Giới Thiệu · Brahma Samhita MP3
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Collection of beautiful recitation by famous vaishnava devotees
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The origins of the text known as Brahma-samhita are lost in cosmic antiquity. According to Vedic tradition, these Hymns of Lord Brahma were recited or sung countless millennia ago by the first created being in the universe, just prior to the act of creation. The text surfaced and entered calculable history early in the sixteenth century when it was discovered by a pilgrim exploring the manuscript library of an ancient temple in what is now Kerala state in South India. The pilgrim who rescued Brahma-samhita from obscurity was no ordinary pilgrim, and His pilgrimage was not meant, as is the custom, for self-purification but for world-purification. He was Sri Caitanya Mahaprabhu - saint, mystic, religious reformer, and full incarnation of the Supreme Lord, Sri Krsna, descending into the present epoch for the salvation of all souls. Sri Caitanya found one chapter of the Brahma-samhita (what we now have as Brahma-samhita is, according to tradition, only one of a hundred chapters composing an epic work lost to humanity).
In spite of the seeming topical complexity of the text, the essential core of the Brahma-samhita consists of Lord Brahmas extraordinarily beautiful prayers about the Supreme Personality of Godhead, Lord Sri Krsna, and His eternal, transcendental abode, Goloka Vrndavana. This core of the text stretches through verse twenty-nine to fifty-six, and a brief, subsequent exposition by Lord Krsna on the path of krsna-bhakti, love of God, brings the text to a close.
There is nothing vague about Brahmss description of the Lord and His abode. No dim, nihilistic nothingness, no blinding bright lights, no wispy, dreamy visions of harps and clouds; rather, a vibrant, luminescent world in transcendental color, form, and sound - a sublimely variegated spiritual landscape populated by innumerable blissful, eternally liberated souls reveling in spiritual cognition, sensation, and emotion, all in relationship with the all-blissful, all-attractive Personality of Godhead.
There are those who will have difficulty with Brahmas highly graphic and personalistic depiction of the spiritual world and of the liberated state. Some, for instance, whose conception of transcendence is determined by a certain logical fallacy based on the arbitrary assumption that spirit is the literal opposite of matter (and thus that because matter has form and variety spirit must necessarily be formless and unvariegated), conceive of ultimate reality as some sort of divine emptiness. However, any conception of transcendence that projects or analogizes from our limited sensory and cognitive experience within the material world is, by its very nature, limited and speculative and thus unreliable. No accumulated quantity of sense data within this world can bring us to knowledge of what lies beyond it. Residents of the material world cannot get even a clue of transcendence, argues our acharyas, by moving heaven and earth through their organic senses.
The Brahma-samhita teaches what transcendence, truth, ultimate reality can be apprehended only by the mercy of the supreme transcendent entity the Absolute Truth Himself, and that perception of ultimate reality is a function not of speculative reason but of direct spiritual cognition through divine revelation. This revelation is evolved through bhakti, pure, selfless love of God. Only by such spiritual devotion can Krsna be seen.
