Text 3
karnikaram mahad yantram
sat-konam vajra-kilakam
sad-anga-sat-padi-sthanam
prakrtya purusena ca
premananda-mahananda-
rasenavasthitam hi yat
jyoti-rupena manuma
kama-bijena sangatam
Word for Word
karnikaram--the whorl; mahat--great; yantram--figure; sat-konam--a hexagon; vajra--like a diamond; kilakam--the central support; sat-anga-sat-padi--of the eighteen-syllable mantra with sixfold divisions; sthanam--the place of manifestation; prakrtya--along with the predominated aspect of the Absolute: purusena--along with the predominating aspect of the Absolute; ca--also; prema-ananda--of the bliss of love of God; maha-ananda--of the great transcendental jubilations; rasena--with the rasa (mellow); avasthitam--situated; hi--certainly; yat--which; jyotih-rupena--transcendental; manuna--with the mantra; kama-bijena--with the kama-bija (klim); sangatam--joined.
Translation
The whorl of that transcendental lotus is the realm wherein dwells Krishna. It is a hexagonal figure. the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond the central supporting figure of self-luminous Krishna stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with sixfold divisions.
Purport (by Srila Bhaktisiddhanta Saraswati)
The transcendental pastimes of Krishna are twofold, viz. manifested and non- manifested. The pastimes in Vrindavana visible to mortal eyes are the manifestive Lila of Sri Krishna, and what which is not so visible, is nonmanifestive Lila of Krishna. The nonmanifestive Lila is always visible in Goloka and the same is visible to human eyes in Gokula, if Krishna so desires. In his Krishna-sandarbha Sri Jiva Goswami Prabhu says, "Nonmanifestive pastimes are expressed in manifestive krsna-lila, and goloka-lila is the nonmanifestive pastimes of Krishna visualized from the mundane plane." This is also corroborated by Sri Rupa in his Bhagavatamrta. The progressive transcendental manifestation of Gokula is Goloka. So Goloka is the self same majestic manifestation of Gokula. The eternal pastimes of Sri Krishna, although not visible in Gokula, are eternally manifested in Goloka. Goloka is the transcendental majestic manifestation of Gokula. The manifestations of the nonmanifestive pastimes of Krishna with regard to the conditioned souls, are twofold, viz., (1) worship through the channel of the mantras (inaudibly recited, liberating, self-dedicatory, transcendental sounds) (2) spontaneous outflow of heart's spiritual love for Krishna. Sri Jiva Gosvmi has said that worship through the mantra is possible permanently in the proper place, when confined to one pastime. This meditative manifestation of Goloka is the pastime attended with the worship of Krishna through the mantra. Again, the pastimes that are performed in different planes and in different moods, are autocratic in diverse ways; hence sva-rasiki, i.e., spontaneous, outflow of heart's spiritual love for Krishna. This sloka conveys a twofold meaning. One meaning is that in the pastime attended with, worship through the mantra consisting of eighteen transcendental letters, transcendental words contained in the said mantra being differently placed make a manifestation of only one Lila of Sri Krishna. As for example Klim krsnaya govindaya gopijana-vallabhaya svaha-- this is a hexagonal mantra consisting of six transcendental words, viz., (1) krsnaya, (2) govindaya, (3) gopijana, (4) vallabhaya, (5) sva, (6) ha. These six transcendental words, when placed juxtapositianally, indicate the mantra.
The hexagonal great transcendental machinery is in this wise. The principal seed, i.e. klim, is situated in, the instrument as the central pivot. Anybody with an impression of such an instrument in his mind and concentrating his thought on such spiritual entities, can attain, like Candradhvaja, to the knowledge of the cognitive principle. The word sva indicates ksetrajna i.e., one who is conversant with one's inner self, and the word ha indicates the transcendental nature. This meaning of the mantra has also been corroborated by Sri Hari-bhakti-vilasa. The general meaning is this that one who is desirous of entering into the esoteric pastimes of Krishna will have to practice His tran- scendental service along with the culture of the devotional knowledge relative to Him. (1) krsna-svarupa--the proper Self of Krishna; (2) krsnasya cin-maya-vraja-lila-vilasa-svarupa--the true nature of Krishna's transcendental pastimes in Vraja; (3) tat-parikara-gopijana-svarupa--the true nature of His spiritual associates in Vraja, viz., the spiritual milkmen and the milkmaids; (4) tad-vallabha--the true nature of self-surrender to Krishna in the footsteps of the spiritual milkmaids of Vraja; (5) suddha-jivasya cid-(jnana)-svarupa--the true nature of the spiritual knowledge of the unalloyed individual soul; (6) chit-prakrtir arthat krsna-seva-svabhava--the true nature of transcendental service to Krishna is this that the esoteric relation is established on the awakening of one's pure cognition. The meaning is that rasa is only the transcendental service of the central refuge Sri Krishna, as predominating aspect of the Absolute, by one's ego as the spiritual maid of the predominated moiety of the absolute integer, attended with pure devotion in the shape of one's entire self-surrender. The pastime in Goloka or in Gokula during the stage of devotional progress, is the meditative worship through the mantra, and during the stage of perfection the pastimes manifest themselves as the unrestrained transcendental jubilations. This is the real aspect of Goloka or Gokula, which will be made more explicit in due course. The meaning of the words jyoti-rupena manuna is that the transcendental meaning is expressed in the mantra by means of which, on transcendental desire of love for Krishna and the service of Krishna being added, one is established in the eternal love of Krishna. Such eternal pastimes are eternally manifested in Goloka.
Srila Jiva Goswami's Commentary
In these two verse the author describes the primary place of the great eighteen-syllable mantra, which is worshipped by all other mantras. The yantra pattern described here is worthy of the most respectful worship. The pattern is described as a hexagon eclipsing the bija-syllable (klim) inscribed in a diamond (vajra-kilakam). The word "ca" indicates the four (catur) other words of the mantra also written in diamond around the bija-syllable. In this way the six words of the mantra are inscribed on the six parts of the hexagon.
The word "prakrti" indicates the place where the mantra is written. Because Sri Krishna is its creator, that prakrti is also Sri Krishna Himself. The word "purusa" indicates Sri Krishna in His aspect as the supreme controller. Both "prakrti" and "purusa" are this situated within the hexagon. Sri Krishna may be considered in four ways: 1. as the origin of the mantra; 2. as the syllables of the mantra; 3. as the supreme controller; and 4. as the ultimate object of worship. Sri Krishna's nature as the origin of the mantra and the supreme controller have already been described here. Sri Krishna position as the supreme controller was described in the first verse of this Brahma-samhita in the words "isvarah paramah krsnah". Lord Krishna's id entity as the syllables of the mantra will be described later in the Brahma-samhita in the words "kamah krsnaya". Sri Krishna's identity with the sacred mantra is also explained in the following words of the Hayasirsa-pancaratra:
"The wise know there is no difference between the Supreme Personality of Godhead and the mantras that contain His holy name. There is no difference between the Supreme Person and His holy name."
This is confirmed by the following words of Gopala-tapani Upanishad (1.16):
"Although originally one, air becomes the five life-airs in the bodies of all living entities. In the same way Lord Krishna becomes this five-word mantra."
Sometimes Goddess Durga is also described as the supreme controller. This is also correct because there is no difference between the potencies and Lord Krishna, the master of all potencies. This is confirmed by the following words of the Gautamiya Tantra:
"Krishna is Durga. Durga is Krishna. One who sees that they are different will not become liberated from the cycle of repeated birth and death."
Durga is the personal potency of Lord Krishna, and therefore she is Lord Krishna Himself. For this reason Durga should not be considered manifested from a portion of the Lord's illusory potency Maya. This fact is confirmed by the following stat ement of the Nirukti:
"Even is one continually worships her, durga is still difficult to understand."
Durga is also described in Narada-pancaratra, in the following conversation of Sruti and Vidya:
"Durga is the supreme goddess. She is an incarnation of the Supreme Personality of Godhead. She is the transcendental potency of the Lord. She is manifested from the form of Lord Maha-Vishnu.
"Simply by understanding her one immediately attains the Supreme Personality of Godhead. It is not otherwise.
"She is identical with Gokula's queen Sri Radha, who possesses a great treasure of love for Krishna. By her grace the Supreme Personality of Godhead, the master of all living entities, is easily understood.
"She is the potency of personified devotional service. She worships Her beloved Supreme Lord. Because She is understood only with great difficulty, the saintly devotees call her "durga" (difficult to understand). She is the personal potency of the Supreme Personality of Godhead and she is always filled with the nectar of love for Him.
"From her is manifested the maha-maya potency, the controller of all conditioned souls, who covers them with illusion. By this maha- maya potency the residents of the entire world are bewildered into thinking themselves identical with their external material bodies."
In the Sammohana Tantra, Durga herself declares:
"I am Durga. I possess all virtues. I am not different from Sri Radha, the eternal, supreme goddess of fortune."
In this way the word "durga" is explained. In this verse of Brahma-samhita the words "premananda" and "mahananda" refer to the fullest development of transcendental bliss. "Jyoti-rupena" means "self-manifested", and "manuna" means "by the mantra". The mantra is accompanied by the bija-syllable (kama-bijena sangatam). The kama-bija syllable in this mantra elaborately described in another passage where the independence of the Supreme Personality of Godhead is explain.
Text 4
tat-kinjalkam tad-amsanam
tat-patrani sriyam api
Word for Word
tat--of that (lotus); kinjalkam--the petals; tat-amsanam--of His (Krishna's) fragmental portions; tat--of that (lotus); patrani--the leaves; sriyam--of the gopis (headed by Srimati Radharani); api--also.
Translation
The whorl of that eternal realm Gokula is the hexagonal abode of Krishna. Its petals are the abode of gopis who are part and parcel of Krishna to whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the garden like dhama, i.e. spiritual abode of Sri Radhika, the most beloved of Krishna.
Purport (by Srila Bhaktisiddhanta Saraswati)
The transcendental Gokula is shaped like the lotus. The eternal world is like a hexagonal figure; in that the entities Sri Radha-Krishna, appearing in the form of a mantra consisting of eighteen transcendental letters, are centered. The propagating manifestations emanating from the chit potency are present there with the said entities as the center. Sri Radha-Krishna is the primary cause or the seed Himself. Gopala-tapani says, "Omkara" signifies the All-Powerful Gopala and His potency; and "klim" is the same as omkara. Hence kama-bija or the primary cause of all-love, is connotative of the entities Sri Radha-Krishna.
Srila Jiva Goswami's Commentary
The surrounding features of that abode are described in this half-verse. The word "kinjalka" here means "the outer petals" and "tad-amsanam" means "His parts and parcels, who are naturally full of love for Him". All this describes the realm named Gokula (Gokulakhya) which is also described in these words of Srila Sukadeva Gosvami (Srimad-Bhagavatam 10.36.15):
"In this way Lord Krishna killed the bull demon Arista. Then, accompanied by Balarama and glorified by His relatives, Lord Krishna, who is a festival of bliss for the gopis' eyes, entered the village of Gokula."
The words "patrani sriyam" mean "the leaves of that lotus are the garden abodes of Sri Radha and the other gopi lovers of Lord Krishna." Because the gopis are specifically described in the mantra written in this abode, it should be understood that the word "sriyam" here refers to the gopis. Among the gopis Sri Radha is the leader. This is described in the following words of Sri Gautamiya Tantra:
"The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attraction to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."
Sri Radha is also described in these words of the Matsya Purana:
"Sri Radha is the goddess who rules Vrindavana forest."
In the Rik-parisista it is said:
"Lord Krishna always stays with Sri Radha. Sri Radha always stays with Lord Krishna."
The word "gostha" here means "the place where many large extended leaves and petals meet". Because it is like a great unbroken lotus flower, and also because it is the abode (stha) of the surabhi cows (go), the land of Gokula is also known a s Gostha.
The abode of Gokula is also described in these words of the scriptures:
"Lord Krishna's abode is a thousand-petal lotus flower. Many goddesses of fortune reside on that flower's leaves, and the gopas reside in the petals in the middle of that lotus. I worship Lord Krishna, the Supreme Personality of Godhead, the ma ster of all transcendental potencies, who also resides in that lotus flower."
In this verse the reading "gosankhaih" is correct. An alternate reading "gosankhya" has the same meaning. They both mean :with the gopas". This is confirmed by the following words of Amara-kosa:
"Gopala. gosankhya, godugdha, abhira, and ballava are synonyms for the word gopa."
The word "kavataih: (within the gates) here means "in the midst of the lotus petals". The phrase "the Supreme Personality of Godhead, the master of all transcendental potencies" here refers to Sri Krishna.
