The words “ya eva” imply that although in the Lord’s manifested (prakata) pastimes in the material world the gopis act like the wives of others, in the Lord’s unmanifested (aparakata) pastimes in the realm of Goloka (goloke), the gopis manifest their original pastimes (nija-rupataya nivasati).
Here the word “nivasati” means “is manifested”. This is explained in the Gautamiya Tantra, where in the description of the Lord unmanifested (aprakata) eternal pastimes and features it is said:
“After many births they became perfect. They became gopis who have Lord Krishna as their husband.”
The phrase “goloka eva” refers to the place where these pastimes are manifested. These pastimes are not manifested in any other place.
Bs 5.38 — I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
Commentary by Srila Jiva Gosvami
Although he stays in the realm of Goloka, Lord Krishna may nevertheless be see by eyes anointed with the salve of love. That is described in this verse. The word “acintya-guna-svarupam” means that the Lord is seen by eyes tinged with the salve of love.
Bs 5.39 — I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṇa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.
Commentary by Shrila Jiva Gosvami
Sometimes Lord Krishna manifests Himself as one of His incarnations in the material world. That is described in this verse. Here the word “yah” refers to Lord Krishna, the original Supreme Personality of Godhead. “Kala-niyamena” means “by the manifestation of His potencies”, “ramadi-murtishu tishthan” means “manifesting these various forms”, “nanavataram akarot svayam” means “He personally descends to the material world”, and “govindam tam aham bhajami” means “I worship the Lord who enjoys pastimes in this way. In Shrimad-Bhagavatam (10.2.40) it is said:
“O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasimhadeva, a boar, a swan, Lord Ramacandra, Parashurama, and, among the demigods, Vamanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Krishna, best of the Yadus, we respectfully offer our obeisances unto You.”
Bs 5.40 — I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.
Commentary by Srila Jiva Gosvami
After describing the Lord’s incarnations, in the verse the author describes the Lord’s original form. Although Lord Govinda and the impersonal Brahman are the same Godhead, when He manifests His qualities He is Govinda, and when He does not manifest His qualities, He is the the impersonal Brahman. His first feature, that of Govinda, is situated within the circle of light that is Brahman. That Lord Govinda is the source of the impersonal Brahman is confirmed in the Bhagavad-gita (14.27), where the Lord affirms:
brahmano hi pratishthaham
“I am the basis of the impersonal Brahman.”
In Shrimad-Bhagavatam (11.16.37) the Lord declares:
“I am form, taste, aroma, touch, and sound, false ego, the mahat-tattva, earth, water, fire, air, sky, the living entity, material nature, the modes of goodness, passion, and ignorance, and the transcendental Lord. All these items, along with knowledge of their individual symptoms and the steady conviction that results from this knowledge, represent Me.”
Shrila Shridhara Svami comments on this verse:
“Lord Krishna is also the impersonal Brahman.”
In Shrimad-Bhagavatam (8.24.38) Lord Matsyadeva affirms:
“You will be thoroughly advised and favored by Me, and because of Your inquiries, everything about My glories, which are known as param brahma, will be manifest within your heart. Thus you will know everything about Me.“*
In Shrimad-Bhagavatam (4.9.10), Dhruva Maharaja declares:
“My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmananda, wherein one thinks oneself merged in the impersonal Brahman as one with the Supreme. Since brahmananda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time. Although one may be elevated to the heavenly planets, he falls down in due course of time.”
Even elevated transcendentalists are attracted to the qualities of the Supreme Personality of Godhead. That is described in these words of Shrimad-Bhagavatam (1.7.10):
“All different varieties of atmaramas (those who take pleasure in the atma, or spirit self) especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities, and therefore can attract everyone, including liberated souls.”
If one desires a more detailed explanation of this topic, it may be seen in the Shri Bhagavata-sandarbhas. What is the need of an elaborate explanation in this situation?
Bs 5.41 — I worship Govinda, the primeval Lord, who is the absolute substantive principle being the ultimate entity in the form of the support of all existence whose external potency embodies the threefold mundane qualities, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.
Commentary by Srila Jiva Gosvami
After thus describing the glories of the Lord’s form, in the next two verses the author describes the externally manifested glories of the Lord. Maya is the external potency of the Lord. She does not have direct contact with the Lord. The material world is made of mixtures of the modes of goodness, passion, and ignorance. When the mode of goodness is pure and not mixed with the other modes, then the spiritual potency is manifested. This is described in the following words of the Vishnu Purana:
“May the Supreme Personality of Godhead, who is the purest of the pure, and in whom the material modes of goodness, passion, and ignorance do not stay, be pleased with me.”
This topic is also explained in more detail in the Shri Bhagavata-sandarbhas.
Bs 5.42 — I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the mundane world by the activity of His own pastimes, being reflected in the mind of recollecting souls as the transcendental entity of ever-blissful cognitive rasa.
Commentary by Srila Jiva Gosvami
The Lord’s pleasing charm is described in this verse. Here the word “ananda-chinmaya-rasa” means “the loving pastimes known as ujjvala-rasa”, and “atmataya” means “with embraces”. These completely charming pastimes are reflected (pratiphalan) in the minds (manahsu) of the living entities (praninam). In the five chapters that comprise Shrimad-Bhagavatam’s description of the rasa dance it is said:
“The gopis eyes were fixed on Lord Krishna.”
There it is also said (Shrimad-Bhagavatam 10.32.2):
“Lord Krishna was the most charming of Kamadevas.”
As He enters the universe, so also Lord Krishna enters the circle of these transcendental amorous pastimes.
Bs 5.43 — Lowest of all is located Devī-dhāma [mundane world], next above it is Maheśa-dhāma [abode of Maheśa]; above Maheśa-dhāma is placed Hari-dhāma [abode of Hari] and above them all is located Kṛṣṇa’s own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.
Commentary by Srila Jiva Gosvami
In this verse the author describes first the material world and then Lord Krishna’s transcendental abode. In the word “devi-mahesha-hari-dhamasu” the abodes are given in reverse order. The sequence here starts at the bottom and then proceeds higher and higher. The Hari-dhama here is not different from the realm of Goloka. Goloka is the highest of all the abodes. Goloka is not different from the abode of Vrindavana on the earth. This is described in the following words:
“O hero, on that Goloka planet stay Lord Krishna and the surabhi cows.”
The same planet described in the words “goloka eva nivasati” is also manifested on the earth as the land of Vrindavana. There the Supreme Personality of Godhead enjoys His eternal pastimes. That is the conclusion of the scriptures. In the Adi-Varaha Purana it is said:
“The twelfth forest is Vrindavana, where Lord Krishna is the supreme ruler. That forest is protected by Vrinda-devi and served by Brahma, Shiva, and all the demigods.”
In the Adi-Varaha Purana it is also said:
“Vrindavana destroys all sins. There Lord Krishna enjoys pastimes with the gopis.”
“There Lord Krishna enjoys pastimes with the cowherd boys day after day. There He enjoys transcendental pastimes eternally.”
In the Gautamiya Tantra, Shri Narada asks:
“What are the 32 forests of Vrindavana? I wish to hear of them. O Lord, if you think I am worthy to hear, please tell me of them.“
To this question Lord Krishna gave the following reply:
“This place named Vrindavana is My transcendental abode. When they die, the humans, cows, animals, birds, insects, and worms who live here will go to My eternal abode.”
“The gopis who live here are eternally devoted to My service.”
“The forty miles of Vrindavana forest is My own transcendental form. The Yamuna river there flows with nectar. It is the same as the river named Sushumna.”
“Here the saints and demigods reside in subtle forms. I, who am the personification of all the demigods, never leave this forest.”
“Millennium after millennium, I appear and disappear. This beautiful and splendid abode cannot be seen with material eyes.”
In this way the Varaha Purana and other scriptures describe the eternal kadamba trees and the other eternal residents of this realm of Vrindavana. The realm of Goloka looks different from the Vrindavana that we are able to see. When we are able to see the true nature of Vrindavana, then Lord Shri Krishna and His eternal associates will become visible and appear before us. Goloka is said to be an incarnation of Shri Krishna. It is the form of certain specific rasas (mellows of love). It is the abode of certain wonderful pastimes, such as the gopis’ pastimes with their paramour Krishna. All this is described or hinted in the various kalpas, tantras, yamalas, samhitas, pancaratras, and other scriptures. In Shrimad-Bhagavatam (10.90.48) it is said:
“Lord Shri Krishna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is known as Devaki-nandana or Yashoda-nandana, the son of Devaki and Yashoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrindavana. May He be all glorious and happy!”
In the Padma Purana, Nirvana-khanda, Shri Vyasa explains:
“He said: `Please look. I will show you My transcendental form, which is hidden from the Vedas.’ O king, then a saw a boy dark like a monsoon cloud, a boy surrounded by many gopis and joking with many gopas.”
Although the word “kanya” here certainly refers to the nature and qualities of young girls, the girls here are unlike the ordinary girls of the material world.
In the Gautamiya Tantra, Fourth Chapter, in the passage beginning with the words “atha vrindavanam dhyayet” (now one should meditate on Vrindavana), the following meditation on Vrindavana is given:
“That abode is decorated with hundreds of girls beautiful like demigoddesses in Svargaloka, with many many gopas and calves, and with many forest groves.”
“In that abode the Supreme Personality of Godhead, the master of the three worlds, is worshiped by many thousands of lotuspetal-eyed gopis blossoming with love.”
The spiritual activity one should adopt to directly see Lord Krishna is described in these words:
“With full concentration one should chant this Krishna-mantra day and night. Then one will see the cowherd-boy form of Lord Krishna. Of this there is no doubt.”
In another passage it is said:
“One who is wise will reside in Vrindavana until he directly sees Lord Krishna.”
In the Trailokya-sammohana Tantra, in the description of the eighteen-syllable mantra, it is said:
“With full concentration one should chant this Krishna-mantra day and night. Then one will see the cowherd-boy form of Lord Krishna. Of this there is no doubt.”
In the Gopala-tapani Upanishad, Brahma declares:
“I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as Shri Krishna, in the dress of a cowherd boy.”
It is said in the scriptures that the forms of Lord Kshirodakashayi Vishnu and the other incarnations of the Lord are all present in the transcendental form of Lord Krishna. What is the need for a more elaborate explanation here? We have already discussed this topic in depth in the Krishna-sandarbha.
Bs 5.44 — The external potency Māyā who is of the nature of the shadow of the cit potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durgā conducts herself.
Commentary by Srila Jiva Gosvami
The abodes of Devi, Mahesha, and Lord Hari were described in the previous verse. Now, in the next five verses, it will be shown that Lord Krishna is the shelter of all of these abodes. In the Shruti-shastra it is said:
tvam akaranah svarad akhila-karaka-shakti-dharas tava balim udvahanti samadanty ajayanimisha
“O Supreme Personality of Godhead, You are supremely powerful and independent. With unblinking eyes, Durga and the demigods attentively place offerings before You.”
Bs 5.45 — Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Śambhu is a transformation for the performance of the work of destruction.
Commentary by Srila Jiva Gosvami
In this verse Mahesha, the next in this sequence, is described. Here an example of cause and effect is given. Here the cause remains unchanged after creating the effect. In this sense the cause is like a cintamani jewel, which also remains unchanged after creating an effect. The Lord remains thus unchanged because His potencies are inconceivable. In the Shruti-shastra it is said:
eko ha vai purusho narayana asin na brahma na ca shankarah. sa munir bhutva samacintayat. tata ete tyajayantam vishvo hiranyagarbho ‘gnir varuna-rudrendrah
“In the beginning only Lord Narayana, the Supreme Person, existed. Neither Brahma nor Shiva existed then. Lord Narayana began to meditate, and from His meditation the material universe was manifested. From His meditation Brahma, Shiva, Indra, Varuna, and Agni were born.”
It is also said in the scriptures:
sa brahmana shrijati rudrena nashayati. so ‘nutpatti-laya eva harih karana-rupah parah paramanandah
“Lord Hari is the blissful Supreme Personality of Godhead. He is the cause of creation and destruction. He employs Brahma to create the universe and Shiva to destroy it.”
He creates Lord Shiva by touching the modes of material nature. In Shrimad-Bhagavatam’s Tenth Canto is said:
“The Supreme Personality of Godhead, Hari, is always uncontaminated by the modes of material nature, for He is beyond the material manifestation.* On the other hand, powerful Shiva carries the marks of the three modes of material nature.”
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