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艣谤墨 艣谤墨 guru-gaur膩峁単au jayata岣�

It is common knowledge that 艢谤墨 叠谤补丑尘补-蝉补峁僪颈迟腻 was not propagated in India prior to its being collected by 艢谤墨 Gaurasundara. Rather, the literary composition that had been widely popularized throughout the nation was 艢谤墨mad-叠丑腻驳补惫补迟补尘, the 蝉腻迟惫补迟补-蝉补峁僪颈迟腻 (compilation for those in pure goodness) that was previously spoken in 狈补颈尘颈峁Ｄ乺补峁噛补. The word brahma means both 鈥�Veda鈥� and also 鈥渢he factual substance or reality established by the Vedas,鈥� which is none other than the Supreme Personality and Enjoyer, 艢谤墨 碍峁涐梗峁嘺, or 艢谤墨 Govinda. The understanding of the word 补辫补耻谤耻峁�e测补 (鈥渘ot of human origin,鈥� or 鈥渄ivine鈥�) is considered marginal if the word is used to confound the mundane conception by eliminating the irrelevant (鈥�neti neti鈥�), but does not refer to the Supreme Personality and Enjoyer, 艢谤墨 碍峁涐梗峁嘺.

艢谤墨 Caturmukha 叠谤补丑尘腻 discarded mundane considerations from within the Vedas, which are called 补辫补耻谤耻峁�e测补 (of divine origin), and then described in a 蝉补峁僪颈迟腻 (compilation) of one hundred chapters whatever essence of pure bhakti he had been holding in his heart in connection with the Supreme Enjoyer. Among those chapters, this Fifth Chapter is most worshipable for Gau岣嵞珁a Vai峁ａ箛avas because it is extremely practical and advantageous for the living entity. Especially from the point of view of the 艢谤墨 Brahma 蝉补尘辫谤补诲腻测补, the factual substance of reality has been revealed in the four original verses of 艢谤墨mad-叠丑腻驳补惫补迟补尘 by the mercy of 叠丑补驳补惫腻苍.

The Supreme Personality can never be included in the category of insignificant worldly material enjoyers. The distinction between the two is that the Supreme Personality 艢谤墨 碍峁涐梗峁嘺 is the absolute controller of all predominated potencies, whereas the individual living entity is completely bound by the Lord鈥檚 potencies. Thus, the word 补辫补耻谤耻峁�e测补 (not of mundane origin), is applied to 艢谤墨 碍峁涐梗峁嘺 from the perspective of the conditioned living entity (辫耻谤耻峁�a) who tries to conceive of Him who is beyond material existence.

It is stated in the first verse of the 艢谤墨mad-叠丑腻驳补惫补迟补尘:

啶溹え啷嵿ぎ啶距う啷嵿く啶膏�嵿�� 啶�啶む�嬥そ啶ㄠ�嵿さ啶�啶距う啷� 啶囙い啶班い啶多�� 啶氞ぞ啶班�嵿ぅ啷囙し啷嵿さ啷� 啶呧き啶苦�溹�嵿�炧�� 啶膏�嵿さ啶班ぞ啶熰��
&啶ㄠ�嵿が啷嵿じ啷嵿お啷�; 啶む�囙え啷� 啶�啷嵿ぐ啶灌�嵿ぎ 啶灌�冟う啶� 啶� 啶嗋う啶�-啶曕さ啶�啷� 啶�啷佮す啷嵿く啶ㄠ�嵿い啶� 啶�啶む�� 啶膏�傕ぐ啶�啶�
啶む�囙�溹��-啶掂ぞ啶班た-啶�啷冟う啶距�� 啶�啶ム�� 啶掂た啶ㄠた啶�啶�啷� 啶�啶む�嵿ぐ 啶む�嵿ぐ啶�-啶膏ぐ啷嵿�椸�嬥そ啶�啷冟し啶�
&啶ㄠ�嵿が啷嵿じ啷嵿お啷�; 啶оぞ啶�啷嵿え啶� 啶膏�嵿さ啷囙�� 啶膏う啶� 啶ㄠた啶班じ啷嵿い-啶曕�佮す啶曕�� 啶膏い啷嵿く啶� 啶�啶班�� 啶о��啶�啶灌��

janm膩dyasya yato'nvay膩d itarata艣 c膩rthe峁�v 补产丑颈箩帽补岣� 蝉惫补谤腻峁�
  tene brahma 丑峁沝腻 ya 膩di-kavaye muhyanti yat s奴raya岣�
tejo-惫腻谤颈-尘峁沝腻峁� yath膩 vinimayo yatra tri-sargo'尘峁涐梗腻
  dh膩mn膩 svena 蝉补诲腻 nirasta-办耻丑补办补峁� 蝉补迟测补峁� 辫补谤补峁� 诲丑墨尘补丑颈

艢谤墨mad-叠丑腻驳补惫补迟补尘 (1.1.1)

I meditate upon 艢谤墨 碍峁涐梗峁嘺, who is the Absolute Truth and the original cause of the creation, maintenance and annihilation of the mundane universes. He is directly and indirectly conscious of all manifestations, and He is independent, because there is no other cause beyond Him. It is He who first imparted the Vedic knowledge unto the heart of 叠谤补丑尘腻j墨, the original living being. By Him even great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, 艢谤墨 碍峁涐梗峁嘺, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

The transcendental abode (诲丑腻尘补) referred to here is categorically distinct from any material location. The word 诲丑腻尘补 means 鈥渟helter鈥� and also 鈥�light.鈥� One cannot see without light, and this verse confirms that the basis of illumination is a Person who is the object of worship, and is seen by the very same light. The foundation of illumination, the Supreme Transcendental Enjoyer 艢谤墨 碍峁涐梗峁嘺, exists splendidly and eternally along with His paraphernalia in the supramundane 诲丑腻尘补 that lies beyond all comprehension of the conditioned souls who are entangled in transitory relationships within the material nature.

In the impersonal conception, the seer and the seen are ultimately considered to be one. This conception has arisen on the basis of the experience of limitation and incompleteness in the mundane realm, but this experience is irrelevant. The deluding material potency cannot disable her own controller, 痴颈峁ａ箛耻, who is the Supreme Lord of 痴补颈办耻峁囜弓丑补 and equipped with immeasurable power. The impersonal conception, which is thoroughly mundane, has been ousted entirely by the considerations described in the Fifth Chapter of this treatise.

The trend of thought presented in 叠谤补丑尘补-蝉补峁僪颈迟腻 is worthy of our profound investigation. We should therefore distance ourselves from the mundane point of view, in which scriptural descriptions of instrumental and ingredient causes may be considered to be indecent. This scripture was not contrived for the sake of delighting the minds of crude persons through vulgar devices. Rather, it has manifested for the purpose of infusing spiritual strength into the hearts of those who are debilitated by the onslaught of their own perverse inclinations.

The doctrine of the worship of five deities^[1] was created as a result of a distorted vision of the substance of Godhead. This incorrect vision arose from the predominant pursuit of four conceptions, namely ordinary religiosity, economic development, sense gratification and liberation. The five concluding verses of 叠谤补丑尘补-蝉补峁僪颈迟腻 convey this point clearly and meticulously, and also elucidate the genuine philosophy concerning the substance of Godhead. By the grace of 厂耻诲补谤艣补苍补 (the original auspicious vision of 叠丑补驳补惫腻苍), one may acquire eternal wisdom through careful study of these verses. The attainment of such wisdom renders one entirely devoid of antagonism towards the conception of 艢谤墨 Dh膩ma (the spiritual abode, full of all transcendental opulence). This antagonism is manifest as the tendency to propagate the defective philosophy that the Absolute Truth is formless and impersonal.

By good fortune one may be acquainted with the unique qualities of the self-effulgent transcendental abode that lies beyond 顿别惫墨-诲丑腻尘补 and 惭补丑别艣补-诲丑腻尘补. That abode is nirasta-kuhaka, devoid of the darkness of nescience. The affairs of transcendence lie beyond material nature, and there is no room for the relative deception of the mundane world in that realm of eternal joy. It is for this reason that the treatise describing this transcendental phenomenon is called Apauru峁�eya-蝉补峁僪颈迟腻.

Human beings whose hearts are polluted can be delivered from the tendency to enjoy inert matter by the power of the process of devotional service in practice (蝉腻诲丑补苍补-产丑补办迟颈). It is impossible for those who are ensnared in mundane sense enjoyment to take shelter of pure devotion. Such persons are only fit to undergo distress while being confined to the field of fruitive activities in the material world. The living entity鈥檚 lusty desires for material enjoyment can only be dispelled by singing the glories of 碍腻尘补诲别惫补, the transcendental Cupid. However, if one equates this excellent 碍腻尘补诲别惫补 with the inferior mundane lust, one will suffer an adverse effect instead of deriving benefit.

Our recitation of 叠谤补丑尘补-蝉补峁僪颈迟腻 will be considered successful when we become the followers of Caturmukha 叠谤补丑尘腻 and attain the mercy of 叠丑补驳补惫腻苍, and when we can become the receptacles of love of God through singing these divine hymns in praise of 艢谤墨 碍峁涐梗峁嘺. At that time we will be able to understand that 艢谤墨 搁腻诲丑腻-Govinda, the embodiments of sweet human-like pastimes, exist in the form of 艢谤墨 Gaurasundara. 艢谤墨 Gaurasundara resides in the most elevated realm of service to the genuine supreme predominating enjoyer, who possesses all opulence.

In the lower half of Goloka, two-and-a-half rasas (devotional mellows) are present in relation to 艢谤墨 N膩r膩ya峁嘺. 惭补丑别艣补-诲丑腻尘补 lies below this, and below that again lies 顿别惫墨-诲丑腻尘补, the mundane realm that consists of fourteen planetary systems. The residents of 顿别惫墨-诲丑腻尘补, who are wandering throughout the universe, attain withdrawal of their material desires in 惭补丑别艣补-诲丑腻尘补. The conception of desirelessness that can be attained in 惭补丑别艣补-诲丑腻尘补 eternally shines forth through the myriad variety of services available in the transcendental abode. That resplendent myriad of services is embodied in this 叠谤补丑尘补-蝉补峁僪颈迟腻 which describes the fifth and ultimate goal of human existence, namely the ultimate limit of the nectar of love for 艢谤墨 艢谤墨 搁腻诲丑腻-Govinda. 艢谤墨 Gaurasundara exhibited the extent of His magnanimity in His pastime of bestowing 艣谤墨 办峁涐梗峁嘺-辫谤别尘补, by collecting that nectar and personally distributing it to the souls of this world.

艢谤墨 厂颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨

Footnotes and references:

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[1]:

厂奴谤测补, 骋补峁噀艣补, 艢颈惫补, 顿耻谤驳腻 and 痴颈峁ａ箛耻 are worshiped together in the system known as 辫补帽肠辞辫腻蝉补苍腻.