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PURPORT

Although the object of meditation is fully transcendental, yet owing to her nature which is permeated with the quality of active mundane hankering, Maya, the nonspiritual potency of Krsna, embodying the principles of mixed sattva, rajahs, and tamas, in the forms of Durga, and other nonspiritual powers, meditated on the Supreme Lord Krsna as the object of their worship. So long as there is any trace of mundane desire in one's heart, it is the object of worship of Mayadevi (Durga) who has to be worshiped by such a person; nevertheless the fulfillment of one's heart's desire results from the worship of the object of worship of Mayadevi, and not from the worship of Mayadevi herself. This is in accordance with the sloka, akamah sarva-kamo va moksa-kama udara-dhih / tivrena bhakti-yogena yajeta purusam param. The meaning of this sloka of the Bhagavatam is that though other gods, as distinct manifestations of the Supreme Lord, are bestowers of sundry specific boons, yet a sensible person should worship the all-powerful Supreme Lord, giver of all good, with unalloyed devotion, without worshiping those mundane gift-giving deities. Accordingly, Brahma meditated upon Krsna in Goloka, the object of the worship, from a distance, of Mayadevi. True devotion is unalloyed devotional activity free from all mundane desire. The devotion of Brahma, etc., is not unmixed devotion. But there is a stage of unmixed predilection even in devotion for the attainment of one's selfish desire. This has been fully described in the concluding five slokas of this work. That is the easiest method of divine service, prior to the attainment of self-realization, by fallen souls.

TEXT 27

atha venu-ninadasya

trayi-murti-mayi gatih

sphuranti pravivesasu

mukhabjani svayambhuvah

gayatrim gayatas tasmad

adhigatya sarojajah

samskrtas cadi-guruna

dvijatam agamat tatah

atha--then; venu-ninadasya--of the sound of the flute; trayi-murti-mayi--the mother of the three Vedas; gatih--the means (the Gayatri mantra); sphuranti--being made manifest; pravivesa--entered; asu--quickly; mukha-abjani--the lotus faces; svayambhuvah--of Brahma; gayatrim--the Gayatri; gayatah- sounding; tasmat--from Him (Sri Krsna); adhigatya--having received; saroja-jah--the lotus-born (Brahma); samskrtah--initiated; ca--and; adi-guruna--by the primal preceptor; dvijatam--the status of the twice-born; agamat--attained; tatah--thereafter.

TRANSLATION

Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Sri Krsna, entered into the lotus mouth of Brahma, born from himself, through his eight ear-holes. The lotus-born Brahma having received the Gayatri, sprung from the flute-song of Sri Krsna, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself

PURPORT

The sound of Krsna's flute is the transcendental blissful sound; hence the archetype of all Veda, is present in it. The Gayatri is Vedic rhythm. It contains a brief meditation and prayer. Kama-gayatri is the highest of all the Gayatris, because the meditation and prayer contained in it are full of the perfect transcendental sportive activities which are not to be found in any other Gayatri. The Gayatri that is attained as the sequel of the eighteen-lettered mantra is kama-gayatri which runs thus: klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat. In this Gayatri. the realization of the transcendental pastimes of Sri Gopijana-vallabha after perfect meditation and the prayer for the attainment of the transcendental god of love are indicated. In the spiritual world there is no better mode of endeavor for securing the superexcellent rasa-bedewed love. As soon as that Gayatri entered into the ear-holes of Brahma, he became the twice-born and began to chant the Gayatri. Whoever has received the same Gayatri in reality, has attained his spiritual rebirth. The status of a twice born that is obtained in accordance with one's worldly nature and lineage, by the fettered souls in this mundane world, is far inferior to that of the twice-born who obtains admission into the transcendental world; because the initiation or acquisition of transcendental birth as a result of spiritual initiation is the highest of glories in as much as the jiva is thereby enabled to attain to the transcendental realm.

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