 165, King Vajra asks Markandeya

Rishi why the brahma-gayatri is chanted in Vaishnava sacrifices if its

presiding Deity is the Sun God. Markandeya replies that brahma-gayatri

refers to Vishnu — he then proceeds to show how each word of brahma-

gayatri is related to Vishnu. He concludes by saying:

kama-kamo labhet kamam gati-kamas tu sad-gatim

akamas tu tad avapnoti yad vishnoh paramam padam

“A person desiring material gain or liberation in the next life can

achieve either by chanting gayatri; but the worshiper who is devoid of

desires attains the Supreme Abode of Vishnu.”

In his book Tantrasara Çri Madhvacharya summarizes the above information

by describing that there are twenty four syllables in gayatri (ta, tsa, vi, tuh,

va, re, ni, yam, bha, rgo, de, va, sya, dhi, ma, hi, dhi, yo, yo, nah, pra, cho,

da, yat) and these are called varnas (positioned by divine arrangement).

These twenty four varnas have corresponding governing forms of

Vishnu/Krishna; Keçava, Narayana, Madhava, Govinda, Vishnu,

Madhusüdana, Trivikrama, Vamana, Çridhara, Hrishikeça, Padmanabha,

Damodara, Sankarshana, Vasudeva, Pradyumna, Aniruddha, Purushottama,

Adhokshaja, Narasimha, Acyuta, Janardana, Upendra, Hari, and Çri Krishna

respectively.

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In the Vishnu-sahasranama, the book containing one thousand names of

Vishnu, the maha-vyahritis (bhür, bhuvah, and svah) are also mentioned;

anadir bhür bhuvo-lakshmih

“Anadir means that Krishna is independent. Bhür is the name of

Krishna indicating that He was merciful to Brahma and forgave his offenses

(bhüh). Bhuvo-lakshmih means that Krishna was the transcendental

ornament that decorated the land of Vrajabhümi.” (Vishnu-sahasranama

114)

bhür-bhuvah-svas-tarus tarah

“Krishna is like a great tree that shades the upper, middle, and lower

planetary systems and provides all necessities to all living entities, who are

like birds who have taken shelter of that tree (bhür-bhuvah-svas-taru).”

(Vishnu-sahasranama 117)

Similarly in the Rig-veda the words om asya janato nama cid-viviktan

mahaste vishnu indicate that om is the name of Vishnu. Thus we find no real

scope for impersonalist meditation within the brahma-gayatri.

In his Tattva Sandarbha, Çripad Jiva Goswami has elaborately explained with

references to various Puranas that the Çrimad-Bhagavatam is the natural

commentary on the brahma-gayatri and that brahma-gayatri is exclusively a

meditation on the Supreme Personality of the Absolute Truth. He at no time

gives credence to the impersonal conception of gayatri.

In Tattva-sandarbha, Anuccheda 22.6, Jiva Goswami makes the following

statement which defines meditation on brahma-gayatri as being meditation

on the Personality of Godhead, as well as clarifying the relationship of

brahma-gayatri with Çrimad-Bhagavatam:

yasmad evam bhagavat-paras tasmad eva“yatradhikritya

gayatrim” iti krita-lakshana-çri-bhagavata-

nama granthah çri-bhagavat-paraya

gayatrya bhashya-rüpo ‘sau

tad uktam “yatradhikritya gayatrim” ity-adi

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“Since the book Çrimad-Bhagavatam, characterized as ‘beginning with

the brahma-gayatri-mantra’ is dedicated to the Personality of Godhead, it

serves as a commentary on brahma-gayatri, which is also dedicated to the

Supreme Lord. This same point — that Çrimad-Bhagavatam is a

commentary on the brahma-gayatri — is made in such statements as ‘in

which (Çrimad-Bhagavatam) brahma-gayatri is introduced as the basis of

discussion.’”

Jiva Goswami supports this statement with a reference from the Agni Purana

216.3:

taj jyotih paramam brahma bhargas tejo yatah smritah

“That light is called the Supreme Brahman because the word bhargas

(in brahma-gayatri) means effulgence.”

He then quotes Agni Purana 216.7-8 to show that the “effulgence” means

Vishnu:

taj jhotir bhagavan vishnur jagaj-janmadi-karanam

çivam kecit pathanti sma çakti-rüpam vadanti ca

kecit süryam kecid agnim daivatany agni hotrinah

agny-adi-rüpo vishnur hi vedadau brahma giyate

“That effulgence is Vishnu, who is the cause of the universal creation,

maintenance, and dissolution. Some people say “effulgence” (bhargo) in

brahma-gayatri refers instead to Çiva, while others say it means çakti. Yet

others say it refers to the sun, and still others say it refers to fire. While

chanting brahma-gayatri, the brahmanas who perform Vedic fire sacrifices

(Agni-hotras) worship various demigods. But it is Vishnu who is present in

the forms of Agni (fire) and other demigods, and the Vedas praise Him as

the Absolute Truth, brahman.”

Although there may be differences of opinion between the various branches

of scholars, philosophers, and religionists regarding the conception of the

brahma-gayatri, there is a final conclusion which can be reached by the

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proper study of the Vedic literature, the standard by which philosophical

controversy is resolved in India.

It is said in India in this regard that “The Vedas advise like a king, the

Puranas like a friend, and the Kavya like one’s beloved, but the Çrimad-

Bhagavatam advises like all three.” Thus it is understood that the Çrimad-

Bhagavatam is the ultimate pramana and therefore it should be taken as

the final word in philosophical subject matters concerning the Absolute

Truth.

Skanda Purana confirms as follows:

çataço ‘tha sahasraiç ca kim anyaih çastra-samgrahaih

na yasya tishthate gehe çastram bhagavatam kalau

katham sa vaishnavo jneyah sastram bhagavatam kalau

grihe na tishthate yasya sa viprah çvapacadhamah

yatra yatra bhaved vipra çastram bhagavatam kalau

tatra tatra harir yati tridashaih saha narada

yah pathet prayato nityam çlokam bhagavatam mune

ashtadasha-purananam phalam prapnoti manavah

“In Kali-yuga what is the value of collecting hundreds of thousands of

other scriptures if one does not keep Çrimad-Bhagavatam at home? How

can a person be considered a Vaishnava in Kali-yuga if Çrimad-Bhagavatam

finds no place in his house? Even if he is a learned brahmana, such a person

should be considered lower than a dog-eater. O learned Narada Muni,

wherever Çrimad-Bhagavatam is present in Kali-yuga, the Supreme Lord

goes there with the demigods. A person who faithfully recites one verse of

Çrimad-Bhagavatam every day attains the fruit of reading the eighteen

Puranas.” (Skanda Purana, Vishnu Khanda 16.40, 42, 44, 331)

Quoting the author of the Vedas, Çrila Vyasadeva, we find the following

statement in the Çrimad-Bhagavatam:

sarva-vedanta-saram hi çri-bhagavatam ishyate

tad-rasamrita-triptasya nanyatra syad ratih kvacit

13

“Çrimad-Bhagavatam is indeed the essence of all Vedanta philosophy.

He who is satisfied by hearing its nectar-like words takes no interest in any

other scripture.” (Çrimad-Bhagavatam 12.13.15)

Vyasadeva’s statement about Çrimad-Bhagavatam should be taken as most

authoritative. Vyasadeva, being the author of the Vedas, the Vedanta Sütra,

and the Çrimad-Bhagavatam, certainly knows in which of these scriptures

the Supreme Essence of Truth can be found.

It is Çrimad-Bhagavatam which will help us to understand the purport of

brahma-gayatri. Gayatri is the mother of the Vedas and the commentary of

such is given in Çrimad-Bhagavatam. Brahma-gayatri is the prototype of all

Vedic mantras. Thus the brahma-gayatri is a concise statement as to the

significance of all the Vedas.

artho ‘yam brahma-sütranam bharatartha-vinirnayah

gayatri-bhashya-rüpo ‘sau vedartha-paribrimhitah

“The meaning of the Vedanta Sütra is present in Çrimad-Bhagavatam.

The full purport of the Mahabharata is also there. The commentary of the

brahma-gayatri is also there (Çrimad-Bhagavatam), and fully expanded with

all Vedic knowledge.” (Garuda Purana)

In the brahma-gayatri the word dhimahi, meaning let us meditate, is

important. The appearance of this word in any particular verse or mantra

has been taken to indicate brahma-gayatri. In Çrimad-Bhagavatam the first

çloka says: dhamna svena sada nirasta-kuhakam satyam param dhimahi.

The brahma-gayatri also says dhimahi. Since the Çrimad-Bhagavatam

invokes the brahma-gayatri in its opening stanza by the use of the word

dhimahi, this signifies that the entire text is an explanation of brahma-

gayatri.

This is also confirmed by Çripad Çridhar Swami in his Bhavartha-Dipika

commentary on Çrimad-Bhagavatam. Çripad Çridhar Swami confirms that

Çrimad-Bhagavatam begins with the brahma-gayatri. He writes:

dhimahiti gayatrya prarambhena ca gayatry-akhya-brahma-vidya-rüpam

etat puranam iti darçitam:

14

“That the brahma-gayatri phrase indicated by the word dhimahi

begins this Purana shows that this work has the nature of the brahma-vidya

(Vedic knowledge of the Supreme) called brahma-gayatri.”

Because Çrimad-Bhagavatam describes the purport of brahma-gayatri, the

Çrimad-Bhagavatam itself is called the fruit of the tree of Vedic knowledge,

nigama-kalpa-taror galitam phalam. Indeed, Çrimad-Bhagavatam is the

fullfledged meaning of the brahma-gayatri.

The word brahma as in brahma-gayatri means brahma-vidya or

transcendental knowledge. The word gayatri of the same is derived from

joining two Sanskrit words, ganat and trayate. Ganat means musical sound

and trayate means to achieve the final stage of enlightenment. Thus

brahma-gayatri is said to be that melodious sound which grants us the

highest fulfillment in the world of consciousness. The Agni Purana states:

gayaty ukthani çastrani bhargam pranams tathaiva ca

tatah smriteyam gayatri savitri yatra eva ca

prakaçini sa savitur vagrüpatvat sarasvati

“It is called gayatri because it sings about gayaty or illuminates the

Vedic mantras, the scriptures, the Supreme Lord, and one’s intelligence. It is

called savitri because it reveals Savita, the creator. And it is called

Sarasvati because it is the essence of speech” (Agni Purana 216. 1-2)

Savitri as in savitur of brahma-gayatri means the source of all intelligence.

Ultimately, that savitri is Çri Caitanya. This is confirmed by Ramananda

Raya in Çri Caitanya-caritamrta :

eta tattva mora citte kaile prakaçana

brahmake veda yena padaila narayana

antaryami isvarera ei riti haye

bahire na kahe, vastu prakaçe hridaye

“You (Çri Caitanya) have manifested many transcendental truths in

my heart. This is exactly the way Narayana educated Brahma. The

Supersoul within everyone’s heart speaks not externally but from within. He

15

instructs the devotees in all respects, and that is His way of instruction.”

(Madhya-lila, Ch.8, Tx.264-5)

A similiar statement is found in Çrimad-Bhagavatam wherein Çukadeva

Goswami invoked the blessings of the Supreme Personality of Godhead.

pracodita yena pura sarasvati

vitanvatajasya satim smritim hridi

sva-lakshana pradurabhüt kilasyatah

sa me rishinam rishabhah prasidatam

“May the Lord, who in the beginning of the creation amplified the

potent knowledge of Brahma from within his heart and inspired him with full

knowledge of creation and His own self, and who appeared to be generated

from the mouth of Brahma, be pleased with me.” (Çrimad-Bhagavatam

2.4.22)

Krishna is the Supreme Personality of Godhead and He appears in Kali-yuga

as Çri Caitanya. This is confirmed as follows:

krishna-varnam tvishakrishnam

sangopangastra-parshadam

yajnaih sankirtana-prayair

yajanti hi su-medhasah

“ ‘In this Age of Kali, those who are intelligent perform the congregational

chanting of the Hare Krishna maha-mantra, worshiping the Supreme

Personality of Godhead, who appears in this age always describing the

glories of Krishna. That incarnation is yellowish in hue and is always

associated with His plenary expansions [such as Çri Nityananda Prabhu] and

personal expansions [such as Gadadhara], as well as His devotees and

associates [such as Svarüpa Damodara].’ (Çrimad-Bhagavatam 11.5.32)

In Çrimad-Bhagavatam the astrologer Garga Muni also confirms Krishna’s

appearance in Kali-yuga in a yellow (golden) color:

asan varnas trayo hy asya

grihnato ’nu-yugam tanüh

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çuklo raktas tatha pita

idanim krishnatam gatah

“ In the past, your son has had bodies of three different colors,

according to the age. These colors were white, red and yellow. In this age

[Dvapara-yuga] He has accepted a blackish body.” (Çrimad-Bhagavatam

10.8.13)

Mahabharata also confirms the Lord’s appearance in the Kali-yuga as Çri

Caitanya as follows:

suvarna-varno hemango

varangaç candanangadi

sannyasa-kric chamah çanto

nishtha-çanti-parayanah

“The Lord [in the incarnation of Gaurasundara] has a golden

complexion. Indeed, His entire body, which is very nicely constituted, is like

molten gold. Sandalwood pulp is smeared all over His body. He will take the

fourth order of spiritual life [sannyasa] and will be very self-controlled. He

will be distinguished from mayavadi sannyasis in that He will be fixed in

devotional service and will spread the sankirtana movement.”

(Mahabharata, Vishnu-sahasra-nama-stotra)

Because Çri Caitanya is nondifferent from Krishna, the Supreme Personality

of Godhead, as supported above, it is also logical to conclude that Çri

Caitanya can also be understood as the original source of the gayatri-

mantra. Therefore, brahma-gayatri may be taken as a meditation on Çri

Caitanya (krishna caitanyaya vidmahe viçvambharaya dhimahi tan no

gaurah pracodayat). (This will be further explained in chapter five.)

With regard to gayatri being a melodious sound, the following information is

found in Çri Brahma-samhita:

atha venu-ninadasya

trayi-mürti-mayi gatih

sphuranti praviveçaçu

mukhabjani svayambhuvah

17

gayatrim gayatas tasmad

adhigatya sarojajah

samskritaç cadi-guruna

dvijatam agamat tatah

“Then the gayatri of threefold form that is the form of omkara (om/a-

u-m), mother of the Vedas, emanated as the beautiful harmonious sequence

of the Song of the Divine Flute of Çri Krishna. Entering the ears of Brahma,

that melodious sound was swiftly manifest within his mouth as the gayatri.

Thus Brahma, who was born of the lotus flower, received gayatri as it

emanated from the Divine Flute-Song of Çri Krishna, and so he was initiated

by the Supreme Lord, the original guru, and elevated to the status of twice-

born (dvija).”

Not only is the brahma-gayatri considered a melodious sound but it must be

considered the most charming and beautiful sound, due to its Divine Origin

in the Flute of Çri Krishna. (A complete reproduction of the narration of the

origin of gayatri, as found in Çri Brahma-samhita with illuminating purports

by Çrila Bhaktivinode Thakura, has been presented in chapter six.)

From the Divine Flute-Song of Çri Krishna, the sound known throughout the

Vedas as omkara first manifest, and then, as its sequel, the gayatri

manifests. Those who have received initiation (mantra-diksha) in the bona

fide disciplic succession of spiritual masters stemming from Brahma, the

adi-guru (original guru) in this universe, can very easily achieve success in

self-realization by chanting the gayatri-mantra. Without proper initiation

however, the mantra will not be effective. This is confirmed by Padma

Purana as follows:

sampradaya-vihina ye

mantras te nishphala matah

“Unless you are initiated by a bona fide spiritual master in the disciplic

succession, the mantra that you might have received is without any effect.”

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It appeared to Brahma in the stage of his mature realization after

meditation on the kama-gayatri, that he is the eternal maidservant of

Krishna.

trayya prabuddho `tha vidhir vijnata-tattva-sagarah

tushtava vedasarena stotrenanena keçavam

“Becoming enlightened by meditating on the gayatri-mantra, Brahma

realized that he is the eternal maidservant of Krishna. Although the

profound mysteries of Servitorship as a maidservant were not necessarily

revealed to him, he became well aquainted with the Ocean of Truth. Then he

worshiped the Supreme Lord Krishna with this hymn.” (Brahma-samhita

5.28)

cintamani-prakarasadmasu kalpavriksha-

lakshavriteshu surabhir abhipalayantam

lakshmi-sahasra-çata-sambhrama-sevyamanam

govindam adi purusham tam aham bhajami

“I worship Govinda, the Primeval Lord, the first progenitor who is

tending the cows, yielding all desires, in abodes built with spiritual gems,

surrounded by millions of desire-fulfilling-trees, always served with great

reverence and affection by hundreds of thousands of laksmis or gopis.”

(Brahma-samhita 5.29)

Such realizations of Brahma and the pure cognition therein must surely be

the highest ideal of achievement among the bona fide students who chant

the sacred gayatri-mantras.

Lord Brahma is the original guru in this universe. The direct disciple of

Brahma was Narada Muni. Çrila Vyasadeva (the compiler of the Veda) was

the direct disciple of Narada, and Madhvacharya was the direct disciple of

Vyasa. From the disciplic succession of Madhvacharya , Çri Chaitanya

Mahaprabhu accepted Çri Içwara Puri as his spiritual master. Because Çri

Caitanya accepted initiation in the Brahma Madhva-sampradaya that

sampradaya has become most glorious. From Him (Çri Chaitanya) the

disciplic succession is known as the Gaudiya Vaishnava-sampradaya and its

teachings are being spread throughout the whole world.

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The Gaudiya Vaishnava-sampradaya, alone, derives the ultimate conception

of brahma-gayatri in complete alliance with Çrimad-Bhagavatam. Moreover

it must be said that the Gaudiya Vaishnava-sampradaya’s form of

meditation on the brahma-gayatri is topmost — “gayatri-muralishta-kirtana-

dhanam radhapadam dhimahi.” “The brahma-gayatri which has sprung from

the flute song of Çri Krishna only sings the glories of Çrimati Radharani.” (A

purport to this verse will be given in greater detail in chapters two and

three.)

The eternal abode of the Supreme Lord is called Vaikuntha. The highest

planet in that spiritual sky (Vaikuntha) is called Goloka, wherein the

Supreme Lord Çri Krishna eternally enjoys His transcendental pastimes with

His eternal associates. Among the eternal associates of the Lord the gopis

are the most exhalted, and among the gopis Çrimati Radharani is the best.

It has been mentioned in the narration of the Skanda Purana that out of

many thousands of gopis, 16,000 are prominent. Out of these, 108 are

important, and out of 108, eight are principal. Out of eight gopis, Radharani

and Candravali are chief, and out of these two Çrimati Radharani is superior.

This has also been confirmed by Çrila Rüpa Goswami as follows:

tayor apy ubhayor madhye

radhika sarvathadhika

mahabhava-svarüpeyam

gunair ativariyasi

“Of these two gopis [Radharani and Candravali], Çrimati Radharani is

superior in all respects. She is the embodiment of mahabhava, and She

surpasses all in good qualities.” (Ujjvala-nilamani, Verse 2)

Other references to the supreme position of Çrimati Radharani are as

follows:

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rüpataya kalabhih

goloka eva nivasaty akhilatma-bhüto

govindam adi-purusham tam aham bhajami

20

“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.”

(Brahma-samhita 5.37)

devi krishna-mayi prokta

radhika para-devata

sarva-lakshmi-mayi sarva-

kantih sammohini para

“The transcendental goddess Çrimati Radharani is the direct

counterpart of Lord Çri Krishna. She is the central figure for all the

goddesses of fortune. She possesses all the attractiveness to attract the all-

attractive Personality of Godhead. She is the primeval internal potency of

the Lord.” (Brihad-gautamiya-tantra)

inhara madhye radhara prema——‘sadhya-çiromani’

yanhara mahima sarva-çastrete vakhani

“Among the loving affairs of the gopis, Çrimati Radharani’s love for Çri

Krishna is topmost. Indeed, the glories of Çrimati Radharani are highly

esteemed in all revealed scriptures.” (Caitanya-caritamrita, Madhya 8.98)

yatha radha priya vishnos

tasyah kundam priyam tatha

sarva-gopishu saivaika

vishnor atyanta-vallabha

“ ‘Just as Çrimati Radharani is most dear to Çri Krishna, Her bathing

place known [Radha-kunda] is also dear to Him. Among all the gopis, Çrimati

Radharani is supermost and very dear to Lord Krishna.’ ” (Padma Purana)

anayaradhito nünam

bhagavan harir içvarah

21

yan no vihaya govindah

prito yam anayad rahah

“When the gopis began to talk among themselves, they said, ‘Dear

friends, the gopi (Çri Radha) who has been taken away by Krishna to a

secluded place must have worshiped the Lord more than anyone else.’”

(Çrimad-Bhagavatam 10.30.28)

That “gayatri-muralishta-kirtana-dhanam radhapadam dhimahi” is the

ultimate meditation on brahma-gayatri is also confirmed by the tattva-

acarya Çripad Jiva Goswami in his commentary on the first verse of Çrimad-

Bhagavatam:

janmady asya yato ‘nvayad itarataç cartheshv abhijnah svarat

tene brahma hrida ya adi-kavaye muhyanti yat sürayah

tejo-vari-mridam yatha vinimayo yatra tri-sargo ‘mrisha

dhamna svena sada nirasta-kuhakam satyam param dhimahi

There Çripad Jiva Goswami explains thus:

“Janma means manifestation, adyasya means adi or original, yatah

means from whom. From whom has the original rasa (madhurya)

manifested? Radha, who is itaratah distinct from all others, and Krishna

(anvayat). Arteçu means various pastimes and abhijnah means expert.

They are expert in the performance of pastimes. Vyasa, the adi kavi says

the sabda brahma entered his heart (hrida) and he understood through

prema bhakti these pastimes (tene brahma hrida adi kavaye). When, under

the order of Narada, Vyasa sat in meditation in a trance of prema bhakti

(bhakti-yogena manasi samyak pranihite ‘male) this is what he realized, and

it is about this, the pastimes of Radha Krishna, that he wrote in Çrimad-

Bhagavatam. Vyasa says that these two, and Çri Radha in particular, are so

wonderful. Who can understand them? Even Krishna is bewildered by

Radharani, what then can Anantasesha and others know about Her

(muhyanti yat sürayah)? Land (mrit) turns into water and flows, while water

(vari) takes on the character of land and becomes stunned upon hearing the

flute of Çri Krishna, which He plays only to attract Çri Radha, whose

effulgence (tejah) dims the light of the stars and moon, tejo vari mridam

yatha vinimayo. Among the gopis there are three kinds, those who favor

22

Radha (headed by Lalita), those who serve in the opposition’s side (headed

by Candravali) and those who take sometimes the side of Radha and

sometimes the side of Krishna (headed by Viçakha). They are all wonderful,

yet all three groups (yatra tri sargo) are insignificant (mrisa) in Her

presence, yatra tri sargo ‘mrisha. All have their purpose only in relation to

Her. Radha’s presence and influence (dhamna) defeats (nirasta) all

interference (kuhakam) created by the opposition party such as that of Jatila

and Kutila, and the leader of the gopi opposition Çri Candravali, dhamna

svena sada nirasta-kuhakam. Thus their pastimes go on eternally (satyam).

Therefore I meditate (dhimahi) upon these two (param) who are actually

one in mahabhava, and one as potent and potency. Vyasa here has

described Radha and Krishna in the singular, purposefully and appropriately,

as well as neuter in gender because they are beyond the conceptions of

male and female.”

Thus Çrimad-Bhagavatam itself can be taken as a meditation on Çrimati

Radharani. Throughout the revealed scriptures the exalted position of the

gopis has been proclaimed. In fact the personified form of gayatri namely

Gayatri devi, who is also known as Savitri devi and Saraswati devi herself,

acheived the perfection of becoming one of the gopi maidservants of Radha

and Krishna. In the Srishti-khanda of the Padma Purana there is a

description of how the goddess Gayatri herself became a gopi in Goloka

Vrindavana, gayatri-gopikanyaka. The narration goes as follows:

“Gayatri-devi also attained Krishna after becoming a gopi in

Vrindavana. After her marriage to Brahma she worshiped Çri Krishna. He

was satisfied and gave her the benediction that she would take birth in the

village of Gokula Vrindavana and there live with her parents and family as

cowherders . Krishna was able to understand that her intention was to have

him as her husband. Therefore, Krishna informed His friends, ‘My dear

friends, please listen to what I have to say. At this particular time I have

arranged for Gayatri-devi to be married to Brahma, but when I take birth

amongst the residents of Vrindavana, Gayatri-devi shall become My mistress

(a gopi in paramour rasa).’” (Padma Purana, Srishti-khanda, ch. 17. 5th

khanda, text 15—37 )

Thus far we have established with sufficient references from guru, çastra,

and sadhu that the Çrimad-Bhagavatam is indeed the natural commentary

23

on brahma-gayatri. That which we find in Çrimad-Bhagavatam should be

understood to be the essense of the brahma-gayatri.

Everything is possible by the mercy of the Supreme Lord and His devotees.

When one has acheived such grace one can understand the worship of Çri

Çri Radha Krishna and that of Çri Caitanya to be the purport of gayatri.

yasya deve para bhaktir

yatha-deve tatha gurau

tasyaite kathita hy arthah

prakaçante mahatmanah

"Only unto those great souls who have implicit faith in both the Lord

and the spiritual master are all the imports of Vedic knowledge

automatically revealed." (Çvetaçvatara Upanishad 6.23)

It is mentioned in the beginning of this introduction that the Gaudiya

Vaishnava conception of Çri Gayatri is the summit of all theistic thought. As

evidenced in the Vedic scriptures, this is by no means a stretch of the

imagination. In fact in the history of the world a more complete conception

of the sweetness of Divinity has never before been revealed. Such is the

sum and substance of Çri Gayatri Mantrartha Dipika.

We humbly pray that the Supreme Lord Çri Caitanya Mahaprabhu may be

satisfied with our endeavor, and that all His dear most devotees will

similiarly be pleased with this presentation.

The Publishers

Chapter One

OM

The Supreme Combination of Letters

by

H.H. Swami B. G. Narasingha Maharaja

Om, the supreme combination of letters, denotes the supreme entities Çri

Çri Radha Krishna and indicates the acme of spiritual tendency inherent in

24

all jiva souls. Although om is known and recognized widely in most all

spiritual cultures of Eastern philosophy, from the Buddhists of Tibet to the

Vedantists of Benares to the Theosophists of Los Angeles, at present only

the Gaudiya Vaishnava-sampradaya has actually understood the full

transcendental meaning of om given in the Vedas, the Upanishads, the

Vedanta, and the Çrimad-Bhagavatam.

In the Rig-veda we find the following information:

om ity etad brahmano nedishtam nama yasmad uccaryamana

eva samsara-bhayat tarayati tasmad-ucyate tara iti

om asya jananto nama cid-viviktan mahaste vishno

sumatim bhajamahe om tat sat

tato 'bhüt trivrid-omkaro yo 'vyakta prabhavah svarat

yat tal-lingam bhagavato brahmanah paramatmanah

"One who chants om, which is the closest form of brahman,

approaches brahman. This liberates one from the fear of the material world;

therefore, it is known as tarak brahman. O Vishnu, Your self-manifest name,

om, is the eternal form of cognizance. Even if my knowledge about the

glories of reciting this name is incomplete, still, by the practice of reciting

this name I will achieve that perfect knowledge. He who has unmanifested

potencies and is fully independent manifests the vibration omkara, which

indicates Himself. Brahman, Paramatma, and Bhagavan are the three forms

He manifests." (Rig-veda)

Om is described throughout the Vedic literature and by the acaryas, great

spiritual masters, as the seed conception of theism. In the words of Çrila

Çridhara Deva Goswami, "Om means 'Yes.’” Always, wherever we cast our

glance to search, in one word the answer is 'yes.' Yes, what you are

searching for, is. You are searching for happiness, pleasure, joy, fulfillment.

You are in want, and in one word—yes—fulfillment is there. Om takes the

form of gayatri, then the Vedas and Vedanta-sutra, then it takes the shape

of Çrimad-Bhagavatam and the lila, the divine pastimes of the Lord."

As a tree or fruit-bearing creeper begins with a seed, so everything begins

with om; the gayatri mantra begins with om; the Vedas begin with om; the

Upanishads begin with om; the Vedanta begins with om; and the Çrimad-

25

Bhagavatam begins with om. Therefore, it can safely be said that our search

for Çri Krishna begins with om.

Om is the seed of theism. Nonetheless, there is a class of philosophers

known as mayavadis who suggest that om denotes brahman, or the

impersonal aspect of the absolute truth. This, however, does not correspond

with the conclusion of the Vedas or the statements of the Supreme Brahman

Himself. In Bhagavad-gita, Krishna Himself says, vedyam pavitram omkara.

“I am the syllable om." As such, om is known as the maha-vakya (maha-

mantra) in the Vedas.

Om clearly denotes Krishna, the Supreme Personality of Godhead, and the

Vedanta-sutra begins with om. Yet the mayavadi philosophers stress the

mantra tat tvam asi, which they interpret to mean “I am that, or I am God,”

and they try to give less importance to om.

Om should never be thought of as impersonal. That is perhaps the greatest

misconception among many philosophers of transcendence since the time of

Çankaracarya. The impersonal misconception of om has become so popular

that even personalist philosophers at the stage of practice are sometimes

found to have developed an aversion to om thinking it a means to

impersonal realization.

Om for that matter is nondifferent than the sound of Krishna's flute. Om is

never impersonal at any time—all that can be impersonal about om is the

misconception that one chooses to attach to it. The Gopala-tapani

Upanishad discusses om, and clearly establishes its nondifference from the

Supreme Personality of Godhead:

catuhçabdo bhavedeko

hyomkarah samudahritah

tamaddevah paro rajas

eti so-ahamityavad

haryatmanam gopalo-

ahamiti bhavayet

"The sound vibration om denotes the catur-vyuha-tattva of Çri

Balarama, Pradyumna, Aniruddha, and Çri Krishna. As om transcends the

26

three qualities of material nature, so also one should know oneself to be

beyond the identification with the material body. ‘I am the eternal servitor

of Gopala (Çri Krishna the cowherd boy at Vrindavana)’—this consciousness

must be maintained at all times.” (Gopala-tapani Upanishad 41-42)

The Gopala-tapani Upanishad further enlightens us that from the devanagari

script of om we find the conjunct of four sounds to form one sound—A U M:

rohinitanayo ramo akarakshara sambhavah

taijasatmakah pradyumna ukaraksharasambhavah

prajnatmako aniruddho vai makaraksharasambhavah

ardha-matratmakah krishno yasmin viçvam pratishthitam

"The letter 'A' denotes Balarama, the son of Rohini, who is the

substratum of the entire universe. The letter 'U' denotes Pradyumna, who is

the supersoul of the universe. The letter 'M' denotes Aniruddha, who is the

supersoul of each individual being in the universe. And the bindu (dot)

above the 'M' denotes Çri Krishna, the fountainhead of all Vishnu

incarnations." (Gopala-tapani Upanishad 55-56)

Meditation on om begins in this way and one who has realized knowledge

knows om to be identical with Krishna, vasudevah sarvam iti sa mahatma

su-durlabhah. Such a great soul is very rare and can be understood to be

the true knower of the Vedas.

Yet a further enlightened idea found in the Gopala-tapani Upanishad

establishes the conception of om as connotative of the supreme entities Çri

Çri Radha Krishna:

pranavatvena prakritim vadanti brahmavadinah

tasmad omkarasambhuto gopalo viçvasambhuvah

"The wise and enlightened sages declare that the svarüpa-çakti of

Bhagavan, Çri Radha, being the prime mula-prakriti, is nondifferent from

om. Gopala, Çri Krishna, who is the creator, sustainer, and destroyer of the

universe, is also nondifferent from om." (Gopala-tapani Upanishad 58)

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To emphasize that the seed of lila, or eternal pastimes, is inherent in the

seed mantra om, the next verse of Gopala-tapani states that om and the

kama-bija-mantra, ‘klim,’ are also nondifferent.

klim-aum-karasyaikyatvam pathyate brahmavadibhih

mathurayam viçeçena mam dhyayan moksham ashnute

"The brahmavadhis, men of transcendental wisdom, know it for

certain that the kama-bija-mantra, klim, and the monosyllable om are one

and the same. One who goes to Mathura Puri and meditates on Vraja

Gopala, by uttering either klim or om, attains the ultimate destination of the

soul after giving up this present material body." (Gopala-tapani Upanishad

59)

Since om and klim have been established by the Upanishads as

nondifferent, we can thus examine the nature of the klim mantra to better

understand the conception of the rasa-tattva, divine mellows, in om. Om is

complete with rasa, mellows, but it is in a seed form. It is also a fact that

mantras such as the Gopala-mantra and the Kama-gayatri-mantra, both of

which begin with klim, are properly chanted by first uttering om.

Çrila Viçvanatha Cakravarti Thakura, a most highly qualified, realized

devotee, has given a substantial illumination of the kama-bija-mantra, klim,

so let us try to understand om from that realized standpoint. Çrila

Viçvanatha Cakravarti Thakura explains the meaning of kama-bija thus: klim

is the seed, kama-bija, or the primary cause, of all-love. Kama-bija is

connotative of the entities Çri Çri Radha Krishna, the predominated and

predominating moiety of the absolute truth. (Klim—that which denotes a

subject and gives its attributes by implication.)

"K" is Krishna, the leading hero, with His personal form of eternity,

knowledge, and bliss, ka-karah purushah krishnah sac-cid-ananda-vigrahah.

"L" is celebrated as the blissful happiness of love, the beauty of the pleasure

of the divine couple, "L" is also celebrated as Lalita, la-karo lalita para. "I" is

Çrimati Radharani, the leading heroine, who is the eternal queen of

Vrindavana, i-karah prakriti radha. "M" is the sweetness of bliss occurring

when the divine couple kiss. The bindu (dot) above the "M" is said to be

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their kissing, the half-moon shape of the devanagri nasal letter is their

embracing.

If one chants om remembering the words of Gopala-tapani Upanishad and

the words of Çrila Viçvanatha Cakravarti Thakura, then one can attain all

spiritual perfection. But if one insists on considering om as a manifestation

of the impersonal brahman, then one certainly cheats oneself of the chance

of being reinstated as an eternal servant of Çri Çri Radha Krishna. The

impersonal conception as is preached by many of the so-called followers of

Çankaracarya has simply caused a great confusion in the spiritual field and

such way of thinking should be strictly avoided by all aspiring devotees.

Lord Caitanya Mahaprabhu has personally said, mayavadi-bhashya çunile

haya sarvanaça. “Anyone who hears the impersonal commentary of the

mayavada school is completely doomed."

If one comes under the sway of the impersonal conception, one certainly

becomes no better than an atheist. Where is the question of theism if one

says that God has no form or that he is God? Theism means that there is

God, His pleasure potency, Çri Radha, and Their eternal servants, the jiva

souls.

Çrila A.C. Bhaktivedanta Swami Prabhupada has said, "The sound of om in

the beginning of every Vedic hymn addresses the Supreme Lord. Because

the impersonalists are very much afraid of addressing the Supreme Lord

Krishna by His numerable names, they prefer to vibrate the transcendental

sound omkara. But they do not realize that omkara is the sound

representation of Krishna. The jurisdiction of Krishna consciousness extends

everywhere and one who knows Krishna consciousness is blessed. Those

who do not know Krishna are in illusion, and so knowledge of Krishna is

liberation, and ignorance of Him is bondage."

The goal of meditation on om is never to give up one's individual identity

and merge with the Supreme. That is inherent in the mantra as I have

stated in my opening paragraph. The inherent identity of the jiva soul as the

eternal servant of Çri Çri Radha Krishna is included in the om mantra. This is

given support by Çrila Jiva Goswami in his description of the alphabetical

constituents of the mantra as follows:

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a-karenocyate krishnah

sarva-lokaika-nayakah

u-karenocyate radha

ma-karo jiva-vacakah

"Om is a combination of the letters A, U, and M. The letter 'A' refers to

Çri Krishna. The Letter 'U' refers to Çri Radha, and the letter 'M' refers to the

jiva soul."

Thus, according to Jiva Goswami, the inherent position of the jiva soul in the

om mantra is that of a maidservant of Çri Çri Radha Krishna. Now one may

ask the question that if even the service of Çri Çri Radha Krishna is inherent

in om as in klim, then what need is there to chant the Hare Krishna maha-

mantra?

krishna-mantra haite habe samsara-mocana

krishna-nama haite pabe krishnera carana

"The Krishna gayatri mantra, or om, liberates one from repeated birth

and death in this world; the holy name of Krishna gives one shelter at the

lotus feet of Krishna." (Caitanya-caritamrita, Adi 7.73)

pancama purushartha sei prema-mahadhana

krishnera madhurya-rasa karaya asvadana

"Love of Godhead is so exalted that it is considered to be the fifth goal

of human life. By awakening one's love of Godhead, one can attain the

platform of conjugal love, tasting it even during the present span of life."

(Caitanya-caritamrita, Adi 7.144)

The gayatri mantra, or om, helps us up to the stage of liberation, and then

the mantra retires. The holy name of Krishna however continues even after

liberation. In fact it is the holy name of Krishna that enables us to develop

spontaneous love of Krishna.

Om is considered the bija, or seed, whereas Krishna nama is considered the

phalam, or fruit. The fruit, which is sweet and palatable to our taste, has the

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seed within. Thus om is considered to be present in Krishna nama. One can

say that Krishna nama is also present in om. That is true, but one cannot

taste the sweetness of Krishna nama in om. Chewing the seed is not

comparable to chewing the fruits. The juice of the fruit of the holy name of

Krishna is the sweet taste of pure love of Godhead.

Om emanates from the flute of Çri Krishna; it then manifests as gayatri,

then as the Vedas, Vedanta, Çrimad-Bhagavatam, and the last verse of

Çrimad-Bhagavatam recommends the chanting of the holy names.

nama-sankirtanam-yasya

sarva-papa-pranaçanam

pranamo duhkha-çamanas

tam namami harim param

"Krishna's holy name can relieve us from all undesirable sinfulness, all

filthy characteristics, and all miseries. Chant the name of Krishna! Do this;

nothing else is necessary. Take this! Chant the holy name of Krishna and

begin your real life in this dark age with the most broad and wide theistic

conception. Let us all bow down to Him." (Çrimad-Bhagavatam 12.13.23)

Çri Caitanya Mahaprabhu used to pass His days and nights at Jagannatha

Puri in the company of His intimate devotees tasting the unlimited mellow

sweetness of love of Godhead by constantly chanting the holy names:

hare krishna hare krishna krishna krishna hare hare

hare rama hare rama rama rama hare hare

Caitanya Mahaprabhu has composed the Çikshashtaka, eight essential

verses, in which He describes the complete development of pure devotion

from beginning to end. From these verses we can fully understand the

necessity for chanting the maha-mantra. In the first verse of Çikshashtaka,

the Lord says,

ceto-darpana-marjanam bhava-maha-davagni-nirvapanam

çreyah-kairava-candrika-vitaranam vidya-vadhü-jivanam

anandambudhi-vardhanam prati-padam pürnamritasvadanam

sarvatma-snapanam param vijayate çri-krishna-sankirtanam

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"The holy name of Krishna cleanses the mirror of the heart and

extinguishes the fire of misery in the forest of birth and death. As the

evening lotus blooms in the moon's cooling rays, the heart begins to

blossom in the nectar of the name. And at last the soul awakens to its real

treasure –– a life of love with Krishna. Again and again tasting nectar, the

soul dives and surfaces in the ever-increasing ocean of ecstatic joy. All

phases of the self of which we may conceive are fully satisfied and purified

and at last conquered by the all-auspicious influence of the holy name of

Krishna." (Çikshashtaka 1)

In his Vivriti commentary on Çri Íikshashtaka, Çri Siddhanta Saraswati

Thakura lists seven transcendental glories of chanting Krishna nama that

are contained in this first verse of Çikshashtaka. He lists them as follows: 1)

Krishna nama cleanses the mirror of the heart. 2) Krishna nama

extinguishes the fire of material existence. 3) Krishna nama bestows the

supreme goal of life. 4) Krishna nama prepares us for wholesale surrender in

madhurya-rasa. 5) Krishna nama gives us a taste of the infinite ocean of

ecstasy. 6) Krishna nama fully satisfies and purifies all phases of the self. 7)

Krishna nama is the essential ingredient in all devotional service.

In the subsequent verses of the Çikshashtaka, Çri Caitanya Mahaprabhu

describes the processes of devotional service, namely, sadhu-sanga,

bhajana-kriya, anartha-nivritti, nishtha, ruci, krishna-çakti, bhava,

vipralambha-prema, and prema-bhajana––vipralambha-sambhoga. Those

who have realized knowledge of the holy name of Krishna, by the grace of

Çri Caitanya Mahaprabhu, know the Çikshashtaka to be a description of

chanting the holy name.

The Hare Krishna maha-mantra is actually madhurya-mantra. It is

filled with the most inconceivable sweet nectar of the madhurya-rasa. The

madhurya-rasa means the sweetest rasa in which all other rasas are

accommodated. The madhurya-rasa is called the mukhya-rasa, or the chief

rasa. It is the sweetest and most accommodating rasa.

Çrila A.C. Bhaktivedanta Swami Prabhupada often used to say that

everything is there in the maha-mantra. Yes, that is a fact. Not only is om

present in the maha-mantra, but the twenty-four hour lila of Çri Çri Radha

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Krishna, known as ashtakaliya-lila, is also nondifferent from the maha-

mantra. Çrila Bhaktivinode Thakura has explained this in his Bhajan-rahasya

with reference to the Çikshashtaka prayers:

"In the sixteen word Hare Krishna mantra there are eight pairs of

names. Corresponding to these eight pairs, Caitanya Mahaprabhu has

recited the eight verses of Çikshashtaka. The first pair of names—Hare

Krishna—signifies the subduer of ignorance and the performance of nama-

sankirtana with faith. The second pair—Hare Krishna—means Krishna's

names are invested with all potencies. One should have attachment for

bhajana by taking shelter of the holy names in the association of sadhus.

Gradually, by performing bhajana, anarthas (unwanted contamination) are

destroyed. As anarthas are removed, nishtha (firm faith) develops. The third

pair—Krishna Krishna—indicates the company of pure devotees and

becoming fixed in firm faith throughout the day and night. By the fourth pair

—Hare Hare—unmotivated devotion is awakened along with a taste for

nama-sankirtana.

"The fifth pair—Hare Rama—represents the taste for pure service

along with remembrance of the holy names as prescribed in the

Çikshashtaka. In the sixth pair—Hare Rama—chanting in the beginning

stage of transcendental emotion leads to material detachment and

complete attachment to Krishna. The seventh pair—Rama Rama—awakens

attachment for the mellow of conjugal rasa, the shelter of Çri Radha's lotus

feet, and feelings of separation. The eighth pair—Hare Hare—leads to

attainment of the goal of life—loving service to Çri Çri Radha Krishna

following in the mood of the gopis of Vrindavana throughout the eight

divisions of day and night pastimes, ashtakaliya-lila."

The conclusion is that one who knows the meaning of om is a real student of

the Çrimad-Bhagavatam, and one who knows the meaning of the Çrimad-

Bhagavatam certainly chants the Hare Krishna maha-mantra as directed by

Çri Caitanya Mahaprabhu in His Çikshashtaka. Param vijayate çri-krishna-

sankirtanam!

Chapter Two

Çri Gayatri Nigüdhartha

33

The Profound Definition of Çri Gayatri

by

Paramahamsa Vaishnava Thakura

Çrila Bhaktirakshaka Çridhara Deva Goswami Maharaja

“The gayatri mantra will excite us to be mindful about Çrimati

Radharani's lotus feet, to obey Her orders.”

“Radha-dasyam, the service of Çrimati Radharani, is the ultimate

meaning to be extracted from the gayatri mantra.”

om bhür bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo

yo nah pracodayat om

om –– the seed mantra which contains everything within it; bhür — the

physical world; bhuvah — the mental world; svah — the intellectual world;

tat — that, the three planes of experience; savituh — the soul; varenyam —

worshipable, venerable; bhargo — the supersubjective area, the svarüpa-

çakti; devasya — who is beautiful and playful, Krsna, Reality the Beautiful;

dhimahi — come meditate; dhiyah — of meditation, of service; yo — who;

nah — us; pracodayat — enthuses our capacity;

“Above the three planes of mundane experience, bhür, bhuvah, svah,

is the soul, savitur, who shows us everything just like the sun. Above the

soul is the supersubjective plane which is varenyam, most venerated and

worshipable. That worshipable plane of existence is called bhargo, brilliant

and illuminating. The supersubjective area, bhargo, is the plane known as

the svarüpa-çakti which is the internal pleasure potency of deva, Krishna,

Reality the Beautiful. That bhargo is His own divine potency, Çrimati

Radharani. Let us meditate upon the lotus feet of Çrimati Radharani, whose

extended self and essential nature, mahabhava, is the svarüpa-çakti, and

who enthuses our capacity of devotional service. Let us surrender unto Her

divine service.”

The meaning of the brahma-gayatri must bring us to the conclusion of

Çrimad-Bhagavatam. The gayatri mantra and the Çrimad-Bhagavatam are

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one and the same. It is the very gist of the Vedanta-sütra. Çrimad-

Bhagavatam is the elaborate commentary of gayatri :

artho ‘yam brahma-sütranam

bharatartha-vinirnayah

gayatri-bhashya-rüpo’ sau

vedarthah-paribrimhitah

“The meaning of the Vedanta-sütra is present in Çrimad-Bhagavatam.

The full purport of the Mahabharata is also there. The commentary of the

brahma-gayatri is also there and fully expanded with all Vedic knowledge.”

(Garuda Purana)

The meaning of the gayatri mantra must be in the line of Çrimad-

Bhagavatam. If we analyze how this is possible, we shall uncover the steps

leading the gayatri-mantra to the Çrimad-Bhagavatam.

What is the meaning of gayatri? The word gayatri is a combination of two

Sanskrit words: ganat (what is sung) and trayate (gives deliverance). This

means, "A kind of song by which we can get our salvation, relief,

emancipation. Gayatri is known as veda-mata, the mother of the Veda. If we

examine the Vedic conclusion from it's most condensed aphorism to its most

extensive expression, we shall find that it begins with omkara, the Vedic

symbol om. That truth is expressed as the gayatri mantra, then it appears in

the form of the Vedas and thereafter as the Vedanta-sütra. Finally, the Vedic

conclusion is given its fullest expression in the Çrimad-Bhagavatam. Since

the meaning, the purpose of Vedic knowledge progresses in this line, the

gayatri mantra must contain within it the meaning of Çrimad-Bhagavatam —

that is, that the Krishna conception of Godhead is the highest.

This must be the meaning of the gayatri mantra, but the problem is how to

extract Çrimad-Bhagavatam — the Krishna conception — from within the

womb of gayatri. I heard that Jiva Goswami has given such an interpretation,

but I could not find where it is written. I heard that he has given the

meaning of gayatri leading to Krishna consciousness. Anyhow, the tendency

awakened in me to draw the meaning to the Krishna conception.

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The general meaning of gayatri is "that song which grants liberation."

Liberation must have some positive meaning. Liberation means not freedom

from the negative side, but positive attainment. This is the definition given

in Çrimad-Bhagavatam: muktir hitvanyatha rüpam svarüpena vyavashthitih

— unless and until we attain the highest possible positive position, real

mukti, real salvation has not been effected. Mere withdrawal from the

negative plane cannot be called liberation. Hegel has said that the object of

our life is self-determination. We must determine our normal function in the

organic whole — not mere emancipation from the negative side, but

participation in a positive function in the domain of service. This is

considered to be the highest attainment of life. This is the real meaning of

gayatri.

The word gayatri comes from two Sanskrit roots: ganat and trayate.

Trayate means positive attainment to the final stage (sva-rüpena

vyavastitih). And ganat means not mere sound, but musical sound. That

musical sound which grants us the highest positive deliverance indicates the

sankirtana of Çri Caitanya Mahaprabhu and the flute song of Çri Krishna.

Gayatri is the song which by singing we are freed,

The music of divinity to help our highest need;

Coming to Gauranga’s lotus feet, the tune is sankirtana —

Then reaching to Vrindavana — Krishna’s holy flute vibration.

Mahaprabhu’s sankirtana helps in reinstating us,

To take us to the ecstacy of service, known as rasa.

And those who enter Vrindavana, then Krishna’s sweet flute-song

Helps engage His servitors to serve Him e’er anon.

The flute is sounding, all are thinking,

“O, He’s coming!” “He’s going!”

Struck with wonder, river Yamuna cannot go on flowing.

The friends are all engaged with Him throughout the afternoon;

Yasoda hears the flute, she thinks, “My son is coming soon!”

O Krishna, Lord of love — Lord of the heart, Lord Çri Govinda,

Your flute-song in the night, the gopis run to the Yamuna.

The Lord of Vraja-dhama — the Sweet Absolute

Engages all His servitors just by playing His flute.

Dasya, sakhya, vatsalya, the entire range of rasa

To the highest, madhura — all represented in Çri Radha —

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The whole serving area is full in Radhika:

All services, like branches, are but a part of Her.

The divine song awakens us, our hearts we shall surrender

Unto Her holy lotus feet — the service of Çri Radha.

Rasa-raja, Mahabhava — dui eka rüpa —

The Lord of love — His consort, in one form both include:

Gauranga Mahaprabhu, the Golden Lord has come

And atracted gayatri to radha-dasyam.

The Vedas, Upanishads, all scriptures of the truth,

Have come to Çrimad Bhagavatam, the acme of all faith;

And there this full conclusion of theistic realization

Will reach the heart embracing such devotional conception.

Çri Gayatri Nigüdhartha

bhvades-tat savitur-varenya-vihitam kshetra-jna-sevyarthakam

bhargo vai vrishabhanu-jatma-vibhavaikaradhana çri-puram

bhargo jyotir-acintya-lilana-sudhaikaradhana-çri-puram

bhargo dhama-taranga-khelana-sudhaikaradhana-çri-puram

bhargo dhama-sada nirasta kuhakam prajnana-lila-puram

devasyamrita-rüpa-lila-rasadheraradha-dhih-prerinah

devasyamrita-rüpa-lila-purushasyaradha-dhih-preshinah

devasya-dyuti-sundaraika-purushas-yaradhya-dhih-preshinah

gayatri-muralishta-kirtana-dhanam radha-padam dhimahi

gayatri-gaditam mahaprabhu-matam radha-padam dhimahi

dhir-aradhanam eva nanyad-iti-tad-radha-padam dhimahi

“With all of your thoughts and heart’s desire, fully engage yourself in

the pure devotional service and worship of bhargo, the supreme goddess

Çrimati Radharani, who is the unlimited origin and possessor of the svarüpa-

çakti of Krishna, the Supreme Beautiful Godhead (deva). Being the ultimate

and all harmonizing potency of Krishna, She remains His eternally

unexcelled beloved servitor. In order to fully enrich and promote His lila

vilasa, She manifests Herself in variegated congenial forms. It is She Who

manifests Herself as dhama (Goloka) the abode of Krishna, in the form of

beautiful effulgence (saundarya jyoti) and opulence (vaibhava), adorning

and glorifying Him all around. It is She who extends Herself as Lila çakti (the

potency principle which promotes the bliss giving pastimes of Çri Krishna in

37

variegated colorful, tasteful, mystically opulent and beautiful ways). She is

the unlimited ocean of Love of Krishna personified (mahabhava svarüpini).

Therefore adore Her as the supreme goal of life, Who gives venerable,

blessed intelligence, realization and taste of enhanced loving worship

towards Her and Her eternal beloved deva, Çri Krishna, the all fulfillment of

life. The sound of gayatri is none other than the divine flute song of Krishna.

This flute song is naturally filled with Radha-prema and dedicated to serve

pleasure unto Her. What is the special characteristic of this all-attractive

flute song in the life of devotional aspirants? It deeply attracts all souls to

the unending beauty, glories and qualities of His eternal beloved Çrimati

Radharani, and situates them correctly in their own respective positions in

Her eternal ecstatic service. Krishna's flute song thus deeply inspires the

devotees to embrace an artist-servitor in the divine service-concert of His

eternal consort Çrimati Radharani through harmonious service performance.

The innermost meaning of this flute song for all devotees is radha-padam

dhimahi which means to wholeheartedly embrace and engage yourself in

the service of the lotus feet of Çrimati Radharani with all devotional love.

The highest and innermost instruction of Çri Caitanya Mahaprabhu is radha-

padam dhimahi."

The purport of Çri Gayatri Nigüdhartha is as follows: The first word is om.

Om is the seed mantra which contains everything within it. The next word is

bhür. Bhür is where we are, Bhü-loka, the world of our experience. The next

word is bhuvah. Bhuvarloka is the world of mental acquisition. It is the

support, the background of our experience. Our present position of

experience is the effect of our mental acquisition. That we are here in the

world of experience is not an accident; we have acquired this position by our

previous karma. The physical sphere, this present world of experience, is

only the product, the outcome of our previous mental impulses. And the

subtle world of previous karma, the mental sphere, is known as Bhuvarloka.

The next word in the mantra is svah. Above Bhuvarloka is Svaloka. The

mental world (Bhuvarloka) means acceptance and rejection: what to do and

what not to do — "I like this, I don't like that." Svaloka, however, is the plane

of decision, the world of intelligence (Buddhiloka). Our intelligence tells us,

"You may like this, but you don't do that, for then you will be the loser." That

plane, the plane of reason, is known as Svaloka. In this way, this material

38

world is composed of three general layers, bhür, the physical world, bhuvah,

the mental world, and svah, the intellectual world.

Of course, a more detailed analysis will reveal seven layers: Bhür, Bhuvah

Svah, Maha, Jana, Tapa, and Satyaloka. This has been dealt with in detail by

Sanatana Goswami in his Brihad-Bhagavatamritam. Here, these seven strata

have been summarized in three planes of existence: physical, mental, and

intellectual. And these three planes of experience have been summarized in

a word, tat.

The next word in the brahma-gayatri is savitur. Savitur generally means

sürya, the sun. And the sun means, figuratively, that which shows or

illuminates; that by which we can see. The three gross and subtle strata

within this world are shown to us by a particular thing, savitur. What is that?

The soul. Actually, the world is not shown to us by the sun, but by the soul.

What really gives us perception and allows us to see gross things? It is not

actually the sun that helps us to see, we see with the help of the soul. This is

found in Bhagavad-gita (yatha prakaçayaty ekah kritsnam lokam imam

ravih). The soul reveals this world to us just as the sun does. The sun can

show color to our eyes, the ear can reveal the sound world, and the hand

can reveal the touch world. But really in the center is the soul. It is the soul

who gives light to this world, who gives us an understanding of the

environment, the world of perception. All perception is possible only

because of the soul. Here, the word savitur, which generally means sun, can

only mean soul, like the sun, which shows us everything.

All seven strata of our existence-represented by bhür, the physical plane,

bhuvah, the mental plane, and svah, the intellectual plane — have here

been reduced to one entity: tat — "that." "That" is shown by the sun which

in this context indicates the soul. Here soul means individual soul. The

individual soul is the cause of his world. Not that the mind is in the world,

but the world is in the mind. Berkeley has said that the world is in the mind.

Here it is being expressed that everything is seen with the help of the sun. If

there is no sun, everything is dark — nothing can be seen. So without light,

nothing can be seen. And in a higher sense, light means the soul. The soul

is the subject and the soul's object is the seven planes of experience within

this world.

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The next word in the gayatri mantra is varenyam. Varenyam means püja:

worshipable, venerable. This indicates that although within this plane — the

objective world — the soul is the subject, there is another domain which is to

be venerated and worshipped by the soul. That is the Supersoul area.

That worshipable plane of existence is known as bhargo. Bhargo means the

super subjective area, the area of the Supersoul. This is mentioned in the

first verse of Çrimad-Bhagavatam: dhamna svena sada nirasta-kuhakam

satyam param dhimahi. Çrila Vyasadeva says that here he is going to deal

with another world whose pristine glory is so great that by its own ray, all

misconceptions are brushed aside. The subject is the soul, and its object is

all these worlds of experience. And the super subject is the venerable area

which is superior to the subject, the soul, that is the super subjective area.

The word bhargo means"more subtle than the soul," and "holding a more

important position than the soul." So this means the Supersoul, the

Paramatma. In general, of course, the word bhargo ordinarily means light.

Just as an X-ray can show us what the ordinary eye cannot see, bhargo is

svarüpa-çakti: higher, more powerful light that can reveal the soul. And that

energy — bhargo — belongs to whom? It belongs to deva. What is the

meaning of the word deva? Deva means "who is beautiful and playful," that

is, Çri Krishna: Reality the beautiful. He is not a nondifferentiated substance,

but is full of lila, pastimes. Deva means pastimes and beauty combined, and

this means Krishna.

His domain is bhargo, brilliant, and it is varenyam, to be venerated by the

jiva soul. What is the nature of the svarüpa-çakti? It is the vaibava, the

extension of Çrimati Radharani. She holds the full service responsibility and

the energy to serve Krishna. Bhargo is no less than the vaibava, the

extended body of Çrimati Radharani, which contains everything for the

service of Krishna. Bhargo represents Mahabhava, the predominated

moiety, and deva, Krishna, is Rasaraja, the predominating moiety.

In the gayatri mantra, we are requested bhargo devasya dhimahi: "come

meditate.” What sort of meditation is possible in that plane of dedication?

Not abstract meditation, but service cultivation, krishnanuçilanam. Dhimahi

means " to participate in the spontaneous flow, the current of devotion in

Vrindavana." And what will be the result (dhiyo yo nah pracodayat)? The

40

capacity of our cultivation will be increased. As we serve, a greater capacity

and willingness to serve will be given to us in remuneration — just as

interest is added to capital in the bank (dasa kari' vetan more deha prema-

dhana). In this way, our dedicating principle will be increased again and

again. Dhimahi means aradhana, worship. It cannot but be explained in

terms of aradhana, püja, seva — worship, adoration, loving service. The

word dhi is derived from the word buddhi, which generally means that which

we cultivate with the help of our intelligence. But here, dhi is a reference to

that venerable intelligence which descends into this plane to help us

cultivate service. So dhimahi does not mean abstract meditation, but

devotional service. This is the underlying meaning of the gayatri mantra.

Gayatri, the song of deliverance, also means sankirtana. Kirtana is also

sung, and it also improves us towards the highest goal. The sankirtana of Çri

Caitanya Mahaprabhu also reinstates us in our highest serving position. So

brahma gayatri in connection with Mahaprabhu comes to mean krishna-

kirtana. Then it reaches Vrindavana and the flute-kirtana. And when we

enter Vrindavana, we shall find that the sweet sound of Krishna's flute helps

to engage all the Lord’s servants in their respective duties. When the flute is

sounded, the gopis and others are adjusted in their respective duties. At

night, the gopis, hearing the sound of the flute will run to the Yamuna,

thinking, "O, Krishna is there." And when Yaçoda hears the song of Krishna's

flute, She thinks, "My son is there. He is coming home soon." In this way, the

sound of the flute engages all the servants of the Lord in their respective

positions and inspires them to be mindful of their service.

In my Sanskrit commentary on the gayatri mantra, I have written

dhiraradhanam eva nanyad-iti tad radha-padam dhimahi: All other services

are represented fully in Radhika. Like branches they are all part of Her.

Madhurya-rasa is the chief or mukhya-rasa, the combination of all rasas.

Çrimati Radharani is mahabhava — She represents the entire serving

attitude.

The flute-song of Çri Krishna, expressed as the gayatri mantra, is reminding

us and engaging us in our service. And what is our service? Our service must

be to surrender ourselves in the service of Çrimati Radharani — to accept

the suggestion of Radharani. The gayatri mantra will excite us to be mindful

about Çrimati Radharani's lotus feet, to obey Her orders. She is mainly

41

representing the whole service area. So to try to engage ourselves in Her

service, under Her order — to accept Her direction and to obey Her — that is

the service of Çri Radha. In this way, the meaning of the gayatri mantra has

been drawn to radha-dasyam, self-determination (svarüpena vyavasthitih).

In the meantime, the partial representations in vatsalya and sakhya-rasa

are also part and parcel of the original mellow of conjugal love, madhürya-

rasa. The vatsalya rasa devotees will serve Nanda and Yaçoda, the sakhya-

rasa devotee will serve Çridhama and Sudhama, but ultimately, the whole

system in one conception is included in Radharani.

Radha-dasyam, the service of Çrimati Radharani, is the ultimate meaning to

be extracted from the gayatri mantra. That is the supreme end of our life. It

cannot but be so. Çrimad-Bhagavatam is the ultimate or full-fledged theism

to be extracted from the Vedas, Upanishads, and so many scriptures. All the

revealed truth rises to its acme, to its highest position, in the conception

given by Çrimad-Bhagavatam. And Çrimad-Bhagavatam teaches us that the

highest realization, self-determination, is to be found in the service of

Çrimati Radharani — that under Her guidance we may serve Çri Krishna. We

aspire for a direct connection with Her service.

What, then, is the inner meaning or purport of the word bhargo? Bhargo

vaijvrsabhanuja-atma-vibhava-eka-aradhana-çri-püram. Bhanu means the

sun, or "who shows us by light." Radharani is the daughter of Vrishabhanu. I

have selected the word bhanu. To represent Her personal extended self, I

have given the word vaibhava. Vaibhava means, "what comes out," or

"extended self." Prabhva is the central representation and vaibhava is the

outer extension. The very gist of svarüpa-çakti is Çrimati Radharani, and the

whole svarüpa-çakti is Her extended self. The town of Her beautiful service,

that is, the country, the abode of Her beautiful service is the whole svarüpa-

çakti.

Just as rays of light extend from the sun, the whole internal potency is an

extension of mahabhava, Çri Radhika. She has developed Herself into such a

beautiful area of brilliance, of internal energy, and thereby She serves Her

Lord. All these necessary things have sprung from Her. To help Her in

serving Her Lord, they all come out. When the entire internal energy is

condensed in a concise form, it is mahabhava, Çrimati Radharani. And when

42

Radharani wants to serve, She extends Herself in limitless different ways.

And with some contribution from Baladeva and Yogamaya, the whole

spiritual world, including Vrindavana, Mathura, and Vaikuntha, evolves to

assist Çrimati Radharani in the service of Çri Krishna.

In this way, I have drawn out radha-dasyam, the service of Çrimati

Radharani as the meaning of the gayatri mantra and have tried to represent

it in Sanskrit verse. Gaura Haribol!

Chapter Three

Çri Gayatri

Explanation and Appreciation

by

Paramahamsa Vaishnava Thakura

Çrila Bhakti Promoda Puri Goswami Maharaja

The explanation of brahma-gayatri, the mother of all Vedas, signifying

devotional worship unto Çrimati Radharani, çri radhanudhyana-para,

explanation which was revealed in the depth of realization of Püjyapada

Çridhara Deva Goswami Maharaja, possessed with the divine grace of

Paramaradhya Çri Çrila Prabhupada (Bhaktisiddhanta Saraswati Thakura)

upon his head — is deeply appreciated by those fortunate, intelligent

devotees who are aware of the relishable beauty of pure devotional service.

The Çrimad-Bhagavatam, which is revealed in the transcendental meditation

of Çri Veda Vyasa, is the quintessential scripture of all the Vedas, Vedantas,

Puranas and Pancaratras. Vrajendra Nandana, Çri Vrindavana Candra

Krishna, has alone been manifested therein as the supreme worshipable

non-dual object (the Supreme Personality of Godhead — the summum

bonum of our lives) through this following definition:

ete camça-kalah pumsah

krishnastu bhagavan svayam

indrari-vyakulam lokam

mridayanti yuge yuge

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“All of the above mentioned incarnations are either plenary portions or

portions of the plenary portions of the Lord, but Çri Krishna is the original

Personality of Godhead. All of them appear on planets whenever there is a

disturbance created by atheists. The Lord incarnates to protect the theists.”

(Çrimad-Bhagavatam 1.3.28)

The full-fledged internal potency of that svayam-rüpa, the Supreme Lord Çri

Krishna, the divine embodiment of sat-cit-ananda, has also been described

as the supreme worshipper and pleasure-giving potency through this verse

of Çrimad-Bhagavatam:

anaya radhika nünam

bhagavan haririsvarah

yan no vihaya govindah

prito yam anayad rahah

“Certainly this particular gopi has perfectly worshiped the all-powerful

Personality of Godhead, Govinda, since He was so pleased with Her that He

abandoned the rest of us and brought Her to a secluded place.”

Thus both of the divine personalities are interrelated as aradhya and

aradhika (worshipable and worshipper).

This conjugal conception of Godhead is our supreme worshipable goal and it

is the final aim and object of Çrimad-Bhagavatam. It is said in the Garuda

Purana:

artho ‘yam brahma sütranam

bharatarta vinimayah

gayatri bhashya rüpo’sau

vedartha paribrimhita

granthashta-daça sahasra

çrimad-bhagavatabhidha

“The Çrimad-Bhagavatam is most highly regarded within the

meanings of the Brahma Sütras, the deep significance of Mahabharata and

the profundity of Veda-mata gayatri, and is ultimately the quintessence of

all the Vedas”.

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The king of scriptures Çrimad-Bhagavatam is naturally full of the most

valuable verses:

tad idam grahayam asa

sutam atmavatam varam

sarva vedetihasanam

saram saram samuddhritam

“Çri Vyasadeva delivered it to his son, who is the most respected

among the self-realized, after extracting the cream of all Vedic literature

and histories of the universe.” (Çrimad-Bhagavatam. 1.3.41)

sarva vedam tvsharanghi

çrimad bhagavatam içyate

tad-rasamata-taptasya

nanyatra syad ratih kvacit

“Çrimad-Bhagavatam is declared to be the essence of all Vedanta

philosophy. One who has felt satisfaction from its nectarine mellow will

never be attracted to any other literature.” (Çrimad-Bhagavatam 12.13.15)

In these verses Çrimad-Bhagavatam has been described and defined as the

quintessence of all Vedas, Vedantas and Puranas. Çrila Kaviraja

Goswamipada also has written:

gayatrira arthe ei grantha arambhana

“satyam param” — sambandha

“dhimahi” — sadhana-prayojana

“In the beginning of Çrimad-Bhagavatam there is an explanation of

the brahma-gayatri mantra. ‘The Absolute Truth (satyam-param)’ indicates

the relationship, and ‘we meditate (dhimahi) on Him’ indicates the execution

of devotional service and the ultimate goal of life.” (Caitanya-caritamrita,

Madhya-lila 25/147)

In his commentary “Anubhasya” to these lines our Paramaradhya Çrila

Prabhupada has commented:

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“The meaning or deep significance of the gayatri mantra has been

presented in the first verse of Çrimad-Bhagavatam which is known as

mangalacarana or the auspicious invocation. All efforts of our wisdom and

consciousness to discover and attain our eternal relationship with the

supreme reality, and consequently to know our properly adjusted or

harmonized relationship with all animation through that central relationship

with the truth is known as sambandha-jnana. Following the regulative

principles for the attainment of the highest goal of life — the purely blissful

devotional service of the Supreme Lord Çri Krishnacandra is known as

abhidheya. And tasting the supremely blissful nectarine devotional fruits

(prema-bhakti) to those genuine devotional practices is known as

prayojana.”

In Çrimad Bhagavad-gita Çri Krishna is described as the supreme subject

known by the transcendental knowledge of the Vedas. He is also the

composer of the Vedas and Vedantas in His form of Çrila Vyasadeva and

finally, He is the true knower of the real meanings and significance of all the

Vedas. Çrila Kaviraja Goswamipada has written thus:

ataeva bhagavata sütrera’ artha’ rüpa

nija krita sütrera nija’bhashya ‘svarüpa

“As it is He who is the writer and commentator of the Upanishads

which are the most essential form of the four Vedas and their profound

meanings and as if is that same great personality, the incarnation of Çri

Krishna, who is the writer of Çrimad-Bhagavatam, which is regarded as the

quintessential commentary and wider, positive explanation of the Vedas,

then it is the Çrimad-Bhagavatam alone which presents to the world the

deepest meanings of all Vedas, Vedantas and revealed scriptures.”

(Caitanya-caritamrita, Madhya-lila 25.142)

krishna bhakti rasa svarüpa çri bhagavata

tate veda çastra haite parama mahattva

“Çrimad-Bhagavatam is the divine personification of the matchless

ecstasies of Krishna-bhakti. Because of that she is much more exalted than

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the Veda çastras excelling and transcending them all.” (Caitanya-

caritamrita, Madhya-lila 25.150)

In the commentary of this verse Çrila Prabhupada has said:

“Çrimad-Bhagavatam is the ocean of transcendental ecstasy of Çri

Krishna-bhakti and the revealed Vedic scriptures. The Vedas, which

comprise the transcendental messages of Çri Bhagavan, are compared to a

desire tree, the best ripened fruit of which is Çrimad-Bhagavatam. Therefore

the Çrimad-Bhagavatam is much greater than the Vedas in comparative

study”.

In the revealed truth of Çrimad-Bhagavatam, Vrajendra-nandana Çri

Krishna, the sole matchless wealth of Çrimati Radharani’s life, is the

supreme reality and supreme object of all adoration. Çri Radha, the crown

jewel of all Vrajadevis, is the full-fledged divine potency and is the exclusive

pleasure giver in all respects to Her dear Lord Çri Krishna Candra. Therefore

it is only under submission to Her that that glorious, fathomless devotional

service to the Lord, that genuine worship and adoration of the Lord, the very

means of attaining divine grace, can become a reality. By realizing this deep

meaning of Çrimad-Bhagavatam and revealing it in his commentary,

Parama-püjyapada Çridhara Dev has presented to the world this most

beautiful, full-fledged explanation of gayatri, the mother of çruti. He has

shown us this treasure of the most beautiful opulent wealth of the supreme

reality; that the loving adoration of varenya bhargo, who is the supreme

loving worshipper, ecstasy giver and internal potency of the supremely

worshipable Çri Lila Purushottama Dev, is the best way to attain the grace of

Çri Krishna. She is the benevolent source of pure devotional inspiration and

intelligence required to attain the grace of Çri Krishna, the Divine Lord of

this universe, and that it is the exclusive meaning of the expression:

çavalaccyamani prapadye (Upanishads).

Çrila Ragunatha Dasa Goswamipada did not like to accept Çri Krishna

merely as Bhakari (the slayer of Bakasura and other demons), nor the idea

of residing in Çridhama Vraja without the grace of Çrimati Radha Thakurani.

One cannot live in Her domain or have the fortune of darçana of the original

transcendental form of Çri Vrindavana-vihari Çri Krishna without the grace

and sanction of His swarüpa çakti, Çrimati Radha Thakurani.

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radhaya madhavo devah

“Madhava Dev belongs exclusively to Çrimati Radha Thakurani”.

We find in Çri Kaviraja Goswamis writings:

hladini karaya krishne anandasvadana

ladinira dvara kare bhaktera poshana

“The hladini çakti, Çrimati Radharani, is always engaging Çri Krishna,

Her Divine Lord, in tasting and profoundly relishing the divine pleasures and

infinite divine ecstasies, and it is through that hladini çakti that Çri Krishna

maintains and sustains the devotional life of His devotees”. (Caitanya-

caritamrita, Adi Lila 4.60)

Çrila Bhaktivinoda Thakura has written in his “Amrita Prabhava Bhashya” as

follows:

“Çrimati Radhika is the swarüpa çakti of Çri Krishna and is known as

hladini because She always keeps Him merged in the ocean of Supreme

Ecstasy. In addition She is also defined as the supreme maintainer and

sustainer of divine devotional life, the supreme promoter of Çri Krishna-

prema within the original selves of all jiva souls, who are the eternal parts

and particles of the infinite transcendental potency of Çri Krishna”.

Çrila Kaviraja Goswamipada continues:

sac cid ananda pürna krishnera svarüpa

eka-i-cic chakti tanra dhare tina rüpa

anandamçe hladini sad amçe sandhini

cid amçe samvit yare jnana kari mani

“Shri Krishna’s body is eternal, full of knowledge, and full of bliss. His

one spiritual energy manifests three forms. Hladini is His aspect of bliss;

sandhini, of eternal existence; and samvit, of cognizance, which is also

accepted as knowledge.” (Caitanya-caritamrta, Adi-lila 4.61/62)

48

Çrila Bhaktivinoda Thakura comments on this verse as follows:

“The full-fledged Reality of the Almighty Lord Çri Krishna is the

embodiment of eternity, divinity and ecstasy and His conscious potency has

threefold manifestations:

“Sandhini çakti is that potency which manifests in the quality of

eternity and which connects or relates all jiva souls with the original

Absolute Reality, expanding and extending that relationship and which

thereby expands, widens and improves the very existence of all jiva souls.

“Samvit çakti is the perfect plane of full fledged knowledge or

consciousness through which we can know the original Supreme Personality

of Godhead Çri Krishna.

“Hladini çakti is the potency of Supreme Transcendental Ecstasy which

eternally pleases Çri Krishna with limitless beauty and bliss and most

graciously distributes that anandam (pleasure) to be tasted by all other

specially fortunate devotees.”

Paramaradhya Çrila Prabhupada has commented on the same çloka in his

“Anubhashya”.

“The potency by which the Supreme Lord Çri Krishna maintains and

sustains the entire entity, the existence of all, is called sandhini çakti, the

revealer of time, place, things and circumstances. That potency by which He

Himself can know and make others know is called samvit çakti or jnana

çakti. That supreme consciousness potency of Çri Krishna by which Çrimati

Radharani can directly know of the anandam and most graciously allow

others to know, feel and taste the same anandam is called hladini çakti.

“That original supreme ecstasy potency, hladini-çakti, is always

engaged in giving pleasure to Her dear Çri Krishna, the dear most son of the

King of Vraja and the full moon of Vrindavana Dhama. Therefore, essentially,

we must do all our devotional duties, services and worship with the

acceptance of unconditional surrender at the Lotus Feet of Çri Vrishabhanu

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Radhanandini, the dear most daughter of the King Vrishabhanu and the

crown jewel of all the Vrajadevis.

“Hence, abhideya means the profound thinking, feeling and

absorption in all respects upon the Supreme Lord and through that process

of meditation and absorption the attainment of that plane of pure devotional

consciousness prayojana or premavasta — the lofty storage of divine love.”

Therefore, this pure devotional meditation upon Çri Radharani is the

topmost confidential meaning of brahma-gayatri. The commentary upon

gayatri revealed by Püjyapada Çridhara Maharaja is known as Çri Gayatri-

Nigüdhartha. This commentary has been elaborately explained and I am

bereft of the proper language to elucidate the profound meaning of gayatri

revealed by Püjyapada Maharaja, which is that sublime Çri Radha-dasya or

Çri Radha-pada-dhyana — the exclusive devotional servitude to Çrimati

Radharani. Therefore it can only be presented and understood through his

own illustrious transcendental language and by his exclusive divine grace.

This deepest meaning of gayatri has been nobly established by every aspect

of the message emanating from his lotus lips and by the jubilant mood

radiating from the core of his heart.

NOTE: GaudiyaItalic text is also italicized

*********

Chapter Four

Sri Guru-Mantra and Guru-Gayatri

by

H.H. Bhakti Nandana Swami Maharaja

The cause of the guru-disciple relationship as it manifests in the life of a

spiritual seeker is the sweet will of the Divine Couple Sri Sri Radha-Krsna,

and it is divinely ordained that one who seeks pure devotional service to

Them shall be introduced to Them through Their divine representative sri

gurudeva. As sri guru is a living principle of sri guru-tattva, he is a direct

expansion of the grace of the Divine Couple, and is thus a natural

transparent medium for the seeker's entrance into eternal life with Them.

Sri guru is known as an affectionate guardian, friend, and guide; a kind

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messenger of immortal divine hope and prospect. It is Sri Gauranga

Mahaprabhu, the highest manifestation of sri guru-tattva, who has

beautifully revealed its conclusive truths to the world. He revealed that

when a person aspires to live a life of dedicated service, earnestly seeking

shelter in the ambrosial embrace of Sri Radha and Krsna’s blissful, loving

pastimes, sri guru appears. In that unlimitedly beautiful world of ecstatic

love for Krsna, ultimately everything exists to enhance the lila and pleasure

of the Divine Couple, and therefore sri guru is found in each of the five main

rasas (santa, dasya, sakhya, vatsalya, and madhurya).

The gurus of each rasa are self-fulfilled within their respective rasas, and are

credited with the excellence of their unique individual aspects of seva both

in this world and within Goloka. Sri guru helps his disciple to gradually

cultivate devotional love for the Divine Couple within and properly attain

entrance into Their eternal loving service. He then further enriches that

relationship in variegated beautiful ways following the taste of his own guru-

varga. The Divine Couple become especially pleased with a devotee who

engages in the loving devotional worship and service of his pure

guru.Therefore holy sadhus and sastras especially emphasize the need for

accepting and following such a sat-guru with a respectful service attitude.

The meditation on sri gayatri plays a most vital role in the relationship

between sri guru and his disciple. Sri guru naturally remains inseparable

from gayatri meditation because it is Sri Radha-Krsna's grace personified

within sri guru which initiates such a fortunate soul into the gayatri-mantra.

Sri gayatri then gradually reveals to that devotee the ultimate objective and

principle of initiation, inspiring him to wholeheartedly embrace its

accompanying meditational practices throughout life. Therefore in the

Gaudiya Vaisnava tradition the guru-mantra and guru-gayatri are meditated

upon with utmost respect and gratitude following the brahma-gayatri

dhyana. The last part of brahma-gayatri—dhiyo yo nah pracodayat—clearly

indicates the function and role of sri guru. The term pracodayat means

'directs towards' or 'engages in.' deva (Krsna) and His effulgent, glorious

pleasure-potency bhargo (Radhika) inspire the transcendental intelligence of

a jiva-soul, attract such a soul towards Their lotus feet, and engage him in

pure devotional service to Them. The transparent via-medium through

whom such service descends to a disciple is sri guru or guru-tattva. It is to

be especially noted that sri guru first initiates a devotee with the brahma-

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gayatri. That same brahma-gayatri then directs the devotee to worship sri

gurudeva for further benefit and accomplishment. It is therefore significant

that the guru-mantra and guru-gayatri follow the brahma-gayatri.

Sri guru-mantra and guru-gayatri refer to the akhanda asraya vigraha, the

complete guru-tattva. This akhanda (undivided) guru-tattva manifests in

three aspects, namely: caitya-guru, diksa-guru, and siksa-guru respectively.

Caitya-guru is none other than the indwelling Supersoul, Sri Sri Radha-Krsna

within. Diksa-guru and siksa-guru are the two kinds of physically present

gurus appearing externally as pure devotees in human form. Such gurus,

exclusively on the higher stage of atma-nivedana from the uttama-

madhyama and uttama-adhikari level, eternally remain manifest through

their holy legacy. These three aspects of guru-tattva are the aim and subject

of mantra meditation. According to one's inspiration one may meditate upon

each guru individually with distinction, or upon all three of them collectively

in harmonious interrelation and unity.1 The holy scriptures recommend that

while chanting the aforementioned mantras, one should meditate upon sri

guru's eternal form (if it has been revealed) in a way which is unified with

contemplation on his manifest saintly human persona as well.

The following reference to the guru-mantra is found in the Suta-Saunaka-

samvada of the Brihad-brahmanda Purana: srim gum bhagavat gurave

svaha; and reference to the guru-gayatri is found in the Padma purana as

follows: srim gurudevaya vidmahe gaurapriyaya dhimahi tanno guruh

pracodayat. Srila Dhyanacandra Goswami recorded these mantras in his Sri

gaura-govindarcana-smarana-paddhati, and some Gaudiya Vaisnavas

headed by him have accepted them in their worship of sri guru.2 These

mantras specifically indicate a guru of madhurya-rasa bhakti, whose inner

identity personifies the highest kind of love relationship with the Divine

Couple—principally that of a divine damsel of Goloka who is always engaged

in Their blissful loving service. (This refers only to nitya-siddha and sadhana-

siddha gurus.)

Srila Bhaktisiddhanta Saraswati Thakura, however, found some

misapplication of the guru-mantra established by Dhyanacandra Goswami in

relation to certain unqualified gurus during his time. Being concerned about

the situation, he preferred not to introduce that mantra to his society lest he

be identified with its inappropriate use. He realized through revelation that

52

it would be most helpful for all classes of spiritual students to enter into the

madhurya-rasa conception of sri guru at a more mature stage of spiritual

understanding. He wanted to protect the highest conception of sri guru from

misuse, and thus he directed his followers along a safer path which would

give rise to true advancement in a practical way instead of through an

artificial and abrupt path of so-called progress. This genuine path

delineating the true conception of sri guru begins from his divya jnana

svarupa and culminates in his madhurya-prema svarupa.

The mantras which Srila Saraswati Thakura gave to his followers are aim

gurave namah and aim gurudevaya vidmahe krsnanandaya dhimahi tanno

guruh pracodayat. The guru-mantra and guru-gayatri presented by Srila

Dhyanacandra Goswami and Srila Saraswati Thakura are deeply interrelated

and differ only in manner of presentation; not in their intrinsic nature or

divine essence. Therefore, dear devotees, let us now enter into the beautiful

world of the meaning and purport of sri guru-mantra and guru-gayatri,

appreciating their naturally harmonious characteristics.

The precise but full translation of guru-gayatri is as follows:

'Understanding sri guru as the pure representation of

krsnananda/gaurapriya-tva let me thus meditate on that — his divine

swarupa and engage in his service. May he further enthuse and engage me

in that meditation and devotional service to him."

In the guru-mantra presented by Srila Saraswati Thakura (aim gurave

namah), aim is the seed mantra of the specific aspect of Krsna's potency

which manifests in the form of His pure devotee sri guru or guru-tattva.

Sri Krsna’s qualities of sat-cid-ananda have three corresponding potencies:

sandhini, samvit, and hladini. Aim represents the samvit aspect of divine

cognizance and knowledge (cid) which congenially promotes the hladini

aspect (ananda) unified by sandhini (sat).

Sri Krsna is the visaya vigraha (the supreme object of all worship) and Sri

Radhika is the original asraya vigraha (the supreme worshiper of the visaya

vigraha). Both aim and srim are the seed mantras for the asraya vigraha,

yet despite their close interrelation, these two bija mantras are slightly

53

distinct from one another. Aim represents divya jnana tattva which

culminates in madhurya-prema tattva, and srim represents that madhurya-

prema tattva congenially promoted by that divya jnana (aim).3 Aim includes

sat-gurus of all five main rasas in deeper harmonious relation to srim.

Aim represents Goddess Saraswati, who is pure transcendental knowledge,

enlightenment, and intelligence that fully promotes Krsna-prema bhakti. In

the holy scriptures she has been addressed as paravidya (the highest

superexcellent knowledge), ahaituki jnana (causelessly revealed

knowledge), divya jnana (purely divine knowledge), prajnana (the topmost

transcendental knowledge) and vidyabadhu (beautiful divine knowledge full

of devotional love as referred to in Siksastakam. ). Addressing sri guru with

this bija mantra significantly indicates that sri guru and guru-tattva are the

pure representation of such divine knowledge and intelligence which

exclusively promote nothing other than madhurya-prema seva.

Saraswati devi is among the most endeared and beautiful expansions of

Srimati Radharani. Her bija mantra is aim, and Srimati Radhika’s bija mantra

is srim. Thus aim is the expansion of srim, and therefore the seed mantra

aim in the guru-mantra and guru-gayatri esoterically indicates that sri guru

and guru-tattva are ultimately also expansions of Radhika-tattva. Saraswati

krsna-priya, krsna-bhakti tanra hiya, vinodera sei se vaibhava: "Decorated

with the effulgence of knowledge of divine love, damsel Suddha Saraswati is

ever dedicated to pleasing Krsna. As such she is dearly loved by Krsna and

is the treasure of Srila Bhaktivinoda's heart." (Kalyana kalpataru, Upadesa,

10th song ) Being nondifferent from divya jnana tattva (prajnana), a guru of

madhurya-rasa (as referred to by the word aim) is understood to be of a

similar nature and identity as this same tattva in the nitya-lila of the Divine

Couple.

Gurave means unto sri gurudeva, and namah is an obeisance meaning: "I

respectfully dedicate myself to the service of sri gurudeva." Thus deeply

entering into this full-fledged conception with its slightly mysterious

connotation, Srila Saraswati Thakura chose the bija mantra aim to represent

sri guru, and therefore presented the guru-mantra as aim gurave namah.

The guru-mantra as presented by Srila Dhyanacandra Goswami is srim gum

bhagavad gurave svaha. Srim means saundarya and ananda, which denotes

54

beauty and ecstasy—the components of hladini-sakti—which originates from

Sri Radhika. Srim therefore refers to sri guru as a pure representative of

this hladini potency.

Gum is another seed mantra for sri guru and guru tattva; bhagavad gurave

means 'unto the guru who is nondifferent from the Supreme Lord; and svaha

means 'I dedicate my heart unto.' As srim is the bija mantra for worshiping

Sri Radhika, the application of this bija mantra to sri guru has special

significance. It reveals the truth that either by his internal nature in this

world, or in all respects on the plane of nitya-lila, a guru of madhurya-rasa

bhakti has an inseparable relationship with Sri Radhika. Sublimely imbued

as he is with Sri Radha's grace, such a guru is considered to be Her

qualitative expansion as a sakhi or manjari or one of their intimate servitors,

and therefore he has also been referred to as srim.

Bhagavad refers to Sri Krsna, and bhagavad gurave indicates that sri guru is

the manifestation of Sri Krsna's grace as well. A madhurya-rasa guru is

devoted not only to Srimati Radharani, but also to Sri Krsna. He offers his

devotion to Krsna by loyally attending upon Sri Radhika, and being pleased

with such pure loving service, the Aprakrta Yugala (Divine Couple) bless him

with further entrance into Their confidential pastimes, which are full of

quintessential love-ecstasy. He is considered so very close and dear to Them

that he remains eternally blessed by an inseparable love-relationship with

Them. By receiving such recognition from the Divine Couple, he ever feels

that he cannot live without that grace. This union with the Divine Couple in

irresistible love-attraction makes him Their intimate representative.

Therefore bhagavad gurave refers to the personification of the divine grace

of the bhagavata.

The deepest significance of the word svaha is dedication of one's heart.

Thus, the conclusive translation of the guru-mantra srim gum bhagavad

gurave svaha in the line of Gaudiya siddhanta is: “I respectfully dedicate my

heart and soul to the holy service of Sri Sri Radha-Krsna4 through service to

sri guru, who is a nondifferent manifestation of Their mercy.”

The distinction between the guru-gayatris accepted and established by

Dhyanacandra Goswami and Srila Saraswati Thakura for their guru dhyana

is twofold: (1) the invocation bija mantras (aim in contrast to srim), and (2)

55

the term describing sri guru’s characteristic (krsnananda as distinct from

gaurapriya). These definitions of sri guru are like two petals of the same

lotus, and each aspect of guru-tattva has a distinct taste in relationship to

the Divine Couple. While krsnananda refers to sri guru's relishing the taste

of madhurya-rasa seva through madhurya (that which embraces within it all

other wholesome love-mellows), gaurapriya refers to sri guru's tasting

madhurya-rasa seva through the mood of audarya (the act of

magnanimously sharing the above-described madhurya). The inner

meanings of these two terms are so closely interrelated that they cannot

really be separated from one another, and therefore their distinction

appears only in simultaneous unity (bhedabheda siddhanta).

In the gayatri mantra aim gurudevaya vidmahe krsnanandaya dhimahi

tanno guruh pracodayat, aim is the seed mantra for sri guru or guru-tattva;

gurudevaya means devoted to sri gurudeva; vidmahe denotes sambandha

jnana (one's progressive understanding in relation to the guru's svarupa and

ultimate realization of that svarupa through devotion); krsnanandaya

represents the offering of veneration unto one who is full of ecstatic love for

Krsna and who gives pleasure to the heart of Krsna through pure love-

service; dhimahi represents the abhidheya (means), which herein denotes a

disciple's becoming deeply absorbed in the divine identity of sri guru

through devotional love-engagement; tat means 'that'; nah means 'us';

guruh means sri gurudeva; and pracodayat denotes the guru's inspiring and

directing the disciple towards the attainment of the final goal, the

prayojana.

The guru-gayatri is divided into four parts. The first part, aim, represents the

whole nature of gayatri in seed form. The second part, gurudevaya vidmahe

krsnanandaya, refers to the understanding of guru-tattva svarupa as the

representation of both divine knowledge and krsnananda through devotional

intelligence. The third part, dhimahi, represents the function of engaging in

devotional dhyanam, which means remaining absorbed in that divine

connection and service. And the final part, tanno guruh pracodayat, refers to

an eager prayer on the part of the disciple towards sri guru for blessing his

life with ecstatic love of Krsna (Krsnananda ) and giving him further

engagement in his devotional service.

56

The word krsnanandaya in this gayatri is most significant. By itself it is a

whole treasure-world of definition about sri guru or guru-tattva, self-

evidently showing us their complete nature and characteristics. The

meaning of krsnananda is threefold: (1) Krsnananda (krsna yasya anandam)

and aya dhimahi conjointly mean to meditate on that guru whose entire

happiness in life is Krsna, or that guru whose heart is full of the beauty of

ecstatic love for Krsna. (2) Krsnananda (krsnasya anandam) aya dhimahi

means to meditate on that guru who gives pleasure to his dearmost Lord

Krsna through his pure devotional love-services. And (3) in the word

krsnananda, krsna is Sri Krsna and ananda is hladini Radhika, so

krsnanandaya dhimahi means meditation on sri guru who is the

representative of both Radha and Krsna combined. These three aspects of

the term krsnanandaya dhimahi may be applied to gurus of all rasas, but

when this krsnananda becomes imbued with the mellows of madhurya-

prema and specifically manifests through a madhurya-rasa guru, it then

reaches its highest expression. A guru possessing such krsnananda has

been esoterically glorified in sacred texts and thus he is aspired after by

saints and sincere devotees.5

Sri Krsna is the saccidananda vigraha, the embodiment of all truth,

awareness, and ecstasy. In nitya-lila His ecstasy aspect (anandam) expands

through His hladini potency, which manifests from Sri Radhika. (Thus Sri

Radha is also addressed as Govinda-nandini, Hladini, and Madana-mohana-

mohini.) A deeper meaning of krsnananda is that a bona fide guru from

every principle rasa, and specifically madhurya-rasa, represents the function

of this hladini potency according to his own position in the range of

rasadhikara (capacity for involvement within a particular rasa).

The full-fledged conception of krsnananda found in madhurya-rasa enables a

nitya-siddha or sadhana-siddha guru to freely relate to the Supreme

Personality of Divine Truth through all facets of intimate relationships, and

thus to relish all ambrosial tastes of ecstasy. This fact, however, can only be

properly conceived through transcendental realization.

This aprakrta madhurya-rasa is most prominent in the divine damsels of

transcendental Vraja, and Sri Radhika is their superexcellent Queen and

guru. She is the unending fountainhead of all madhurya-rasa premananda,

and all other damsels and their close followers are Her different types of

57

expansions. Each of them is considered a pure loving servitor with her own

individual role, characteristic, expertise, beauty, flavor, and taste. Thus

remaining purely dedicated to the supreme guru Sri Radhika, each of them

is also considered to be Her representative as guru in both planes. (Only the

two types of representative gurus—nitya-siddha and sadhana-siddha—have

been referred to here in this context.) The fact pertaining to the sadhana-

siddha guru indicates that before his attaining to the siddha stage, he

remains as a sadhaka-guru, progressing towards divine accomplishment and

fulfillment. Hence, it is understood that following the examples of the nitya-

siddha and sadhana-siddha madhurya-rasa gurus, sadhaka madhurya-rasa

gurus are found on this plane who are also very helpful in properly guiding a

devotee toward the goal of madhurya-rasa seva. It is for this reason that

such a qualified sadhaka-guru is also considered to be a representation of

Sri Radhika's grace. (Nitya-siddha gurus sometimes come down to this

earthly plane, but such an occurrence is a rare event. It is mostly the

sadhana-siddha and qualified sadhaka-gurus who become comparatively

more available on this plane to extend their gracious guidance to a

devotee.) Therefore the meaning of krsnananda in the context of the guru-

gayatri ultimately refers to a purely devoted servitor of Srimati Radharani

who gives inexhaustible pleasure to Krsna through devotional service.

The last part of this gayatri is tanno guruh pracodayat, which means: "May

sri guru inspire us with that (tat) and engage us in that." It is a sincere

heartfelt prayer to sri guru and akhanda guru-tattva for receiving invaluable

inspiration and engagement as indicated by the word 'tat', the divine

treasure of krsnananda with its threefold meanings (one whose entire

happiness is Krsna, one who gives pleasure to Krsna, and one who

represents both Krsna and Radhika combined).

Unifying all these meanings, the following prayer is offered to sri guru: "May

sri guru inspire us to meditate on ecstatic love for Krsna and engage us in

His pure love-service. May he inspire us with his personal example of

offering pleasure to Krsna and finding the joy of fulfillment in Krsna. May he

inspire us in our meditation on akhila-rasamrta-murti Krsna (the all-

attractive personality of all-encompassing bliss) and Ananda Sri Radhika,

who is the bliss of even the supremely blissful Krsna. And may he also

engage us in service to Hladini Sri Radhika, who by Her boundless

58

devotional love and charm captivates even He who is the Supreme

Captivator."

The second meaning of tat is dhyana. The term dhyana indicates

penetrating deeply into the nature of a thing's inner identity through

meditation and subjective experience, and so guru dhyanam refers to a

devotional effort to dive into the inherent nature of sri guru through such

singularly-focused contemplation. Therefore in relation to the term dhimahi

(which stems from the root-word dhyana and is referred to by the word tat),

the other aspect of this prayer expressed through tanno guruh pracodayat

is: "May sri guru send the blessed inspiration to our hearts and kindly

engage us also in dhyana in regard to his divine svarupa (eternal identity)."

This svarupa is none other than the pure representation of krsnananda.

The term krsnananda in regard to a madhurya-rasa guru also closely relates

to the mood of the astadasaksara (eighteen-syllabled) Krsna-mantra and

kama-gayatri. Such a guru who is worshipped by the guru-mantra and guru-

gayatri is also imbued with the quality of exclusive dedication indicated by

these two other mantras given by sri guru. He represents the love-ecstasy

that the gopis have for Krsna as referred to by the phrase

gopijanavallabhaya svaha. The flow of this particular taste and experience

naturally impels him to transmit the seed of such consciousness to his

disciple at the time of initiation.

The internal meaning of the Krsna (Gopala) mantra is exclusive dedication

of one's own self, heart and soul—everything—for the service of that unique

Krsna Govinda who manifests as the beloved Lord of the Vraja gopis.

Following the gopis' path in the special mood of ecstatic conjugal love for

Krsna, a madhurya-rasa guru and his krsnananda svarupa ideally represent

the characteristic and mood of the above-described Krsna mantra.

The same siddhanta in regard to the Gopala mantra is also applicable to the

same kind of guru in relation to the kama-gayatri. He is an ideal living

example of kama-gayatri sadhana, and his quality of krsnananda is related

to each and every part of kama-gayatri. The term puspabana herein reveals

the superlative transcendental nature and characteristics of both Kamadeva

Krsna and His lila with His most intimate devotees. Such lila involves the

aiming and shooting of His flowery love-arrows toward His beloved consort

59

Goddess Sri Radhika and Her maidservants. Graciously awarding this

ambrosial treasure to those damsels in response to their loyalty to Sri

Radha, Krsna pierces their hearts and thereby arouses a sweet pang of

intense devotional love-desire for Him. By His nature, the God of

transcendental amorous pastimes loves to pierce the hearts of His devotees

in order to create a sweet disruptive attraction therein. As a loyal servant

and companion of Sri Radhika, a guru of madhurya-rasa is the natural

recipient of such puspabana from Kamadeva Krsna, and thus becomes

engaged in His service in accordance with His puspabana nature as the

hurler of powerfully fragrant, ever-blossoming love-arrows. The term

puspabana in the kama-gayatri therefore signifies the love-arrows sent

between Krsna and His beloveds in their ever-blissful, love-laden Vrndavana

pastimes. This is an in-depth glimpse into the term dhimahi. The nature of

such engagement also includes appropriately reciprocating with Krsna,

piercing His heart and arousing pleasing love-attraction within Him as well.

Hence such a guru is both the suitable recipient and reciprocator, and

exemplifies those twin applications of the term dhimahi in the kama-gayatri.

The final part of kama-gayatri, tanno 'nanga pracodayat, represents a

prayer consisting of two aspects. The first aspect is a wholehearted prayer

for that highest blessed fortune of being struck by Kamadeva's puspabana.

The second aspect refers to the devotee's imploring Kamadeva for the

capability to reciprocate with Him with the unceasing ananga to embrace

that puspabana. The term ananga means ecstatically amorous love-desire in

transcendence. This relates to ananda, and so ananga in relation to

Kamadeva actually denotes krsnananda. A guru of such krsnananda

embodies the above prayer, and by introducing the kama-gayatri to his

disciple, the guru carefully encourages him to gradually cultivate a similar

prayerful mood to attain the highest ideal of life. He plants the seed of this

devotional consciousness in his disciple's heart at the time of initiation,

encouraging him to ultimately follow his example with all humility. It is

naturally understood that in his divine identity, the guru referred to in the

above context is a sakhi or a manjari or one of their intimate followers in the

nitya-lila of the Divine Couple. In this connection, the Gaudiya Vaisnava

sannyasa mantra also carries the inner character and taste of the above-

described krsnananda in a similar way.

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In the mantra srim gurudevaya vidmahe gaurapriyaya dhimahi tanno guruh

pracodayat, srim is the bija mantra for a guru expanded from the asraya

vigraha Sri Radhika; gurudevaya means to devote to sri gurudeva; vidmahe

means to know or realize sri guru (as gaurapriya) through devotion;

gaurapriyaya means dedication unto the guru who is dearmost to Sri

Gaurangadeva, and also unto he whose istadeva (the worshipable beloved

Lord of one's deepest longings) is Gauranga; dhimahi means to meditate

and engage in devotional service; tat means 'that'; nah' means 'us'; guruh is

sri gurudeva; and pracodayat means 'please direct, inspire, and engage'.

The term gaurapriyaya is another significant definition of sri guru and his

nature. As indicated above, the word gaurapriya has two connotations: one

who is beloved to Gaura, and one in whose life Sri Gaura is the dearmost

object of all devotion and love-ecstasy. In the life of a suddha rasika gaura

bhakta, these two definitions intertwine and weave a special taste of

ecstatic devotional mood towards Sri Gauranga.

According to the realization of pure devotees of Sri Radha and Krsna, Sri

Gaura is none other than Sri Krsna Himself embraced by Sri Radhika's

superexcellent mood and complexion. In other words, Krsna, being

particularly eager to taste His Radhika's divine love for Him, fully absorbed

Himself in Her pure mood, and beautified by Her golden complexion,

manifested as Gaura. Gaurapriya therefore naturally means krsnapriya in a

parallel sense. This conception of gaurapriya denotes one who is loved by

Gaura because his devotion possesses special attractive qualities that

arouse within Gaura the pleasure of loving that devotee.

Two types of devotional service by which a gaurapriya guru deeply pleases

Sri Gaurangadeva and attracts His fond attention are sankirtana and

rasasvadana. The term sankirtana has a very broad meaning. It refers to

devotionally chanting, singing, speaking, and propagating the Holy Names

and glorious lila of the Supreme Personality of Divine Truth, Krsna, and the

highest ripe fruit of this sankirtana is rasasvadana, or relishing with deep

respect the mellows of ecstatic love for Krsna. By offering pure loving

services to Krsna through these two beautiful interrelated ways—sankirtana

and rasasvadana—a sat-guru naturally pleases Lord Gaurangadeva in the

most comprehensive way.

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Sri Caitanya Mahaprabhu is much more than merely a great historical

personality. He has been referred to as a tattva, the nondifferent

manifestation of Krsna, and through the inner subjective dimension of his

consciousness, a pure devotee realizes this immortal truth. Upon entering

into the fond remembrance of Sri Gaura's rasasvadana lila which was visibly

manifest in the past, a sat-guru can always fully participate in those lilas

within the innermost core of his heart, vividly experiencing them in the

present moment. Thus, in the heartworld of prema seva in his eternal

svarupa, the sat-guru ever remains dearmost to Gaura (gaurapriya).

Analyzing the definitions of krsnananda and gaurapriya as found in the guru-

gayatri mantras can be compared to looking at the same beautiful diamond

from two slightly different angles of vision. In other words, it is the same

guru-tattva defined from two different perspectives due to the individual

guru's distinct taste in relationship to the same goal—Sri Sri Radha-Krsna;

and such distinction is best understood from the viewpoint of all-

harmonizing unity. Like the taste of krsnananda, the taste of gaurapriya -tva

can also be found in all the five principal rasas. For example, it is observed

that both during and after the manifest presence of Sri Gaura, there were

many gaurapriya devotees who had different kinds of relationships with Sri

Gauranga in different devotional love-mellows (rasas). But because of Sri

Dhyanacandra Goswami's specific inner yearning and taste, his divine

revelation into the beatific mysteries of madhurya-rasa bhakti and his

subsequent initiation into manjari-bhava sadhana were bestowed by a

madhurya-rasa guru Sri Gopala Guru Goswami. Hence, the term gaurapriya

in this gayatri cited from his Sri Gaura-govindarcana-smarana-paddhati

ultimately refers to a madhurya-rasa guru who is imbued with the mood of

audarya.

Audarya means a generous demeanor of sharing with others, and Sri Gaura

is considered to be the fullest embodiment of this noble quality by dint of

His distributing the invaluable bliss of krsna-prema. He is therefore also

known as the audarya-pradhana-madhurya-rasa vigraha, the divine

personality in whom the madhurya quality is embraced within the

prominence of audarya. Some other examples of audarya gaurapriya gurus

who eternally give pleasure to Sri Gaura through sankirtana and more

specifically through their participation in rasasvadana with Him are: Sri

Gadadhara Pandit, Sri Svarupa Damodara, Sri Raya Ramananda, the six

62

Goswamis headed by Sri Rupa and Sri Raghunatha, Sri Krsnadasa Kaviraja

Goswami, Sri Vasu Ghosh, Sri Narahari Sarakara Thakura, Sri Srinivasa

Acarya, Sri Narottama dasa Thakura, Sri Syamananda Prabhu, Sri

Visvanatha Cakravartipada, and other likeminded guru-varga from the same

divine succession. Regardless of whether such gurus were contemporaries

of Mahaprabhu or appeared after His manifest presence on Earth, through

their deep devotional meditation on His eternal lilas they could always

associate with Him through different dimensions of their transcendental

experience.

Radha-bhava is the primary characteristic of Sri Gaura's rasasvadana, and

gaurapriya gurus of the above-described category (audarya-pradhana-

madhurya-rasa) always cherish this rasasvadana lila in the core of their

hearts. During Sri Gauranga's manifest presence, such gurus, attracted by

deep loving devotion for Him and fully imbued with the blissful mood of a

gopi, participated in His rasasvadana lila with great eagerness to assist Him

in accordance with His particular moods at each moment. Thus they

sometimes sang songs about the pastimes of Sri Radha and Krsna,

sometimes spoke nectarean words about Them, and sometimes embraced

their beloved Lord, all of their activities appropriately corresponding to each

divine sentiment which arose in Him. They either soothed or enlivened Him

in His respective tasting of Sri Radhika's sweet pain or joy in intense love for

Krsna just as the sakhis and manjaris served their Mistress as Her intimate

companions during Her similar states of experience. As they served Sri

Gaura with such sweet devotion, His divine love-ecstasy irresistibly flooded

their hearts, and the more they imbibed and tasted that bliss, the more their

hearts yearned for it throughout eternity. Feeling an unprecedented mad

love for Gaurahari, they continually realized in an ever-fresh way that He is

the eternally worshipable Beloved of their lives, which in turn impelled them

to embrace Him again and again to their hearts. This divine experience

refers to the second aspect of the term gaurapriya: one who has attained Sri

Gaura as his Beloved.

As previously explained the term dhimahi refers to the holy

recommendation for one to wholeheartedly engage in service to sri guru.

However, in this context the guru is additionally meditated upon in his

gaurapriya aspect as the living representation of a reciprocal love-

relationship with Sri Gaurangadeva. The precept of visrambhena guroh

63

seva6 (faithful dedication to sri guru ) as presented by Srila Rupa Goswami

is considered to be the purport of this word dhimahi in both guru-gayatris.

Besides this, dhimahi also corroborates the conception of meditating on sri

guru's spiritual form, and thus some relevant points in this connection are

presented herewith.

Particular devotees from the Gaudiya Vaisnava community, in the line of

madhurya-rasa seva have felt inspired to meditate on the nitya-siddha sakhi

7 form of their guru at certain times. Hence the focus of their meditation

was that divine image of their guru which was revealed to them through

their subjective realization, in unified conjunction with that form of his which

was visibly manifest. This meditation on sri guru in his nitya-siddha sakhi

form is known by the Vaisnava gurus as guru rupa sakhi dhyana.8 These

Vaisnavas saw their gurus' corresponding manifestations in both Gaura-lila

and Krsna-lila. According to their inspiration, therefore, while chanting the

guru-mantra and guru-gayatri they would meditate in a harmoniously

integrated way on both their guru's present form in Gaura-lila and his

corresponding form in Krsna-lila. The gaurapriya and krsnapriya identities of

the guru eternally exist in inconceivable oneness and difference (acintya

bheda-abheda). The practice of concurrent meditation on sri guru's form in

both Gaura-lila and Krsna-lila is accepted not only by some orthodox

Vaisnavas from the line of madhurya-rasa seva, but also by some of the

Vaisnavas following other lines of rasa seva like dasya, sakhya, and

vatsalya.

The final phrase tanno guruh pracodayat in conjunction with the term

gaurapriya herein reveals a taste which is complementary with krsnananda.

It refers to meditative engagement in the service of the guru who is the

delegate of that Krsna who is permeated with Sri Radhika's mood and

complexion (bhava and kanti). Here again, in relation to gaurapriya, the

term tat elicits the following prayer: "May sri gurudeva inspire us and kindly

engage us in emulating his own pure example—that of accepting Lord Gaura

as one's most precious object of loving dedication—that we may also be

counted amongst His dearmost servitors sharing in His transcendental

ecstasy." And the word tat in relation to the term dhimahi conveys the

meaning of the second part of the above prayer: "May sri guru also

compassionately engage us in dhyana in regard to his svarupa, which is a

pure representation of gaurapriya-tva."

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In conclusion, with all feelings of deep gratitude we offer our most respectful

pranamas to Srila Bhaktisiddhanta Saraswati Thakura, who compassionately

revealed to us the guru-mantra and guru-gayatri from the divine world for

our eternal benefit. We pray that any description herein of mantras

proffered from another branch of the illustrious Gaudiya Vaisnava

sampradaya may serve only to enhance our insight into the precious

inheritance bequeathed by Srila Saraswati Thakura, and his sublime

intention to protect and nurture our highest spiritual interests.

This essay is respectfully presented in the light of the holy teachings and

realizations of His Divine Grace Srila Bhakti Raksaka Sridhara Deva Goswami

Maharaja, and is dedicated to all sat-gurus and akhanda guru-tattva.

Notes

1. The guru-mantra and guru-gayatri in regard to the worship of caitya-guru

are aim gurave namah and aim gurudevaya vidmahe caityarupaya dhimahi

tanno guruh pracodayat. There are also a few other guru-mantras and guru-

gayatris slightly distinct from one another among the four Vaisnava

sampradayas.

2. Sri Dhyanacandra Goswami has been recognized as a member of the

guru-varga following the lineage of Sri Caitanya Mahaprabhu. In the

concluding paragraph of Chapter 30 in his book Jaiva Dharma, Srila

Bhaktivinode Thakura has described him as follows: "Sri Dhyanacandra

Goswami was a perfect master in all subjects, and especially in the esoteric

art of cultivating love for Sri Hari he was second to none. He was the first

and foremost of all the disciples of Sri Gopala Guru Goswami." Sri Gopala

Guru Goswami was the disciple of Sri Vakresvara Pandita, who was an

intimate assosciate of Sri Gaurangadeva.

3. The two characteristic functions of sri guru and guru-tattva are awakening

divya jnana and prema bhakti within his disciples. As gu means darkness

and ru means destroying, the word guru primarily refers to one who

removes the darkness of ignorance with the light of divine knowledge.

Examples from among the writings of the Vaisnava acaryas are: ..sarva-

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vidya-visaradah ...Sri Haribhakti vilasa 1.35) divyam jnanam yato dadyat...

(Visnu-yamala); and caksudana dila yei, janme janme prabhu sei, divya

jnana hrde prakasita/ prema bhakti jaha hoite, avidya vinasa yate... (Srila

Narottama dasa Thakura).

4. Srim and bhagavad refer to Radha and Krsna respectively.

5. Sri radhika madhavayorapara...nikunjayuno ratikeli siddhai...vande guroh

sri caranaravindam (Srila Visvanatha Cakravarti Thakura, Gurvastakam).

6.Bhakti-rasamrta-sindhu, eastern direction, second wave, verse 74.

7. The term sakhi here refers to any divine damsel engaged in intimate

service to Sri Sri Radha-Krsna.

8. Guru rupa sakhi bame, tribhanga-bhangima-thame/ camarera batasa

koriba...: "I eagerly await that day when, as a young gopi submissive to my

dear guru in the form of a sakhi in nitya-lila, I will be situated by her left

side, engaged in waving a camara whisk and pleasing Sri Krsna, who is

charmingly manifest in His beautiful threefold-bending form." (Srila

Narottama dasa Thakura, Prarthana, song 28) Further: ye samaye yeba lila,

ye rasa kautuka khela/ sri guru-manjari anugati; tambula camara byaja,

ghanasara malayaja/ kara vasa bhusana-sevadi (Sri Premananda dasa,

Manah-siksa, song 104). This refers to a disciple's service to the Divine

Couple through his (her) loyal submission to sri guru in the form of a

manjari. The following mantra is also known as a pranama mantra to the

guru-rupa-sakhi. radha sanmukha sansaktim, sakhi sanga nivasinim, tvam

aham satatam vande madhavasraya vigraham (param guru-rupam

sakhim). (arcana - kana and also compiled in Brhat-bhakti-tattva-sara,

second volume.

Chapter Five

Çri Gaura-Mantra and Çri Gaura-Gayatri

by

H.H. Swami B.G. Narasingha Maharaja

According to the Vedic pramana (çruti, Puranas, Mahabharata, and Çrimad-

Bhagavatam) Çri Caitanya is none other than Krishna, the Supreme

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Personality of Godhead, who has descended in Kali-yuga in the guise of a

devotee. The Vedic evidences describe the avatara of the Kali-yuga

according to His qualities and characteristics such as His complexion, His

dress, His activities; and even His mother’s name is mentioned.

When Krishna appears in Kali-yuga He appears as the son of Çaci (the

Mother of the universe), He assumes the dress of a sannyasi and His

complexion is the color of molten gold. He propagates the chanting of

Krishna-nama as the yuga-dharma (socio-religious-function for the age) and

He is accompanied by His friends and associates. This is confirmed in the

çruti as follows:

mahan-prabhur vai purushah sattvasyesha pravarttakah

surnimalam imam çantimiçano jyotiravyah

“The Personality of Godhead, Çri Caitanya Mahaprabhu, is brilliantly

effulgent and imperishable like molten gold. He is the Supreme Controller,

He controls the mode of goodness and through sankirtana bestows spiritual

intelligence on the living beings. In the guise of a sannyasi, He is the source

of spiritual purity and liberation. He is therefore known as “Mahaprabhu”.

(Çvetaçvatara Upanishad 3.12)

The confirmation that the Lord will appear as the son of Mother Çaci is found

in the following verses from the Vayu Purana and the Brahma-yama1a.

kalau sankirtanarambhe bhavishyami çaci-sütah.

"In the age of Kali when the sankirtana movement is inaugurated, I

shall descend as the son of Çacidevi." (Vayu Purana)

atha vaham dharadhame

bhütva mad-bhakta-rüpa-dhrik

mayayam ca bhavishyami

kalau sankirtanagame

"Sometimes I personally appear on the surface of the world in the

garb of a devotee. Specifically, I appear as the son of Çaci in Kali-yuga to

start the sankirtana movement."(Brahma-yama1a)

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Even though Krishna appears in every yuga, namely Satya, Treta, Dvarapa,

and Kali, He is nonetheless called Triyuga (one who incarnates in three

ages), because in Kali-yuga His appearance is hidden. In all other yugas the

Lord is easily recognizable but in Kali-yuga He is hidden. That is, in Kali-yuga

the Supreme Lord appears in the form and mood of His devotee.

In Çrimad-Bhagavatam Prahlada Maharaja addresses Krishna as Triyuga:

dharmam maha-purusha pasi yuganuvrittam

channah kalau yad abhavas tri-yugo ‘tha sa tvam

“O Krishna, O protector of religious principles, in the age of Kali, You

do not assert Yourself as the Supreme Personality of Godhead. Because Your

incarnation is hidden in the age of Kali, You are known as Triyuga, or the

Lord who manifests His supremacy in only three ages.” (Çrimad-

Bhagavatam 7.9.38)

In the Caitanya-caritamrita we find the following verses composed by the

learned scholar Sarvabhauma Bhattacarya:

vairagya- vidya-nija-bhakti- yoga-

çikshartham ekah purushah puranah

çri-krishna- caitantya-çarira-dhari

kripambudhir yas tam aham prapadye

"Let me take shelter of the Supreme Personality of Godhead, Çri

Krishna, who has descended in the form of Çri Krishna Caitanya Mahaprabhu

to teach us real knowledge, His devotional service, and detachment from

whatever does not foster Krishna consciousness. He has descended because

He is an ocean of transcendental mercy. Let me surrender unto His lotus

feet.” (Madhya-lila 6.253)

kalan nashtam bhakti-yogam nijam yah

pradushkartum krishna- caitanya -nama

avirbhütas tasya padaravinde

gadham gadham liyatam citta-bhringah

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"Let my consciousness, which is like a honeybee, take shelter of the

lotus feet of the Supreme Personality of Godhead, who has just now

appeared as Çri Krishna Caitanya Mahaprabhu to teach the ancient system

of devotional service to Himself. This system had almost been lost due to

the influence of time." (Madhya-lila 6.254)

These verses by Sarvabhauma are perfectly in line with the statements of

the revealed scriptures. In every yuga the Supreme Lord descends to

establish the principles of religion. This is stated in Bhagavad-gita as follows:

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srijamy aham

“Whenever and wherever there is a decline in religious practice, O

descendant of Bharata, and a predominant rise of irreligion, at that time I

(Krishna) descend Myself.” (Gita 4.7)

Realization of Çri Caitanya as the Supreme Personality of Godhead is

expressed thus in the Mundaka Upanishad:

yada paçyah paçyate rukma-varnam

kartaram isam purusham brahma-yonim

tada vidyan punya-pape vidhuya

niranjanah paramam samyam upaiti

“When one realizes the golden form of Çri Caitanya, who is the

ultimate actor and the source of the Supreme Brahman, he attains the

highest knowledge. He transcends both pious and impious activities,

becomes free from worldly bondage, and enters the divine abode of the

Lord.” (Mundaka Upanishad 3.3)

Çrimad-Bhagavatam also confirms that in Kali-yuga Krishna will appear to

spread the sankirtana movement along with His eternal associates. In the

eleventh canto the sage Karabhajana Muni, while describing the avataras

(incarnations) of the four yugas to King Nimi gives the following verse:

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krishna-varnam tvishakrishnam sangopangastra-parshadam

yajnaih sankirtana-prayair yajanti hi su-medhasah

“In the age of Kali, Krishna appears in a golden form, chanting the two

syllables krish-na. He descends along with His weapons, limbs, energies, and

eternal confidential associates. Those with intelligence worship Him with the

sankirtana yajna.” (Çrimad-Bhagavatam 11.5.32)

Here it is being described that the two syllables krish-na are always in the

mouth of the Kali-yuga avatara. He always describes Krishna with great

pleasure. These are the two meanings of the words “krishna varna.” Indeed,

nothing but Krishna issues from His mouth. If someone tries to describe the

Kali-yuga avatara as blackish then the use of the word tvishakrishnam

immediately restricts him. That the avatara for Kali-yuga is not blackish

indicates that His complexion is golden.

The fact that Krishna sometimes appears in a golden color is also confirmed

by the astrologer Garga Muni who performed the name giving ceremony

after the appearance of Krishna. Garga Muni informed Krishna’s father,

Nanda Maharaja, as follows:

asan varnas trayo hy asya grihnato ‘nuyugam tanüh

çuklo raktastatha pita idanim krishnatam gatah

“This boy, Krishna, has three other colors: white, red, and yellow as He

appears in different ages. Now, in this Dvarpa-yuga, He has appeared in a

transcendental blackish color.” (Çrimad-Bhagavatam 10.8.13)

In the Vishnu-sahasranama, the book containing one thousand names of

Vishnu, there is a description of Çri Caitanya as follows:

suvarna-varno hemango varangaç-candanangadi

“Krishna appears as Çri Caitanya Mahaprabhu, and in His early

pastimes He appears as a householder with a golden complexion (suvarna-

varna and hemanga). His limbs are beautiful (varanga), and His body is

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smeared with the pulp of sandalwood, seems like molten gold

(candanangadi).” (Vishnu-sahasranama 92)

In his commentary on Vishnu-sahasranama called the Namartha-

sudhabhidha, Çrila Baladeva Vidyabhüshana, commenting on this verse,

asserts that Çri Caitanya is the Supreme Absolute Truth according to the

evidence of the Upanishads. He explains that suvarna-varno means golden

complexion and that the word varanga means “exquisitely beautiful.” He

also quotes the Vedic injunction yada paçyah paçyate rukma-varnam

kartaram içam purusham brahma-yonim. Rukma-varnam kartaram içam, he

says, refers to the Supreme Absolute Truth as the Supreme Person having a

complexion the color of molten gold. Purusham means the Supreme Person,

and braha-yonim indicates that He is also the Supreme Brahman. This

evidence proves that Çri Caitanya is the Supreme Personality of Godhead

Krishna.

In a similar verse the Dan-dharma, chapter 149 of Mahabharata also

describes the appearance of Krishna as Çri Caitanya:

suvarna-varno hemango varangaç-candanangadi

sannyasa-kric chamah çanto nishtha-çanti-parayanah

“When Krishna appears as Çri Caitanya (Çri Gauranga), in His early

pastimes His complexion is golden (suvarna-varna), His limbs are the color

of molten white gold (hemanga), His body is extremely beautiful (varangaç),

and He is decorated with sandalwood pulp (candanangadi). He accepts

sannyasa (sannyasa-krit) and shows equanimity (sama). He is peaceful

(çanta). His mind is always fixed on Krishna and thus He is nishtha, or fixed,

in performing the great sacrifice of the holy name of Krishna. He silences the

non-devotees and impersonalists who are opposed to the service of the Lord

by promoting the cause of devotion. Thus He distributes real peace. He is

therefore an abode of the highest spiritual peace and devotion.”

Therefore, after consulting various Vedic scriptures the conclusion is that

the name, form, attributes, and pastimes of Çri Caitanya are indeed eternal.

The eternality of Çri Caitanya is further confirmed in the Agni Purana:

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aham eva dvija-sreshtha nityam pracchana-vigrahah

bhagavad-bhakta-rüpena lokan rakshami sarvada

“O best of the brahmanas, My distinguished form is eternal. In this

way, with My own form hidden from ordinary sight I take the form of a

devotee and appear among the people in general in order to establish and

protect religious principles.”

Although Çri Caitanya is the Supreme Personality of Godhead and verifiably

so according to the çruti etc., still the Smarta-brahmana community in India

strongly opposes the worship of gaura-mantra. They consider gaura-mantra

to be a concoction of the modern day sect of Çri Caitanya.

That this is not so is shown by the following two references which prove that

the gaura-mantra was chanted during and even before the time of Çri

Caitanya.

In the Caitanya-caritamrita we find the incident wherein Nakula Brahmacari

spoke to Çivananda Sena revealing the worshipable mantra of Çivananda.

Nakula Brahmacari said:

gaura-gopala mantra’ tomara cari

“You are chanting the gaura-gopala mantra composed of four

syllables.” (Antya-lila 2.31)

This gaura-gopala mantra of four syllables is gau-ra-an-ga as in gaura

mantra (klim gauraya namah). Some Vaishnavas say that gaura-gopala

mantra is ra-dha krish-na as in Radha-Krishna (Radha being gaura, golden,

and Krishna being gopala, the cowherd boy). Yet other Vaishnavas say that

the gaura-gopala mantra means Çri Caitanya who is Krishna (gopala)

appearing in a golden color. Both these opinions are correct due to there

being no difference between Radha-Krishna and Çri Caitanya, çri-krishna-

caitanya radha-krishna nahe anya. Those who chant the name of Gauranga

and those who chant the names of Radha-Krishna are on the same level.

The second reference proving that gaura-mantra was chanted even before

the appearance of Çri Caitanya is found in the ¨rddhvamnaya-samhita

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wherein Vyasa answers the inquiry of Narada Muni as to which mantra is

used in the worship of Bhagavan Çri Gauranga (Çri Caitanya). Vyasa replied;

klim gauraya namah `iti

sarva-lokeçu püjitah

maya-ramananga-bijaih

vag-bijena ca püjitah

sadasarah kirtito `yam

mantra-rajah sura-drumah

mantrao tatah-klim gaurayah namah;

hrim, srim, klim, aim gauraya namah

“This gaura-mantra (gauraya namah) is worshiped using the bija

mantras of maya, rama, ananga, and saraswati. For example, just as we say

klim gauraya namah, similarly we may also say hrim gauraya namah, srim

gauraya namah, etc. In this way, this six syllable mantra is honored. When

people of the world combine gauraya namah with kama-bija and chant klim

gauraya namah, they receive the gift of divine love. I have chanted to you

this sadaksara-mantra-bija, which is like a kalpa-druma because it fulfills all

one’s desires.” (¨rddhvamnaya-samhita 3.16)

Thus the Gaudiyas chant the gaura-mantra and gaura-gayatri preceded by

the kama-bija as follows:

klim gauraya namah

klim caitanyaya vidmahe viçvambharaya dhimahi tan no gaurah pracodayat

“I worship Çri Gauranga (Çri Caitanya) who is the abode of Krishna-

prema and who is the bestower of that divine love upon the living entities.

Let us always remember Çri Krishna Caitanya, the maintainer of the

universe, who maintains His pure devotees by sprinkling the drops of nectar

upon them, who is Krishna within, whose mood and complexion is like that

of Çri Radha and who enthuses our capacity of devotional service. As He so

enthuses us let us meditate upon Him .”

Vidmahe means, let us try to know or to concentrate upon Çri Krishna

Caitanya. The word viçvambhara stems from the verbal root “dubhrn” which

indicates nourishing and maintaining. Tan no gaurah pracodayat means

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(gaurah — Çri Caitanya) who ethuses our meditation (dhimahi). That the

gaura-gayatri is preceded by the word “klim” meaning the seed of divine

love, indicates that Çri Krishna Caitanya nourishes and maintains the three

worlds by distributing love of God. One who chants this gayatri will surely

receive the gift of divine love.

It is also observed that, following the rule of Sanskrit grammar found in the

book Varnagama-bhasvadi, the letter “ya”, when followed by the letter “vi”

is considered to be a half syallable — the gaura-gayatri is thus composed of

twenty three and one half syllables. The kama gayatri (kamadevaya

vidmahe pushpabanaya dhimahi tan no `nangah pracodayat), which is

taken to be nondifferent from Çri Krishna, replete with the pastimes of

madhurya-rasa, is composed of twenty four and one half syllables following

the same rule of grammar. Thus the kama-gayatri and the gaura-gayatri are

identical in that they awaken divine love of God. We find only one difference

between these two mantras and that being the one syllable which is extra in

kama-gayatri.

When the two syllables krish-na are added to the beginning of gaura-gayatri

(as is the case of those in the disciplic succession of the renowned acarya

and bhakti-rakshaka — guardian of devotion, Çrila Çridhara Deva Goswami

Maharaja, it surpasses the kama-gayatri in that it is completed in twenty five

and one half syllables (krishna caitanyaya vidmahe viçvambharaya dhimahi

tan no gaurah pracodayat). This additional one syllable, which appears after

gaura-gayatri has been reconstructed, may thus be taken to represent the

magniminity of Çri Caitanya. Kama-gayatri is Krishna-lila — madhurya-rasa.

Madhurya means that which is sweetest. When magniminity is added to

madhurya it is called audarya. Audarya-lila means the wholesale distribution

of the mellow sweetness of conjugal love (madhurya-rasa). This is the

sublime characteristic of gaura-gayatri and Çri Caitanya.

namo maha-vadanyaya krishna-prema-pradaya te

krishnaya krishna-caitanya-namne gaura-tvishe namah

“O most munificent incarnation. You are Krishna Himself appearing as

Çri Krishna Caitanya Mahaprabhu. You have assumed the golden color of

Çrimati Radharani, and You are widely distributing pure love of Krishna

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(Krishna-prema). We offer our respectful obeisances unto You.” (Caitanya-

caritamrita, Madhya-lila 19.53)

The use of the word dhimahi in the gaura-gayatri meaning “Let us meditate

upon” is also significant. Dhimahi appears here in the plural which is

generally taken to advocate worship or devotion. And how is Çri Caitanya

worshiped in Kali-yuga? Çrimad-Bhagavatam, 11.5.32 says, yajnaih

sankirtana-prayair, that He is worshiped by the performance of the

sankirtana yajna or the congregational chanting of the holy name. This is

the method of worship to be adopted by all classes of intelligent men and

women, yajanti hi su-medhasah.

If someone suggests that dhimahi cannot be taken as such, we point to the

ontology of brahma-gayatri and Çrimad-Bhagavatam. Brahma-gayatri says

dhimahi, and Çrimad-Bhagavatam also says dhimahi in its opening and

closing stanzas. This is an advocacy that the brahma-gayatri is explained in

Çrimad-Bhagavatam (the purport of gayatri), and Çrimad-Bhagavatam’s

final verse recommends sankirtana:

nama-sankirtanam yasya

sarva-papa-pranaçanam

pranamo duhka-çamanas

tam namami harim param

“I offer my respectful obeisances unto the Supreme Lord, Hari, the

congregational chanting of whose holy names destroys all sinful reactions,

and the offering of obeisances unto whom relieves all material suffering.”

(Çrimad-Bhagavatam 12.13.23)

Çrila Çridhara Deva Goswami Maharaja has said in commenting on this

verse:

“Papa means all anomalies, all undesirable things; in one word, sin.

Material enjoyment and liberation are also included as anomalies; sinful

activities. Why is liberation considered sinful? Because it is an abnormal

condition. Our natural function is to serve Krishna, but we do not do that in

salvation. Mere salvation does not include service to Krishna, so that is an

75

abnormal position and therefore it is also a sin. To ignore our natural duty

and stand aloof cannot but be sinful.

“ The concluding verse of the Çrimad-Bhagavatam says, ‘Krishna’s

holy name can relieve us from all undesirable sinfulness, all filthy

characteristics and all miseries. Let us bow down to Him.’ Uttering this

verse, the Çrimad-Bhagavatam stops; that great treatise becomes silent.

The last word in the Çrimad-Bhagavatam is nama-sankirtana. The Çrimad-

Bhagavatam has given such great importance to chanting the holy name of

Krishna, and Çri Caitanya developed it from there. Çrila Vyasadeva, the

compiler of Vedic literature, in his last publication took theism to that stage,

and gave it to the public announcing, ‘Chant the name of Krishna! Do this,

nothing more is necessary. Take this!’ This is the very conclusion of Çrimad-

Bhagavatam, the greatest spiritual gift of Vyasadeva: ‘Chant the holy name

of Krishna and begin your life in this dark age with the most broad and wide

theistic conception.’ ”

Thus the conception that the gaura-gayatri advocates sankirtana, the

congregational chanting of the holy name — taking us beyond liberation to

the divine life of service, is by all means bona fide.

Sankirtana as the most effective method of worship in Kali-yuga is also

supported in the following verses:

krishna-varnam tvishakrishnam sangopangastra-parshadam

yajnaih sankirtana-prayair yajanti hi su-medhasah

“In this age of Kali those who are intelligent perform the

congregational chanting of the Hare Krishna maha-mantra, worshipping the

Supreme Personality of Godhead, who appears in this age along with His

associates to inaugurate the sankirtana movement, or chanting of the holy

names. That incarnation is yellowish in hue.'' (Çrimad-Bhagavatam 11.5.32)

harer nama harer nama

harer namaiva kevalam

kalau nasty eva nasty eva

nasty eva gatir anyatha

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“In this age of quarrel and hypocrisy the only means of deliverance is

chanting the holy name of the Lord. There is no other way. There is no other

way. There is no other way.” (Brihad-naradiya Purana)

kaler dosha-nidhe rajan

asti hy eko mahan gunah

kirtanad eva krishnasya

mukta-sangah param vrajet

“My dear King, although Kali-yuga is an ocean of faults, there is still

one good quality about this age: Simply by chanting the Hare Krishna maha-

mantra (sankirtana) one can become free from material bondage and be

promoted to the transcendental kingdom.” (Çrimad-Bhagavatam 12.3.51)

krte yad dhyayato vishnum

tretayam yajato makhaih

dvapare paricaryayam

kalau tad dhari-kirtanat

“Whatever result was obtained in Satya-yuga by meditating on Vishnu,

in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the

Lord’s lotus feet can be obtained in Kali-yuga simply by chanting the Hare

Krishna maha-mantra.” (Çrimad-Bhagavatam 12.3.52)

kali-kale nama-rüpe krishna-avatara

nama haite haya sarva-jagat-nistara

“In this age of Kali, the holy name of the Lord, the Hare Krishna maha-

mantra, is the incarnation of Lord Krishna. Simply by chanting the holy

name, one associates with the Lord directly. Anyone who does this is

certainly delivered.” (Caitanya-caritamrita, Adi-lila 17.22)

kalim sabhajayanty aya

guna-jnah sara-bhaginah

yatra sankirtanaenaiva

sarva-svartho ’bhilabhyate

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“Those who are advanced and highly qualified and are interested in

the essence of life, know the good qualities of Kali-yuga. Such people

worship the age of Kali because in this age, simply by chanting the Hare

Krishna maha-mantra, one can advance in spiritual knowledge and attain

life’s goal.” (Çrimad-Bhagavatam 11.5.36)

dvapariyair janair vishnuh

pancaratrais tu kevalaih

kalau tu nama-matrena

püjyate bhagavan harih

“In the Dvapara-yuga people should worship Lord Vishnu only by the

regulative principles of the Narada-pancaratra and other such authorized

books. In the age of Kali, however, people should simply chant the holy

names of the Supreme Personality of Godhead.” (Narayana-samhita)

yuga-dharma pravartaimu nama-sankirtana

cari bhava-bhakti diya nacamu bhuvana

“I shall personally inaugurate the religion of the age — nama-

sankirtana, the congregational chanting of the holy name. I shall make the

world dance in ecstasy, realizing the four mellows of loving devotional

service.” (Caitanya-caritamrita, Adi-lila 3.19)

Çri Caitanya is Krishna, the maintainer of the universe (viçvambhara), and

He has appeared to show us how to perform sankirtana. His mood is just like

that of a devotee — not just any devotee, but He appears in the mood of His

topmost devotee, Çrimati Radharani.

radha krishna-pranaya-vikritir hladini çaktir asmad

ekatmanav api bhuvi pura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krishna-svarüpam

çri-radhayah pranaya-mahima kidriço vanayaiva-

svadyo yenabhüta-madhurima kidriço va madiyah

saukhyam casya mad-anubhavatah kidriçam veti lobhat

tad-bhavadhyah samajani çaci-garbha-sindhau harinduh

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“The loving affairs of Çri Çri Radha Krishna are transcendental

manifestations of the Lord’s internal pleasure-giving potency (hladini).

Although Radha and Krishna are one in Their identity, They separate

Themselves eternally. Now these two transcendental identities have again

united in the form of Çri Krishna Caitanya. I bow down to Him who has

manifested Himself with the sentiment and complexion of Çrimati Radharani

although He is Krishna Himself.

“Desiring to understand the glory of Radharani’s love, the wonderful

qualities in Him that She alone relishes through Her love for Him, and the

happiness She feels when She realizes the sweetness of His love, the

Supreme Lord Hari, richly endowed with Her emotions, appears from the

womb of Çrimati Çacidevi, as the moon appears from the ocean.” (Caitanya-

caritamrita, Adi-lila 1.5-6)

Based on all the above evidences that the identity of Çri Caitanya is non-

different from that of Krishna (Çri Çri Radha- Krishna), it has also been

recognized that brahma-gayatri (om bhür bhuvah svah tat savitur varenyam

bhargo devasya dhimahi dhiyo yo nah pracodayat om) indicates the worship

of Çri Caitanya.

The word savitur of brahma-gayatri is taken as indicative of the personality

to whom the brahma-gayatri ultimately refers. In his purport to Caitanya-

caritamrita, Madhya-lila 8.265, Çrila A.C. Bhaktivedanta Swami Prabhupada

explains that savitur means the source of all intelligence (savitri). Ultimately

that “savitri”, he says, is Çri Caitanya because as the Supreme Godhead, Çri

Caitanya is the source of all intelligence in the universe. Furthermore, it is

also said that Çri Caitanya is the original source of the brahma-gayatri

because of His non-dual identity with Krishna. We find no difference between

Krishna and Çri Caitanya except that the later has the characteristic of

audarya (magnanimity) added to the characteristic of madhurya

(sweetness). The personified essense of such magnaminity is Çrimati

Radharani.

The Çrimad-Bhagavatam has been explained by Çripad Jiva Goswami as the

purport on brahma-gayatri. According to the acarya the first verse of

Çrimad-Bhagavatam states that the topmost servitor of Krishna is Çrimati

Radharani, and meditation on Her is the subject of dimahi. Çrila

Bhaktisiddhanta Saraswati Thakura has given a similiar purport on the first

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stanza of Çrimad-Bhagavatam. He reveals that the Bhagavatam begins by

announcing the appearance of Çri Caitanya, the Supreme Personality of

Godhead.

In the Caitanya-caritamrita Ramananda Raya confirms that indeed Çri

Caitanya is non-different from that very Narayana (Vishnu) who enlightened

Brahma from within the heart:

eta tattva mora citte kaile prakaçana

brahmake veda yena padaila narayana

antaryami isvarera ei riti haye

bahire na kahe, vastu prakaçe hridaye

“You (Lord Caitanya) have manifested many transcendental truths in

my heart. This is exactly the way Narayana educated Lord Brahma. The

Supersoul within everyone’s heart speaks not externally but from within. He

instructs the devotees in all respects, and that is His way of instruction.”

(Caitanya-caritamrita, Madhya-lila 8.264-5)

Çrimad-Bhagavatam also confirms that brahma-gayatri is a meditation on

Çri Caitanya. After the verse following the verse krishna-varnam

tvishakrishnam we find:

dhyeyam sada paribhava-ghnam abhishta-doham

tirthaspadam çiva-virinci-nutam çaranyam

bhrityarti-ham pranata-pala bhavabdhi-potam

vande maha-purusha te caranaravindam

“O Mahaprabhu, Your lotus feet are the highest object of meditation,

for they not only destroy the pain of material existence, but they bestow the

greatest fulfillment to all souls who take shelter beneath them. Your lotus

feet even purify all saintly persons and holy places. Lord Çiva and Lord

Brahma aspire to take shelter beneath Your lotus feet. O Mahaprabhu, You

give shelter to all who simply bow down before You. You relieve all the

miseries of Your surrendered servants. In the grand ship of Your lotus feet,

we can cross over this ocean of material miseries. O Mahaprabhu, I bow

down before Your lotus feet.” (Çrimad-Bhagavatam 11.5.33)

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It is also the opinion of our acarya, Çrila Bhaktisiddhanta Saraswati Thakura,

that this verse directly indicates Çri Caitanya in that the word maha-purusa

means Mahaprabhu Çri Caitanya, and the word dhyeyam means dimahi,

which directly indicates the brahma-gayatri. The opinion of Çrila Saraswati

Thakura regarding Çri Caitanya as being the hidden subject of Çrimad-

Bhagavatam and brahma-gayatri, is also supported by previous acaryas

such as Viçvanatha Cakravarti Thakura.

In the following verse from the Çrimad-Bhagavatam, the revered Viçvanatha

Cakravarti Thakura also draws the subject to Çri Caitanya, whereas the

generally accepted explanation is that the verse applies to Lord

Ramacandra. This opinion is further supported by the fact that this verse

directly follows the two verses krishna-varnam tvishakrishnam and dhyeyam

sada paribhava-ghnam abhishta-doham, which clearly refer to Çri Caitanya

Mahaprabhu.

tyaktva su-dustyaja-surepsita-rajya-lakshmim

dharmishtha arya-vacasa yad agad aranyam

maya-mrigam dayitayepsitam anvadhavad

vande maha-purusha te caranaravindam

“O Mahaprabhu, You gave up the Goddess of Fortune and Her great

opulence, which is most difficult to abandon, and is sought after even by the

Gods. In order to perfectly establish the principles of religion, You left for the

forest to honor the Brahmin’s curse. To deliver the sinful souls who chase

illusory pleasures, You search after them and award them Your devotional

service. At the same time, You are engaged in search of Yourself, in search

for Çri Krishna, Reality the Beautiful.” (Çrimad-Bhagavatam 11.5.34)

Viçvanatha Cakravarti Thakura says, “tyaktva su-dustyaja-surepsita-rajya-

lakshmim means He left imperial prosperity which is hard to abandon.

Generally this is found in the case of Lord Ramacandra, but here surepsita-

rajya-lakshmim means the valuable devotional company of Vishnupriya-

devi. To the casual observer this may not appear materially substantial, but

the dedication that Vishnupriya has shown in Her heart for Çri Caitanya

Mahaprabhu is greater than any imperial standard. And Mahaprabhu had to

leave that behind. Such a standard of sacrifice and service is never found

even among the great society of the Gods. For the sake of the public

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welfare, Çri Caitanya had to ignore the serving, loving attitude of

Vishnupriya”

Thus in this essay we have established the eternality of gaura-mantra and

gaura-gayatri, with references to the revealed scriptures. In so doing we

have also shown that Çrimad-Bhagavatam and the brahma-gayatri are also

a meditation on Çri Caitanya. Gaura Haribol! Gaura Haribol!

Chapter Six

Çri Gopal-Mantra

by

H.H. Swami B.V. Tripurari Maharaja

Çri Caitanya told the renowned Vedantist Prakaçananda Saraswati of

Varanasi that His spiritual master instructed Him to chant krishna-nama

and krishna-mantra, and that by doing so He would attain liberation and

ultimately the shelter of the lotus feet of Krishna, krishna-mantra haite

habe samsara mocana krishna-nama haite pabe krishnera carana. This

instruction is the essence of Vedanta and the practice of all Gaudiya

Vaishnavas. Within the Gaudiya Vaishnava-sampradaya today, krishna-

nama has become identified with the Hare Krishna maha-mantra,

whereas krishna-mantra refers to the eighteen syllable mantra found in

Gopal-tapani Upanishad: klim krishnaya govindaya gopijana-vallabhaya

svaha. Thus krishna-mantra is sometimes referred to as the

ashtadaçakshara-mantra, and more commonly as gopal-mantra. Invoking

the gopal-mantra in mantra-dhyan and krishna-nama in kirtana is a very

potent spiritual practice.

Çrila Bhakti Rakshaka Çridhara Deva Goswami Maharaja has given an

example to help us understand the relationship between gopal-mantra

and krishna-nama. "An example is given of larger and smaller circles. The

holy name of Krishna is the larger circle. It extends from the highest to

the lowest. The mantra circle is a smaller circle within the larger circle.

The holy name can extend itself down to the lowest position. The mantra

gives us entrance into liberation, and then the name carries us further."

Thus krishna-nama seeks no qualification. In the form of His name, He

extends Himself to the fallen souls. The holy name then gradually

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qualifies these souls such that they can receive the krishna-mantra.

Chanting the holy name in conjunction with the mantra liberates the

conditioned soul. At that time, while the mantra's efficacy has been

reached and it thus retires, krishna-nama takes the soul into the nitya-lila

and ultimately vastu-siddhi.

The liberation effected through mantra-dhyan of gopal-mantra is that

which is described in the Çrimad-Bhagavatam. Mukti is defined therein as

twofold, muktir hitvanyatha rüpam svarüpena vyavastitih. In the

Bhagavata conception of liberation, we are delivered from the negative

influence of material life and situated positively in our normal position,

our svarüpa. This stage of development is called svarüpa-siddhi, that

stage of life in which one realizes his spiritual identity in Krishna-lila.

One who has attained svarüpa-siddhi has experienced the fruit of gopal-

mantra dhyan. It is said that the muni-cari-gopis, who are sadhana-

siddha-gopis, attained svarüpa-siddhi by perfecting the chanting of this

diksha-mantra. According to Padma Purana, Gayatri herself desired gopi-

bhava and thus incarnated as Gopal-tapani Upanishad, in which the

kama-bija and gopal-mantra are revealed.

Jiva Goswami explains in his commentary on Gopal-tapani Upanishad that

the çruti brings up questions posed by various rishis to Brahma in order

that the mystery of the 18 syllable gopal-mantra might be revealed. They

ask plainly and confidently without hesitation about confidential matters,

thus indicating their adhikari for raganuga-sadhana. Brahma is driven by

the inquires of the sages to contemplate "How can a special taste in

devotional practice be attained?" Thus he begins to explain the import of

the gopal-mantra.

The seed of the mantra is klim. From its seed it expands six fold,

krishnaya, govindaya, gopijana, vallabhaya, sva, and ha. Klim is known as

the kama-bija or desire seed. From it the world above and the world

below manifest.

Unlike other well known spiritual paths such as Advaita Vedanta and

Buddhism that consider cessation of desire the sum and substance of

spiritual perfection, Gaudiya Vedanta conceives of desire as the very

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basis of life, both material and spiritual. Without desire there is no life.

The seed of desire is the kama-bija, which represents the desire of the

Absolute, its life. This desire is a natural result of its fullness, the

overflowing of joy. Unlike material desire, it arises out of fullness rather

than out of any necessity born of incompleteness. Material desire is its

reflection. In material life, we desire out of the sense that we are

incomplete, that we need to add something to our lives. This is the result

of misidentifying with the material world. When we theoretically

understand that we as a unit of consciousness (cit-kana) are different

from matter, we are in a position to pursue our real life. If we receive the

gopal-mantra prefaced by the kama-bija, through its utterance we can

move practically from the world of material desire to the heart of the

Absolute, its transcendental desire that is the essence of Çri Caitanya.

The kama-bija expresses the transcendental reality of Radha Krishna, and

thereby that of Çri Caitanya as well. When this seed of desire is reflected

in the material world, it gives rise to the variety of material aspirations

that bind conditioned souls. Desire is thus the basis of all life material

and spiritual.

Brahma chanted gopal-mantra preceded by the kama-bija for success in

creation. Along with this mantra he chanted its corresponding gayatri

(kama-gayatri). Thus he was successful in his desire to create. As his

desire to create was not entirely unrelated to the selfless desire to serve

the Absolute in love, he was successful in the work of creation and later

through the same mantra he was successful in attaining the spiritual

world. He thus progressed from sakam devotion to nishkama devotion.

He combined his worldly aspiration with his desire to serve the Absolute

and thus taught us the secrets of devotion in the utterance of the sacred

mantram.

With regard to the world below and Brahma's work of creation, the letters

forming the kama-bija correspond with its basic ingredients. Ka indicates

water, as this is its dictionary meaning. La indicates earth, as lam is the

bija-mantra of this element. The long vowel i following ka and la connects

these consonants. In the kama-bija it represents fire. Followed by the

anusvara in the shape of a half moon, the moon itself is indicated. The

bindu within the anusvara indicates ether. Such is the explanation of

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Gautamiya-tantra, in which the Gopal-tapani Upanishad is described as

chief of all çrutis. Gopal-tapani itself informs that the heavens and earth,

sun, moon, and fire are all represented in the kama-bija, klim. This has

been determined upon analysis of each letter as well as their particular

combination as klim. Having received the gopal-mantra preceded by the

seed klim, Brahma's desire to create for the Lord was fulfilled.

Situated in his own planet, Brahma also chants this mantra meditating on

Goloka, the world above. Krishnadasa Kaviraja Goswami relates:

yanra dhyana nija-loke kare padmasana ashtadaçakshara-mantre kare

upasana.

"Brahma, sitting in the padmasana in his own abode meditates

upon the eighteen syllable mantra and thus worships Krishna."

Rasollasa-tantra states that the kama-bija is Krishna Himself, the

transcendental cupid, kamadeva. Brihad Gautamiya-tantra informs that

ka of kama-bija indicates Krishna, the supreme purusha and embodiment

of eternality, knowledge, and bliss. In the same text, the letter i in klim is

said to indicate the supreme prakriti, Çri Radha. Their mutual ecstatic

exchange of transcendental love is implied by la, and the anusvara and

bindu indicate the ecstatic sweetness of their most blissful kiss.

Çri Brahma-Samhita describes the gopal-mantra in terms of its

representing the abode of Krishna, Goloka. The six fold gopal-mantra

corresponds with the hexagonal center of the lotus of this ultimate

spiritual dimension. In the center of the hexagon, Radha Krishna, the

objective of the mantra, eternally reside represented by the kama-bija

(klim). Çrila Bhaktivinod Thakura, following the commentary of Çrila Jiva

Goswami, has explained the balance of the mantra in his commentary on

Brahma-Samhita thus:

"The word krishnaya in this mantra represents the intrinsic form of

Krishna. Govindaya represents the intrinsic form of His pastimes.

Gopijana indicates the intrinsic form of His intimate attendants, the gopi-

jana. Vallabhaya indicates the intrinsic form of self surrender in the

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sentiment of the gopi-jana. Sva indicates the pure soul and ha the

intrinsic nature of the soul to render service unto Krishna."

To the sage's question in Gopal-tapani Upanishad: "Who is Krishna, who

is Govinda, who is Gopijanavallabha, and who is svaha, Brahma answers:

"Krishna is He who destroys our sins; Govinda is He who is known to the

cows, the earth, and the Vedas; Gopijanaballabha is He who inspires

wisdom and the arts of the gopis; svaha is his maya." Here Brahma

means that from the etymological perspective Krishna can be derived

from karshana, which means to "cause something to disappear." One

who is known for this quality of making sins disappear is He who can be

identified by this name. As Krishna is also explained to indicate the

qualities of eternity, consciousness and bliss in the famous verse, krishir

bhu vacakah çabdo naç ca nirvrity vacakah, and these qualities are

unattainable by the sinful, Krishna is He who destroys all sins.

Govinda is he who is known in relation to the three things indicated by

the word go: cows, earth and the Veda. Krishna is well known for His

association with the cows of Nanda and His love for them, as He is well

known on earth as its protector. He is also known in the Vedas, indeed He

is their objective. Thus Govinda is the same Krishna, destroyer of sins,

who's pastimes with the cows liberates the earth, and who is to be known

by study of the Vedas.

Gopijanavallabha refers to the same Krishna in a particular form of

relationship with the gopis. By knowing this form, all forms of Godhead

become known. Thus Govinda and Gopijanaballabah are the same

Krishna whom we are to serve, described in terms of His cowherd

pastimes and His special relationship with the gopis. If we feel in our

bhajana that it is Krishna we worship who has cowherd pastimes and who

is the lover of the gopis we will enter in perfection in dasya-rati. If we feel

it is Govinda, Lord of the cows, who is also the eternal Krishna, the lover

of the gopis that we aspire to meet, we will enter into sakhya-rati. If in

the optimum we feel it is Gopijanaballabha, who is known also as the

eternal Krishna and cowherd Govinda that we love, we will enter into

çringara-rasa. Such is the fruit of gopal-mantra.

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Gautamiya-tantra states, sva-çabdena ca kshtrajna heti cit-prakritih para.

Here sva is said to indicate kshtrajna, the soul and ha the higher

transcendental nature. By uttering sva and ha, one offers oneself in

divine service. Such utterance of the mantra from the perspective of

one's aspired for relationship, awakened through spiritual culture is the

perfection of mantra-mayi-upasana. Subsequently the devotee realizes

the divine eternal flow of Krishna-lila, svarasiki, and he becomes a

siddha. The words sva and ha when placed together as they are in this

mantra, represent maya, the çakti of Krishna who makes the world go

round. This is the maya that is associated with yoga, yoga-maya. Thus

krishnaya govindaya gopijana vallabahaya and svaha, His internal çakti,

assembled together in this mantric formula are nondiffernt from the

Absolute replete with its çakti.

Chapter Seven

Çri Prakaçini Vritti

The Illuminator of the Deep Purport of Jiva Goswami

Gopal-Mantra and Kama-Gayatri

In Çri Brahma-samhita

by

Paramahamsa Vaishnava Thakura

Çrila Sachchidananda Bhaktivinode

All glory to Çri Krishna Caitanya, all glories to the Golden Moon of

Çri Mayapur. We find in Çri Caitanya-caritamrita, Madhya-lila 9.234-

241 the narration of how Çri Caitanya found the Çri Brahma-

samhita while touring South India.

From Cape Comorin Çri Caitanya went to the bank of the Payasvini

river. After bathing He went to the Adi-Keçava temple where He

met with the great devotees. It was there that He obtained the

ancient manuscript of the fifth chapter of Çri Brahma-samhita. This

gave Çri Caitanya unlimited joy, and divine ecstatic symptoms

appeared in His body — trembling, weeping, perspiring; He was

stunned, thrilled with ecstasy. Çri Caitanya had the manuscript

copied very carefully.

siddhanta-çastra nahi ‘brahma-samhita’ra sama

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govinda-mahima jnanera parama karana

alpakshare kahe siddhanta apara

sakala-vaishnava-çastra-madhye ati sara

“There is no scripture equal to the Çri Brahma-samhita as far

as the final spiritual conclusion is concerned. Indeed, that scripture

is the supreme revelation of the glories of Lord Govinda, for it

reveals the topmost knowledge about Him. Since all conclusions

are briefly presented in Çri Brahma-samhita, it is essential among

all the Vaishnava literatures.” (Çri Caitanya-caritamrita,Madhya-lila

9.239-240)

The following verses from Çri Brahma-samhita reveal the

ontological purport of gopal-mantra and kama-gayatri:

karnikaram mahad-yantram shat-konam vajra-kilakam

shadanga-shatpadi-sthanam prakritya purushena ca

premananda-mahananda-rasenavasthitam hi yat

jyotirüpena manuna kama-bijena sangatam

“The center of the divine lotus is the core of Krishna’s

residence. It is presided over by the Predominated and

Predominating Moiety. It is mapped as a hexagonal mystic symbol.

Like a diamond, the effulgent Supreme Entity of Krishna, the

fountainhead of all divine potencies, presides as the central pivot.

The great mantra of eighteen syllables, which is formed of six

integral parts, is manifest as a hexagonal place of sixfold divisions.”

(Çri Brahma-samhita 5.3)

Krishna’s lila or pastimes are of two basic types, either manifest or

unmanifest. The pastimes of Vrindavana that may be revealed to

the vision of humans is manifest Krishna-lila, whereas that which

remains invisible to the eye is unmanifest Krishna-lila. In Goloka,

the unmanifest lila is ever manifest, and in Gokula the manifest lila

is manifest to the worldly eye when Krishna wills it.

Çrila Jiva Goswami has stated in his Krishna-sandarbha, aprakata-

lilatah prasütih prakata-lilayam abhivyaktih: “Manifest lila is the

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revelation of unmanifest lila.” It is also further said in Krishna-

sandarbha, çri-vrindavannasya prakaça-viçesho golokatvam; tatra

prapancika-loka-prakata-lilavakaçatvenavabhasamanam prakaço

goloka iti samarthaniyam. The meaning is that any ‘interval’ which

is found in Krishna’s manifest lila in the illusory world is filled by

those pastimes that have their subtle presence in the background

in an unmanifest way; they are the pastimes of Goloka or Goloka-

lila.

All these points are harmonized by Çrila Rüpa Goswami in his

Laghu-Bhagavatamritam: yat tu goloka-nama syat tac ca goloka-

vaibhavam; tadatmya-vaibhavatvan ca tasya tan mahimonnateh —

Goloka is the transcendental manifestation of the higher

transcendental glories of Gokula. So Goloka is simply the selfsame

manifestation of the majesty of Gokula.

Although each and every pastime of Krishna is not manifest in

Gokula, all His pastimes are eternally manifest in Goloka. The

revelation to the conditioned souls of the unmanifest lila of Goloka

— Goloka being the selfsame majestic manifestation of Gokula — is

of two types, namely through worship by mantra

(mantropasanamayi) and by pure spontaneity (svarasiki). Çri Jiva

Goswami has explained in his writings that any one of the various

locations and associated circumstances of the divine pastimes have

their constant localized existence, and so may be meditated upon

by the appropriate mantra. The meditational revelation of Goloka

that arises from the constant localized mantra meditation upon a

location corresponding to a singular pastime is mantropasanamayi-

lila. But those pastimes that pervade many localities with manifold

divine sports and revelries are full of variegated spontaneity, and

thus they are svarasiki, that is, they are revealed to the devotees

whose transcendental spontaneity has matured.

Both meanings are in this verse. Firstly, in the pastimes indicated in

eighteen syllables, the bases of the mantra are delegated, their

appropriate localities in order that each one manifest a particular

pastime of Krishna: klim krishnaya govindaya gopijana-vallabhaya

svaha. This mantra is said to be formed of six integral parts of six

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metric bases, which are (1) krishnaya (2) govindaya (3) gopijana

(4) vallabhaya (5) sva and (6) ha. The formation of the mantra is

thus shown to be the consecutive placement of these six limbs.

The great hexagonal mystic symbol (or circle of the Lord’s

dominion, mahad-yantra) is explained as follows: the seed (bija),

the impelling principle or desire-seed (kama-bija) — klim — is the

central pivot within the symbol. By concentrating one’s thoughts

upon the transcendental truth with the help of such a formula, one

can attain perception of the truth as Candradhvaja (Lord Çiva) did.

The teachings of Gautamiya Tantra state, sva-çabdena ca

kshetrajno heti cit-prakritih para: The word sva indicates kshetrajna

or the soul, and ha indicates the higher transcendental nature.

According to Çri-Haribhakti-vilasa, uttarad govindayety asmat

surabhim go-jatim; tad uttarad gopijanety asmat vidyaç

caturddaça, tad attarad vallabha, etc.

In this line, one may have realization of a localized pastime through

the agency of worship by the mantra. This is the objective of

worship by mantra.

The general purport of the uttarad govindayety asmat verse of Çri-

Haribhakti-vilasa is that one who is deeply aspiring to enter into

Krishna’s divine pastimes must, with proper perspective of his

relationship in the Absolute (sambandha-jnana) born of devotional

serving disposition (bhakti-rasa), render service unto Krishna with

the spiritual inner self. One’s relationship with the divinity is

established when this intrinsic knowledge is realized: (1) The

intrinsic form of Krishna (2) The intrinsic form of Krishna’s divine

pastimes in Vraja, (3) The intrinsic form of His intimate attendants,

the gopis, (4) The intrinsic form of full self-surrender unto Krishna,

in the wake of tad vallaba, those who are His most beloved — the

gopis, (5) The pure soul’s divine intrinsic form (of divine cognition),

and (6) cit-prakriti or the intrinsic divine nature, viz. the intrinsic

nature of the soul to render divine service unto Çri Krishna.

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One who is properly established in such relativity in the Absolute

attains firmness (nishtha) in the soul’s engagement in divine

practice (abhidheya), and comes to know the only life-nectar or

prospect (prayojana) to be the joy of service to the Supreme Male,

Çri Krishna, in the ‘ego’ of a predominated maidservant of Çri

Radha. This is the underlying purport.

So initially, the ‘meditational’ pastimes of Goloka and Gokula may

appear in the heart of a devotee in the stage of holy practice

(sadhana) through worship by the mantra, and secondly, the

unrestricted ‘free-willed’ pastimes are revealed to the devotee in

the stage of perfection (siddha). This is the general position of

Goloka or Gokula, which will be further illumined as the text

evolves.

The meaning of jyoti-rüpena manuna is that the transcendental

purport is revealed in the mantra, and linking that with the

transcendental desire (aprakrita-kama) of pure love for Krishna, the

life of one who goes on serving in this line becomes saturated with

supreme ecstascy of joyous love divine or premananda-

mahananda-rasa. Such eternal pastimes full of love and joy are

ever refulgent in Goloka.

tat-kinjalkam tad-amçanam tat-patrani çriyam api

“The core of that eternal holy abode which is called Gokula is

the hexagonal land of Krishna’s abode. The stamens or petals are

the residences of the cowherds or gopas, who are Krishna’s own,

His dearmost friends and high loving devotees that are part of His

own self. Those abodes appear like many walls, all beautifully

effulgent. The extensive foliage of that lotus constitutes the

subforests that are the abodes of the loving damsels of Çri Krishna,

headed by Çri Radhika.” (Çri Brahma-samhita 5.4)

The transcendental Gokula is in the form of a lotus flower. Its core

is hexagonal; in the centre is the Predominated and Predominating

Moiety, Çri Çri Radha-Krishna, who are the objective of the

eighteen-syllable mantra. Their various subjective personal

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expansions (intimate serving associaties) of intrinsic divine potency

surround Them. The seed is Çri Çri Radha-Krishna.

The Gopala-tapaniyopanishad states, tasmad omkara-sambhüto

gopalo viçvasambhavah, klim omkarasya caikatvam pathyate

brahma-vadibhih. Omkara means Gopala, who is both the potency

and the potent, and klim means omkara. Therefore, klim or the

primary desire-seed (kama-bija) expresses the transcendental

reality of Çri Çri Radha and Krishna.

uvaca puratas tasmai tasya divya sarasvati

kama-krishnaya govinda-ne gopijana ity api

vallabhaya priya vahner mantram te dasyati priyam

“Then the divine vibration of the Supreme Personality of

Godhead, Divya Saraswati, said to Brahma as he saw darkness all

around; ‘O Brahma, klim krishnaya govindaya gopijana-vallabhaya

svaha — this mantra (gopal-mantra) will bring about the fulfillment

of all your cherished desires.’ ” (Çri Brahma-samhita 5.24)

The mantra of eighteen syllables (gopal-mantra) including the seed

of aspiration (klim) is supreme. It has two attributes, one of which is

to impel the pure soul towards the Supreme Charmer of the heart,

Krishna — the Lord of Gokula, the Lord of the gopis. This is the

acme of the soul’s divine pursuit. When the devotee practitioner

becomes free from selfish desire, he can attain to the perfection of

divine love, prema, in this way. Yet in the case of the practitioner

who harbours some personal desires, this supreme mantra fulfills

those desires too. In the divine concept, the seed of aspiration is

intrinsic within the lotus of Gokula; and the seed of desire reflected

in material objects fulfills all kinds of desires in the mayik (illusory)

world.

tapas tvam tapa etena tava siddhir bhavishyati

“O Brahma, execute penance while contemplating upon this

mantra, and you will attain to all perfection.” (Tx. 25)

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atha tepe suciram prinan govindam avyayam

çvetadvipa-patim krishnam goloka-stham paratparam

prakritya guna-rüpinya rüpinya paryyupasitam

sahasra-dala-sampanne koti-kinjalka-brimhite

bhümiç cintamanis tatra karnikare mahasane

samasinam cidanandam jyotirüpam sanatanam

çabda-brahmamayam venum vadayantam mukhambuje

vilasiniganavrtam svaih svair amçair abhishtutam

“Desiring to attain the grace of Govinda, Brahma took up

practicing long penance for the pleasure of that Lord of Çvetadvipa,

who is none other than Krishna in Goloka. Brahma’s meditation

followed in this line. In the land made of wish-fulfilling gems is a

thousand-petalled lotus flower that blooms with millions of

stamens. In the centre of the lotus is a grand throne, upon which

the eternal Çri Krishna, the embodiment of the effulgence of divine

loving ecstasy, is seated. On His lotus lips the flute of

transcendental sound is vibrating sonorously, and His glories are

sung by the gopis of His pastimes (who surround Him), along with

the gopi’s associates who are their respective personal expansions.

As the supreme worshippable object, He is worshipped (from

outside) by prakriti (maya), who is the embodiment of material

qualities (gunas).” (Çri Brahma-samhita 5.26)

Maya’s nature is materially active (rajasik), and she assumes the

forms of Durga, etc., embodying the qualities of material truth,

activation and inertia or sattva, rajah and tamoguna. However, the

object of Maya’s meditation is completely transcendental and thus

she, the embodiment of inferior potency, meditates upon Krishna

with a reverential or worshipful attitude.

Whoever has material hankering in the heart should worship

Mayadevi’s object of adoration. Even without worshipping

Mayadevi, such worshippers will attain success by worshipping

Mayadevi’s object of worship. The purport of the Çrimad-

Bhagavatam verse akamah sarvva-kamo va moksha-kama

udaradhih, tivrena bhaktiyogena yajeta purusham param is that

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although the various demigods as expansions of the power of the

Supreme Lord are the bestowers of certain rewards, an intelligent

person nonetheless worships with resolute devotion the Supreme

Godhead, who is replete with the potency to bestow all fruits.

Thus Brahma meditated upon Mayadevi’s reverentially worshipful

truth, Krishna, the supreme enjoyer of His pastimes in Goloka. Pure

devotion that is free from all kinds of fleeting desires in nishkama-

bhakti, or devotion devoid of vested interest or selfishness. The

devotion of Brahma and personalities of his general caliber is

sakama or possessing some personal interest. Still, even within

devotion with vested interest there is a selfless stage, and this will

be elucidated in the last five verses of Çri Brahma-samhita. As long

as one has not attained to svarüpa-siddhi or perfection in one’s

divine self, the method given herein is the convenient way of

rendering devotional service for the fallen conditioned soul.

atha venu-ninadasya trayi-mürttimayi gatih

sphuranti praviveçaçu mukhabjani svayambhuvah

gayattrim gayatas tasmad adhigatya sarojajah

samskritaç cadiguruna dvijatam agama tatah

“Thereafter, the gayatri of threefold form, that is, of the form

of omkara (om),emanated as the beautiful harmonious sequence of

the song of Çri Krishna’s flute. Entering the ears of Brahma, it was

swiftly manifest within his mouth. Thus Brahma who was born of

the lotus flower, received gayatri as it emanated from the divine

flute song of Çri Krishna, and so he was initiated by the Supreme

Lord, the original guru, and elevated to the status of twice-born

(dvija).” (Çri Brahma-samhita 5.27)

The divine vibration of Krishna’s flute is a sound of truth,

cognizance and ecstasy (sac-cid-ananda-maya), and so the paragon

of the Vedas is present within that divine sound. Gayatri is a Vedic

metre embracing both meditation and prayer in a compact form.

Furthermore, kama-gayatri is topmost since the prayer and

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meditation contained within it are of the nature of full-fledged

divine pastimes in a manner not found in any other gayatri.

Kama-gayatri, which is the gayatri taken after the eighteen-

syllabled gopal-mantra, is klim kamadevaya vidmahe

pushpabanaya dhimahi tan no ‘nangah pracodayat. In this gayatri,

the realization of the lila of divine pastimes of Çri Gopijanavallabha,

the beloved of the gopis, after complete meditation upon Him, and

the prayer to attain to the service of that transcendental cupid is

indicated. In the entire transcendental world there is no higher

pursuit for divine love in the shelter of an ecstatic relationship with

Him.

As soon as that gayatri entered into the ears of Lord Brahma, he

attained the purificatory initiation into the status of the twice-born,

or dvija, and began to sing the gayatri.

Any jiva who has properly received this gayatri has attained to

divine rebirth. This rebirth means entrance into the transcendental

plane, something infinitely superior to the status of the initiation or

second birth of the materially conditioned souls that is given

according to their nature or lineage in the material world. By divine

initiation — the rebirth that is the attainment of divine birth, one

reaches the spiritual world — the ultimate glory of the jiva.

trayya prabuddho ‘tha vidhir vijnata-tattva-sagarah

tushtava vedasarena stotrenanena keçavam

“Becoming enlightened by meditation upon that threefold

gayatri, Brahma became acquainted with the ocean of truth. Then

he worshipped Çri Krishna, singing His transcendental glories by

this hymn (Çri Brahma-samhita), which is the quintessence of all

the Vedas.” (Çri Brahma-samhita 5.28)

By meditating upon the kama-gayatri, Brahma began to conceive, ‘I

am an eternal maidservant of Krishna.’ Although the profound

mysteries of servitorship as a maidservant of Çri Krishna were not

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necessarily revealed to him, his discrimination between spirit and

matter developed to such a degree that an ocean of truth came

within his grasp. When all the expressions of the Vedas thus

became manifest within him, he sung this Hymn, which expresses

the quintessence of all the Vedas. Because in all respects this hymn

is replete with the Vaishnava-siddhanta (perfect conclusions or

truths of Vaishnavism), Çri Caitanya Mahaprabhu has taught it to

His personally favored devotees. The good readers may take the

opportunity to daily sing and relish this hymn with devotion.

cintamani-prakarasadmasu kalpavriksha

lakshavriteshu surabhir abhipalayantam

lakshmi-sahasra-çata-sambhrama-sevyamanam

govindam adi purusham tam aham bhajami

“Surrounded by millions of wish-fulfilling trees, in abodes

made of multitudes of wish-yeilding gems, He who tends the ever-

yeilding cows and who is perpetually served with great affection by

hundreds of thousands of lakshmis (Goddesses of Fortune) — the

Primeval Lord Govinda do I worship.” (Çri Brahma-samhita 5.29)

venum kvanantam aravinda-dalayataksham

barhavatamsam asitambuda-sundarangam

kandarpa-koti-kamaniya-viçesha-çobham

govindam adi-purusham tam aham bhajami

“Always playing the flute, His eyes like blooming lotus petals,

His head adorned with a peacock feather, His beautiful form the

hue of a blue cloud; with the unique beauty that charms millions of

Cupids — the Primeval Lord Govinda do I adore.” (Çri Brahma-

samhita 5.30)

alola-candraka-lasad-vanamalya-vamçi-

ratnangadaà pranayakelikala-vilasam

çyamam tribhangalalitam niyata-prakaçam

govindam adi-purusham tam aham bhajami

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“Around His neck is a garland of forest-flowers swinging to

and fro, and adorned with a peacock feather locket; His flute held in

hands adorned with jewelled bracelets, He who eternally revels in

pastimes of love, whose charming threefold curved form,

Çyamasundar, is His eternal feature — that Primeval Lord Govinda

do I adore.” (Çri Brahma-samhita 5.31)

angani yasya sakalendriya-vrittimanti

paçyanti panti kalayanti ciram jaganti

ananda-cinmaya-sad-ujjvala-vigrahasya

govindam adi-purusham tam aham bhajami

“I worship that Primeval Lord Govinda, whose form is all-

ecstatic, all-conscious and all-truth, and thus, full of the most

dazzling splendour; every part of that transcencental form

possesses the functions of all His senses, as He eternally sees,

maintains and regulates infinite universes, both spiritual and

mundane.” (Çri Brahma-samhita 5.32)

advaitam acyutam anadim anantarüpam

adyam purana-purusham navayauvanam ca

vedeshu durllabham adurllabham atmabhaktau

govindam adi-purusham tam aham bhajami

“I worship that Primeval Lord Govinda, who is

unapproachable by even the Vedas, yet attainable by the soul's

devotion; He is one without a second, the infallible, beginningless

and endless; He is the beginning; and despite being the oldest

personality He is the beautiful eternally adolescent youthful male.”

(Çri Brahma-samhita 5.33)

panthas tu koti-çata-vatsara-sampragamyo

vayor athapi manaso munipungavanam

so ’py asti yat-prapadasimny avicintya-tattve

govindam adi-purusham tam aham bhajami

“The yogis tread the path of strictly controlling the life-

breath, or the greatest sages tread the path of sharpening their

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perceptions by assiduous rejection of the non-real, in quest of the

non-differentiative brahman; they all aspire to reach that

supramundane truth beyond the worldly intellect; and after trying

for billions of years, they may reach only the boundary of His lotus

feet — it is that Primeval Lord Govinda who I do worship.” (Çri

Brahma-samhita 5.34)

eko ’py asau racyitum jagadanda-kotim

yac-chaktir asti jagadandacaya yad-antah

andantara-stha-paramanucayantara-stham-

govindam adi-purusham tam aham bhajami

“He — the one truth, both potency and potent — His potency

in creating billions of universes is not separate from Him; every

universe is within Him, yet simultaneously He is situated within

every atom in complete form. Such is the Primeval Lord Govinda

whom I do worship.” (Çri Brahma-samhita 5.35)

yad-bhava-bhavita-dhiyo manujas tathaiva

samprapya rüpa-mahimasana-yana-bhüshah

süktair yam eva nigama-prathitaih stuvanti

govindam adi-purusham tam aham bhajami

“I worship the Primeval Lord Govinda for whom the hearts of

mankind melt in Love. Those persons attain the glory of their

beauty, their seats, conveyances and ornaments; and they sing His

glories by the mantra hymns of the Vedas.” (Çri Brahma-samhita

5.36)

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rüpataya kalabhih

goloka eva nivasaty akhilatma-bhüto

govindam adi-purusham tam aham bhajami

“He eternally resides in His holy abode of Goloka with His

transcendental second nature, the own self of His ecstasy potency

replete with the sixty-four sublime arts — Çri Radha and Her

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various personal plenary expansions, Her female companions,

whose hearts are filled with the supreme rasa, the joy of divine

love; that Primeval Lord Govinda — the life and soul of His beloved

— do I adore.” (Çri Brahma-samhita 5.37)

premanjana-cchurita-bhakti-vilocanena

santah sadaiva hridayeshu vilokayanti

yam çyamasundaram acintya-guna-svarüpam

govindam adi-purusham tam aham bhajami

“The sadhus, their eyes tinted with the unguent of love, see

within their hearts that Çyamasundar Krishna of inconceivable

qualities; that Primeval Lord Govinda do I adore.” (Çri Brahma-

samhita 5.38)

ramadi-mürtishu kalaniyamena tishthan

nanavataram akarod bhuvaneshu kim tu

krishnah svayam samabhavat paramah puman yo

govindam adi-purusham tam aham bhajami

“The Lord has shown in the world many avataras such as

Rama, by expanding His plenary expansions and expansions of

those expansions anon; and He, Krishna, also came Personally —

that Primeval Lord Govinda do I worship.” (Çri Brahma-samhita

5.39)

yasya prabha prabhavato jagad-anda-koti-

kotishv açesha-vasudhadi vibhüti-bhinnam

tad-brahma nishkalam anantam açesha-bhütam

govindam adi-purusham tam aham bhajami

“I worship that Primeval Lord Govinda. Because His power

and effulgence is the source of that which is described in the

Upanishads as the nondifferentiated brahman, being distinct from

the domain of millions of planets and planes like Earth, etc., it

appears as the indivisible, infinite, Absolute Truth.” (Çri Brahma-

samhita 5.40)

99

maya hi yasya jagad-anda-çatani süte

traigunya-tad-vishaya-veda-vitayamana

sattvavalambi-parasattva viçuddha-sattvam

govindam adi-purusham tam aham bhajami

“I worship that Primeval Lord Govinda, the all-good,

transcendental pure existence; whose inferior potency is Maya, of

the trimodal nature of sattva, rajah, and tamoguna — the

propagator of that Vedic wisdom which pertains to the world.” (Çri

Brahma-samhita 5.41)

ananda-cinmaya-rasatmataya manahsu

yah praninam pratiphalan smaratam upetya

lilayitena bhuvanani jayaty ajasram

govindam adi-purusham tam aham bhajami

“He whose divine ecstatic form is reflected in the minds of

those who remember Him, as He perpetually conquers the world in

His play — that Primeval Lord Govinda do I adore.” (Çri Brahma-

samhita 5.42)

goloka-namni nija-dhamni tale ca tasya

devi maheça-hari-dhamasu teshu teshu

te te prabhava-nicaya vihitaç ca yena

govindam adi-purusham tam aham bhajami

“First there is Devi-dhama [mundane world], then Maheça-

dhama [abode of Maheça]; and above Maheça-dhama is Hari-

dhama [abode of Hari]; and above all is His own home, Goloka. He

who has ordained the appropriate powers pertaining to each and

every one of those abodes — that Primeval Lord, Govinda, do I

worship.” (Çri Brahma-samhita 5.43)

srishti-sthiti-pralaya-sadhana-çaktir eka

chayeva yasya bhuvanani vibhartti durga

icchanurüpam api yasya ca ceshtate sa

govindam adi-purusham tam aham bhajami

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“The intrinsic or divine potency's shadow is personified as the

Maya potency who accomplishes creation, sustenance and

dissolution, and who is worshipped in the world as 'Durga'; by He

whose wish she acts — that Primeval Lord, Govinda, do I worship.”

(Çri Brahma-samhita 5.44)

kshiram yatha dadhi vikara-viçesha-yogat

sanjayate na hi tatah prithag asti hetoh

yah çambhutam api tatha samupaiti karyyad

govindam adi-purusham tam aham bhajami

“As milk becomes transformed into yogurt by reacting with

an added agent, yet yogurt is not separate from its origin — milk,

similarly, for accomplishing a particular task, He who assumes the

nature of 'Çambhu' — that Primeval Lord, Govinda, do I worship.”

(Çri Brahma-samhita 5.45)

diparccir eva hi daçantaram abhyupetya

dipayate vivrita-hetu-samana-dharmma

yas tadrig eva hi ca vishnutaya vibhati

govindam adi-purusham tam aham bhajami

“As the flame of one original lamp, when transmitted to

another, burns separately as the expanded cause with the same

nature of intensity, so also, He who shines in (Vishnu's) dynamic

nature — that Primeval Lord, Govinda, do I worship.” (Çri Brahma-

samhita 5.46)

yah karanarnava-jale bhajati sma yoga

nidram ananta-jagad-anda-saroma-küpah

adhara-çaktim avalambya param svamürttim

govindam adi-purusham tam aham bhajami

“With infinite universes in the pores of His body, He assumes

His supreme figure called Çeça, the reservoir of Almighty Power

Personified; He who reclines on the causal ocean, enjoying His

trance of divine sleep, that Primeval Lord, Govinda, do I worship.”

(Çri Brahma-samhita 5.47)

101

yasyaika-niçvasita-kalam athavalambya

jivanti loma-bilaja jagad-anda-nathah

vishnur mahan sa iha yasya kala-viçesho

govindam adi-purusham tam aham bhajami

“The lifespans of Brahma and the gods of the universes born

from the pores of the divine body of Maha-Vishnu last for only one

exhalation of Maha-Vishnu; And Maha-Vishnu is the portion of a

portion of that Primeval Lord, Govinda, who I do worship.” (Çri

Brahma-samhita 5.48)

bhasvan yathaçma-çakaleshu nijeshu tejah

sviyam kiyat prakatayaty api tadvad atra

brahma ya ena jagad-aëòa-vidhana-karta

govindam adi-purusham tam aham bhajami

“As the Sun, Sürya, manifests some of his light in the gems

named after him as Sürya-kanta, similarly, He by whom Brahma is

empowered to create the entire material universe — the Primeval

Lord Govinda, do I worship.” (Çri Brahma-samhita 5.49)

yat-pada-pallava-yugam vinidhaya kumbha-

dvandve pranama-samaye sa ganadhirajah

vighnan vihantum alam asya jagat-trayasya

govindam adi-purusham tam aham bhajami

“For the power to crush the obstacles of the three worlds, He

whose lotus feet Ganeça perpetually holds upon the pair of nodes

of his elephantine head — the Primeval Lord, Govinda, do I

worship.” (Çri Brahma-samhita 5.50)

agnir mahi gaganam ambu marud diçaç ca

kalas tathatma-manasiti jagat-trayani

yasmad bhavanti vibhavanti viçanti yan ca

govindam adi-purusham tam aham bhajami

102

“Fire, earth, sky, water, air, space, time, soul mind — the

three worlds are created of these nine elements; He from whom

these elements are born, in whom they remain, and in whom they

enter in the end — that Primeval Lord, Govinda, do I worship.” (Çri

Brahma-samhita 5.51)

yac-cakshur esha savita sakala-grahanam

raja samasta-sura-mürtir açesha-tejah

yasyajnaya bhramati sambhrita-kala-cakro

govindam adi-purusham tam aham bhajami

“With unlimited brilliance and power, the Sun is the king of all

the planets, the resort of all the gods — the personified eye of the

universe. He upon whose order the Sun, mounting the wheel of

time, runs his perpetual orbit — that Primeval Lord, Govinda, do I

worship.” (Çri Brahma-samhita 5.52)

dharmo ’tha papa-nicayah çrutayas tapamsi

brahmadi-kita-patagavadhayaç ca jivah

yad-datta-matra-vibhava-prakata-prabhava

govindam adi-purusham tam aham bhajami

“I worship the Primeval Lord Govinda, by whose conferred

power is manifest the potency in — religion, irreligion or all types of

sins, the çrutis, the penances and all beings from Brahma to the

worm and insect.” (Çri Brahma-samhita 5.53)

yas tv indragopam athavendram aho sva-karma-

bandhanurüpa-phala-bhajanam atanoti

karmani nirddahati kim tu ca bhakti-bhajam

govindam adi-purusham tam aham bhajami

“Whether one may be the tiny insect 'Indragopa' or the great

King of the Gods, Lord Indra, He impartially awards all souls on the

path of karma the fruits befitting their deeds; yet it is so wonderful!

He burns at the root all the karma of the souls who adore Him — I

worship Him, that Primeval Lord Govinda.” (Çri Brahma-samhita

5.54)

103

yam krodha-kama-sahaja-pranayadi-bhiti-

vatsalya-moha-guru-gaurava-sevya-bhavaih

sancintya tasya sadriçim tanum apur ete

govindam adi-purusham tam aham bhajami

“Those who cultivate their thoughts of Him through anger,

amour, natural friendship, fear, parenthood, delusion, reverence

and servitorship attain to bodies of a form and nature appropriate

to the mood of their meditation. I worship that Primeval Lord

Govinda.” (Çri Brahma-samhita 5.55)

çriyah kantah kantah parama-purushah kalpataravo

druma bhümiç cintamaniganamayi toyam amritam

katha ganam natyam gamanam api vamçi priyasakhi

cid-anandam jyotih param api tad asvadyam api ca

sa yatra kshirabdhih sravati surabhibhyaç ca sumahan

nimeshardhakhyo va vrajati na hi yatrapi samayah

bhaje çvetadvipam tam aham iha golokam iti yam

vidantas te santah kshiti-virala-carah katipaye

That place where the Divine Goddesses of Fortune are the beloved,

and Krishna, the Supreme Male, is the only lover; there all the trees

are divine wish-fulfilling trees, the soil is made of transcendental

gems and the water is nectar; where every word is a song, every

movement is dancing, the flute is the dearmost companion,

sunlight and moonlight are divine ecstasy, and all that be is divine,

and enjoyable; where a great ocean of milk eternally flows from the

udders of billions of Surabhi cows and the divine time is eternally

present, never suffering the estrangement of past and future for

even a split second — that supreme transcendental abode of

Çvetadvipa do I adore. Practically no one in this world knows that

place but for only a few pure devotees — and they know it as

Goloka. (Çri Brahma-samhita 5.56)

athovaca mahavishnur bhagavantam prajapatimbrahman mahattva-vijnane prajasarge ca cen matih

panca-çlokim imam vidyam vatsa dattam nibodha me

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“Upon hearing these quintessential hymms of Brahma, the Supreme Lord Krishna said unto him, "O Brahma, if with knowledge of transcendental science you wish to create progeny, then, My dear one, hear the wisdom of these five çlokas from Me." (Çri Brahma-samhita 5.57)

The names Krishna and Govinda express the form, qualities and pastimes of the Lord, and when Brahma earnestly chanted those names, the Lord was propitiated. The desire for creation was in Brahma's heart. Krishna then explained to Brahma how transcendental exclusive devotion can be accomplished by a soul engaged in worldly occupations by combining his worldly activity with the desire to follow the order of the Lord.

The transcendental science is knowledge of the Supreme Divinity. If with such knowledge you wish to create progeny, hear the teachings of bhakti that I shall impart to you in the next five çlokas. That is how to practice bhakti by executing worldly duties in the form of following the Lords order.

prabuddhe jnana-bhaktibhyam atmany ananda-cinmayiudety anuttama bhaktir bhagavat-prema-lakshana

“When transcendental experience awakens by means of knowledge and devotion, the highest devotion symptomized by love for the Supreme Lord, Çri Krishna, the beloved of the soul, awakens in the devotee's heart.” (Çri Brahma-samhita 5.58)

The meaning of actual knowledge or jnana is sambandha-jnana — perspective of the correlation of the transcendental, the material, and Krishna. Here, psychic, mental or intellectual knowledge or impersonal brahman liberation is not indicated because such knowledge is opposed to devotion. Sambandha-jnana or knowledge of the soul's relativity in the Absolute constitutes the teachings of the first seven of the ten fundamental divine principles known as daça-müla.

According to the scriptures that expound pure devotion, the principle of abhidheya or means to the end is the cultivation of divine service for Krishna's transcendental pleasure by the practices of hearing, chanting, remembering, serving the lotus feet of the Lord, worshipping, praying, servitude, friendship, and self-surrender. This is elaborately described in the holy book Çri Bhakti-rasamrita-sindhuh.

By such knowledge and devotion, devotion in love divine is awakened and blooms in the heart of the devotee. This is the ultimate in devotion, and the objective of all spiritual endeavor for the jiva (prayojana).

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pramanais tat sadacarais tad abhyasair nirantarambodhayann atmanatmanam bhaktim apy uttamam labhet

“Supreme devotion is attained by gradually increasing perception of one's intrinsic self through constant self-cultivation following authority, virtuous practices, and practicing spiritual life.” (Çri Brahma-samhita 5.59)

Authority refers to the scriptures that teach us about the Supreme Personality of Godhead, such as the Vedas, Puranas, Çrimad Bhagavad-gita, etc. Virtuous practices refers to the practices of the true devotee saints, and the practices inspired by divine love in the hearts of the pure devotees who follow the path of love for the Lord. By practicing spiritual life it is meant that one should learn about the daça-müla or ten fundamental divine principles from the scriptures, and after receiving as directed therin the holy name of the Lord — embodying His name, form, qualities, and pastimes — one should go on with the constant practice of His divine service, taking the name regularly every day.

It must be clearly understood that in this practicing spiritual life, scriptural cultivation and saintly association (sadhu-sanga) are necessary. When virtuous practices are combined with the service of the name, the ten offenses to the holy name can no longer endure. To faithfully follow the sadhus who hear and chant the glories of the name without any trace of offense is the true practicing of spiritual life. In the heart of one who faithfully continues his practicing spiritual live in this line, the objective, which is devotion in divine love, makes Her gracious appearance.

yasyah çreyaskaram nasti yaya nirvritim apnuyat ya sadhayati mam eva bhaktim tam eva sadhayet

“Sadhana-bhakti or practicing devotional life is the means to the objective — prema-bhakti, devotion in love. Of all that is auspicious, there is absolutely nothing beyond prema-bhakti — She brings in Her retinue of divine ecstatic joy, and She can give Me to My devotee.” (Çri Brahma-samhita 5.60)

There is no greater good for the jiva beyond pema-bhakti. It is the objective of all devotional practices, and the ultimate transcendental ecstasy of the soul. It is only by virtue of prema-bhakti that one can attain the lotus feet of Krishna. One who cultivates his practicing devotional life with deep longing and earnestness for that objective will attain that treasure — others cannot.

dharmman anyan parityajya mam ekam bhaja viçvasanyadriçi yadriçi çraddha siddhir bhavati tadriçi

kurvvan nirantaram karmma loko 'yam anuvarttate

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tenaiva karmmana dhyayan mam param bhaktim icchati

“Abandon all other types of religion and serve Me with resolve. One will attain perfection according to the nature of his faith. Perpetually pursuing worldly occupations or karma, the people of this world remain in the world. Meditate upon Me through the execution of your particular work, and you will attain loving devotion, the supreme transcendental devotion.” (Çri Brahma-samhita 5.61)

The dharma — religion, nature, or function of the character of pure devotion, çuddha-bhakti — is the actual jaiva-dharma or eternal nature and original function of the soul. As many other religions may be found in the world, every one of them are superficial in comparison to the original function. The superficial dharmas are numerous, including the cultivation of jnana or knowledge of brahmam aiming at nirvana (cessation of embodied existence); the eightfold and allied forms of yoga aiming at becoming one with the Supersoul; pious worldly works by the way of karma-kanda aiming at mundane pleasures; jnana-yoga as a relative combination of karma and jnana; and barren renunciation.

The Lord is saying that one should give up all these attempts and embrace the religion of bhakti — devotion, and serve and adore Him. Exclusive faith in Him is viçvasa — resolve; that resolute faith gradually becomes more and more lucid, and from that develops nishtha, ruci, asakti, and bhava — firmness, taste, depth in taste, and heartfelt sentiment of divine love. Perfection is attained in proportion to purity of one's faith.

If the question is raised, “If in this way one is to be constantly engaged in pursuing perfection in devotion, how will he maintain his body, and how will the world go on? And when society and one's body cease to function, how will a man pursue perfection in devotion when he is dead?" In order to slash such a doubt the Lord is saying that the karma or work that people of this plane perform to sustain the world should be executed as a meditation, and destroy the karmic or exploitative nature of those actions; and thus establish their devotional quality.

Man passes his life by engaging in three types of actions: bodily, mental, and social. The manifold bodily activities include eating, sitting, walking, reclining, sleeping, evacuating, dressing, etc.; the mental activities include thought, remembrance, concentration, realization, feeling happiness and unhappiness, etc.; and the social activities include marriage, the relationship of ruler and subject, brotherhood, assemblies for performing sacrifice, public welfare works, family maintenance, receiving guests, customary formalities, offering due respect to others, etc.

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When these actions are performed for the sake of one's own enjoyment, they are known as karma-kanda; when they are performed for an opportunity of attaining enlightenment, they are known as karma-yoga or jnana-yoga; and when they are executed as functions conducive to the practicing life of devotion, they are known as gauna-bhakti yoga or the indirect application of devotion. But only action that is symptomized by pure worship is known as direct devotion.

Thus the Lord is saying that your every act will be meditation upon Him when you give due time to practicing direct devotion whilst otherwise rendering indirect devotion in accordance with the formalities demanded by the world. In this respect, despite acting in the world — performing karma — the jiva does not become averse to the service of the Lord by turning outward to mundane trappings.

This way of activity is the practice of turning inward. As it is stated in the Içopanishad: içavasyam idam sarvvam yat kin ca jagatyam jagat, tena tyaktena bhunjitha ma gridhah kasyacid dhanam. Our revered commentator on Çri Brahma-samhita (Çri Jiva Goswami) has stated, tena iça-tyaktena visrishtena — it’s purport being that whatever one accepts, when accepted as prasada, or grace of the Lord — and thus as one’s fortune — then actions lose their quality of karma and take on the quality of bhakti. Therefore, the Içopanishad states, kurvvan eveha karmmanni jijiviçec chatam samah, evam tvayi nanyatheto ‘sti na karmma lipyate nare: if one acts in this way even if he lives for hundreds of years he cannot be daubed by karma.

The liberationist or jnana-oriented interpretation of these two mantras is that they mean renunciation of the fruits of one’s work, but from the standpoint of bhakti, the purport is that, by offering everything to the Lord, one gains His grace or prasada. So worldly occupations are to be executed along with the meditation of remembering the worship of the Supreme Lord in arcana-marga or the path of due reverence for the Deity.

Now, Brahma has a desire in his heart for creation. If that desire is fulfilled along with the meditation of following the order of the Lord, by virtue of that action carrying the symptom of surrender to the Lord, it will be an indirect religious function favourable to the nourishment of and within the purview of devotioin. This is the reasonable way of the Lord's instruction to Brahma.

The jiva who has attained to bhava or internal, heartfelt devotion, is naturally indifferent to all but Krishna, and so such an instruction does not apply in his case.

aham hi viçvasya caracarasya

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bijam pradhanam prakritih pumamç camayahitam teja idam vibharashividhe vidhehi tvam atho jaganti

“Hear Me, O Vidhe! I am the seed — the primal principle of the world of moving and stationary beings; I am the elements, I am the predominated, I am the predominator. The firery spirit of brahman that abides in you has been conferred unto you by Me; now, adopting that prowess, create the world of stationary beings.” (Çri Brahma-samhita 5.62)

Some philosophers conclude that the undifferentiated element of brahman becomes transformed and takes on the appearance of having attributes in the form of this mundane world; or Maya becomes divided and becomes the mundane world, and undivided it is brahman; or brahman is the object and the world is its reflection; or the entire world is the jiva's illusion. Others think that by nature God's is the one; the soul is the one, and although the universe or mundane world is the one principle, it is eternally distinct in an independent manner. Or that God is the absolute specific and the relative — both spirit and matter, are the specified — yet all are one truth. Others think that by dint of inconceivable potency the truth sometimes appears as one or sometimes dual. Yet others conclude that the doctrine of an impotent 'one' is meaningless, so brahman is replete with pure potency, and it is the eternally pure, one-without-a- second truth.

All these theories have their origin in the Vedas, with support in the Vedanta-sütras. Although none of them can claim to expound the truth in every respect, each carry a certain degree of truth. They — not to mention the theories of Sankhya, Paranjala, Nyana, and Vaiçeshka that are all contradictory to the Vedic teachings, and theories such as Pürvva-mimamsa, etc., that solely favor frutive pursuits in conformity with a section of the Vedas — owe their existence to their superficial reliance upon the Vedanta.

Thus, the Lord says to Brahma that You and your pure divine succession are to abandon all these theories and accept the supreme principle of acintya-bhedabheda — inconceivable simultaneous oneness and distinction. Then you will be able to become a true devotee.

The underlying gist of the Lord's words is that the animate world is composed of jivas and the inanimate world is composed of matter. Of these, His divine potency (paraçakti) — by its marginal power — has manifest the jivas and His secondary potency (apara-çakti) has manifest the material world. He is the seed of everything. In a form nondifferent from each of those potencies of His, He controls them by the potency of His will. By various stages of transformation, those potencies have become pradhana (the elements), prakriti

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(the predominated), and purusha ( the predominator). So although as the potency principle He is pradhana, prakriti, and purusha, as the potency principle He is eternally distinct from all those potencies. Such simultaneous oneness and distinction has come into being by virtue of His inconceivable potency.

Therefore the Lord says that by embracing the wisdom of the correlation of the inconceivably one and distinct entities of; the soul, the world, and Krishna, let the attainment of divine love for Krishna by the practice of pure devotion be the eternal divine teaching handed down in Brahma’s divine succession.

Chapter Eight

Çri Mantrartha Dipika

A Torchlamp Which Illuminates

The Essential Meaning of the Kama-Gayatri Mantra

by

Paramahamsa Vaishnava Thakura

Çrila Viçvanatha Cakravarti

klim kama devaya vidmahe pushpa-banaya dhimahi tan no 'nanga

pracodayat

"Let us meditate on the Master of the senses, Who carries five kinds of

flower arrows, let us meditate on Him being thus enthused by the

transcendental Cupid."

çrii gauranga prasadena

bijasya hy artha-dipika

viçvanatha chakravarti

namnapi kriyate maya

“By the mercy of Çri Gauranga I by the name of Viçvanatha Cakravarti

am composing this Torchlamp illuminating the real meaning of the bija-

mantra.”

In the Rasollasha Tantra, there is a description of Çri Çri Radha-Krishna's

self-same identity with the bija, or seed-mantra (klim), as follows:

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"Krishna is the very kama-bija Himself, and Radha is the very rati-bija

Herself. By performing sankirtana of both these bijas, Çri Çri Radha Krishna

become very pleased.”

The Meaning of the kama-bija (klim) is as follows:

“The kama-bija is the very seed which is one's own desire or

aspiration; or also, the kama-bija is the very seed which stimulates your

desire; or also, the kama-bija is the very seed which is fulfilled by your

desires.”

The Five Features of the kama-bija are described in the Brihad Gautamiya-

tantra thus:

“Mantras devoid of a bija are rendered useless. Indeed, the desired

beneficial result is nullified. Being endowed with five kinds of ornaments,

this kama-bija is supremely wonderful. These five ornaments are: the letter

ka, the letter la, the letter i, the ardha-candra (half-moon symbol in the

devanagri), and the candra-bindu (moon-dot above the m). That which is

endowed with these five things is known as the kama-bija.”

How the single syllable klim is used by Brahma to create the five material

elements is described in the Gautamiya-tantra thus:

“From the syllable klim Lord Brahma created the material universe.

This is mentioned in the chief çrutis. From the letter la, the element earth

was created. From the letter ka the element water was created. From the

letter i the element fire was created. From the nada, the ardha-candra (half-

moon symbol in the devanagari), and the candra-bindu (moon-dot above the

m) the element air and then the element of ether was created. Thus this

bija-mantra is panca-bhütatmika, or composed of five different elements.”

How the kama-bija is identical with the Çri Çri Radha Krishna and Their

blissful pastimes is described in the Gautamiya-tantra as follows:

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“The Letter ka is the purusha known as Krishna, the Supreme

aggressive male, Who possesses the sac-cid-ananda-vigraha, or the form

embodying full eternity, knowledge and bliss.

“The letter i is the prakriti known as Radha, the Supreme receptive

female, Who is eternally the Vrindavaneçvari, or the most majestic Princess

of Çri Vrindavana.

“The letter la is celebrated as constituting anandatmaka-prema-sukha,

or the happiness of Their mutual ecstatic love that is the form of pure

blissful joy.

“By adding the nada and bindu, this is the expression of cumban-

ananda-madhurya, or the ecstatic sweetness of Their most blissful kiss.”

Furthermore, the form of the kama-bija that is identical to the Çri Vigraha of

divine bodily form of Çri Krishna is described in the Sanat Kumara Samhita

as follows:

“Now the bodily form of the kama-bija will be described. All the letters

of this bija are non-different from the very body of Çri Krsna. Please listen as

I describe the corresponding order of this identity.

“The letter ka represents His head, forehead, eyebrows, nose, eyes

and ears. The letter la represents His cheeks, teeth, jaw, chin, neck, throat

and back. The letter i is His shoulders, arms, elbows, fingers and fingernails.

The ardha-candra is His chest, belly, two flanks, navel and waist. The

candra-bindu is His thighs, knees, calves, ankles, feet, heels, toes and moon-

like toenails. O greaty learned Narada! In this way, Çri Hari’s bodily form is

kama-bijatmaka, or identical to the very kama-bija itself.”

The identity of the kama-bija with the five flower arrows of cupid is also

described in the Sanat Kumara Samhita :

“The letters of this bija are also equal to the five flower-arrows used

by Cupid, the transcendental archer. Please listen to the order of these;

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The letter ka is amra-mukula (a mango bud), the letter la is açoka

(flamboyant), the letter i is mallika (jasmine), the ardha-candra is madhavi

(exotic scent), and the bindu is bakula (evergreen). Thus these five letters

are the five kinds of flower arrows.”

Now I shall describe the meaning of the kama-gayatri mantra. It is said that

this gayatri is a maha-mantra that flows according to desire. All the

sadhakas or practicing devotees who accept and use this mantra take their

next birth in the spiritual planet known as Goloka Vrindavana. They attain

the spiritual body of one of the Lord’s eternal associates in Vrindavana for

the purpose of rendering eternal devotional service.

The definition of kama-gayatri, and it's object of worship is understood in

the following manner. That gayatri which is joined with the kama-bija is

called kama-gayatri. Another way to look at it is — that gayatri which

belongs to the kama-bija is called kama-gayatri. The upasya, or the object

which is worshipped by this mantra is Deva, the Lord of Lords. He is

sringara-rasa-raja-svarüpa-abhinna, or that Person who is non-different from

the self-same form as the King of the sringara-rasa — the most decorative

mellow of conjugal love. He is Madana, the transcendental Cupid Himself. He

is Çri Krishna, the all attractive one. He is Nandatmaja, the Son of Maharaja

Nanda; and He resides in one abode and one abode only—the realm of Çri

Vrindavana.

The features of the kama-gayatri mantra are listed in the Sanat Kumara

Samhita as follows:

“First you should quote the word of Cupid (klim), and then you should

utter the word kama-deva. This word is uttered with the suffix aya at the

end of it. Then after that comes the words, vidmahe pushpa-banaya. After

this, you utter the word, dhimahi. Finally comes the words, tan no anangah

pracodayat:

klim kamadevaya vidmahe pushpabanaya dhimahi tan no anangah

pracodayat

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Now the indications of this gayatri's influence on Radhika and the gopis will

be described:

Due to stealing the minds of the Vraja-gopis headed by Çri Radhika with the

sweetness of His flute (venu-madhurya), the word klim is used. Due to

stealing the discrimination of the Vraja-gopis headed by Çri Radhika with the

sweetness of His pastimes (lila-madhurya), the word kamadevaya is used.

Due to Krishna stimulating the excitement of the blissful mellow of

enjoyment in union with the Vraja-gopis headed by Çri Radhika —

stimulating this sambhoga-rasa by other things including the sweetness of

His gracefully lovely qualities (lavanya-guna-madhurya-adi) — the word

pushpabanaya is used.

Now I shall give a detailed word by word explanation of the kama-gayatri

mantra as follows:

The word kama (desire) indicates sambandha (relationship with the Lord),

and also connotes anuga (following obediently). Only in the path of

spontaneous devotional love known as kamanuga is this gayatri used for

worship (kamanuga is that path which follows along one’s purified

transcendental lusty desire for service). This mantra’s effect is that it

illuminates and intensifies the manifestation of one’s most cherished

desires.

Or another way to look at it is this — that Person who sports according to His

own heart’s desire is known as kama-deva, and unto this kama-deva,

vidmahe, we are knowing. In other words, kama-devaya vidmahe means

that we are aware in consciousness only because our consciousness is for

kama-deva, who is Krishna, the transcendental Cupid. Or, our consciousness

is cognizing only because it automatically flows unto kama-deva in all

circumstances. We, means us who are doing this sadhana in the madhurya-

rasa, the mellow of conjugal devotion in Vraja.

Unto what type of kama-deva? He is pushpa-bana, or a flower archer Who

uses five weapons, which are the five letters of the kama-bija, and by

shooting them with His çarnga bow, these five weapons cause the bow to

act in five specific qualities — unto this type of pushpa-bana, dhimahi, we all

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mediate. To stress the important meaning of this meditation, the plural is

used by the chanter of the mantra.

That Lord whose svarüpa or constitutional position is like this is called

ananga, or He who is the invisible all-pervading Cupid devoid of a material

body; He is situated in Vraja as the fresh young transcendental Cupid; He is

the alluringly adolescent God of Love. And it is He only who is the upasya

(the worshipable object) of the upasana (the process of worship)

represented by both the kama-bija and the kama-gayatri. This worshipable

object is the attractor of the hearts and minds of all living beings (all living

beings up to and including His very own self — He even attracts His own

mind). He possesses a superexcellence of bodily beauty that cannot be

equalled or surpassed by any other form. He is Çyama, the dark beauty

possessing the bodily luster of a fresh new monsoon cloud. He has a bodily

figure of transcendence which is composed of a compressed living flow of

divine luscious mellows. His stature perfectly personifies the King of

Sringara-rasa (the most intimate ornamental mode of supreme mellows).

This kind of Lord — for us no / nah — may He be pleased with us,

pracodayat. Pra means prakarshena — with excellent superiority, and

codayat means may He be pleased — may He be pleased with us, and may

He kindly engage us in His own devotional service (which is the best way of

showing His pleasure). This is the meaning of the mantra known as the

kama-gayatri.

The kama-gayatri is composed of 24 1/2 syllables. How these syllables are

identical to the 24 1/2 moons in Krishna's body are described thus:

In this kama-gayatri mantra there are 24

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syllables, and these syllables form 24

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full moons. These moons arise in Çri Krishna’s bodily form and thereby

make the three worlds kama-maya, or pervaded with His own

transcendental lusty desire to sport. All of these 24

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syllables, beginning from the first letter ka up to the final letter ta, thereby

form all of Krishna’s different bodily limbs, beginning from His face, cheeks,

and forehead, etc., and ending with His hands and feet, etc. These limbs are

counted systematically beginning from His right-hand side.

A List of Krishna's bodily features as forming the 24 1/2 full moons will now

be described:

Kindly listen to the sctiptural description of the moon-features displayed

amongst the syllables of the kama-gayatri. Please hear the description of

the moon-identities amongst the syllables of this mantra. Know that in His

face is one, in His cheeks are two, in His forehead is a half-moon, in the

tilaka on His forehead is a full moon, on the fingernails on His hands are ten

moons, and on the toenails on His feet are ten moons.

Thus, those who are very intelligent have given this kind of explanation for

the gayatri mantra. They have revealed that from the first letter ka to the

last letter ta, all the 24

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syllables systematically form the different moons which correspond to the

moons of Çri Krishna’s bodily features, beginning from His right side. This is

their most authotized opinion.

In this regard, I would like to say — O my dear Vaishnavas! Kindly listen

attentively and I will narrate to you the story of a confusing problem I had at

this point of composing my essay.

In the book Çri Caitanya-caritamrita, Çrila Krishnadasa Kaviraja Goswami

has described in very clear language the systematic listing of letters in the

kama-gayatri to be 24

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. And so in following his opinion, I have simply repeated the same thing in

my writings. Çri Caitanya-caritamrita describes thus:

kama-gayatri mantra-rüpa

haya krishnera svarüpa,

sarddha-cabbiça akshara tara haya

se akshara candra-caya, krishne kari udaya,

tri-jagata kaila kama-maya

“Krishna, the supreme Personality of Godhead, is dentical with the

Vedic hymn known as kama-gayatri, which is composed of 24

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syllables. Those syllables are compared to full moons that arise in Krishna’s

bodily features, which thereby fills the three worlds with desire for Him”.

(Caitanya-caritamrita.Madhya-lila 21.125)

Accepting this evidence as authoritative, and by honoring the opinion of the

previous acarya, I have similarly established this to be the truth. But then a great doubt confronted me — Çri Krishnadasa Kaviraja Goswami has

somehow rejected the apparent fact that the kama-gayatri mantra contains

25 syllables; so I wondered on the basis of what scriptural proof, and with

what intention did he say that the mantra has only 24

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syllables? The reason for this remained beyond the comprehension of my

intelligence.

Upon reviewing various scriptures that were recited and heard, I found that

there was absolutely no clue to the possibility of a half-syllable existing

anywhere in the mantra. Therefore I remained deeply immersed in the

greatest ocean of doubt. I ask all of you to please consider this situation.

Even if some say that the letter t at the end of the mantra (pracodayat) is

bereft of a vowel and is therefore counted as only half a syllable, then still

this is not correct. This is because even though there is no vowel, the

consonant is still present and is therefore counted as a full syllable. Then

how is it possible to have half a syllable?

While referring to the scriptures on vyakarana (grammar), the Puranas, the

Agamas, the Natya (drama and dance scriptures), and the Alankara (books

on sophisticated Sanskrit ornamentation), etc., I still saw that according to

the assembly of different vowels and consonants, the count of syllables in

the kama-gayatri mantra totals exactly 25. There is no possibility of the

existance of a half-syllable. In the Hari-namamrita-vyakarana (the grammar

composition of Çrila Jiva Goswami), in the chapter entitled Samjna-pada, it is

stated:

narayanad-udbhüto ‘yam varna-krama

“This sequence of the letters of the alphabet has arisen from Çri

Narayana Himself.”

According to this; by adding up the letters beginning from the letter ka, they

definitely total exactly 25. And the same thing is also confirmed by other

Sanskrit grammatical systems. And furthermore, in the Brihad Naradiya

Purana, in the section entitled Çri Radhika Sahasra-nama Stotra (the

thousand names of Çri Radhika), it is stated:

vrindavvaneçvari radha, pancaçad-varna-rüpini

“Sri Radha is the Princess of Vrindavana-dhama, and Her

transcendental form is composed of 25 syllables.”

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The same conclusion is also evident in other scriptures. Searching through

all the works describing vowels and consonants, I could not find anywere

that this mantra adds up to 24

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syllables. Is it possible that Çri Krishnadasa Kaviraja Goswami was not

aware of all these things? No, this is not possible. He is definitely in full

knowledge of everything, and he is therefore completely free from the

common material defects of error, illusion, etc.

Furthermore, if it is decided that the final letter t is a half-syllable, then has

Çri Krishnadasa Kaviraja Goswami broken the order of the moon-description

in his writings? In other words, beginning from Krishna’s face and ending up

at His feet by a systematic description of the letters, we would then end up

with the so-called half-syllable t being at Krishna’s feet — but Krishnadasa

states that the half-moon is in Krishna’s forehead. This is all quoted as

follows from the Caitanya-caritamrita, Madhya-lila 21st chapter, during Çri

Sanatana-çiksha (Çri Caitanya’s Teachings to Sanatana Goswami). During

those talks of Çri Caitanya Mahaprabhu, while elaborating on the topic of

sambhandha-tattva-vicara (the consideration of the truth of our relationship

with the Lord, it is stated:

Çri Caitanya, ranting in the love-sick mood of Radharani, speaks to Sanatana

Goswami — Rati Manjari about Her Beloved Krishna thus: (Caitanya-

caritamrita, Madhya-lila 21.126-130)

sakhi he, krishna-mukha--dvija-raja-raja

krishna- vapu-simhasane, vasi' rajya-çasane,

kare sange candrera samaja

“O my dear girlfriend! The face of Krishna is the king of all moons, and

the body of Krishna is the throne. Thus the king governs a society of

moons.”

dui ganda sucikkana, jini' mani-sudarpana,

sei dui pürna-candra jani

lalate ashtami-indu, tahate candana-bindu,

sei eka pürna-candra mani

"Krishna has two cheeks that shine like glowing gems. Both are

considered full moons. His forehead is considered a half moon, and His spots

of sandalwood are considered full moons.”

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kara-nakha-candera hata, vamçi-upara kare nata,

tara gita muralira tana

pada-nakha-candra-gana, tale kare nartana,

nüpurera dhvani yara gana

"His fingernails are many full moons, and they dance on the flute on

His hands. Their song is the melody of that flute. His toenails are also many

full moons, and they dance on the ground. Their song is the jingling of His

ankle bells.”

nace makara-kundala, netra--lila-kamala,

vilasi raja satata nacaya

bhrü--dhanu, netra--bana, dhanur-guna--dui kana,

nari-mana-lakshya vindhe taya

"Krishna's face is the enjoyer king. That full-moon face makes His

shark-shaped earrings and lotus eyes dance. His eyebrows are like bows,

and His eyes are like arrows. His ears are fixed on the string of that bow,

and when His eyes spread to His ears, He pierces the hearts of the gopis.”

ei candera bada nata, pasari' candera hata,

vinimüle vilaya nijamrita

kahon smita-jyotsnamrite, kanhare adharamrite,

saba loka kare apyayita

"The dancing features of His face surpass all other full moons and

expands the marketplace of full moons. Although priceless, the nectar of

Krishna's face is distributed to everyone. Some purchase the moonrays of

His sweet smiles, and others purchase the nectar of His lips. Thus He

pleases everyone.”

In this way, after considering both of these versions exhaustively from many

different points of view, I still could not come to a sound conclusion. At this

point, I gave up all endeavors for finding the answer. Rejecting all eating

and drinking, I became so upset in my mind that I decided to give up my

body. In this sad mood, I simply sat motionless on the bank of Radha-kunda.

If one is not even properly aware of syllables of the mantra, then how will it

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ever be possible to become conscious of the Lord? Therefore it is proper to

give up the body.

Thereafter, the second prahara of the night had elapsed (well after

midnight), and I finally dozed off to sleep — suddenly I had seen that Çri

Vrishabhanu-nandini, Çri Radhika Herself, had come to me and began to

speak:

“O Viçvanatha! O Hari Vallabha! Please get up! That which Çri

Krishnadasa Kaviraja has written is true; he is also My very dear confidential

maidservant. By My mercy, he knows everything about My secret innermost

moods. Please don’t have any doubt about his statement.

“This mantra is the mantra for worshipping Me — indeed, I can be

known by the syllables of this mantra. Without My mercy, no one can learn

anything about the mystery of these matters. The solution to the half-

syllable question is found in the book known as Varnagama-bhasvadi.

Seeing this book, Çri Krishnadasa Kaviraja had written as he did. Now please

listen — after you wake up, just refer to that book and then compile all this

evidence for the benefit of others.”

Hearing these words of Çri Radhika, I regained consciousness and quickly

got up. My confusion was now gone, and I again and again lamented, “Alas!

Alas!” Holding Her order in my heart, I endeavored to carry it out.

While She was describing the half-syllable to me in the vision, Çri Radhika

had spoken thus:

vyanta ya-karo ‘rdhaksham

lalate ‘rdha-candra-bimbah

tad-itaram purnaksharam purna-candra

“The letter ya which is followed by the letter vi is considered to be a

half-syallable. This falls on Çri Krishna’s forehead, which forms the halo of a

half-moon. All other letters of the mantra are full syllables and therefore full

moons.”

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The description of the half-syllable as according to the direct instruction of

Çri Radhika, is indeed found in the book Varnagama-bhasvadi thus:

vi’karanta-’ya’karena cardhaksharam prakirtitam

“The letter ya, when followed by the letter vi, is celebrated as being a

half-syllable.”

gayantam trayate tasmat gayatritvam tatah smritam

“That which delivers the chanter is known as ‘gayatri.’ “

Thus ends my explanation of kama-gayatri known as Mantrartha Dipika.

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