https://youtu.be/CC083PNALVQ
VIDEO
ब्रह्मसंहिता एक संस्कृत पंचरात्र ग्रन्थ है जिसमें सृष्टि के आरम्भ में भगवान ब्रह्मा द्वारा
भगवान कृष्ण या गोविन्द की स्तुति की गयी है। गौड़ीय वैष्णव संप्रदाय में इस ग्रन्थ की
बहुत प्रतिष्ठा है।
ब्रह्मसंहिता में कहा है-
ईश्वरः परमः कृष्णः सच्चिदानन्द विग्रहः। अनादिरादि गोविन्दः सर्वकारण कारणम्॥ (श्री कृष्ण परम ईश्वर हैं तथा सच्चिदानन्द हैं। वे आदि पुरुष गोविन्द समस्त कारणों के कारण हैं।) Introduction : The origins of the text known as Brahma-samhita are lost in
cosmic antiquity. According to Vedic tradition, these “Hymns
of Lord Brahma” were recited or sung countless millennia ago
by the first created being in the universe, just prior to the act
of creation. The text surfaced and entered calculable history
early in the sixteenth century when it was discovered by a pilgrim
exploring the manuscript library of an ancient temple in what is
now Kerala state in South India. The pilgrim who rescued
Brahma-samhita from obscurity was no ordinary pilgrim, and His
pilgrimage was not meant, as is the custom, for self-purification
but for world-purification. He was Sri Caitanya Mahaprabhu - saint, mystic, religious reformer, and full incarnation of the
Supreme Lord, Sri Krsna, descending into the present epoch for
the salvation of all souls. Sri Caitanya found “one chapter of the
Brahma-samhita” (what we now have as Brahma-samhita is,
according to tradition, only one of a hundred chapters
composing an epic work lost to humanity). In spite of the seeming topical complexity of the text, the
essential core of the Brahma-samhita consists of Lord Brahma’s
extraordinarily beautiful prayers about the Supreme Personality
of Godhead, Lord Sri Krsna, and His eternal, transcendental abode,
Goloka Vrndavana. This core of the text stretches through verse
twenty-nine to fifty-six, and a brief, subsequent exposition by
Lord Krsna on the path of krsna-bhakti, love of God, brings the
text to a close.
ईश्व रः परमः कृष्णः सच्चिदानंद विग्रहः
अनादिरादिर्गॊविंदः सर्व कारण कारणं
चिंतामणि-प्रकर-सद्मिसु कल्पवृक्ष-
लक्षावृतेषु सुरभिरभिपालयंतं
लक्श्मी-सहस्र-शत-संभ्रम-सेव्यमानं
गोविंदं आदिपुरुषं तमहं भजामि
वेणुं क्वणंतं अरविंद-दलायताक्षं
बर्हावतंसं असितांबुद सुंदरांगं
कंदर्प-कोटि-कमनीय-विशेष-शोभं
गोविंदं आदिपुरुषं तमहं भजामि
आलोल-चंद्रक-लसद्-वनमाल्य-वंशी
रत्नांगदं प्रणय -केलि-कला-विलासं
श्यामं त्रिभंग-ललितं नियत-प्रकाशं
गोविंदं आदिपुरुषं तमहं भजामि
अंगानि यस्य सकलेंद्रिय- वृत्ति-मंति
पश्यंति पांति कलयंति चिरं जगंति
आनंद चिन्मय सदुज्ज्वल विग्रहस्य
गोविंदं आदिपुरुषं तमहं भजामि
अद्वैतं अच्युतं अनादिं अनंत-रूपं
आद्यं पुराणपुरुषं नव-यौवनंच
वेदेषु दुर्लभं अदुर्लभं आत्म-भक्तौ
गोविंदं आदिपुरुषं तमहं भजामि
पंथास्तु कोटि-शत-वत्सर-संप्रगम्यो
वायोरथापि मनसो मुनि पुंगवानां
सो प्यस्ति यत्-प्रपद-सीम्नि अविचिंत्य-तत्त्वे
गोविंदं आदिपुरुषं तमहं भजामि
एकोsप्यसौ रचयितुं जगद्-अंड-कोटिं
यच्छक्विरस्ति जगदंडचया यदंतः
अंडांतरस्थ परमाणु चयांतरस्थं
गोविंदं आदिपुरुषं तमहं भजामि
यद्-भाव-भावित-धियो मनुजास्तथैव
संप्राप्य रूप-महिमासन-यान-भूषाः
सूक्तैःयमेव नियम प्रथितैःस्तुवंति
गोविंदं आदिपुरुषं तमहं भजामि
आनंद-चिन्मय-रस-प्रतिभाविताभिः
ताभिर्य एव निजरूपतया कलाभिः
गोलोक एव निवसति अखिलात्मभूतो
गोविंदं आदिपुरुषं तमहं भजामि
प्रेमांजन-च्छुरित-भक्ति-विलोचनेन
संतः सदैव हृदयेषु विलोकयंति
यं श्यामसुंदरं अचिंत्य-गुण-स्वरूपं
गोविंदं आदिपुरुषं तमहं भजामि
रामादि मूर्तिषु कल-नियमेन तिष्ठुन्
नानावतारं अकरोद्भुवनेषु किंतु
कृष्णः स्वयं समभवत् परमः पुमान् यो
गोविंदं आदिपुरुषं तमहं भजामि
यस्य प्रभा प्रभवतो जागदंड कोटि
कोटिष्वशेष वसुधादि विभूति-भिन्नं
तद्ब्रह्म निष्कलं अनंतं अशेष भूतं
गोविंदं आदिपुरुषं तमहं भजामि
माया हि यस्य जगदंड शतानि सूते
त्रैगुण्य-तद्-विषय-वेद-वितायमाना
सत्त्वावलंबि परसत्त्वं विशुद्धसत्त्वं
गोविंदं आदिपुरुषं तमहं भजामि
आनंद-चिन्मय रसात्मतया मनःसु
यः प्राणिनां प्रतिफलन् स्मरतां उपेत्य
लीलायितेन भुवनानि जयत्यजस्रं
गोविंदं आदिपुरुषं तमहं भजामि
गोलोक नाम्नि निज-धाम्नि तले च तस्य
देवी-महेश-हरि-धामनु तेषु तेषु
ते ते प्रभाव निचया विहिताश्च येन
गोविंदं आदिपुरुषं तमहं भजामि
सृष्टि-स्थिति-प्रलय-साधन-शक्तिरेका
छायेव यस्य भुवनानि बिभर्ति दुर्गा
इच्छनुरूपं अपि यस्य च चेष्टते सा
गोविंदं आदिपुरुषं तमहं भजामि
क्षीरं यथा दधि विकार-विशेष योगात्
संजायते न हि ततः पृथगस्ति हेतोः
यः शंभुतामपि तथा समुपैति कार्याद्
गोविंदं आदिपुरुषं तमहं भजामि
दीपार्चिरेव हि दशांतरं अभ्युपेत्य
दीपायते विवृत-हेतु-समान-धर्म
यस्तादृगेव हि च विष्णुतया विभाति
गोविंदं आदिपुरुषं तमहं भजामि
यः कारणार्णव जले भजतिस्म योग-
निद्रां अनंत-जगद्-अंड-स-रोम कूपः
आधार-शक्तिं अवलंब्य परां स्व-मूर्तिं
गोविंदं आदिपुरुषं तमहं भजामि
यस्यैक-निश्वसितकालमथावलंब्य
जीवंति लोम-विलजा जगदंडनाथाः
विष्णुर् महान् स इह यस्य कला-विशेषो
गोविंदं आदिपुरुषं तमहं भजामि
भास्वान् यथाश्म-शकलेषु निजेषु तेजः
स्वीयं कियत् प्रकटयत्यपि तद्वदत्र
ब्रह्माय एष जगदंड-विधान-कर्ता
गोविंदं आदिपुरुषं तमहं भजामि
यत्-पाद-पल्लव-युगं विनिधाय कुंभ
द्वंद्वे प्रणाम-समये स गणाधिराजः
विघ्नान् विहंतं आलं अस्य जगत्-त्रयस्य
गोविंदं आदिपुरुषं तमहं भजामि
अग्निर् मही गगनं अंबु मरुद् दिशश्च
कालस्तथात्म मनसीति जगत्-त्रमाणि
यस्माद् भवंति विभवंति विशंति यं च
गोविंदं आदिपुरुषं तमहं भजामि
यच्छक्षुरेष सविता सकल-ग्रहाणां
राजा समस्त सुरमूर्तिरशेष तेजाः
यस्याज्ञया भ्रमति संभृत-काल-चक्रो
गोविंदं आदिपुरुषं तमहं भजामि
धर्मो थ पाप नीचयः श्रुतयस्त पांसि
ब्रह्मादि-कीट-पतगावधयश्च जीवः
यद्धत्त-मात्र-विभव-प्रकट-प्रभावा
गोविंदं आदिपुरुषं तमहं भजामि
यस्त्विंद्रगोपं अथवॆंद्रं अहो स्वकर्म
बंधानुरूप-फल-भाजनम् आतनोति
कर्माणि निर्दहति किंतु च भक्तिभाजां
गोविंदं आदिपुरुषं तमहं भजामि
यं क्रोध-काम-सहज-प्रणयादि भीति-
वात्सल्य-मोह-गुरु-गौरव-सेव्य-भावैः
संचिंत्य तस्य सदृशीं तनुमापुरेते
गोविंदं आदिपुरुषं तमहं भजामि
श्रियः कांताः कांतः परम-पुरुषः कल्पतरवो
द्रुमा भूमिश्चिंतामणि-गण-मयी तोयं अमृतं
कथा गानं नाट्यं गमनं अपि वंशी प्रिय-सखी
चिदानंदं ज्योतिः परं अपि तदास्वाद्यमपि च
स यत्र क्षीराब्धिः स्रवति सुरभिभ्यश्च सु महान्
निमेषार्धाख्यो वा व्रजति न हि यत्रापि समयः
भजे श्वेतद्वीपं तं अहं इह गोलोकं इति यं
विदंतस्ते संतः क्षिति-विरल-चाराः कतिपये
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 Krishna and the different avataras in the world in the
forms of Rama, Nrisimha, Vamana, etc., as His subjective portions.
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 Krishna's own realm named Goloka.
I adore the primeval Lord Govinda, who has allotted their
respective authorities to the rulers of those graded realms.
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
Causal Ocean with the infinity of the world in the pores of
His hair, enjoys creative sleep [yoga-nidra].
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.
