sat-cit-änanda-tanu—Kåñëa’s body is transcendental, full of knowledge, bliss and eternity; vrajendra-nandana—the son of Mahäräja Nanda; sarva-aiçvarya—all opulences; sarva-çakti—all potencies; sarva-rasa-pürëa—the reservoir of all transcendental mellows.
“The transcendental body of Çré Kåñëa is eternal and full of bliss and knowledge. He is the son of Nanda Mahäräja. He is full of all opulences and potencies, as well as all spiritual mellows.
éçvaraù paramaù kåñëaù
anädir ädir govindaù
éçvaraù—the controller; paramaù—supreme; kåñëaù—Lord Kåñëa; sat—eternal existence; cit—absolute knowledge; änanda—absolute bliss; vigrahaù—whose form; anädiù—without beginning; ädiù—the origin of everything; govindaù—a name of Lord Kåñëa; sarva—all; käraëa—of causes; käraëam—He is the original cause.
” ‘Kåñëa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.’
This verse is from the Brahma-saàhitä (5.1).
våndävane ‘apräkåta navéna madana’
käma-gäyatré käma-béje yäìra upäsana
våndävane—in Våndävana; apräkåta—spiritual; navéna—new; madana—Cupid; käma-gäyatré—hymns of desire; käma-béje—by the spiritual seed of desire called klém; yäìra—of whom; upäsana—the worship.
“In the spiritual realm of Våndävana, Kåñëa is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Käma-gäyatré mantra with the spiritual seed klém.
This Våndävana is described in the Brahma-saàhitä (5.56) in this way:
çriyaù käntäù käntaù parama-puruñaù kalpa-taravo
drumä bhümiç cintämaëi-gaëa-mayé toyam amåtam
kathä gänaà näöyaà gamanam api vaàçé priya-sakhé
cid-änandaà jyotiù param api tad äsvädyam api ca
sa yatra kñéräbdhiù sravati surabhébhyaç ca su-mahän
nimeñärdhäkhyo vä vrajati na hi yaträpi samayaù
bhaje çvetadvépaà tam aham iha golokam iti yaà
vidantas te santaù kñiti-virala-cäräù katipaye
The spiritual realm of Våndävana is always spiritual. The goddess of fortune and the gopés are always present there. They are Kåñëa’s beloveds, and all of them are as spiritual as Kåñëa. In Våndävana, Kåñëa is the Supreme Person and is the husband of all the gopés and the goddess of fortune. The trees in Våndävana are wish-fulfilling trees. The land is made of touchstone, and the water is nectar. Words are musical vibrations, and all movements are dancing. The flute is the Lord’s constant companion. The planet Goloka Våndävana is self-luminous like the sun and is full of spiritual bliss. The perfection of life lies in tasting that spiritual existence; therefore everyone should cultivate its knowledge. In Våndävana, spiritual cows are always supplying spiritual milk. Not a single moment is wasted there-in other words, there is no past, present or future. Not a single particle of time is wasted. Within this material universe, the devotees worship that transcendental abode as Goloka Våndävana. Lord Brahmä himself said, “Let me worship that spiritual land where Kåñëa is present.” This transcendental Våndävana is not appreciated by those who are not devotees or self-realized souls because this Våndävana-dhäma is all spiritual. The pastimes of the Lord there are also spiritual. None are material. According to a prayer by Çréla Narottama däsa Öhäkura
ära kabe nitäi-cäìdera karuëä haibe
saàsära-väsanä mora kabe tuccha habe
“When will Lord Nityänanda have mercy upon me so that I can realize the uselessness of material pleasure?”
viñaya chäòiyä kabe çuddha habe mana
kabe häma heraba çré-våndävana
“When will my mind be cleansed of all material dirt so that I will be able to feel the presence of spiritual Våndävana?”
rüpa-raghunätha-pade haibe äkuti
kabe häma bujhaba se yugala-piréti
“When will I be attracted to the instructions of the Gosvämés so that I will be able to understand what is Rädhä and Kåñëa and what is Våndävana?”
These verses indicate that one first has to be purified of all material desires and all attraction for fruitive activity and speculative knowledge if one wishes to understand Våndävana.
In reference to the words apräkåta navéna madana, apräkåta refers to that which is the very opposite of the material conception. The Mäyävädés consider this to be zero or impersonal, but that is not the case. Everything in the material world is dull, but in the spiritual world everything is alive. The desire for enjoyments is present both in Kåñëa and in His parts and parcels, the living entities. In the spiritual world, such desires are also spiritual. No one should mistakenly consider such desires to be material. In the material world, if one is sexually inclined and enjoys sex life, he enjoys something temporary. His enjoyment vanishes after a few minutes. However, in the spiritual world the same enjoyment may be there, but it never vanishes. It is continuously enjoyed. In the spiritual world such sex pleasure appears to the enjoyer to be more and more relishable with each new feature. In the material world, however, sex enjoyment becomes distasteful after a few minutes only, and it is never permanent. Because Kåñëa appears very much sexually inclined, He is called the new Cupid in the spiritual world. There is no material inebriety in such desire, however.
Gäyantaà träyate yasmäd gäyatré tvaà tataù småtä: One who chants the Gäyatré mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gäyatré. An explanation of the Gäyatré mantra can be found in Madhya-lélä, Chapter Twenty-one, text 125:
käma-gäyatré-mantra-rüpa, haya kåñëera svarüpa,
särdha-cabbiça akñara tära haya
se akñara ‘candra’ haya, kåñëe kari’ udaya,
trijagat kailä kämamaya
The Käma-gäyatré mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Käma-gäyatré and Kåñëa. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Kåñëa, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät, Kåñëa is called Käma-deva, Puñpa-bäëa and Anaìga. Käma-deva is Madana-mohana, the Deity who establishes our relationship with Kåñëa. Puñpa-bäëa (“He who carries an arrow made of flowers”) is Govinda, the Personality of Godhead who accepts our devotional service. And Anaìga is Gopéjana-vallabha, who satisfies all the gopés and is the ultimate goal of life. This Käma-gäyatré (kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord.
man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te
pratijäne priyo ‘si me
“Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Bg. 18.65)
In the Brahma-saàhitä it is stated (5.27-29):
gäyatréà gäyatas tasmäd
dvijatäm agamat tataù
trayyä prabuddho ‘tha vidhir
“Then Gäyatré, mother of the Vedas, having been manifested by the divine sound of Çré Kåñëa’s flute, entered the lotus mouth of Brahmä, the self-born, through his eight earholes. Thus the lotus-born Brahmä received the Gäyatré mantra, which had sprung from the song of Çré Kåñëa’s flute. In this way he attained twice-born status, having been initiated by the supreme primal preceptor, Godhead Himself. Enlightened by the recollection of that Gäyatré, which embodies the three Vedas, Brahmä became acquainted with the expanse of the ocean of truth. Then he worshiped Çré Kåñëa, the essence of all the Vedas, with a hymn.”
The vibration of Kåñëa’s flute is the origin of the Vedic hymns. Lord Brahmä, who is seated on a lotus flower, heard the sound vibration of Kåñëa’s flute and was thereby initiated by the Gäyatré mantra.