आनन्दचिन्मयरसप्रतिभाविताभि-
स्ताभिर्य एव निजरूपतया कलाभिः ।
गोलोक एव निवसत्यखिलात्मभूतो
गोविन्दमादिपुरुषं तमहं भजामि ॥
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ |
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.37; cited in Bṛhad Bhāgavatāmṛta: 2.7.92; Ujjvala-nīlāmaṇi: 3.55; Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 4.3; Bhagavat Sandarbha: 96; Kṛṣṇa Sandarbha: 177, 186, 188; Caitanya-caritāmṛta: 1.4.72, 2.8.161)
“I serve him, Govinda, the Original Person, the existent Self (Ātmā) of all who resides solely in Goloka and solely with they who by their own nature are potencies ever-manifest [alt., ever-imbued, or, ever reciprocally adored] with rasa constituted of consciousness and bliss.”
[Translated according to the Dig-darśinī-ṭīkā:] “I serve him, Govinda, the Original Person, the existent Self [i.e., Paramātmā in the heart] of all [alt., the Existent ever-present in the minds of all] who [nonetheless] resides solely in Goloka and solely with those [highly renowned, indescribable] skills [alt., variegated splendors, or, pastimes, or, manifest portions of himself (aṁśas), viz., the gopa, gopīs, and so forth] who by their own nature [alt., who because of being of his own nature, or, because of being reflections of him] are potencies manifested out of rasa [alt., bhāva] constituted of consciousness and bliss.”
[Translated partially according to Śrī Jīva Gosvāmī’s Brahma-saṁhitā-ṭīkā:] “I serve him, Govinda, the Original Person, the existent Self of all [i.e., of all his dear associates in Goloka] who [nonetheless] verily resides in Goloka solely with those potencies [i.e., embodiments of his hlādinī-śakti, viz., the gopīs] who by virtue of being of his own nature are ever-manifest with rasa constituted of consciousness and bliss [i.e., ever-manifest with superlative madhura-rasa-prema, or, alt., who by virtue of being of his own nature are reciprocally manifested, served, and praised by Govinda with superlative prema, since Govinda holds them supremely dear and thus fully reciprocates their prema with his own for them].”
Commentary
yo govindas tābhiḥ suprasiddhābhir anirvacanīyābhir vā kalābhir vaidagdhībhiḥ guṇa-rūpādi-sambandhi-vicitra-śobhābhir vā krīḍābhir vā | yad vā, nijāṁśa-bhūtair gopa-gopī-prabhṛtibhiḥ saha goloka eva, na tv anyatra nitarāṁ vasati | kathaṁ-bhūtābhiḥ? nija-rūpatayā svābhāvikatayā, yad vā, govindasya svarūpatvena samāna-rūpatvena vā, ānanda-cinmayena parama-sukhātmakena rasena anubhava-viśeṣeṇa, yad vā, ānanda-jñāna-ghanena bhāva-viśeṣeṇa govindasya pratibimbatayā tad-rasa-tad-rasa-pratimā-rūpatayā vā pratibhāvitābhir nirmitābhiḥ, yad vā, tad-rasena pratikṣaṇa-nūtanatayā saṁskṛtābhiḥ | akhilānāṁ jīvānām ātma-bhūtaḥ antaryāmitayā paramātmatvena sadā hṛdi vasann apīty arthaḥ | yad vā, akhilānām ātmani citte bhūtaḥ nityaṁ prakaṭatayā sthito’pi; evam api sa evārthaḥ | ādi-puruṣaṁ sarvāvatāra-bījatvāt śrī-vaikuṇṭha-nāthādibhyo’pi śreṣṭhatvāc ca | tam iti paramordhvatara-śrī-goloke’tyanta-dūre nivāsitvena parokṣavad uktiḥ |
(Excerpt from the Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.92)
“Govinda fully resides (nivasati) solely (eva) in Goloka (Goloke), and certainly not elsewhere, with those (tābhiḥ) highly renowned, or, indescribable, skills (kalābhiḥ), that is, [his] arts, or, the variegated splendors related to his qualities, figure, and so forth, or, [the sense is that he resides in Goloka] with [his] pastimes, or, alternately, with the gopas, gopīs, and others who are like parts (aṁśas) of himself. Of what nature [are they]? ‘By their own nature’ (nija-rūpatayā), that is, naturally, or, alternately, because of being of the nature (svarūpa) of Govinda [himself], or, because of being self-same forms [of Govinda himself], [they are] ‘manifested’ (pratibhāvitābhiḥ), that is, made, of rasa, that is, of a specific experience (anubhava) constituted of consciousness and bliss (ānanda-cinmaya), meaning, [a specific experience] composed of the highest happiness, or alternately, [they are made] of a specific bhāva of deep awareness and bliss (ānanda-jñāna) because of being reflections of Govinda, or, because of being by nature embodiments of that [aforementioned] rasa by virtue of that rasa [itself], or, alternately, [they are] refined by virtue of being ever-new by virtue of that rasa. [He is] The existent Self (Ātmā-bhūtaḥ) of all (akhila) jīvas, that is, [he is] also residing always in the heart [of all jīvas] by virtue of being Paramātmā, the Inner Regulator (Antaryāmī). This is the meaning. Alternately, [He is] Existent (bhūtaḥ), that is, [he is] also manifestly present always, in the mind (ātmā) of all (akhila). Even though he is such, he solely … is the meaning [i.e., even though he is present in the hearts of all as the Paramātmā, still, he resides in full solely in Goloka with the gopas, gopīs, and so forth as described above]. [He is described as] The ‘Original Person’ (Ādi-puruṣam) because of being the source of all avatāras and because of being superior even to the Lord of Śrī Vaikuṇṭha and others [i.e., and all other forms of himself]. The word ‘him’ (tam) is [used] because of [his] residing extremely far away in uppermost Śrī Goloka.”
tat-preyasīnāṁ tu kiṁ vaktavyam, yataḥ parama-śrīṇāṁ tāsāṁ sāhityenaiva tasya tal-loke vāsa ity āha—ānandeti | akhilānāṁ goloka-vāsināṁ anyeṣām api priya-vargānāṁ ātma-bhūtaḥ parama-preṣṭhatayātmavad avyabhicāry api tābhir eva saha nivasatīti tāsām atiśayitvaṁ darśitam | atra hetuḥ—kalābhiḥ hlādinī-śakti-vṛtti-rūpābhiḥ | atrāpi vaiśiṣṭyam āha—ānanda-cinmayo yo rasaḥ, parama-prema-maya ujjvala-nāmā, tena pratibhāvitābhiḥ; yad vā pūrvaṁ tāvad yo rasas tan-nāmā rasena so’yaṁ bhāvita upāsito jātaḥ stutaś ca tasya tena rasena yāḥ pratibhāvitās tābhiḥ sahety arthaḥ prati-śabdāl labhyate; yathā ‘praty-upakṛtaḥ saḥ’ ity uktes tasya prāg-upakāritvam āyāti, tadvat |
(Excerpt from Śrī Jīva Gosvāmī’s Brahma-saṁhitā-ṭīkā)
“What [more] is to be said of his [i.e., Śrī Kṛṣṇa’s] beloveds, since his residence in that plane (loka) is solely in the association of these supreme Śrīs [i.e., Lakṣmīs, viz., the gopīs]. Thus, he [i.e., Brahmā] speaks this verse (ānanda …). Although he is existent as the self (ātmā) [i.e., dearest object] of all the other groups of [his] dear ones residing in Goloka, he resides solely with them [i.e., the gopīs] because of [their] being supremely dear (preṣṭha) [to him] invariably like the self (ātmā). Thus, their excellence is shown [in comparison to all of Śrī Kṛṣṇa’s other associates]. Now, the reason [for this is stated]: ‘with [his] potencies’ (kalābhiḥ), that is, with forms that are functions (vṛttis) of [his] pleasure potency (hlādinī-śakti) [i.e., Śrī Kṛṣṇa resides solely with the gopīs because they are the very embodiments of the functions (vṛttis) of his hlādinī-śakti]. Here as well, he states the speciality [of the gopīs]: ‘with they who are ever-manifest’ (pratibhāvitābhiḥ) with rasa constituted of consciousness and bliss, that is, [with the rasa] constituted of the supreme prema known as ‘brilliant’ (ujjvala) [i.e., with madhura-rasa-prema]. Alternately, [the meaning of pratibhāvitābhiḥ is as follows:] with they who are reciprocally bhāvita, that is, served, manifested, and praised, by the rasa of he who is bhāvita [i.e., served, manifested, and praised] by exactly that prior rasa with that name [i.e., by the aforementioned ujjvala-rasa, syn., madhura-rasa, of which the gopīs are the āśraya (bearer) and he is the viṣaya (object)]. This [alternate] meaning is understood from the word prati. As from the statement, ‘He was recompensed,’ prior compensation of him comes [as the understanding of what is being described], so [this alternate meaning can be understood from the word pratibhāvitabhiḥ].”
See also the Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi 4.3.
কৃষ্ণপ্রেম-ভাবিত যার চিত্তেন্দ্রিয় কায় ।
কৃষ্ণ-নিজশক্তি রাধা ক্রীড়ার সহায় ॥
kṛṣṇa-prema-bhāvita yāra cittendriya-kāya |
kṛṣṇa-nija-śakti rādhā krīḍāra sahāya ||
(Caitanya-caritāmṛta: 1.4.72)
“Her heart, senses, and body manifested from Kṛṣṇa-prema, Kṛṣṇa’s own śakti Rādhā is the support of his play.”
Here, Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmī describes the nature of Śrī Rādhā using the term bhāvita [“manifested”] based on the word pratibhāvita in BS 5.37.
প্রেমের স্বরূপ দেহ প্রেমবিভাবিত ।
কৃষ্ণের প্রেয়সীশ্রেষ্ঠা জগতে বিদিত ॥
premera svarūpa deha prema-vibhāvita |
kṛṣṇera preyasī-śreṣṭhā jagate vidita ||
(Caitanya-caritāmṛta: 2.8.161)
“Her figure is an embodiment of prema and manifested out of prema. She is known throughout the world as the best of Kṛṣṇa’s lovers.”
Here too, Śrī Rāmānanda Rāya describes the nature of Śrī Rādhā using the term vibhāvita [“manifested”] based on the word pratibhāvita in BS 5.37.