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BRAHMASAMHITA A TRANSLATION
DILIP RAJEEV
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Copyright © 2012 Author Name All rights reserved. ISBN: ISBN-13: iii
5.1 īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam
THE LORD, ULTIMATE,
KRISHNA,
ETERNITY, INTELLIGENCE, AND JOY’S ABODE, WITHOUT BEGINNING, THE BEGINNING, GOVINDA, THE CAUSE OF ALL CAUSES.
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5.2 sahasra-patra-kamalaṁ gokulākhyaṁ mahat padam tat-karṇikāraṁ tad-dhāma tad-anantāṁśa-sambhavam
A THOUSAND PETALED LOTUS, NAMED GOKULA, THE GREAT FEET OF HIM, THAT WHORL, THE ABODE, FROM AN ASPECT OF HIS INFINITENESS, BORN.
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5.3 karṇikāraṁ mahad yantraṁ ṣaṭ-koṇaṁ vajra-kīlakam ṣaḍ-aṅga-ṣaṭ-padī-sthānaṁ prakṛtyā puruṣeṇa ca premānanda-mahānandarasenāvasthitaṁ hi yat jyotī-rūpeṇa manunā kāma-bījena saṅgatam
THE WHORL, A GREAT FIGURE, OF SIX SIDES, VAJRA, DIAMOND-LIKE, THE CENTRAL, WITH SIX ASPECTS, AND SIX STEPS, NATURE, AND THE
ONE PRIMORDIAL MAN,
IN JOY OF LOVE, AND GREAT JOYS, IN THE RAASA, ABIDES HERE,
IN THE FORM OF EFFULGENCE, vi
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IN MOVEMENT, ENJOINED, WITH THE LOVE-SEED.
Here, the term manunā, has been interpreted as a genitive movement, other interpretations include that there is a suggestion of the movement of a six fold mantra, that is repeated in the movement, a mantra such such as,
klīṁ kṛṣṇāya govindāya gopījana-vallabhāya svāhā. The love-seed has associations with the sound klīṁ, svaha is associated with the emergence of ONE NATURE. Sva as the PRIMORDIAL ONE, AND HA, AS THE EVOLVING INTO THE MANIFEST UNIVERSE, OF THE ONE. yantraṁ, in addition to the sense a figure, has the meaning a machine, an instrument, a mechanism in the body, in the universe, etc. The spine with its six centers, assimilated TO ONE NATURE, IS A SIX-FOLD INSTRUMENT,
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5.4
tat-kiñjalkaṁ tad-aṁśānāṁ tat-patrāṇi śriyām api
THE PETALS OF THAT LOTUS, ARE
HIS ASPECTS,
AND THE LEAVES, ARE THE FEMININE AS WELL, aṁśānāṁ has the sense evolving from that nature, an infinitesimally tiny aspect, etc . viii
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5.4 catur-asraṁ tat-paritaḥ śvetadvīpākhyam adbhutam catur-asraṁ catur-mūrteś catur-dhāma catuṣ-kṛtam caturbhiḥ puruṣārthaiś ca caturbhir hetubhir vṛtam śūlair daśabhir ānaddham ūrdhvādho dig-vidikṣv api aṣṭabhir nidhibhir juṣṭam aṣṭabhiḥ siddhibhis tathā manu-rūpaiś ca daśabhir dik-pālaiḥ parito vṛtam śyāmair gauraiś ca raktaiś ca śuklaiś ca pārṣadarṣabhaiḥ śobhitaṁ śaktibhis tābhir adbhutābhiḥ samantataḥ
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catur-asraṁ tat-paritaḥ śvetadvīpākhyam adbhutam catur-asraṁ catur-mūrteś catur-dhāma catuṣ-kṛtam THE FOUR SIDED PLACE, SURROUNDING THAT, IS NAMED THE PURE-WHITE ISLAND, WITH FOUR SIDES, FOUR PRIMARY FORMS, WITH FOUR ABODES, AND FOUR NATURED IN FORM, caturbhiḥ puruṣārthaiś ca caturbhir hetubhir vṛtam śūlair daśabhir ānaddham ūrdhvādho dig-vidikṣv api
FOUR-NATURED IS THE PRIMORDIAL ONE’S EXPANDING INNER SENSE, THE FOUR FUNDAMENTAL CAUSES xi
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ENVELOPED, THE TRIDENT-SPEAR, IN TEN NATURE FIXED, ABOVE AND BELOW, ASCENDING AND DESCENDING, AND IN ALL DIRECTIONS, AND INVERSE DIRECTIONS, AS WELL.
aṣṭabhir nidhibhir juṣṭam aṣṭabhiḥ siddhibhis tathā manu-rūpaiś ca daśabhir dik-pālaiḥ parito vṛtam
THE EIGHT TREASURES ENDOWED, EIGHT PERFECTIONS ALSO, THE GENETIVE MOVEMENT’S FORM, IN ALL TEN DIRECTIONS PROTECTED, AND SURROUNDED AROUND,
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śyāmair gauraiś ca raktaiś ca śuklaiś ca pārṣadarṣabhaiḥ śobhitaṁ śaktibhis tābhir adbhutābhiḥ samantataḥ
WITH THE BLUE, YELLOW, READ, AND THE WHITE, OF BEAUTEOUS SIGHT, IT SHINES FORTH, IN THE REFLECTED FEMININE, AND THESE WONDEROUS, ON ALL SIDES.
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5.6 evaṁ jyotir-mayo devaḥ sad-ānandaḥ parāt paraḥ ātmārāmasya tasyāsti prakṛtyā na samāgamaḥ
THE ONE LUMINIOUSNESS ENCOMPASSED LORD, OF ETNERNAL JOYOUSNESS, THE SUPREME OF SUPREMES, IN THE SELF’S JOYS’ REPOSED, ALONG WITH NATURE, DOESN’T MOVE, PRAKRITI HERE IS MANIFEST NATURE, THE LORD, THE ONE, KRISHNA, IS THE WILL THAT ANIMATES THE PRIMORDIAL WATERS, THESE WATERS ARE THEN THE PRAKRITI, THE FEMININE UNIVERSE. THE ONE DOESN’T MOVE WITH HER PERCEPTION, YET ANIMATES HER, AND IS ESTABLISHED IN OWN INNER JOYS. xiv
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5.7 māyayāramamāṇasya na viyogas tayā saha ātmanā ramayā reme tyakta-kālaṁ sisṛkṣayā
WITH THE ILLUSORY WORLD, NEVER BONDED, YET NOT WITHOUT A BONDING,
THE SELF’S PLEASURE’S IN, ABANDONING TIME, GENERATING.
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5.8 niyatiḥ sā ramā devi tat-priyā tad-vaśaṁ tadā tal-liṅgaṁ bhagavān śambhur jyoti-rūpaḥ sanātanaḥ yā yoniḥ sāparā śaktiḥ kāmo bījaṁ mahad dhareḥ
REGULATING THE SPIRITUAL NATURE OF THE GODESS, HIS LOVER, UNDER HIS ABDING THUS, THE PHALLIC POWERS OF THE LORD GENERATING BLISSFULNESS, FORMS OF LIGHT, ETERNAL, AND THAT FEMININE PLACE, THE WOMB, THE NON-ABSOLUTE POWER, IS THE LOVE SEED, OF THE GREAT HARI. mahad dhareḥ MAY AS WELL BE INTERPRETED AS THE GREAT INNER FOUNTAIN IN NATURE. FROM THE WORD ROOT DHARA, OR FOUNTAIN. HARI IS AN EPITHET OF VISHNU, A MANIFESTATION OF THE ABSOLUTE, KRISHNA.
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5.9 liṅga-yony-ātmikā jātā imā māheśvarī-prajāḥ
IN THE UNION OF THE PRIMORDIAL PHALLIC, AND THE FEMININE YONI, IN PERCEPTION OF THE ONE, THE SELF, ARE THESE, THE GREAT GODESSES’S OFFSPRINGS.
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5.10 śaktimān puruṣaḥ so 'yaṁ liṅga-rūpī maheśvaraḥ tasminn āvirabhūl liṅge mahā-viṣṇur jagat-patiḥ
BONDED WITH THE FEMININE, THE PRIMORDIAL ONE, THIS, THE PHALLIC FORMED LORD, IN THAT MANIFESTED PHALLIC FORM, IS THE GREAT VISHNU, THE WORLD LORD.
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5.11 sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt sahasra-bāhur viśvātmā sahasrāṁśaḥ sahasra-sūḥ THE THOUSAND HEADED MAN, WITH A THOUSAND EYES, A THOUSAND FEET, A THSOUAND HANDS, THE SOUL OF THE UNIVERSE, OF A THOUSAND ASPECTS, AND GENETIVE OF THE THOUSANDS.
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5.12 NĀRĀYAṆAḤ SA BHAGAVĀN ĀPAS TASMĀT SANĀTANĀT ĀVIRĀSĪT KĀRAṆĀRṆO NIDHIḤ SAṄKARṢAṆĀTMAKAḤ YOGA-NIDRĀṀ GATAS TASMIN SAHASRĀṀŚAḤ SVAYAṀ MAHĀN
FROM NARYANA, THAT GOD, WATER, THAT ETERNAL, THE FOUNTAIN-SPRING, THE CAUSAL OCEAN, THE WATER TREASURE, THAT MANIFEST SELF, IN YOGA SLEEP, MOVES ON THAT WATER, WITH A THOUSAND ASPECTS, HIMSELF, THE GREATNESS.
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5.13 TAD-ROMA-BILA JĀLEṢU BĪJAṀ SAṄKARṢAṆASYA CA HAIMĀNY AṆḌĀNI JĀTĀNI MAHĀ-BHŪTĀVṚTĀNI TU FROM THE WATERS OF THE HAIR-PORES OF HIS, AND WITH THE SEED MANIFEST, THE GOLDEN EGGS ARE GENERATED, WITH THE GREAT ELEMENTS ENCOMPASSED.
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5.14 PRATY-AṆḌAM EVAM EKĀṀŚĀD EKĀṀŚĀD VIŚATI SVAYAM SAHASRA-MŪRDHĀ VIŚVĀTMĀ MAHĀ-VIṢṆUḤ SANĀTANAḤ EACH EGG AN INFINITESIMAL ASPECT, OF THE ONE, AND INTO EACH ONE ASPECT, THE SELF ENTERS, OF A THOUSAND HEADS, THE WORLDS’ SOUL, THE GREAT VISHNU, ETERNAL. * THE WORD ‘EGG’ IS INTERPRETED AS REFERING TO A UNIVERSE, THE SHAPE OF A WORLD-UNIVERSE, RESEMBLING THAT.
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5.15 VĀMĀṄGĀD ASṚJAD VIṢṆUṀ DAKṢIṆĀṄGĀT PRAJĀPATIM JYOTIR-LIṄGA-MAYAṀ ŚAMBHUṀ KŪRCA-DEŚĀD AVĀSṚJAT
FROM HIS HIGHER LIMBS FORMED VISHNU, FROM THE LOWER, THE PRAJAPATI , FROM HIS PHALLIC NATURE IS THE MANIFEST, FROM THE CENTRAL SPACE BORN.
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5.16 AHAṄKĀRĀTMAKAṀ VIŚVAṀ TASMĀD ETAD VYAJĀYATA
THE MUNDANE SELF-ENCOMPASING WORLD, FROM THIS IS GENERATED.
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5.17 ATHA TAIS TRI-VIDHAIR VEŚAIR LĪLĀM UDVAHATAḤ KILA YOGA-NIDRĀ BHAGAVATĪ TASYA ŚRĪR IVA SAṄGATĀ THEN WITH HIS THREEFOLD FORMS, PASTTIMES ENGAGING INDEED, IN THAT YOGA SLEEP ECSTASIC, FOUNTAINING TO THE ONE, GODESSES OF HIM, THE FEMININE HE IS BONDED WITH.
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5.18 SISṚKṢĀYĀṀ TATO NĀBHES TASYA PADMAṀ VINIRYAYAU TAN-NĀLAṀ HEMA-NALINAṀ BRAHMAṆO LOKAM ADBHUTAM
WHEN HE WILLS TO CREATE, THEN FROM THE NAVEL OF HIS, EMERGES, THE STEM, OF THE GOLDEN LOTUS, THE BRAHMA’S WORLD, WONDEROUS.
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5.19 tattvāni pūrva-rūḍhāni kāraṇāni parasparam samavāyāprayogāc ca vibhinnāni pṛthak pṛthak cic-chaktyā sajjamāno 'tha bhagavān ādi-pūruṣaḥ yojayan māyayā devo yoga-nidrām akalpayat
THE ELEMENTS PREVIOUSLY GENERATED, REMAINED SEPARATE, AS A RESULT OF MUTUAL NON-INTERACTION, WITH HIS INTELLIGENCE, BONDING, THEN, THE GOD, THE PRIMORDIAL MAN, WITH THE ILLUSORY WORLD BONDED, THE GOD, IN YOGA SLEEP, PONDERED.
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5.20 YOJAYITVĀ TU TĀNY EVA PRAVIVEŚA SVAYAṀ GUHĀM GUHĀṀ PRAVIṢṬE TASMIṀS TU JĪVĀTMĀ PRATIBUDHYATE
AFTER THIS BONDING, WITH THE ELEMENTS, INDEED, HE, THE SELF, ENTERED THAT CAVERNOUS, AND WITH THIS ENTRY, THE LIVING BEINGS WERE BORN.
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