Krsna Kirtana
Songs est. 2001 www.kksongs.org
Song Name: Isvara
Parama Krsna
Official Name: Chapter 5 Verses 1, 28
– 62
Author: Vyasadeva
Book Name: Brahma Samhita
Language: Sanskrit
LYRICS:
(1)
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(2)
trayyā prabuddho 'tha vidhir
vījñāta-tattva-sāgaraḥ
tuṣṭāva veda-sāreṇa
stotreṇānena keśavam
(3)
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhir abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaḿ
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(4)
veṇuḿ kvaṇantam aravinda-dalāyatākṣam-
barhāvataḿsam asitāmbuda-sundarāńgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaḿ
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(5)
ālola-candraka-lasad-vanamālya-vaḿśī-
ratnāńgadaḿ praṇaya-keli-kalā-vilāsam
śyāmaḿ tri-bhańga-lalitaḿ
niyata-prakāśaḿ
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(6)
ańgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraḿ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(7)
advaitam acyutam anādim ananta-rūpam
ādyaḿ purāṇa-puruṣaḿ
nava-yauvanaḿ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(8)
panthās tu koṭi-śata-vatsara-sampragamyo
vāyor athāpi manaso muni-puńgavānām
so 'py
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(9)
eko 'py asau
racayituḿ jagad-aṇḍa-koṭiḿ
yac-chaktir
aṇḍāntara-stha-paramāṇu-cayāntara-stham-
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(10)
yad-bhāva-bhāvita-dhiyo manujās tathaiva
samprāpya rūpa-mahimāsana-yāna-bhūṣāḥ
sūktair yam eva nigama-prathitaiḥ stuvanti
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(11)
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva
nija-rūpatayā kalābhiḥ
goloka eva nivasaty
akhilātma-bhūto
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(12)
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaḿ
śyāmasundaram acintya-guṇa-svarūpaḿ
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(13)
rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaḿ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(14)
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi
vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaḿ
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(15)
māyā hi yasya jagad-aṇḍa-śatāni sūte
traiguṇya-tad-viṣaya-veda-vitāyamānā
sattvāvalambi-para-sattvaḿ viśuddha-sattvam-
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(16)
ānanda-cinmaya-rasātmatayā manaḥsu
yaḥ
prāṇināḿ pratiphalan
smaratām upetya
līlāyitena bhuvanāni jayaty ajasram-
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(17)
goloka-nāmni nija-dhāmni tale ca tasya
devi maheśa-hari-dhāmasu
teṣu teṣu
te te prabhāva-nicayā
vihitāś ca yena
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(18)
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni
bibharti durgā
icchānurūpam api yasya
ca ceṣṭate sā
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(19)
kṣīraḿ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ
pṛthag
yaḥ
śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(20)
dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā
vibhāti
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(21)
yaḥ
kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ
ādhāra-śaktim avalambya parāḿ sva-mūrtiḿ
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(22)
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya
kalā-viśeṣo
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(23)
bhāsvān yathāśma-śakaleṣu
nijeṣu tejaḥ
svīyam kiyat prakaṭayaty
api tadvad atra
brahmā ya eṣa
jagad-aṇḍa-vidhāna-kartā
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(24)
yat-pāda-pallava-yugaḿ vinidhāya kumbha-
dvandve praṇāma-samaye
sa gaṇādhirājaḥ
vighnān vihantum alam asya jagat-trayasya
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(25)
agnir mahi gaganam
ambu marud diśaś ca
kālas tathātma-manasīti
jagat-trayāṇi
yasmād bhavanti vibhavanti viśanti yaḿ
ca
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(26)
yac-cakṣur eṣa savitā sakala-grahāṇāḿ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(27)
dharmo 'tha pāpa-nicayaḥ
śrutayas tapāḿsi
brahmādi-kīṭa-patagāvadhayaś ca jīvāḥ
yad-datta-mātra-vibhava-prakaṭa-prabhāvā
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(28)
yas tv indragopam
athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāḿ
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(29)
yaḿ
krodha-
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ
sañcintya tasya sadṛśīḿ
tanum āpur ete
govindam ādi-puruṣaḿ
tam ahaḿ bhajāmi
(30)
śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ
kalpa-taravo
drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam
amṛtam
kathā gānaḿ nāṭyaḿ gamanam api vaḿśī priya-sakhi
cid-ānandaḿ jyotiḥ param api tad āsvādyam
api ca
sa yatra kṣīrābdhiḥ
sravati surabhībhyaś
ca su-mahān
nimeṣārdhākhyo vā vrajati na hi yatrāpi
samayaḥ
bhaje śvetadvīpaḿ
tam aham iha golokam iti yaḿ
vidantas te santaḥ
kṣiti-virala-cārāḥ katipaye
(31)
athovāca mahā-viṣṇur
bhagavantaḿ prajāpatim
brahman mahattva-vijñāne
prajā-sarge ca cen matiḥ
pañca-ślokīm imāḿ vidyāḿ
vatsa dattāḿ nibodha me
(32)
prabuddhe jñāna-bhaktibhyām
ātmany ānanda-cin-mayī
udety anuttamā bhaktir
bhagavat-prema-lakṣaṇā
(33)
pramāṇais tat-sad-ācārais
tad-abhyāsair nirantaram
bodhayan ātmanātmānaḿ
bhaktim apy uttamāḿ
labhet
(34)
yasyāḥ śreyas-karaḿ
nāsti
yayā nirvṛtim āpnuyāt
yā sādhayati mām eva
bhaktiḿ tām eva sādhayet
(35)
dharmān anyān parityajya
mām ekaḿ bhaja viśvasan
yādṛśī yādṛśī
śraddhā
siddhir bhavati tādṛśī
kurvan nirantaraḿ karma
loko 'yam anuvartate
tenaiva karmaṇā dhyāyan
māḿ
parāḿ bhaktim icchati
(36)
ahaḿ hi viśvasya carācarasya
bījaḿ pradhānaḿ prakṛtiḥ pumāḿś
ca
mayāhitaḿ teja idaḿ bibharṣi
vidhe vidhehi tvam atho jaganti
TRANSLATION
1)
Krsna who is known as Govinda
is the Supreme Godhead. He has an eternal blissful spiritual body. He is the
origin of all. He has no other origin and He is the prime cause of all causes.
2)
Enlightened by the recollection of that Gayatri,
embodying the three Vedas, Brahma became acquainted with the expanse of the
ocean of truth. Then he worshiped Sri Krishna, the essence of all Vedas, with
this hymn.
3)
I worship Govinda, the primeval Lord, the first
progenitor who is tending the cows, yielding all desire, in abodes built with
spiritual gems, surrounded by millions of purpose trees, always served with
great reverence and affection by hundreds of thousands of lakshmis
or gopis.
4)
I worship Govinda, the primeval Lord, who is adept in
playing on His flute, with blooming eyes like lotus petals with head decked
with peacock's feather, with the figure of beauty tinged with the hue of blue
clouds, and His unique loveliness charming millions of Cupids.
5)
I worship Govinda, the primeval Lord, round whose
neck is swinging a garland of flowers beautified with the moon-locket, whose
two hands are adorned with the flute and jeweled ornaments, who always revels
in pastimes of love, whose graceful threefold-bending form of Syamasundara is eternally manifest.
6)
I worship Govinda, the primeval Lord, whose
transcendental form is full of bliss, truth, substantiality and is thus full of
the most dazzling splendor. Each of the limbs of that transcendental figure
possesses in Himself, the full-fledged functions of all the organs, and
eternally sees, maintains and manifests the infinite universes, both spiritual
and mundane.
7)
I worship Govinda, the primeval Lord, who is inaccessible
to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is
without a second, who is not subject to decay, is without a beginning, whose
form is endless, who is the beginning, and the eternal purusha;
yet He is a person possessing the beauty of blooming youth.
8)
I worship Govinda, the primeval Lord, only the tip of
the toe of whose lotus feet is approached by the yogis who aspire after the
transcendental and betake themselves to pranayama by
drilling the respiration; or by the jnanis who try to
find out the non-differentiated Brahman by the process of elimination of the
mundane, extending over thousands of millions of years.
9)
He is an undifferentiated entity as there is no distinction between potency and
the possessor thereof. In His work of creation of millions of worlds, His
potency remains inseparable. All the universes exist in Him and He is present
in His fullness in every one of the atoms that are scattered throughout the
universe, at one and the same time. Such is the primeval Lord whom I adore.
10)
I adore the same Govinda, the primeval Lord, in whose
praise men, who are imbued with devotion, sing the mantra-suktas
told by the Vedas, by gaining their appropriate beauty, greatness, thrones,
conveyances and ornaments.
11)
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.
12)
I worship Govinda, the primeval Lord, who is Syamasundara, Krishna 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.
13)
I worship Govinda, the primeval Lord, who manifested
Himself personally as
14)
I worship Govinda, the primeval Lord, whose
effulgence is the source of the nondifferentiated
Brahman mentioned in the Upanishads, being differentiated from the infinity of
glories of the mundane universe appears as the indivisible, infinite,
limitless, truth.
15)
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.
16)
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.
17)
Lowest of all is located Devi-dhama [mundane world],
next above it is Mahesa-dhama [abode of Mahesa]; above Mahesa-dhama is
placed Hari-dhama [abode of Hari]
and above them all is located
18)
The external potency Maya who is of the nature of the shadow of the cit
potency, is worshiped by all people as Durga, the
creating, preserving and destroying agency of this mundane world. I adore the
primeval Lord Govinda in accordance with whose will Durga conducts herself.
19)
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 Sambhu is a transformation for the performance of the work
of destruction.
20)
The light of one candle being communicated to other candles, although it burns
separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile
manner in His various manifestations.
21)
I adore the primeval Lord Govinda who assuming His
own great subjective form, who bears the name of Sesha, replete with the all-accommodating potency, and
reposing in the
22)
Brahma and other lords of the mundane worlds, appearing from the pores of hair
of Maha-Vishnu, remain alive as long as the duration
of one exhalation of the latter [Maha-Vishnu]. I
adore the primeval Lord Govinda of whose subjective
personality Maha-Vishnu is the portion of portion.
23)
I adore the primeval Lord Govinda from whom the
separated subjective portion Brahma receives his power for the regulation of
the mundane world, just as the sun manifests some portion of his own light in
all the effulgent gems that bear the names of suryakanta,
etc.
24)
I adore the primeval Lord Govinda, whose lotus feet
are always held by Ganesa upon the pair of tumuli
protruding from his elephant head in order to obtain power for his function of
destroying all the obstacles on the path of progress of the three worlds.
25)
The three worlds are composed of the nine elements, viz., fire, earth, ether,
water, air, direction, time, soul and mind. I adore the primeval Lord Govinda from whom they originate, in whom they exist and
into whom they enter at the time of the universal cataclysm.
26)
The sun who is the king of all the planets, full of infinite effulgence, the
image of the good soul, is as the eye of this world. I adore the primeval Lord Govinda in pursuance of whose order the sun performs his
journey mounting the wheel of time.
27)
I adore the primeval Lord Govinda, by whose conferred
power are maintained the manifested potencies, that are found to exist, of all
virtues, all vices, the Vedas, the penances and all jivas,
from Brahma to the meanest insect.
28)
I adore the primeval Lord Govinda, who burns up to
their roots all fruitive activities of those who are
imbued with devotion and impartially ordains for each the due enjoyment of the
fruits of one's activities, of all those who walk in the path of work, in
accordance with the chain of their previously performed works, no less in the
case of the tiny insect that bears the name of indragopa
than in that of Indra, king of the devas.
29)
I adore the primeval Lord Govinda, the meditators of whom, by meditating
upon Him under the sway of wrath, amorous passion, natural friendly love, fear,
parental affection, delusion, reverence and willing service, attain to bodily
forms befitting the nature of their contemplation.
30)
I worship that transcendental seat, known as Svetadvipa
where as loving consorts the Laksmis in their
unalloyed spiritual essence practice the amorous service of the Supreme Lord
Krishna as their only lover; where every tree is a transcendental purpose tree;
where the soil is the purpose gem, all water is nectar, every word is a song,
every gait is a dance, the flute is the favorite attendant, effulgence is full
of transcendental bliss and the supreme spiritual entities are all enjoyable
and tasty, where numberless milk cows always emit transcendental oceans of
milk; where there is eternal existence of transcendental time, who is ever
present and without past or future and hence is not subject to the quality of
passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this
world.
31)
On hearing these hymns containing the essence of the truth, the Supreme Lord
Krishna said to Brahma, "Brahma, if you experience the inclination to
create offspring by being endowed with the real knowledge of the glory of
Godhead, listen, My beloved, from Me to this science
set forth in the following five slokas.
32)
When the pure spiritual experience is excited by means of cognition and service
[bhakti], superexcellent unalloyed devotion
characterized by love for Godhead is awakened towards
33)
The highest devotion is attained by slow degrees by the method of constant
endeavor for self-realization with the help of scriptural evidence, theistic
conduct and perseverance in practice.
34)
These preliminary practices of devotion [sadhana-bhakti]
are conducive to the realization of loving devotion. [Loving devotion] -- than
whom there is no superior well-being, who goes hand in hand with the attainment
of the exclusive state of supreme bliss and who can lead to Myself.
35)
Abandoning all meritorious performances serve Me with
faith. The realization will correspond to the nature of one's faith. The people
of the world act ceaselessly in pursuance of some ideal. By meditating on Me by means of those deeds one will obtain devotion
characterized by love in the shape of the supreme service.
36)
"Listen, O Vidhi, I am the seed, i.e., the fundamental
principle, of this world of animate and inanimate objects. I am pradhana [the substance of matter], I am prakriti [material cause] and I am purusa
[efficient cause]. This fiery energy that belongs specially to the Brahman, that inheres in you, has also been conferred by Me.
It is by bearing this fiery energy that you regulate this phenomenal world of
animate and inanimate objects."
REMARKS/EXTRA INFORMATION:
Verses 1, and
The verses preceding Verse 2 (original verse 28,
that is to say, original verses 2 through 27) were describing various facets of
the Lord’s creation. Those verses are not sung: thus, they were not included in
this entry.
The verses above are sung before an initiation
ceremony of a new candidate for spiritual initiation (diksa).
Lord
Brahma had spoken for Verses 3 to 30 (original verses 29 to 57).
The
verses 4 (original verse 30) and 6 (original verse 32) are sung in the morning Srngara Arati. In ISKCON temples,
this first track of the 1970 album “
This
chapter of the Brahma Samhita was discovered by Lord Caitanya during His appearance. The other chapters have not
been revealed yet.
PURPORTS: