GOVINDAM ADI PURUSAM TAM AHAM BHAJAMI

I adore the primeval Lord Govinda, whose lotus feet are always held by Ganesha upon the pair of tumuli protruding from His elephant head in order to obtain power for His functions of destoying all the obstacles on the path of progress of the three worlds.
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.
I 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 purpose trees, always served with great reverence and affection by hundreds of thousands of laksmis or gopis.
I worship Govinda, the primeval Lord, who is adept at 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 lovliness charming millions of Cupids.
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 the pastimes of love, whose graceful threefold-bending form of Syamasundara is eternally manifest.
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.
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 purusa; yet He is a person possessing the beauty of blooming youth.
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 nondifferentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.
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.
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 confidants (sakhis), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
I adore the primeval Lord Govinda who is Syamsundara, Krsna 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.
I worship Govinda, the primeval Lord, who manifested Himself personally as Krsna and the different avataras in the world in the form of Rama, Nrsimha, Vamama, tec., as His subjective portions.
I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferenciated Brahman mentioned in the Upanisads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless truth.
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 (satva, rajas and tamas) and diffuses the Vedic knowledge regarding the mundane world.
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.
Lowest of all is located Devi-dhama (mundane world), next above is Mahesa-dhama (abode of Shiva),above Mahesa-dhama is placed Hari-dhama (abode of Hari) and above them all is located in Krsna's own realm named Goloka. I adore the primeval Lord Govinda, who has alloted their respectful authorities to the rulers of those graded realms.
The external potency Maya who is of the nature of the shadow the cit potency, is worshipped by all people as Durga, the creating, preserving and destroying agency of this mundance world. I adore the primeval Lord Govinda in accordance with whose will Durga conducts herself.
Just as milk is transformed into curd by the actions of acids, but yet the effect curd is neither the same as, nor different from, its cause (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.
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 exibits Himself equally in the same mobile manner in His various manifestations.
I adore the primeval Lord Govinda who assuming His own great subjective form, who bears the name of Sesa, replete with the all-accomodating potency, and reposing in the Causal Ocean with the inifinity of the worlds in the pores of His hair, enjoys creative sleep (yoganidra).

Brahma

The material cosmos begins with Brahma, demigod from the highest planet (Brahmaloka) in the cosmos. He is known as Pitamaha, the Grandfather, as he is the first created being as well as the original instructor (guru) of the sages. Brahma is also considered Lord’s manifestation (guna-avatar) who presides over the mode of passion. His passionate nature is put to work, and he is engaged in creation. Thus he is the creator god and the progenitor of mankind.
At the dawn of creation, Brahma takes birth on a lotus that sprouts from the divine navel of Vishnu. Finding himself in a new world, Brahma is ignorant of both his own identity and the purpose of life. In an attempt to understand his origin, he climbs down the stem of the spiritual lotus, but finds no answer to his dilemma. Finally he hears the voice of his Lord, Vishnu, call out two syllables: “ta-pa” (literally “austerity” or “penance”). These syllables are pregnant with meaning and Brahma obeys by performing austerity in the form of meditation for one thousand celestial years (billions of earth years). At the end of this period, Brahma is able to see the Lord’s abode and then the Supreme Lord Himself. The Lord recites for him the four seminal verses of the Shrimad Bhagavatam – the verses which formulate the meaning of life. The purification that comes from hearing His voice allows Brahma to create the material universe.
In his Brahma-samhita (5.24-29), Lord Brahma adds details to the version of his enlightenment. According to Brahma, at the beginning of time he is engulfed in total darkness and is bewildered about his service as creator of the universe. At that time, Sarasvati, the divine consort of the Lord, His feminine half, appears before Brahma. She instructs him to meditate upon the confidential Kama-bija-mantra, promising that by its recitation he will receive all that he needs. After meditating on this mantra for one hundred celestial years, Brahma hears the sound of Krishna’s flute. He tries to reproduce the sound with his own lips, but instead finds that he is uttering the esoteric Kama-gayatri-mantra. This mantra purifies him of all illusion, and he is able to proceed with his service of creating the material universes on Krishna’s behalf.
Brahma begins each day by meditating on the Supreme Lord. He prays that he may “engage in the Lord’s service in the creation of the material world,” and that he may not be materially affected by his works, for thus he “may be able to give up the false prestige of being the creator.” (Shrimad Bhagavatam 3.9.23).

GOVINDAM ADI PURUSAM

The Brahma Samhita scripture was discovered by Lord Sri Caitanya during His pilgrimage to South India in the 15 th century. It is said to be the fifth chapter of the original hymns of Brahma in one hundred chapters, recited at the dawn of creation in praise of the Lord. The Brahma Samhita is considered essential among Vedic literatures, since it contains the gist of all Vaishnava conclusions.

In his Brahma-samhita (5.24-29), Lord Brahma adds details to the version of his enlightenment. According to Brahma, at the beginning of time he is engulfed in total darkness and is bewildered about his service as creator of the universe. At that time, Sarasvati, the divine consort of the Lord, His feminine half, appears before Brahma. She instructs him to meditate upon the confidential Kama-bija-mantra, promising that by its recitation he will receive all that he needs. After meditating on this mantra for one hundred celestial years, Brahma hears the sound of Krishna’s flute. He tries to reproduce the sound with his own lips, but instead finds that he is uttering the esoteric Kama-gayatri-mantra. This mantra purifies him of all illusion, and he is able to proceed with his service of creating the material universes on Krishna’s behalf.

Brahma begins each day by meditating on the Supreme Lord. He prays that he may “engage in the Lord’s service in the creation of the material world,” and that he may not be materially affected by his works, for thus he “may be able to give up the false prestige of being the creator.” (Shrimad Bhagavatam 3.9.23).

This song consists of merely four verses of this important scripture.

cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami

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 affection by hundreds of thousands of gopis.

venum kvanantam aravinda-dalayataksam
barhavatamsam asitambuda-sundarangam
kandarpa-koti-kamaniya-visesa-sobham
govindam adi-purusam tam aham bhajami

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.

alola-candraka-lasad-vanamalya-vamsi-
ratnangadam pranaya-keli-kala-vilasam
syamam tri-bhanga-lalitam niyata-prakasam
govindam adi-purusam tam aham bhajami

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.

angani yasya sakalendriya-vrtti-manti
pasyanti panti kalayanti ciram jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-purusam tam aham bhajami

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.