Sri Brahma Samhita
(The following purport by Srila Prabhupada is based upon the introduction of the Brahma-samhita by Bhaktisiddhanta Saraswati Thakura and was recorded in New York on November 5th 1965)
The materialistic demeanor cannot possibly stretch to the transcendental autocrat who is ever inviting the fallen conditioned soul to associate with Him through devotion or eternal serving mood. The phenomenal attractions are often found to tempt sentient being to enjoy the variegated position which is opposed to undifferenced monism. People are so much apt to indulge in transitory speculation even when they are to educate themselves on the situation beyond their empiric area or experiencing jurisdiction and almost foolishly they dare to declare that God is dead. The songs of Brahma-samhita as chintamani-prakara-sadmasu, will surely help such souls in their march toward the Personality of Godhead in the spiritual kingdom which is lying beyond their sensuous gaze of inspection.
The so-called astronomers cannot even definitely give us information of the visible sky which is overflooded with sunlight during daytime and moonlight at night. We can, however, learn about spiritual kingdom from the Bhagavad-gita that it is situated far, far beyond the visible sky and in that sky there is no need of sunlight or moonlight or even electricity. There are innumerable spiritual planets in that self-effulgent sky and the gross estimate of that sky is given in the Bhagavad-gita that the material world wherein there are innumerable suns and moons is only one-fourth of the whole kingdom of God. This material world is also part of the kingdom of God, but this kingdom of God is described as made of inferior energy on account of its temporary nature and is compared with a mass of clouds in the sky. When there is a mass of clouds in the sky there is certainly torrents of rain and there is a type of creation of new vegetation on account of such rainfall. But in spite of all such variegatedness, manifestation of greenery seen, of fruits and flowers, the whole show is only temporary. When the season is over, everything fades away into different situations and the temporary manifestation comes to an end.
Therefore the material world is called three phases of existence, namely creation, sustenance, and dissolution at last. This creation and dissolution is going on perpetually like seasonal changes and the portion of the vast sky where such temporary variegatedness is taking place and again becoming out of sight, is called the material world. And beyond this material manifestation of variegatedness, there is the world of spiritual sky where everything is eternal, full of life, blissful and knowledge distinct from the non-eternal, miserable existence of ignorance. In the material world everything is struggling hard for existence but the cruel laws of material nature will not allow anybody to exist although everyone of us aspires to exist eternally in full blissful life of perfect knowledge.
This information is available in the Brahma-samhita that the Supreme Personality of Godhead is Krishna, and His transcendental form is eternal, full of bliss and knowledge. In the spiritual world, not only Krishna has His eternal body full of bliss and knowledge, but also everyone who associates with Krishna has the same spiritual nature. In the abode of Krishna which is called chintamani-dhama, the land, the trees, the animals, the residents, everything is of the same spiritual nature as that of Krishna. This spiritual nature is expansion of interior energy of the Supreme Personality of Godhead. Therefore the Supreme Personality of Godhead, Krishna is called the cause of all causes.
It is said that Brahma, who wrote Brahma-samhita after his mature knowledge by meditation, it was revealed in him that by the recollection of bhakti-yoga, it appeared to him that he is the eternal maid-servant of Krishna. Though other mysteries in regard to the condition of the maid-servant of Krishna were not revealed to him, Brahma by dint of his searching self-consciousness became well acquainted with the ocean of truth. All the truths of the Vedas were revealed to him and with the help of those essence of the Vedas, he offered this hymn to the Supreme Lord Sri Krishna. Sriman Mahaprabhu, Lord Caitanya has taught this hymn to His favorite disciples in as much as it fully contains all the transcendental truths regarding Vaishnava philosophy. The audience, the hearers of this record are requested to study and try to enter into the spirit of this hymn with great care and attention as a regular daily function.
The first verse is translated: I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, fulfilling all desires, in the 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. By the word chintamani is meant transcendental gem. Just as maya builds the mundane universe with the five material elements, so the spiritual chit potency has built the spiritual world of transcendental gems. The chintamani which serves as material in the building of the above Supreme Lord's place, Goloka, is a far rarer and more agreeable entity than the philosopher's stone. The purpose tree only, the fruits of piety, wealth, fulfillment of desires and liberation but the purpose trees in the abode of Krishna bestows innumerable fruits yielding the fulfillment of desire or oceans of milk in the shape of the fourteen love-showering transcendental bliss that take away with the hunger and thirst of all pure devotees. The trees in the abode of Lord Krishna can supply anything desired by the devotees. The devotees residing in the abode of Krishna have no desire to fulfill. Still, there are variegated transcendental desires of the devotees to satisfy their eternal Lord in loving service. In the material world a tree can supply only the fruits that it can produce but in the spiritual world any tree can supply any amount of fruits or any variety of fruits to the aspirant devotee.
The second verse is translated: "I worship Govinda, the primeval Lord, who is adept on playing on His flute, with blooming eyes like lotus petals, with head bedecked with peacock feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of gopis." The matchless beauty of Krishna, the Supreme Lord, or Govinda is being described. Krishna, the all-pervading cognisant has the spiritual form of youth. The form of Krishna is not a fanciful creation of imagination formed after visualizing the beautiful things of the world like the poet or the artist. When Brahma saw in his ecstasy trance of pure devotion, He is being described. Krishna is engaged in playing upon His flute, that attracts the hearts of all living beings. Just as a lotus petal produces a pleasant sight, so the two beautiful eyes of Krishna, who causes the manifestation of our spiritual vision, display the unlimited splendor and beauty of His moon-like face. The loveliness that adorns His head with peacock feather is gorgeous. The surrounding feature of the spiritual beauty of Krishna, just as a mass of blue clouds offer a specifically soothing pleasant view, the complexion of Krishna is analogously tinged with a spiritual dark blue color. The beauty and loveliness of Krishna is far more enchanting than that of Cupid multiplied a million-fold.
The next verse is translated: "I worship Govinda, the primeval Lord, around whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with flute and jeweled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of Shyamasundara is eternally manifested." In the shloka beginning with chintamani-prakara-sadmasu, the transcendental region and the spiritual names of Govinda in the shloka beginning with govindam adi-purusham tam aham bhajami, the eternal beautiful form of Govinda, and in this shloka the amorous pastimes of Govinda, pranaya-keli, means the amorous pastimes of Govinda, the embodiment of sixty-four excellences have been described. All the spiritual affairs have come within this scope of description and the narration of the ecstatic mellow qualities, rasa, are included in the spiritual amorous order of Govinda. Lord Krishna, Govinda is always visible with His eternal consort, Radharani. This conjugal living pair is called by Narottama Dasa Thakura as yugala-piriti. Yugala-piriti means conjugal love. The conjugal love is existing originally in the Supreme Personality of Godhead, Krishna, and that is reflected only in the material world in a perverted form.