Feelings of Appreciation

All Glories to Śrī Śrī Guru and Gaurāṅga

Realization of One Who Has Been Attracted

It is evident that prior to Śrī Gaurasundara’s discovery, the propagation of the Śrī Brahma-saṁhitā was not present within Āryāvarta.¹ This is what is being revealed. In Āryāvarta, it was instead the Naimiṣa literature, the Sātvata-saṁhitā², that was widely circulated. The word brahma refers to both the Veda and the ultimate reality established by the Veda. That reality established by the Veda is the Supreme Person (Puruṣottama). Wherever the apauruṣeya sound of revelation is employed to negate matter without aiming at the Supreme Person, such realization remains situated only in a secondary, indirect capacity.

Four-headed Brahmā, having abandoned inquiry into the non-self within the apauruṣeya saṁhitās, attained within his heart the teachings of devotional service to the Supreme Lord, Bhagavān Himself.

Those teachings were expressed in one hundred chapters as the Brahma-saṁhitā. Among them, this Fifth Chapter has become especially worshipable for the Gauḍīyas because it is supremely beneficial for the jīva. Particularly according to the understanding of the Brahma-sampradāya, the essential truth of reality was revealed through divine grace within the original four verses (catuḥ-ślokī) of the Śrīmad-Bhāgavatam.

The Supreme Being known as Puruṣottama must never be placed upon the same level as ordinary worldly persons. The distinction is this: Śrī Kṛṣṇa, the Supreme Lord of prakṛti, is the controller of material nature, whereas the jīva is subordinate to nature. Thus, in relation to the realization of Bhagavān, the term apauruṣeya is used only with reference to the jīva’s material identity as a person.

The mention of the divine abode (dhāma) found in the opening verse of the Sātvata-saṁhitā does not refer to anything connected with material existence. The word dhāma means both “abode” and “effulgence.” Without light, vision is impossible. The object of worship perceived in vision stands established in personal form within that spiritual radiance.

The temporary and relative relationships seen among persons within material nature do not apply there. Beyond such relationships, within the transcendental sky, the foundation of spiritual light exists eternally. According to impersonal reasoning, the distinction between seer and seen becomes merged within light, but such a conception rests only upon incomplete and inadequate material estimation.

Māyā-śakti can never diminish the Vaikuṇṭha nature of the limitless Supreme Lord, Maheśvara (Viṣṇu). The subjects described in the Fifth Chapter of this work entirely refute impersonalistic material judgment.

In worldly analysis, when one describes the efficient and material causes, accusations of obscenity are sometimes leveled. To dispel such misconceptions, the intended conclusions of the Brahma-saṁhitā must properly be understood. This work was not composed merely to excite the minds of degraded persons through vulgar imagery. Rather, it was intended to grant strength to weak souls susceptible to corruption through lustful perception.³ When the reality of Bhagavān is falsely perceived, and when through such false perception the other four types of philosophical analysis become fully consolidated, then that false perception gives rise to the various systems of pañcopāsanā worship.⁴ This is what must be properly understood. To explain this clearly, five concluding verses have been inserted into this chapter. Whoever studies them receives, by the mercy of Sudarśana, eternal realization. Then one will no longer promote impersonalism in opposition to the divine abode.

Beyond Devī-dhāma and Maheśa-dhāma shines the transcendental spiritual sky, free from illusion. The distinctive nature of that supreme abode is revealed only by great fortune. Since it rests upon no relative or deceptive support within its realization of the Supreme Absolute Bliss, it belongs entirely beyond material nature. Descriptions concerning it are therefore known as apauruṣeya revelation.

By the influence of devotional practice (abhidheya-sādhana-bhakti), materially contaminated souls may become free from gross material enjoyment. Those deeply addicted to material pleasure are unable to take shelter of devotional service. Their only qualification is to suffer while bound to the stake of karma.

Without singing the glories of Kāmadeva [Kṛṣṇa, the original source of divine attraction], the lust arising from the soul’s desire for enjoyment cannot be eliminated. Yet if one places the transcendental Kāmadeva on the same level as mundane lust, the result will be contrary to true welfare.

When, following in the footsteps of four-headed Brahmā, we attain the mercy of Bhagavān and become recipients of His pleasure through singing Kṛṣṇa’s praises, then our study of the Brahma-saṁhitā will achieve success.

At that time we shall understand that, at the highest stage of service to the true Puruṣottama in whom divine majesty predominates, the sweetness-filled form of Śrī Śrī Rādhā-Govinda is manifested as Gaura. In the lower region of that transcendental realm lies Vaikuṇṭha, where two and a half kinds of rasa prevail. Below it lies Maheśa-dhāma, and beneath that is Devī-dhāma consisting of the fourteen material worlds.

The desires of the wandering souls within Devī-dhāma become dissolved in Maheśa-dhāma. The desireless conception of Maheśa-dhāma is eternally honored by hundred-faced [many-branched] service. The hundred-faced [hundred-chaptered] Brahma-saṁhitā, in its description of the fifth puruṣārtha, has revealed the ultimate limit of the nectar of love for Śrī Śrī Rādhā-Govinda. And Śrī Gaurasundara, who gathered that nectar, distributed it to the souls of the universe, thereby revealing His supreme magnanimity and His pastime of bestowing love for Śrī Kṛṣṇa.

—Śrī Siddhānta Sarasvatī