{"id":7604,"date":"2022-12-08T07:33:56","date_gmt":"2022-12-08T02:03:56","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=7604"},"modified":"2022-12-08T07:33:56","modified_gmt":"2022-12-08T02:03:56","slug":"introduction-to-sri-gayatri-mantrartha-dipika","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/sri-gayatri-mantrartha-dipika\/introduction-to-sri-gayatri-mantrartha-dipika\/","title":{"rendered":"Introduction to \u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101"},"content":{"rendered":"

\u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101 – Illuminations on the Essential Meaning of G\u0101yatr\u012b<\/h1><\/div>

Introduction<\/h2><\/div><\/div><\/div><\/div><\/div>

\u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101<\/em> (Illuminations on the Essential Meaning of G\u0101yatr\u012b) has been compiled for the pleasure of \u015ar\u012b Caitanya Mah\u0101prabhu and the followers of His disciplic succession known as the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>. This publication presents the remarkable m\u0101dhurya<\/em> (conjugal) conception of g\u0101yatr\u012b<\/em> as revealed by \u015b\u0101stra<\/em> (scripture), s\u0101dhus<\/em> (pure devotees), and \u0101c\u0101ryas<\/em> (bona fide spiritual masters). When the contents of this book are examined by the serious readers, surely all will agree that the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava conception of g\u0101yatr\u012b<\/em> is the summit of theistic thought.<\/p>\n

In the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>, the g\u0101yatr\u012b<\/em> which the guru (bona fide spiritual master) gives to the s\u0101dhaka<\/em> (devotee) at the time of d\u012bk\u1e63\u0101<\/em> (initiation) is that of the Vedic d\u012bk\u1e63\u0101<\/em> (upanayana<\/em>) and also that of the Vai\u1e63\u1e47ava pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101.<\/em><\/p>\n

D\u012bk\u1e63\u0101<\/em> is defined in the Vi\u1e63\u1e47u Y\u0101mala<\/em> as that process by which divine knowledge is given and p\u0101pa<\/em> (sins) are destroyed:<\/p>\n

divyam j\u00f1\u0101nam yato dady\u0101t kury\u0101t p\u0101pasya sa\u1e41k\u1e63ayam
\n<\/em>tasm\u0101d-dik\u1e63eti s\u0101 prokt\u0101 de\u015bikais tattva-kovdaih<\/em><\/p>\n

\u201cThe process by which divine knowledge (divya-j\u00f1\u0101na<\/em>) is given and sins are destroyed is called as d\u012bk\u1e63\u0101<\/em> by highly learned scholars who are expert in spiritual affairs.\u201d (Hari-bhakti-vil\u0101sa<\/em> 2.9, from Vi\u1e63\u1e47u Y\u0101mala<\/em>)<\/p>\n

The Vedic d\u012bk\u1e63\u0101<\/em> (upanayana<\/em>) is instituted by giving the brahma-g\u0101yatr\u012b<\/em>. The Vai\u1e63\u1e47ava pa\u00f1car\u0101trika<\/em>–d\u012bk\u1e63\u0101<\/em> is instituted by giving three pa\u00f1car\u0101trika-mantras<\/em> (m\u016bla<\/em>–mantras<\/em>) and three pa\u00f1car\u0101trika<\/em>–g\u0101yatr\u012bs<\/em>.<\/p>\n

The brahma<\/em>–g\u0101yatr\u012b<\/em> begins with o\u1e41<\/em>, the b\u012bja<\/em> (seed syllable) followed by the mah\u0101-vy\u0101h\u1e5btis<\/em> (bh\u016b\u1e25<\/em>, bhuva\u1e25<\/em> and sva\u1e25<\/em>), then follows the g\u0101yatr\u012b<\/em> itself, tat savitur vare\u1e47ya\u1e41 bhargo devasya dh\u012bmahi dhiyo yo na\u1e25 pracoday\u0101t.<\/em> The use of the word dh\u012bmahi<\/em> (meditation or to invoke the form and activities of the Supreme Lord) is used in all g\u0101yatr\u012bs<\/em>.<\/p>\n

Similarly, we find that there are four fundamental characteristics in all pa\u00f1car\u0101trika-mantras<\/em> and g\u0101yatr\u012bs<\/em>: the use of such b\u012bjas<\/em> as ai\u1e41<\/em> or kl\u012b\u1e41<\/em> at the beginning, n\u0101m\u0101tmaka<\/em> or the presence of n\u0101ma<\/em> (the holy name) as the central pivot of the mantra, the words sv\u0101h\u0101<\/em> or nama\u1e25<\/em> indicating pra\u1e47\u0101ma<\/em> (offering obeisances), and the word dh\u012bmahi<\/em> indicating dhy\u0101na<\/em> (meditation).<\/p>\n

According to strict Vedic standards upanayana<\/em> can only be offered to those who are born in br\u0101hma\u1e47a<\/em> families. Unfortunately, in Kali-yuga (the present age) there are no br\u0101hma\u1e47a<\/em> by birth \u2014 everyone is more or less a \u015b\u016bdr\u0101 (unqualified) by birth. This is stated in Skanda Pur\u0101\u1e47a: kalau-\u015b\u016bdr\u0101<\/em>–sambhav\u0101\u1e25<\/em>. Thus the Vedic system of d\u012bk\u1e63\u0101<\/em> is inapplicable for Kali-yuga. Therefore, the Vai\u1e63\u1e47ava system of pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em>, which has existed since ancient times, and was directly taught by the Supreme Lord, has been introduced. Param\u0101tm\u0101 Sandarbha, anuccheda<\/em> 18, and Mah\u0101bh\u0101r\u0101ta<\/em> both declare:<\/p>\n

pa\u00f1car\u0101trasya k\u1e5btsnasya vakt\u0101 tu bhagav\u0101n svayam<\/em><\/p>\n

\u201cK\u1e5b\u1e63\u1e47a, the Supreme Personality of Godhead Himself, spoke the Pa\u00f1car\u0101tra literature.\u201d<\/p>\n

Because the Pa\u00f1car\u0101tra<\/em> was directly spoken by K\u1e5b\u1e63\u1e47a Himself it is considered that Pa\u00f1car\u0101tra<\/em>, (especially the N\u0101rada<\/em> Pa\u00f1car\u0101tra<\/em>) is supernaturally excellent among all revealed scriptures, sarve\u015bu ca n\u1e5bpa\u015bre\u1e63\u1e6dha j\u00f1\u0101ne\u1e63vebhe\u1e63u d\u1e5b\u015byate.<\/em> According to authorities pa\u00f1car\u0101tra<\/em> means that which deals with five (pa\u00f1ca<\/em>) kinds of knowledge (r\u0101tra<\/em>);<\/p>\n

r\u0101tra\u00f1 ca j\u00f1anavacana\u1e41 j\u00f1ana\u1e41 pa\u00f1cavidha\u1e41 sm\u1e5btam
\n<\/em>teneda\u1e41 pa\u00f1car\u0101tra\u1e41 ca pravadanti man\u012b\u015bi\u1e47a\u1e25<\/em><\/p>\n

\u201cPa\u00f1ca<\/em> means five. R\u0101tra<\/em> means j\u00f1\u0101na<\/em> or knowledge. According to authorities there are five kinds of knowledge; 1) vaidika<\/em>, 2) yogika<\/em>, 3) m\u0101yik<\/em>, 4) mukti<\/em>, and 5) bhakti<\/em>, the knowledge by which one attains to the loving devotional service of the \u015ar\u012b \u015ar\u012b R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a. (N\u0101rada Pa\u00f1car\u0101tra<\/em> 1.2.44 and Gau\u1e0d\u012bya Ka\u1e47\u1e6dhah\u0101ra<\/em> 2.44)<\/p>\n

The N\u0101rada Pa\u00f1car\u0101tra<\/em> specifically deals with the topic of bhakti and therefore it is most important for all devotional aspirants in the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>.<\/p>\n

j\u00f1\u0101na\u1e41 paramatattva\u1e41 ca janma-m\u1e5btyu-jar\u0101paham
\n<\/em>tato m\u1e5btyu\u00f1jaya\u1e25 \u015bambhu\u1e25 sa\u1e41pr\u0101pa k\u1e5b\u1e63\u1e47avaktrata\u1e25<\/em><\/p>\n

\u201cThe knowledge contained in N\u0101rada Pa\u00f1car\u0101tra<\/em> puts an end to birth, death, old age and disease \u2014 and reveals the Supreme Truth. K\u1e5b\u1e63\u1e47a also spoke this knowledge to the supremely fortunate \u015aambu (Lord \u015aiva).\u201d (N\u0101rada Pa\u00f1car\u0101tra<\/em> 1.2.25 and Gau\u1e0d\u012bya Ka\u1e47\u1e6dhah\u0101ra<\/em> 2.46)<\/p>\n

d\u1e5b\u1e63\u1e6dh\u0101 sarva\u1e41 sam\u0101lokya j\u00f1\u0101na\u1e41 sa\u1e41pr\u0101pya \u015ba\u1e45kar\u0101t
\n<\/em>j\u00f1\u0101n\u0101\u1e5bta\u1e41 pa\u00f1car\u0101tra\u1e41 cak\u0101ra n\u0101rado muni\u1e25<\/em><\/p>\n

\u201cN\u0101rada Muni, after studying all the scriptures, heard this unparalleled knowledge from the lotus mouth of the best of devotees, Lord \u015aiva, who heard it from K\u1e5b\u1e63\u1e47a. At that time N\u0101rada compiled the Pa\u00f1car\u0101tra<\/em>, which is the essence of nectar.\u201d (N\u0101rada Pa\u00f1car\u0101tra<\/em> 1.2.56 and Gau\u1e0d\u012bya Ka\u1e47\u1e6dhah\u0101ra<\/em> 2.47)<\/p>\n

The pa\u00f1car\u0101trika<\/em> system requires a s\u0101dhaka<\/em> to undergo the process known as pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>. This pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em> consists of pa\u00f1ca<\/em> (five) stages of sa\u1e41sk\u0101ra<\/em> (purification) mentioned as follows:<\/p>\n

t\u0101pa\u1e25 pu\u1e47\u1e0dra\u1e41 tath\u0101 n\u0101ma mantro y\u0101ga\u015b ca pa\u00f1cama\u1e25
\n<\/em>am\u012b hi pa\u00f1ca-sa\u1e41sk\u0101r\u0101\u1e25 paramaik\u0101nti-hetava\u1e25<\/em><\/p>\n

\u201cT\u0101pa\u1e25, pu\u1e47\u1e0dra, n\u0101ma, mantra<\/em>, and y\u0101ga<\/em>; these five items comprise pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>. They are the cause of intense devotion to Lord Hari.\u201d<\/p>\n

T\u0101pa\u1e25<\/em> means performing austerities and professing one\u2019s self as a servant of Hari (Vi\u1e63\u1e47u\/K\u1e5b\u1e63\u1e47a). Pu\u1e47\u1e0dra<\/em> means applying tilaka<\/em> marks (vertical lines drawn on the body) symbolizing the body as the temple of Hari. N\u0101ma<\/em> means receiving the holy name from the spiritual master and chanting that name according to his direction.<\/p>\n

Hare K\u1e5b\u1e63\u1e47a Hare K\u1e5b\u1e63\u1e47a K\u1e5b\u1e63\u1e47a K\u1e5b\u1e63\u1e47a Hare Hare
\n<\/em>Hare R\u0101ma Hare R\u0101ma R\u0101ma R\u0101ma Hare Hare<\/em><\/p>\n

Of the pa\u00f1ca<\/em>–sa\u1e41sk\u0101ras<\/em> it is n\u0101ma<\/em> which is given the most importance. In all the Vedic literature the holy name of Hari is glorified;<\/p>\n

yan-n\u0101madheya-\u015brava\u1e47\u0101nuk\u012brtan\u0101d
\n<\/em>yat-prahva\u1e47\u0101d yat-smara\u1e47\u0101d api kvacit
\n<\/em>\u015bv\u0101do ‘pi sadya\u1e25 savan\u0101ya kalpate
\n<\/em>kuta\u1e25 punas te bhagav\u0101n nu dar\u015ban\u0101t<\/em><\/p>\n

\u201cTo 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.\u201d (\u015ar\u012bmad-Bh\u0101gavatam<\/em> 3.33.6)<\/p>\n

Those who offenselessly chant n\u0101ma<\/em> are automatically imbued with all good qualities. One who chants the holy name of Hari (Vi\u1e63\u1e47u\/K\u1e5b\u1e63\u1e47a) thus becomes qualified on the strength of the holy name to receive Vedic mantras, the fourth of the pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>. Mantra means mantra<\/em>–d\u012bk\u1e63\u0101<\/em> or receiving the brahma-g\u0101yatr\u012b<\/em> (upanayana<\/em>) and the pa\u00f1car\u0101trika<\/em>–mantras<\/em>. After receiving the mantra<\/em>–d\u012bk\u1e63\u0101<\/em> the s\u0101dhaka<\/em> is engaged in the worship of \u015ar\u012b<\/em> M\u016brti<\/em> under \u015b\u0101stric<\/em> (scriptural) regulations and this is called y\u0101ga<\/em>. These are the five processes for purification called pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>.<\/p>\n

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 \u015ar\u012b<\/em> M\u016brti<\/em>. In Kali-yuga, the pa\u00f1car\u0101trika<\/em> system is mostly recommended for those who want to perform y\u0101ga<\/em>, the worship of \u015ar\u012b M\u016brti<\/em>.<\/p>\n

\u015ar\u012bla R\u016bpa Gosv\u0101m\u012b writes:<\/p>\n

\u015bruti sm\u1e5bti-pur\u0101\u1e47\u0101di-pa\u00f1caratra-vidhi\u1e41 vin\u0101
\n<\/em>aik\u0101ntik\u012b harer bhaktir utp\u0101t\u0101yaiva kalpate<\/em><\/p>\n

“Devotional service of the Lord that ignores the authorized Vedic literatures like the Upani\u1e63ads, Pur\u0101\u1e47as<\/em> and N\u0101rada-pa\u00f1car\u0101tra<\/em> is simply an unnecessary disturbance in society.” (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.2.101)<\/p>\n

In Kali-yuga there are two systems recommended for worshiping the Supreme Lord, the bh\u0101gavata<\/em> system and pa\u00f1car\u0101trika<\/em> system. In the bh\u0101gavata<\/em> system chanting of the holy name (n\u0101ma<\/em>) is given preference because in Kali-yuga one can reach the perfection of life simply by hearing, chanting, remembering and worshiping the holy name. \u015ar\u012bmad<\/em>–Bh\u0101gavatam<\/em> confirms in the last \u015bloka<\/em>:<\/p>\n

n\u0101ma-sa\u1e47k\u012brtana\u1e41 yasya sarva-p\u0101pa pra\u1e47\u0101\u015banam
\n<\/em>pra\u1e47\u0101mo du\u1e25ka-\u015bamanas ta\u1e41 nam\u0101mi hari\u1e41 param<\/em><\/p>\n

\u201cK\u1e5b\u1e63\u1e47a\u2019s holy name can relieve us from all undesirable sinfulness, all filthy characteristics, and all miseries. Let us all bow down to Him.\u201d (Bh\u0101g<\/em>. 12.13.23)<\/p>\n

It is further said in this regard in the Garu\u1e0da Pur\u0101\u1e47a:<\/em><\/p>\n

apavitra\u1e25 pavitro va sarv\u0101sth\u0101\u1e41 gato\u2019pi v\u0101
\n<\/em>ya\u1e25 smaret pu\u1e47dar\u012bk\u0101k\u1e63a\u1e41 sa b\u0101hy\u0101bhyantara\u1e25 \u015buci\u1e25<\/em><\/p>\n

\u201cEither pure or impure, or having passed through all conditions of material life, if one can remember the lotus-eyed K\u1e5b\u1e63\u1e47a, he becomes externally and internally clean.\u201d<\/p>\n

\u015ar\u012b Caitanya Mah\u0101prabhu has taught five essential a\u1e45gas<\/em> (practices) for the performance of \u015buddha<\/em>–bhakti<\/em> (pure devotional service): \u015ar\u012b M\u016brti-seva<\/em> (worship of the Lord in the temple), \u015ar\u012b Bh\u0101gavat-kath\u0101<\/em> (hearing \u015ar\u012bmad-Bh\u0101gavatam<\/em>), \u015ar\u012b<\/em> N\u0101ma<\/em>–sa\u1e45k\u012brtana<\/em> (congregational chanting of the holy name), \u015ar\u012b<\/em> K\u1e5b\u1e63\u1e47a<\/em>–bhakto<\/em> (association with pure devotees of K\u1e5b\u1e63\u1e47a), and \u015ar\u012b<\/em> Mathur\u0101<\/em>–ma\u1e47\u1e0dala<\/em> (living in the district of Mathur\u0101). In all these processes chanting of the holy name (\u015br\u012b<\/em> n\u0101ma<\/em>–sa\u1e45k\u012brtana<\/em>) is the central point, that is, the bh\u0101gavata<\/em> system. To assist in the purification of the s\u0101dhakas<\/em> and to enable them to worship the \u015ar\u012b Murti<\/em> in the temple, the followers of the bh\u0101gavata<\/em> system also accept upanayana<\/em> and the pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em>. Lastly it may be considered that both the upanayana<\/em> and pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em> are but parts or secondary to the bh\u0101gavata<\/em> system.<\/p>\n

Having received the holy name from the guru and having chanted the holy name properly for some time the s\u0101dhaka<\/em> is then offered mantra-d\u012bk\u1e63\u0101<\/em>. The first g\u0101yatr\u012b<\/em> given by the guru to the s\u0101dhaka<\/em> at the time of mantra-d\u012bk\u1e63\u0101<\/em> is the upanayana<\/em> (o\u1e41<\/em> bh\u016br bhuva\u1e25 sva\u1e25 tat savitur vare\u1e47ya\u1e41 bhargo devasya dh\u012bmahi dhiyo<\/em> yo na\u1e25 pracoday\u0101t o\u1e41<\/em>). This g\u0101yatr\u012b <\/em>is the first in the category of Vedic g\u0101yatr\u012bs<\/em> and is known as brahma-g\u0101yatr\u012b<\/em>. It is also commonly referred to by the s\u0101dhaka <\/em>as brahma<\/em>–vidy\u0101<\/em> and veda<\/em>–m\u0101t\u0101<\/em> (the source of transcendental knowledge and the mother of the Veda<\/em>). Indeed, brahma-g\u0101yatr\u012b<\/em> is the original sound vibration upon which the Vedic literature is based.<\/p>\n

Within the Veda itself, g\u0101yatr\u012b<\/em> is first written in the \u1e5ag Veda<\/em> (3.62.10) without the mah\u0101<\/em>–vy\u0101h\u1e5btis<\/em> as tat savitur vare\u1e47ya\u1e41<\/em> bhargo devasya dh\u012bmahi dhiyo yo na\u1e25 pracoday\u0101t.<\/em> In the \u015aukla Yajur Veda<\/em> (36.3) the g\u0101yatr\u012b<\/em> is written with the mah\u0101<\/em>–vy\u0101h\u1e5btis<\/em> as bh\u016br bhuva svah tat savitur vare\u1e47ya\u1e41 bhargo devasya dh\u012bmahi dhiyo yo na\u1e25 pracoday\u0101t.<\/em><\/p>\n

In the Candogya Upani\u1e63ad<\/em> (Chapter 4.17.1-3) we find the narration wherein Praj\u0101pati (Lord Brahm\u0101) meditated on the nature of the universe (vi\u015bva<\/em>). He thus realized that the three planes of material existence are p\u1e5bthivi<\/em> (physical), antarik\u1e63a<\/em> (mental), and svarga<\/em> (intellectual). These three planes are thus represented by the mah\u0101-vy\u0101h\u1e5btis bh\u016b\u1e25, bhuva\u1e25<\/em>, and sva\u1e25<\/em>. The seed of the \u1e5ag Veda<\/em> is bh\u016b\u1e25<\/em>, the seed of the Yajur Veda<\/em> is bhuva\u1e25<\/em>, and the seed of the S\u0101ma Veda<\/em> is sva\u1e25<\/em>. These three b\u012bjas<\/em> (mah\u0101<\/em>–vy\u0101h\u1e5btis<\/em>) are said to have been derived from o\u1e41 as three primary colors are contained in a ray of white light. Similarly, Praj\u0101pati came to the realization that as veins pervade all leaves so o\u1e41<\/em> pervades all v\u0101k<\/em> (sound). Therefore the \u1e5b\u1e63is<\/em> (sages) have concluded that o\u1e41<\/em> (the seed) is to be uttered at the beginning and the end of brahma-g\u0101yatr\u012b<\/em>. O\u1e41<\/em>, when uttered at the beginning and end of brahma-g\u0101yatr\u012b<\/em>, is the Vedic standard by which one should perform g\u0101yatr\u012b-japa<\/em> (g\u0101yatr\u012b<\/em> repetition).<\/p>\n

When the personified form of brahma-g\u0101yatr\u012b<\/em> is manifest she appears with five faces. These five faces correspond with the five principle features of the brahma-g\u0101yatr\u012b<\/em>:<\/p>\n

    \n
  1. o\u1e41<\/em> (the seed),<\/li>\n
  2. the mah\u0101<\/em>–vy\u0101h\u1e5btis<\/em> (bh\u016b\u1e25, bhuva\u1e25, sva\u1e25<\/em>),<\/li>\n
  3. tat savitur vare\u1e47ya\u1e41<\/em> (indicating sambandha<\/em>, relationship),<\/li>\n
  4. bhargo devasya dh\u012bmahi<\/em> (indicating abhidheya<\/em>, the process of surrender), and<\/li>\n
  5. dhiyo yo na\u1e25<\/em> pracoday\u0101t<\/em> (indicating prayojana<\/em>, the consummation).<\/li>\n<\/ol>\n

    The three pa\u00f1car\u0101trika-mantras<\/em> given by the guru to the s\u0101dhaka<\/em> are the guru-mantra (ai\u1e41 gurave nama\u1e25<\/em>), the gaura-mantra<\/em> (kl\u012b\u1e41 gaur\u0101ya nama\u1e25<\/em>), and the gop\u0101la-mantra<\/em> (kl\u012b\u1e41<\/em> k\u1e5b\u1e63\u1e47\u0101ya govind\u0101ya gop\u012bjana-vallabh\u0101ya sv\u0101h\u0101<\/em>). The three pa\u00f1car\u0101trika<\/em>–g\u0101yatr\u012bs<\/em> given are the guru-g\u0101yatr\u012b<\/em> (ai\u1e41 gurudev\u0101ya vidmahe k\u1e5b\u1e63\u1e47\u0101nand\u0101ya dh\u012bmahi tan no guru\u1e25<\/em> pracoday\u0101t<\/em>), the gaura<\/em>–g\u0101yatr\u012b<\/em> (kl\u012b\u1e41 caitany\u0101ya vidmahe vi\u015bvambhar\u0101ya dh\u012bmahi tan no gaura\u1e25 pracoday\u0101t<\/em>), and the k\u0101ma-g\u0101yatr\u012b<\/em> (kl\u012b\u1e41 k\u0101madev\u0101ya vidmahe pu\u1e63pa-b\u0101n\u0101ya dh\u012bmahi tan no ana\u1e45gah pracoday\u0101t<\/em>).<\/p>\n

    Although in the context of the Pur\u0101\u1e47ic setting the pa\u00f1car\u0101trika<\/em> system was taught by Lord Vi\u1e63\u1e47u only after the demons Madhu and Kaitava had stolen the Vedic mantras from the mind of Brahm\u0101, we find in the authoritative book \u015ar\u012b Brahma Sa\u1e41hit\u0101<\/em> that Lord Brahm\u0101, at the outset of creation, heard the gop\u0101la-mantra<\/em> pronounced by Divy\u0101 Sarasvat\u012b (the divine vibration of the Supreme Personality of Godhead) even before receiving o\u1e41k\u0101ra<\/em> (the Vedic g\u0101yatr\u012b<\/em> of threefold form).<\/p>\n

    Furthermore, it is the opinion of \u015ar\u012bp\u0101da J\u012bva Gosv\u0101m\u012b that upon receiving o\u1e41k\u0101ra<\/em>, which had manifest from the divine flute of \u015ar\u012b K\u1e5b\u1e63\u1e47a, Lord Brahm\u0101 also meditated on the k\u0101ma<\/em>–g\u0101yatr\u012b<\/em> (kl\u012b\u1e41 k\u0101madev\u0101ya vidmahe pu\u1e63pab\u0101n\u0101ya dh\u012bmahi tan no ana\u1e45gah pracoday\u0101<\/em>t), which is the fifth note of the divine flute. Having thus received the status of dvija (twice born), Brahm\u0101 entered into a state of blissful transcendence. Therefore, it must be said that the pa\u00f1car\u0101trika<\/em> system of receiving mantras and g\u0101yatr\u012bs<\/em> (such as gop\u0101la-mantra<\/em> and k\u0101ma-g\u0101yatr\u012b<\/em>) 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.<\/p>\n

    Having thus received the Vedic d\u012bk\u1e63\u0101<\/em> and the Vai\u1e63\u1e47ava pa\u00f1car\u0101trika<\/em>–d\u012bk\u1e63\u0101<\/em>, the s\u0101dhaka<\/em> of the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em> wears the yaj\u00f1opavita<\/em>, the br\u0101hma\u1e47a<\/em> thread consisting of nine strings symbolizing the status of his being a dvija<\/em> (twice born). One who has received this dvija<\/em> (second birth) can gain admittance into the transcendental world via contemplation and meditation on the g\u0101yatr\u012b<\/em>.<\/p>\n

    The nine threads of yaj\u00f1opavita<\/em> symbolize the nine practices of \u015buddha-bhakti<\/em> (pure devotional service): \u015brava\u1e47a\u1e41<\/em>, k\u012brtana\u1e41, smara\u1e47a\u1e41, p\u0101da-sevanam, arcana\u1e41, vandana\u1e41, d\u0101sya\u1e41, sakhyam<\/em>, and \u0101tma-nivedanam<\/em> (hearing the glories of the Lord, chanting the glories of the Lord, remembering the Lord, serving the lotus feet of the Lord, worshiping the \u015ar\u012b<\/em> Murti<\/em> 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).<\/p>\n

    Similarly, the yaj\u00f1opavita<\/em> symbolizes the nine islands of \u015ar\u012b Navadv\u012bpa Dh\u0101ma: Antardv\u012bpa, S\u012bmantadv\u012bpa, Godrumadv\u012bpa, Madhyamdv\u012bpa, Koladv\u012bpa, \u1e5atudv\u012bpa, Jahnudv\u012bpa, Modadrumadv\u012bpa, and Rudradv\u012bpa. These nine islands also correspond to the nine practices of \u015buddha-bhakti<\/em>.<\/p>\n

    The yaj\u00f1opavita<\/em> also symbolizes the nine stages of developing \u015buddha<\/em>–bhakti<\/em> namely \u015braddh\u0101<\/em> (faith), s\u0101dhu-sa\u1e45ga<\/em> (associating with saints), bhajana-kriy\u0101<\/em> (practicing pure devotional service), anartha-niv\u1e5btti<\/em> (purification of the heart), ni\u1e63\u1e6dh\u0101<\/em> (being fixed in the Absolute Truth), ruci<\/em> (sweet taste), \u0101sakti<\/em> (attachment to everything connected to K\u1e5b\u1e63\u1e47a), bh\u0101va<\/em> (awakening of feelings of love for K\u1e5b\u1e63\u1e47a), and prema<\/em> (intense feelings of love for K\u1e5b\u1e63\u1e47a). Conversely, these nine stages also correspond to both the nine practices of \u015buddha<\/em>–bhakti<\/em> and to the nine islands of \u015ar\u012b Navadv\u012bpa Dh\u0101ma.<\/p>\n

    In the g\u0101yatr\u012b<\/em> we find three b\u012bja<\/em>–mantras<\/em>, o\u1e41, ai\u1e41<\/em>, and kl\u012b\u1e41<\/em>. O\u1e41<\/em> denotes sat, invoking the potency of eternality. Ai\u1e41<\/em> denotes cit<\/em>, invoking the potency of knowledge, and kl\u012b\u1e41<\/em> denotes \u0101nanda<\/em>, invoking the potency of bliss. In the N\u0101rada<\/em> Pa\u00f1caratra, b\u012bja-mantras<\/em> 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 b\u012bja<\/em>. This of course presupposes having received the b\u012bja<\/em> from the guru (bona fide spiritual master).<\/p>\n

    As in the brahma-g\u0101yatr\u012b<\/em> \u2014 each of the three pa\u00f1car\u0101trika-g\u0101yatr\u012bs<\/em> also have three stages of contemplation \u2014 sambandha<\/em>, abhidheya<\/em>, and prayojana<\/em> (relationship, the process of surrender, and the consummation). By the use of the syllable vid as in vidmahe<\/em>, meaning acknowledgement of the Lord, sambandha<\/em>, the relationship between the Lord and the living entity as master and servant respectively, is established. By the use of the syllable dh\u012b<\/em> as in dh\u012bmahi<\/em>, meaning worship of the Lord, abhidheya<\/em>, the process of surrender by which one develops \u0101sakti<\/em> (attachment), and bh\u0101va<\/em> (feelings of intimacy with the Lord) is established. By the use of the word pracoday\u0101t<\/em> meaning to impel one to spontaneously engage in loving devotional service to the Lord, prayojana<\/em>, the consummation of prema<\/em> (spontaneous divine love \u2014 r\u0101ga-m\u0101rga<\/em>) is established.<\/p>\n

    The first chapter of this book defines o\u1e41<\/em> as non-different from the worship of the personal aspects of the Absolute Truth, \u015ar\u012b \u015ar\u012b R\u0101dh\u0101 K\u1e5b\u1e63\u1e47a. The second and third chapters describe the topmost meaning of the brahma-g\u0101yatr\u012b<\/em> according to \u015ar\u012bmad-Bh\u0101gavatam<\/em> \u2014 the full-fledged purport of theism, culminating in r\u0101dh\u0101-d\u0101syam<\/em>, the Divine Service of \u015ar\u012bmati R\u0101dh\u0101r\u0101n\u012b. The fourth chapter examines the meaning of guru-mantra<\/em> and guru-g\u0101yatr\u012b<\/em>. The fifth chapter examines the gaura-mantra<\/em> and the gaura-g\u0101yatr\u012b<\/em>. Chapters six, seven, and eight describe the gop\u0101la-mantra, k\u0101ma-b\u012bja<\/em>, and k\u0101ma<\/em>–g\u0101yatr\u012b<\/em> in relation to the divine sentiments of m\u0101dhurya-rasa<\/em> (conjugal love). Thus \u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101<\/em> is completed in eight auspicious chapters.<\/p>\n

    When studying the schools of Vai\u1e63\u1e47ava thought in India, namely the samprad\u0101yas<\/em> (disciplic successions) of \u015ar\u012b, Brahm\u0101, Kum\u0101ra, and Rudra one finds that all these samprad\u0101yas<\/em> chant the brahma-g\u0101yatr\u012b<\/em> during the three sandhyas<\/em> (morning, noon, and evening) of the day, whereas the chanting of the pa\u00f1car\u0101trika-mantras<\/em> and g\u0101yatr\u012bs<\/em> are uttered optionally according to the particular instructions given by the respective guru. Each of the samprad\u0101yas<\/em> has its own particular meditation on the brahma-g\u0101yatr\u012b<\/em> in terms of its ultimate goal, or highest ideal. A careful study of these various schools gives one a measure of the level in theistic thought and divine realization achieved by that samprad\u0101ya<\/em>. Clearly, in this comparison, the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava commentary (of Brahma-Madhva Gau\u1e0d\u012bya samprad\u0101ya<\/em>) stands supreme as representative of the summit of devotional theism.<\/p>\n

    It is the word savitur<\/em> in particular upon which the samprad\u0101yas<\/em> establish their philosophical conception of the brahma<\/em>–g\u0101yatr\u012b<\/em>. The question then arises as to who savitur<\/em> refers. Savitur<\/em>, according to the rules of Sanskrit grammar, can refer to Brahman (effulgence), the sun, fire, our conscious nature as j\u012bva<\/em> souls and intelligence. Savitur<\/em> is further identified as Sarasvat\u012b, Agnideva, S\u016brya, S\u016brya N\u0101r\u0101ya\u1e47a, Param\u0101tm\u0101 (the Supersoul), etc. Thus the brahma-g\u0101yatr\u012b<\/em> is explained as meditation on the sun or the Sun God by some, and as meditation on the Param\u0101tm\u0101, Vi\u1e63\u1e47u, K\u1e5b\u1e63\u1e47a and so forth by others.<\/p>\n

    The followers of \u015aa\u1e45kar\u0101c\u0101rya\u2019s school of Advaita Ved\u0101nta are also among those who chant the brahma-g\u0101yatr\u012b<\/em>, their conception being that savitur<\/em> 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 (s\u0101yujya-mukti<\/em>) as the subject of brahma-g\u0101yatr\u012b<\/em> finds support only in the false interpretations and arguments of the followers of \u015aa\u1e45kar\u0101c\u0101rya, not in the Vedic pram\u0101\u1e47a<\/em> (evidence).<\/p>\n

    In the Vi\u1e63\u1e47u-dharmottara Pur\u0101\u1e47a<\/em>, chapter 165, King Vajra asks M\u0101rka\u1e47\u1e0deya \u1e5a\u1e63i why the brahma-g\u0101yatr\u012b<\/em> is chanted in Vai\u1e63\u1e47ava sacrifices if its presiding Deity is the Sun God. M\u0101rka\u1e47\u1e0deya replies that brahma-g\u0101yatr\u012b<\/em> refers to Vi\u1e63\u1e47u \u2014 he then proceeds to show how each word of brahma-g\u0101yatr\u012b<\/em> is related to Vi\u1e63\u1e47u. He concludes by saying:<\/p>\n

    k\u0101ma-k\u0101mo labhet k\u0101ma\u1e41 gati-k\u0101mas tu sad-gatim
    \n<\/em>ak\u0101mas tu tad av\u0101pnoti yad vi\u1e63\u1e47o\u1e25 parama\u1e41 padam<\/em><\/p>\n

    \u201cA person desiring material gain or liberation in the next life can achieve either by chanting g\u0101yatr\u012b<\/em>; but the worshiper who is devoid of desires attains the Supreme Abode of Vi\u1e63\u1e47u.\u201d<\/p>\n

    In his book Tantra-s\u0101ra<\/em> \u015ar\u012b Madhv\u0101c\u0101rya summarizes the above information by describing that there are twenty-four syllables in g\u0101yatr\u012b<\/em> (ta, tsa, vi, tu\u1e25, va, re, \u1e47i, ya\u1e41, bha, rgo, de, va, sya, dh\u012b, ma, hi, dhi, yo, yo, na\u1e25, pra, cho, da, y\u0101t<\/em>) and these are called var\u1e47as<\/em> (positioned by divine arrangement). These twenty-four var\u1e47as<\/em> have corresponding governing forms of Vi\u1e63\u1e47u\/K\u1e5b\u1e63\u1e47a; Ke\u015bava, N\u0101r\u0101ya\u1e47a, M\u0101dhava, Govinda, Vi\u1e63\u1e47u, Madhus\u016bdana, Trivikrama, V\u0101mana, \u015ar\u012bdhara, H\u1e5b\u1e63\u012bke\u015ba, Padman\u0101bha, D\u0101modara, Sa\u1e45kar\u1e63a\u1e47a, V\u0101sudeva, Pradyumna, Aniruddha, Puru\u1e63ottama, Adhok\u1e63aja, N\u0101rasi\u1e41ha, Acyuta, Jan\u0101rdana, Upendra, Hari, and \u015ar\u012b K\u1e5b\u1e63\u1e47a respectively.<\/p>\n

    In the Vi\u1e63\u1e47u Sahasran\u0101ma<\/em>, the book containing one thousand names of Vi\u1e63\u1e47u, the mah\u0101-vy\u0101h\u1e5btis<\/em> (bh\u016br, bhuva\u1e25,<\/em> and sva\u1e25<\/em>) are also mentioned;<\/p>\n

    an\u0101dir bh\u016br bhuvo-lak\u1e63m\u012b\u1e25<\/em><\/p>\n

    \u00a0\u201cAn\u0101dir<\/em> means that K\u1e5b\u1e63\u1e47a is independent. Bh\u016br<\/em> is the name of K\u1e5b\u1e63\u1e47a indicating that He was merciful to Brahm\u0101 and forgave his offenses (bh\u016bh<\/em>). Bhuvo-lak\u1e63m\u012b\u1e25<\/em> means that K\u1e5b\u1e63\u1e47a was the transcendental ornament that decorated the land of Vraja-bh\u016bmi.\u201d (Vi\u1e63\u1e47u Sahasran\u0101ma<\/em> 114)<\/p>\n

    bh\u016br-bhuva\u1e25-svas-tarus t\u0101ra\u1e25<\/em><\/p>\n

    \u201cK\u1e5b\u1e63\u1e47a 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 (bh\u016br-bhuva\u1e25-svas-taru<\/em>).\u201d (Vi\u1e63\u1e47u<\/em> Sahasran\u0101ma<\/em> 117)<\/p>\n

    Similarly, in the \u1e5ag Veda<\/em> the words, o\u1e41 \u0101sya j\u0101nato n\u0101ma cid-viviktan mahaste vi\u1e63\u1e47u<\/em> indicate that o\u1e41<\/em> is the name of Vi\u1e63\u1e47u. Thus we find no real scope for impersonalist meditation within the brahma-g\u0101yatr\u012b<\/em>.<\/p>\n

    In his Tattva Sandarbha<\/em>, \u015ar\u012bp\u0101da J\u012bva Gosv\u0101m\u012b has elaborately explained with references to various Pur\u0101\u1e47as<\/em> that the \u015ar\u012bmad-Bh\u0101gavatam<\/em> is the natural commentary on the brahma-g\u0101yatr\u012b<\/em> and that brahma-g\u0101yatr\u012b<\/em> is exclusively a meditation on the Supreme Personality of the Absolute Truth. He at no time gives any credence to the impersonal conception of g\u0101yatr\u012b.<\/em><\/p>\n

    In Tattva-sandarbha<\/em>, Anuccheda<\/em> 22.6, J\u012bva Gosv\u0101m\u012b makes the following statement which defines meditation on brahma<\/em>–g\u0101yatr\u012b<\/em> as being meditation on the Personality of Godhead, as well as clarifying the relationship of brahma-g\u0101yatr\u012b<\/em> with \u015ar\u012bmad-Bh\u0101gavatam<\/em>:<\/p>\n

    yasm\u0101d eva\u1e41 bhagavat-paras tasm\u0101d eva yatr\u0101dhik\u1e5btya
    \n<\/em>g\u0101yatr\u012bm iti k\u1e5bta-lak\u1e63a\u1e47a-\u015br\u012b-bh\u0101gavata-
    \n<\/em>n\u0101m\u0101 grantha\u1e25 \u015br\u012b-bhagavat-par\u0101y\u0101
    \n<\/em>g\u0101yatry\u0101 bh\u0101\u1e63ya-r\u016bpo \u2018sau
    \n<\/em>tad uktam \u201cyatr\u0101dhik\u1e5btya g\u0101yatr\u012bm\u201d ity-\u0101di<\/em><\/p>\n

    \u201cSince the book \u015ar\u012bmad-Bh\u0101gavatam<\/em>, characterized as \u2018beginning with the brahma-g\u0101yatr\u012b<\/em>–mantra\u2019<\/em> is dedicated to the Personality of Godhead, it serves as a commentary on brahma-g\u0101yatr\u012b<\/em>, which is also dedicated to the Supreme Lord. This same point \u2014 that \u015ar\u012bmad-Bh\u0101gavatam<\/em> is a commentary on the brahma-g\u0101yatr\u012b<\/em> \u2014 is made in such statements as \u2018in which (\u015ar\u012bmad-Bh\u0101gavatam<\/em>) brahma-g\u0101yatr\u012b<\/em> is introduced as the basis of discussion.\u2019\u201d<\/p>\n

    J\u012bva Gosv\u0101m\u012b supports this statement with a reference from the Agni Pur\u0101\u1e47a<\/em> 216.3:<\/p>\n

    taj jyoti\u1e25 parama\u1e41 brahma bhargas tejo yata\u1e25 sm\u1e5bta\u1e25<\/em><\/p>\n

    \u201cThat light is called the Supreme Brahm\u0101n because the word bhargas<\/em> (in brahma-g\u0101yatr\u012b<\/em>) means effulgence.\u201d<\/p>\n

    He then quotes Agni Pur\u0101\u1e47a<\/em> 216.7-8 to show that the \u201ceffulgence\u201d means Vi\u1e63\u1e47u:<\/p>\n

    taj jhotir bhagav\u0101n vi\u1e63\u1e47ur jagaj-janm\u0101di-k\u0101ra\u1e47am
    \n<\/em>\u015biva\u1e41 kecit pa\u1e6dhanti sma \u015bakti-r\u016bpam vadanti ca
    \n<\/em>kecit s\u016bryam kecid agni\u1e41 daivat\u0101ny agni hotri\u1e47a\u1e25
    \n<\/em>agny-\u0101di-r\u016bpo vi\u1e63\u1e47ur hi ved\u0101dau brahma g\u012byate<\/em><\/p>\n

    \u201cThat effulgence is Vi\u1e63\u1e47u, who is the cause of the universal creation, maintenance, and dissolution. Some people say \u201ceffulgence\u201d (bhargo<\/em>) in brahma-g\u0101yatr\u012b<\/em> refers instead to \u015aiva, while others say it means \u015bakti<\/em>. Yet others say it refers to the sun, and still others say it refers to fire. While chanting brahma-g\u0101yatr\u012b<\/em>, the br\u0101hma\u1e47as<\/em> who perform Vedic fire sacrifices (agni-hotras<\/em>) worship various demigods. But it is Vi\u1e63\u1e47u who is present in the forms of Agni (fire) and other demigods, and the Vedas praise Him as the Absolute Truth, Brahman.\u201d<\/p>\n

    Although there may be differences of opinion between the various branches of scholars, philosophers, and religionists regarding the conception of the brahma-g\u0101yatr\u012b<\/em>, there is a final conclusion which can be reached by the proper study of the Vedic literature\u2014the standard by which philosophical controversy is resolved in India.<\/p>\n

    It is said in India in this regard that \u201cThe Vedas<\/em> advise like a king, the Pur\u0101\u1e47as<\/em> like a friend, and the kavya<\/em> like one\u2019s beloved, but the \u015ar\u012bmad-Bh\u0101gavatam<\/em> advises like all three.\u201d Thus it is understood that the \u015ar\u012bmad-Bhagavatam<\/em> is the ultimate pram\u0101\u1e47a<\/em> and therefore it should be taken as the final word in philosophical subject matters concerning the Absolute Truth.<\/p>\n

    Skanda Pur\u0101\u1e47a<\/em> confirms as follows:<\/p>\n

    \u015bata\u015bo \u2018tha sahasrai\u015b ca kim anyai\u1e25 \u015b\u0101stra-sa\u1e41grahai\u1e25
    \n<\/em>na yasya ti\u1e63\u1e6dhate gehe \u015b\u0101stra\u1e41 bh\u0101gavata\u1e41 kalau
    \n<\/em>katha\u1e41 sa vai\u1e63\u1e47avo j\u00f1eya\u1e25 sastram bh\u0101gavata\u1e41 kalau
    \n<\/em>g\u1e5bhe na ti\u1e63\u1e6dhate yasya sa vipra\u1e25 \u015bvapac\u0101dhama\u1e25
    \n<\/em>yatra yatra bhaved vipra \u015b\u0101stra\u1e41 bh\u0101gavata\u1e41 kalau
    \n<\/em>tatra tatra harir y\u0101ti trida\u1e63ai\u1e25 saha n\u0101rada
    \n<\/em>ya\u1e25 pa\u1e6dhet pr\u0101yato nitya\u1e41 \u015bloka\u1e41 bh\u0101gavata\u1e41 mune
    \n<\/em>a\u1e63\u1e6d\u0101da\u1e63a-pur\u0101\u1e47\u0101na\u1e41 phala\u1e41 pr\u0101pnoti m\u0101nava\u1e25<\/em><\/p>\n

    \u201cIn Kali-yuga what is the value of collecting hundreds of thousands of other scriptures if one does not keep \u015ar\u012bmad-Bh\u0101gavatam<\/em> at home? How can a person be considered a Vai\u1e63\u1e47ava in Kali-yuga if \u015ar\u012bmad-Bh\u0101gavatam<\/em> finds no place in his house? Even if he is a learned br\u0101hma\u1e47a<\/em>, such a person should be considered lower than a dog-eater. O learned N\u0101rada Muni, wherever \u015ar\u012bmad-Bh\u0101gavatam<\/em> is present in Kali-yuga, the Supreme Lord goes there with the demigods. A person who faithfully recites one verse of \u015ar\u012bmad-Bh\u0101gavatam<\/em> every day attains the fruit of reading the eighteen Pur\u0101\u1e47as<\/em>.\u201d (Skanda Pur\u0101\u1e47a, Vi\u1e63\u1e47u Kha\u1e47\u1e0da<\/em> 16.40, 42, 44, 331)<\/p>\n

    Quoting the author of the Vedas, \u015ar\u012bla Vy\u0101sadeva, we find the following statement in the \u015ar\u012bmad-Bh\u0101gavatam<\/em>:<\/p>\n

    sarva-ved\u0101nta-s\u0101ram hi \u015br\u012b-bh\u0101gavatam i\u1e63yate
    \n<\/em>tad-ras\u0101m\u1e5bta-t\u1e5bptasya n\u0101nyatra sy\u0101d rati\u1e25 kvacit<\/em><\/p>\n

    \u201c\u015ar\u012bmad-Bh\u0101gavatam<\/em> is indeed the essence of all Ved\u0101nta<\/em> philosophy. He who is satisfied by hearing its nectar-like words takes no interest in any other scripture.\u201d (Bh\u0101g<\/em>. 12.13.15)<\/p>\n

    Vy\u0101sadeva\u2019s statement about \u015ar\u012bmad-Bh\u0101gavatam<\/em> should be taken as most authoritative. Vy\u0101sadeva, being the author of the Vedas<\/em>, the Ved\u0101nta S\u016btra<\/em>, and the \u015ar\u012bmad-Bh\u0101gavatam<\/em>, certainly knows in which of these scriptures the Supreme Essence of Truth can be found.<\/p>\n

    It is \u015ar\u012bmad-Bh\u0101gavatam<\/em> which will help us to understand the purport of brahma-g\u0101yatr\u012b. G\u0101yatr\u012b<\/em> is the mother of the Vedas and the commentary of such is given in \u015ar\u012bmad-Bh\u0101gavatam. Brahm\u0101-g\u0101yatr\u012b<\/em> is the prototype of all Vedic mantras. Thus the brahma-g\u0101yatr\u012b<\/em> is a concise statement as to the significance of all the Vedas<\/em>.<\/p>\n

    artho \u2018ya\u1e41 brahma-s\u016btr\u0101\u1e47\u0101\u1e41 bh\u0101rat\u0101rtha-vinir\u1e47aya\u1e25
    \n<\/em>g\u0101yatr\u012b-bh\u0101\u1e63ya-r\u016bpo \u2018sau ved\u0101rtha-parib\u1e5b\u1e41hita\u1e25<\/em><\/p>\n

    \u201cThe meaning of the Ved\u0101nta S\u016btra<\/em> is present in \u015ar\u012bmad-Bh\u0101gavatam<\/em>. The full purport of the Mah\u0101bh\u0101rata<\/em> is also there. The commentary of the brahma-g\u0101yatr\u012b<\/em> is also there (\u015ar\u012bmad-Bh\u0101gavatam<\/em>), and fully expanded with all Vedic knowledge.\u201d (Garu\u1e0da Pur\u0101\u1e47a<\/em>)<\/p>\n

    In the brahma-g\u0101yatr\u012b<\/em> the word dh\u012bmahi<\/em>, meaning let us meditate, is important. The appearance of this word in any particular verse or mantra has been taken to indicate brahma-g\u0101yatr\u012b<\/em>. In \u015ar\u012bmad-Bh\u0101gavatam<\/em> the first \u015bloka<\/em> says: dh\u0101mn\u0101<\/em> svena sad\u0101 nirasta-kuhaka\u1e41 satya\u1e41 para\u1e41 dh\u012bmahi<\/em>. The brahma-g\u0101yatr\u012b<\/em> also says dh\u012bmahi<\/em>. Since the \u015ar\u012bmad-Bh\u0101gavatam<\/em> invokes the brahma-g\u0101yatr\u012b<\/em> in its opening stanza by the use of the word dh\u012bmahi<\/em>, this signifies that the entire text is an explanation of brahma-g\u0101yatr\u012b<\/em>.<\/p>\n

    This is also confirmed by \u015ar\u012bp\u0101da \u015ar\u012bdhara Sv\u0101m\u012b in his Bh\u0101v\u0101rtha-D\u012bpik\u0101<\/em> commentary on \u015ar\u012bmad-Bh\u0101gavatam<\/em>. \u015ar\u012bp\u0101da \u015ar\u012bdhara Sv\u0101m\u012b confirms that \u015ar\u012bmad-Bh\u0101gavatam<\/em> begins with the brahma-g\u0101yatr\u012b<\/em>. He writes:<\/p>\n

    dh\u012bmah\u012bti g\u0101yatry\u0101 pr\u0101rambhena ca g\u0101yatry-\u0101khy\u0101-
    \n<\/em>brahma-vidy\u0101-r\u016bpam etat pur\u0101\u1e47am iti dar\u015bitam<\/em><\/p>\n

    \u201cThat the brahma-g\u0101yatr\u012b<\/em> phrase indicated by the word dh\u012bmahi<\/em> begins this Purana<\/em> shows that this work has the nature of the brahma-vidy\u0101<\/em> (Vedic knowledge of the Supreme) called brahma-g\u0101yatr\u012b<\/em>.\u201d<\/p>\n

    Because \u015ar\u012bmad-Bh\u0101gavatam<\/em> describes the purport of brahma-g\u0101yatr\u012b<\/em>, the \u015ar\u012bmad-Bh\u0101gavatam<\/em> itself is called the fruit of the tree of Vedic knowledge, nigama-kalpa-taror galita\u1e41<\/em> phala\u1e41<\/em>. Indeed, \u015ar\u012bmad-Bh\u0101gavatam<\/em> is the full-fledged meaning of the brahma-g\u0101yatr\u012b<\/em>.<\/p>\n

    The word brahma<\/em> as in brahma-g\u0101yatr\u012b<\/em> means brahma-vidy\u0101<\/em> or transcendental knowledge. The word g\u0101yatr\u012b<\/em> of the same is derived from joining two Sanskrit words, g\u0101nat<\/em> and tr\u0101yate. G\u0101nat<\/em> means musical sound and tr\u0101yate<\/em> means to achieve the final stage of enlightenment. Thus brahma-g\u0101yatr\u012b<\/em> is said to be that melodious sound which grants us the highest fulfilment in the world of consciousness. The Agni Pur\u0101\u1e47a<\/em> states:<\/p>\n

    g\u0101yaty ukth\u0101ni \u015bastr\u0101\u1e47i bharga\u1e41 pr\u0101\u1e47a\u1e41s tathaiva ca
    \n<\/em>tata\u1e25 sm\u1e5bteya\u1e41 g\u0101yatr\u012b s\u0101vitr\u012b yatra eva ca
    \n<\/em>prak\u0101\u015bin\u012b sa savitur v\u0101gr\u016bpatv\u0101t sarasvat\u012b<\/em><\/p>\n

    \u201cIt is called g\u0101yatr\u012b<\/em> because it sings about, g\u0101yaty<\/em>, or illuminates the Vedic mantras, the scriptures, the Supreme Lord, and one\u2019s intelligence. It is called s\u0101vitr\u012b<\/em> because it reveals Savita, the creator. And it is called sarasvat\u012b<\/em> because it is the essence of speech\u201d (Agni Pur\u0101\u1e47a<\/em> 216. 1-2)<\/p>\n

    S\u0101vitri<\/em> as in savitur<\/em> of brahma-g\u0101yatr\u012b<\/em> means the source of all intelligence. Ultimately, that s\u0101vitri<\/em> is \u015ar\u012b Caitanya. This is confirmed by R\u0101m\u0101nanda R\u0101ya in \u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em>:<\/p>\n

    eta tattva mora citte kaile prak\u0101\u015bana
    \n<\/em>brahm\u0101ke veda yena pa\u1e0d\u0101ila n\u0101r\u0101ya\u1e47a
    \n<\/em>antary\u0101m\u012b \u012bsvarera ei r\u012bti haye
    \n<\/em>b\u0101hire n\u0101 kahe, vastu prak\u0101\u015be h\u1e5bdaye<\/em><\/p>\n

    \u201cYou (\u015ar\u012b Caitanya) have manifested many transcendental truths in my heart. This is exactly the way N\u0101r\u0101ya\u1e47a educated Brahm\u0101. The Supersoul within everyone\u2019s heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction.\u201d (Cc. Madhya-l\u012bl\u0101 <\/em>8.264-5)<\/p>\n

    A similar statement is found in \u015ar\u012bmad-Bh\u0101gavatam<\/em> wherein \u015aukadeva Gosv\u0101m\u012b invoked the blessings of the Supreme Personality of Godhead.<\/p>\n

    pracodit\u0101 yena pur\u0101 sarasvat\u012b
    \n<\/em>vitanvat\u0101jasya sat\u012b\u1e41 sm\u1e5bti\u1e41 h\u1e5bdi
    \n<\/em>sva-lak\u1e63a\u1e47\u0101 pr\u0101durabh\u016bt kil\u0101syata\u1e25
    \n<\/em>sa me \u1e5b\u1e63\u012b\u1e47\u0101m \u1e5b\u1e63abha\u1e25 pras\u012bdat\u0101m<\/em><\/p>\n

    \u201cMay the Lord, who in the beginning of the creation amplified the potent knowledge of Brahm\u0101 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 Brahm\u0101, be pleased with me.\u201d (Bh\u0101g<\/em>. 2.4.22)<\/p>\n

    K\u1e5b\u1e63\u1e47a is the Supreme Personality of Godhead and He appears in Kali-yuga as \u015ar\u012b Caitanya. This is confirmed as follows:<\/p>\n

    k\u1e5b\u1e63\u1e47a-var\u1e47a\u1e41 tvi\u1e63\u0101k\u1e5b\u1e63\u1e47a\u1e41 s\u0101\u1e45gop\u0101\u1e45g\u0101stra-p\u0101r\u1e63adam
    \n<\/em>yaj\u00f1ai\u1e25 sa\u1e45k\u012brtana-pr\u0101yair yajanti hi su-medhasa\u1e25<\/em><\/p>\n

    \u201cIn this Age of Kali, those who are intelligent perform the congregational chanting of the Hare K\u1e5b\u1e63\u1e47a mah\u0101-mantra<\/em>, worshiping the Supreme Personality of Godhead, who appears in this age always describing the glories of K\u1e5b\u1e63\u1e47a. That incarnation is yellowish in hue and is always associated with His plenary expansions [such as \u015ar\u012b Nity\u0101nanda Prabhu] and personal expansions [such as Gad\u0101dhara], as well as His devotees and associates [such as Svar\u016bpa D\u0101modara].\u201d (Bh\u0101g<\/em>. 11.5.32)<\/p>\n

    In \u015ar\u012bmad-Bh\u0101gavatam <\/em>the astrologer Garga Muni also confirms K\u1e5b\u1e63\u1e47a\u2019s appearance in Kali-yuga in a yellow (golden) color:<\/p>\n

    \u0101san var\u1e47\u0101s trayo hy asya g\u1e5bh\u1e47ato \u2019nu-yuga\u1e41 tan\u016b\u1e25
    \n<\/em>\u015buklo raktas tath\u0101 p\u012bta id\u0101n\u012b\u1e41 k\u1e5b\u1e63\u1e47at\u0101\u1e41 gata\u1e25<\/em><\/p>\n

    \u201cIn 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 [Dv\u0101para-yuga] He has accepted a blackish body.\u201d (Bh\u0101g<\/em>. 10.8.13)<\/p>\n

    Mah\u0101bh\u0101rata<\/em> also confirms the Lord\u2019s appearance in the Kali-yuga as \u015ar\u012b Caitanya as follows:<\/p>\n

    suvar\u1e47a-var\u1e47o hem\u0101\u1e45go var\u0101\u1e45ga\u015b candan\u0101\u1e45gad\u012b
    \n<\/em>sanny\u0101sa-k\u1e5bc chama\u1e25 \u015b\u0101nto ni\u1e63\u1e6dh\u0101-\u015b\u0101nti-par\u0101ya\u1e47a\u1e25<\/em><\/p>\n

    \u201cThe 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 [sanny\u0101sa<\/em>] and will be very self-controlled. He will be distinguished from m\u0101y\u0101v\u0101d\u012b<\/em> sanny\u0101s\u012bs<\/em> in that He will be fixed in devotional service and will spread the sa\u1e45k\u012brtana<\/em> movement.\u201d (Mah\u0101bh\u0101rata, Vi\u1e63\u1e47u Sahasran\u0101ma Stotra<\/em>)<\/p>\n

    Because \u015ar\u012b Caitanya is non-different from K\u1e5b\u1e63\u1e47a, the Supreme Personality of Godhead, as supported above, it is also logical to conclude that \u015ar\u012b Caitanya can also be understood as the original source of the g\u0101yatr\u012b-mantra<\/em>. Therefore, brahma<\/em>–g\u0101yatr\u012b<\/em> may be taken as a meditation on \u015ar\u012b Caitanya (k\u1e5b\u1e63\u1e47a caitany\u0101ya vidmahe vi\u015bvambhar\u0101ya dh\u012bmahi tan no gaura\u1e25 pracoday\u0101t<\/em>). (This will be further explained in chapter five.)<\/p>\n

    With regard to g\u0101yatr\u012b<\/em> being a melodious sound, the following information is found in \u015ar\u012b Brahm\u0101-samhita<\/em>:<\/p>\n

    atha ve\u1e47u-nin\u0101dasya tray\u012b-m\u016brti-may\u012b gati\u1e25
    \n<\/em>sphurant\u012b pravive\u015b\u0101\u015bu mukh\u0101bj\u0101ni svayambhuva\u1e25<\/em>
    \n<\/em>g\u0101yatr\u012b\u1e41 g\u0101yatas tasm\u0101d adhigatya sarojaja\u1e25
    \n<\/em>sa\u1e41sk\u1e5bta\u015b c\u0101di-guru\u1e47\u0101 dvijat\u0101m agamat tata\u1e25<\/em><\/p>\n

    \u201cThen the g\u0101yatr\u012b<\/em> of threefold form that is the form of o\u1e41k\u0101ra<\/em> (o\u1e41\/a-u-m<\/em>), mother of the Vedas<\/em>, emanated as the beautiful harmonious sequence of the Song of the Divine Flute of \u015ar\u012b K\u1e5b\u1e63\u1e47a. Entering the ears of Brahm\u0101, that melodious sound was swiftly manifest within his mouth as the g\u0101yatr\u012b<\/em>. Thus Brahm\u0101, who was born of the lotus flower, received g\u0101yatr\u012b<\/em> as it emanated from the Divine Flute-Song of \u015ar\u012b K\u1e5b\u1e63\u1e47a, and so he was initiated by the Supreme Lord, the original guru, and elevated to the status of twice-born (dvija<\/em>).\u201d<\/p>\n

    Not only is the brahma-g\u0101yatr\u012b<\/em> considered a melodious sound but it must be considered the most charming and beautiful sound, due to its Divine Origin in the Flute of \u015ar\u012b K\u1e5b\u1e63\u1e47a. (A complete reproduction of the narration of the origin of g\u0101yatr\u012b<\/em>, as found in \u015ar\u012b Brahm\u0101-samhita<\/em> with illuminating purports by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura, has been presented in chapter six.)<\/p>\n

    From the Divine Flute-Song of \u015ar\u012b K\u1e5b\u1e63\u1e47a, the sound known throughout the Vedas<\/em> as o\u1e41k\u0101ra<\/em> first manifest, and then, as its sequel, the g\u0101yatr\u012b<\/em> manifests. Those who have received initiation (mantra-d\u012bk\u1e63a<\/em>) in the bona fide disciplic succession of spiritual masters stemming from Brahm\u0101, the \u0101di-guru<\/em> (original guru) in this universe, can very easily achieve success in self-realization by chanting the g\u0101yatr\u012b-mantra<\/em>. Without proper initiation however, the mantra will not be effective. This is confirmed by Padma Pur\u0101\u1e47a<\/em> as follows:<\/p>\n

    samprad\u0101ya-vih\u012bn\u0101 ye mantr\u0101s te ni\u1e63phal\u0101 mat\u0101\u1e25<\/em><\/p>\n

    \u201cUnless you are initiated by a bona fide spiritual master in the disciplic succession, the mantra that you might have received is without any effect.\u201d<\/p>\n

    It appeared to Brahm\u0101 in the stage of his mature realization after meditation on the k\u0101ma-g\u0101yatr\u012b<\/em>, that he is the eternal maidservant of K\u1e5b\u1e63\u1e47a.<\/p>\n

    trayy\u0101 prabuddho `tha vidhir vij\u00f1\u0101ta-tattva-s\u0101gara\u1e25
    \n<\/em>tu\u1e63\u1e6d\u0101va vedas\u0101re\u1e47a stotre\u1e47\u0101nena ke\u015bavam<\/em><\/p>\n

    \u201cBecoming enlightened by meditating on the g\u0101yatr\u012b-mantra<\/em>, Brahm\u0101 realized that he is the eternal maidservant of K\u1e5b\u1e63\u1e47a. Although the profound mysteries of servitorship as a maidservant were not necessarily revealed to him, he became well acquainted with the ocean of truth. Then he worshiped the Supreme Lord K\u1e5b\u1e63\u1e47a with this hymn.\u201d (Brahma-sa\u1e41hit\u0101<\/em> 5.28)<\/p>\n

    cint\u0101ma\u1e47i-prakarasadmasu kalpav\u1e5bk\u1e63a-
    \n<\/em>lak\u1e63\u0101v\u1e5bte\u1e63u surabh\u012br abhip\u0101layantam
    \n<\/em>lak\u1e63m\u012b-sahasra-\u015bata-sa\u1e41bhrama-sevyam\u0101na\u1e41
    \n<\/em>govindam \u0101di puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n

    \u201cI 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 lak\u1e63m\u012bs<\/em> or gop\u012bs<\/em>.\u201d (Brahma-sa\u1e41hit\u0101<\/em> 5.29)<\/p>\n

    Such realizations of Brahm\u0101 and the pure cognition therein must surely be the highest ideal of achievement among the bona fide students who chant the sacred g\u0101yatr\u012b-mantras<\/em>.<\/p>\n

    Lord Brahm\u0101 is the original guru in this universe. The direct disciple of Brahm\u0101 was N\u0101rada Muni. \u015ar\u012bla Vy\u0101sadeva (the compiler of the Veda<\/em>) was the direct disciple of N\u0101rada, and Madhv\u0101c\u0101rya was the direct disciple of Vy\u0101sa. From the disciplic succession of Madhv\u0101c\u0101rya , \u015ar\u012b Caitanya Mah\u0101prabhu accepted \u015ar\u012b \u012a\u015bvara Pur\u012b as his spiritual master. Because \u015ar\u012b Caitanya accepted initiation in the Brahm\u0101 Madhva samprad\u0101ya<\/em> that samprad\u0101ya<\/em> has become most glorious. From Him (\u015ar\u012b Caitanya) the disciplic succession is known as the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em> and its teachings are being spread throughout the whole world.<\/p>\n

    The Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>, alone, derives the ultimate conception of brahma-g\u0101yatr\u012b<\/em> in complete alliance with \u015ar\u012bmad-Bh\u0101gavatam<\/em>. Moreover, it must be said that the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya\u2019s<\/em> form of meditation on the brahma<\/em>–g\u0101yatr\u012b<\/em> is topmost \u2014 \u201cg\u0101yatr\u012b-mural\u012b\u1e63\u1e6da-k\u012brtana-dhana\u1e41 r\u0101dh\u0101pada\u1e41 dh\u012bmahi<\/em>.\u201d \u201cThe brahma-g\u0101yatr\u012b<\/em> which has sprung from the flute song of \u015ar\u012b K\u1e5b\u1e63\u1e47a only sings the glories of \u015ar\u012bmat\u012b R\u0101dh\u0101ra\u1e47\u012b.\u201d (A purport to this verse will be given in greater detail in chapters two and three.)<\/p>\n

    The eternal abode of the Supreme Lord is called Vaiku\u1e47\u1e6dha. The highest planet in that spiritual sky (Vaiku\u1e47\u1e6dha) is called Goloka, wherein the Supreme Lord \u015ar\u012b K\u1e5b\u1e63\u1e47a eternally enjoys His transcendental pastimes with His eternal associates. Among the eternal associates of the Lord the gop\u012bs<\/em> are the most exalted, and among the gop\u012bs<\/em> \u015ar\u012bmat\u012b R\u0101dh\u0101ra\u1e47\u012b is the best. It has been mentioned in the narration of the Skanda Pur\u0101\u1e47a<\/em> that out of many thousands of gop\u012bs<\/em>, 16,000 are prominent. Out of these, 108 are important, and out of 108, eight are principal. Out of eight gop\u012bs<\/em>, R\u0101dh\u0101ra\u1e47\u012b and Candr\u0101val\u012b are chief, and out of these two \u015ar\u012bmat\u012b R\u0101dh\u0101ra\u1e47\u012b is superior.<\/p>\n

    This has also been confirmed by \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b as follows:<\/p>\n

    tayor apy ubhayor madhye r\u0101dhik\u0101 sarvath\u0101dhik\u0101
    \n<\/em>mah\u0101bh\u0101va-svar\u016bpeya\u1e41 gu\u1e47air ativar\u012byas\u012b<\/em><\/p>\n

    \u201cOf these two gop\u012bs<\/em> [R\u0101dh\u0101r\u0101\u1e47\u012b and Candr\u0101val\u012b], \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b is superior in all respects. She is the embodiment of mah\u0101bh\u0101va<\/em>, and She surpasses all in good qualities.\u201d (Ujjvala-n\u012blama\u1e47i,<\/em> Verse 2)<\/p>\n

    Other references to the supreme position of \u015ar\u012bmat\u012b R\u0101dh\u0101ra\u1e47\u012b are as follows:<\/p>\n

    \u0101nanda-cinmaya-rasa-pratibh\u0101vit\u0101bhis
    \n<\/em>t\u0101bhir ya eva nija-r\u016bpatay\u0101 kal\u0101bhi\u1e25
    \n<\/em>goloka eva nivasaty akhil\u0101tma-bh\u016bto
    \n<\/em>govindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n

    \u201cI worship Govinda, the primeval Lord, residing in His own realm, Goloka, with R\u0101dh\u0101, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakh\u012bs<\/em>], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.\u201d (Brahma-sa\u1e41hit\u0101<\/em> 5.37)<\/p>\n

    dev\u012b k\u1e5b\u1e63\u1e47a-may\u012b prokt\u0101 r\u0101dhik\u0101 para-devat\u0101
    \n<\/em>sarva-lak\u1e63m\u012b-may\u012b sarva- k\u0101nti\u1e25 sammohin\u012b par\u0101<\/em><\/p>\n

    \u201cThe transcendental goddess \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b is the direct counterpart of Lord \u015ar\u012b K\u1e5b\u1e63\u1e47a. 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.\u201d (B\u1e5bhad Gautam\u012bya Tantra<\/em>)<\/p>\n

    i\u1e45h\u0101ra madhye r\u0101dh\u0101ra prema\u2014\u2014\u2018s\u0101dhya-\u015biroma\u1e47i\u2019
    \n<\/em>y\u0101\u1e45h\u0101ra mahim\u0101 sarva-\u015b\u0101strete v\u0101kh\u0101ni<\/em><\/p>\n

    \u201cAmong the loving affairs of the gop\u012bs<\/em>, \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s love for \u015ar\u012b K\u1e5b\u1e63\u1e47a is topmost. Indeed, the glories of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b are highly esteemed in all revealed scriptures.\u201d (Cc. Madhya-l\u012bl\u0101<\/em> 8.98)<\/p>\n

    yath\u0101 r\u0101dh\u0101 priy\u0101 vi\u1e63\u1e47os tasy\u0101\u1e25 ku\u1e47\u1e0da\u1e41 priya\u1e41 tath\u0101
    \n<\/em>sarva-gop\u012b\u1e63u saivaik\u0101 vi\u1e63\u1e47or atyanta-vallabh\u0101<\/em><\/p>\n

    \u201cJust as \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b is most dear to \u015ar\u012b K\u1e5b\u1e63\u1e47a, Her bathing place known [R\u0101dh\u0101-ku\u1e47\u1e0da] is also dear to Him. Among all the gop\u012bs<\/em>, \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b is supermost and very dear to Lord K\u1e5b\u1e63\u1e47a.\u201d (Padma Pur\u0101\u1e47a<\/em>)<\/p>\n

    anay\u0101r\u0101dhito n\u016bna\u1e41 bhagav\u0101n harir \u012b\u015bvara\u1e25
    \n<\/em>yan no vih\u0101ya govinda\u1e25 pr\u012bto y\u0101m anayad raha\u1e25<\/em><\/p>\n

    \u201cWhen the gop\u012bs<\/em> began to talk among themselves, they said, \u2018Dear friends, the gop\u012b<\/em> (\u015ar\u012b R\u0101dh\u0101) who has been taken away by K\u1e5b\u1e63\u1e47a to a secluded place must have worshiped the Lord more than anyone else.\u2019\u201d (Bh\u0101g<\/em>. 10.30.28)<\/p>\n

    That \u201cg\u0101yatr\u012b-mural\u012b\u1e63\u1e6da-k\u012brtana-dhana\u1e41 r\u0101dh\u0101pada\u1e41 dh\u012bmahi<\/em>\u201d is the ultimate meditation on brahma-g\u0101yatr\u012b<\/em> is also confirmed by the tattv\u0101c\u0101rya<\/em> \u015ar\u012bp\u0101da J\u012bva Gosv\u0101m\u012b in his commentary on the first verse of \u015ar\u012bmad-Bh\u0101gavatam<\/em>:<\/p>\n

    janm\u0101dy asya yato \u2018nvay\u0101d itarata\u015b c\u0101rthe\u1e63v abhij\u00f1a\u1e25 svar\u0101\u1e6d
    \n<\/em>tene brahma h\u1e5bd\u0101 ya \u0101di-kavaye muhyanti yat s\u016braya\u1e25
    \n<\/em>tejo-v\u0101ri-m\u1e5bd\u0101\u1e41 yath\u0101 vinimayo yatra tri-sargo \u2018m\u1e5b\u1e63\u0101
    \n<\/em>dh\u0101mn\u0101 svena sad\u0101 nirasta-kuhaka\u1e41 satya\u1e41 para\u1e41 dh\u012bmahi<\/em><\/p>\n

    There \u015ar\u012bp\u0101da J\u012bva Gosv\u0101m\u012b explains thus:
    \nJanma<\/em> means manifestation, adyasya<\/em> means \u0101di<\/em> or original, yata\u1e25<\/em> means from whom. From whom has the original rasa (m\u0101dhurya<\/em>) manifested? R\u0101dh\u0101, who is itarata\u1e25<\/em> distinct from all others, and K\u1e5b\u1e63\u1e47a (anvay\u0101t<\/em>). Arte\u015bu<\/em> means various pastimes and abhij\u1e45a\u1e25<\/em> means expert. They are expert in the performance of pastimes. Vy\u0101sa, the \u0101di kavi<\/em> says the \u015babda-brahma<\/em> entered his heart (h\u1e5bd\u0101<\/em>) and he understood through prema<\/em>–bhakti<\/em> these pastimes (tene<\/em> brahma h\u1e5bd\u0101 \u0101di kavaye<\/em>). When, under the order of N\u0101rada, Vy\u0101sa sat in meditation in a trance of prema-bhakti<\/em> (bhakti-yogena manasi samyak pra\u1e47ihite \u2018male<\/em>) this is what he realized, and it is about this, the pastimes of R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a, that he wrote in \u015ar\u012bmad-Bh\u0101gavatam<\/em>. Vy\u0101sa says that these two, and \u015ari R\u0101dh\u0101 in particular, are so wonderful. Who can understand them? Even K\u1e5b\u1e63\u1e47a is bewildered by R\u0101dh\u0101r\u0101n\u012b, what then can Ananta \u015ae\u1e63a and others know about Her (muhyanti yat s\u016braya\u1e25<\/em>)? Land (m\u1e5bt<\/em>) turns into water and flows, while water (v\u0101ri<\/em>) takes on the character of land and becomes stunned upon hearing the flute of \u015ari K\u1e5b\u1e63\u1e47a, which He plays only to attract \u015ari R\u0101dh\u0101, whose effulgence (teja\u1e25<\/em>) dims the light of the stars and moon, tejo v\u0101ri m\u1e5bd\u0101m yath\u0101 vinimayo.<\/em> Among the gop\u012bs<\/em> there are three kinds, those who favor R\u0101dh\u0101 (headed by Lalit\u0101), those who serve in the opposition\u2019s side (headed by Candr\u0101val\u012b) and those who take sometimes the side of R\u0101dh\u0101 and sometimes the side of K\u1e5b\u1e63\u1e47a (headed by Vi\u015b\u0101kh\u0101). They are all wonderful, yet all three groups (yatra tri sargo<\/em>) are insignificant (m\u1e5bsa<\/em>) in Her presence, yatra tri sargo \u2018m\u1e5b\u1e63\u0101<\/em>. All have their purpose only in relation to Her. R\u0101dh\u0101\u2019s presence and influence (dh\u0101mn\u0101<\/em>) defeats (nirasta<\/em>) all interference (kuhaka\u1e41<\/em>) created by the opposition party such as that of Ja\u1e6dil\u0101 and Ku\u1e6dila, and the leader of the gop\u012b<\/em> opposition \u015ar\u012b Candr\u0101val\u012b, dh\u0101mn\u0101 svena sad\u0101 nirasta-kuhaka\u1e41<\/em>. Thus their pastimes go on eternally (satyam<\/em>). Therefore, I meditate (dh\u012bmahi<\/em>) upon these two (param<\/em>) who are actually one in mah\u0101-bh\u0101va<\/em>, and one as potent and potency. Vy\u0101sa here has described R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a in the singular, purposefully and appropriately, as well as neuter in gender because they are beyond the conceptions of male and female.<\/p>\n

    Thus \u015ar\u012bmad-Bh\u0101gavatam<\/em> itself can be taken as a meditation on \u015ar\u012bmat\u012b R\u0101dh\u0101ra\u1e47\u012b. Throughout the revealed scriptures the exalted position of the gop\u012bs<\/em> has been proclaimed. In fact, the personified form of g\u0101yatr\u012b<\/em>, namely G\u0101yatr\u012b Dev\u012b, who is also known as S\u0101vitr\u012b Dev\u012b and Sarasvat\u012b Dev\u012b herself, achieved the perfection of becoming one of the gop\u012b<\/em> maidservants of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a. In the S\u1e5b\u1e63\u1e6di-kha\u1e47\u1e0da<\/em> of the Padma Pur\u0101\u1e47a<\/em> there is a description of how the goddess G\u0101yatr\u012b herself became a gop\u012b<\/em> in Goloka V\u1e5bnd\u0101vana, g\u0101yatr\u012b-gop\u012bkanyak\u0101<\/em>. The narration goes as follows:<\/p>\n

    G\u0101yatr\u012b Dev\u012b also attained K\u1e5b\u1e63\u1e47a after becoming a gop\u012b<\/em> in V\u1e5bnd\u0101vana. After her marriage to Brahm\u0101, she worshiped \u015ar\u012b K\u1e5b\u1e63\u1e47a. He was satisfied and gave her the benediction that she would take birth in the village of Gokula V\u1e5bnd\u0101vana and there live with her parents and family as cowherders. K\u1e5b\u1e63\u1e47a was able to understand that her intention was to have him as her husband. Therefore, K\u1e5b\u1e63\u1e47a informed His friends, \u2018My dear friends, please listen to what I have to say. At this particular time, I have arranged for G\u0101yatr\u012b Dev\u012b to be married to Brahm\u0101, but when I take birth amongst the residents of V\u1e5bnd\u0101vana, G\u0101yatr\u012b Dev\u012b shall become My mistress (a gop\u012b<\/em> in paramour rasa<\/em>).\u2019\u201d (Padma Pur\u0101\u1e47a, S\u1e5b\u1e63\u1e6di-kha\u1e47\u1e0da<\/em>, Ch.17. 5th kha\u1e47\u1e0da<\/em>, text 15\u201437)<\/p>\n

    Thus far we have established with sufficient references from guru, \u015b\u0101stra<\/em>, and s\u0101dhu<\/em> that the \u015ar\u012bmad-Bh\u0101gavatam<\/em> is indeed the natural commentary on brahma-g\u0101yatr\u012b<\/em>. That which we find in \u015ar\u012bmad-Bh\u0101gavatam<\/em> should be understood to be the essence of the brahma-g\u0101yatr\u012b<\/em>.<\/p>\n

    Everything is possible by the mercy of the Supreme Lord and His devotees. When one has achieved such grace, one can understand the worship of \u015ar\u012b \u015ar\u012b R\u0101dh\u0101 K\u1e5b\u1e63\u1e47a and that of \u015ar\u012b Caitanya to be the purport of g\u0101yatr\u012b<\/em>.<\/p>\n

    yasya deve par\u0101 bhaktir yath\u0101-deve tath\u0101 gurau
    \n<\/em>tasyaite kathit\u0101 hy arth\u0101\u1e25 prak\u0101\u015bante mah\u0101tmana\u1e25<\/em><\/p>\n

    “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.” (\u015avet\u0101\u015bvatara Upani\u1e63ad<\/em> 6.23)<\/p>\n

    It is mentioned in the beginning of this introduction that the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava conception of \u015ar\u012b G\u0101yatr\u012b is the summit of all theistic thought. As is clearly shown 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 \u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101<\/em>.<\/p>\n

    We humbly pray that the Supreme Lord \u015ar\u012b Caitanya Mah\u0101prabhu may be satisfied with our endeavour, and that all His dearmost devotees will similarly be pleased with this presentation.<\/p>\n

    The Publishers<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"

    ‘\u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101 – Illuminations on the Essential Meaning of G\u0101yatr\u012b’ is an enlightening illumination on the essential meaning of \u015ar\u012b G\u0101yatr\u012b. This publication presents the \u015ar\u012b G\u0101yatr\u012b Nig\u016b\u1e0dh\u0101rtha commentary on Brahma G\u0101yatr\u012b by \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja as well as explanations of the various mantras given in the Caitanya Saraswata parampara by other \u0101c\u0101ry\u0101s in this line.<\/p>\n","protected":false},"author":4,"featured_media":7607,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[232],"tags":[206,233],"krishna_talk_article":[],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7604"}],"collection":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/comments?post=7604"}],"version-history":[{"count":0,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7604\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/7607"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=7604"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=7604"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=7604"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=7604"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}