evaṁ jyotir-mayo devaḥ
sad-ānandaḥ parāt paraḥ
prakṛtyā na samāgamaḥ
evam – thus (existing in great opulence); devaḥ – Śrī Govinda, the controller of Gokula; jyotir-mayaḥ – the effulgent Supreme Controller; sad-ānandaḥ – who is the original form of eternal bliss; parāt paraḥ – who is greater than any other lord and controller; ātma-ārāmasya tasya – delights with His internal potency; na asti samāgamaḥ – and has no meeting; prakṛtyā – with His external potency.
Thus it is seen that Bhagavān Gokuleśvara is the self-effulgent worshipable personality, the Supreme Absolute Truth and the embodiment of eternal bliss. He is absorbed in amorous pastimes with His internal potency in His own eternal abode, and He has no direct connection with the dull material nature.
Now we will explain the deep intentions of Brahmājī in uttering this verse. Just as mantras such as Puruṣa-sūkta in the Vedas have defined Bhagavān Śrī Kṛṣṇa as being one with the universal form, similarly, the creator, Viṣṇu, is described here in the verse beginning evam as being non-different from Bhagavān Śrī Kṛṣṇa, the presiding deity of Goloka.
The word deva indicates Śrī Govindadeva, the eternally self-effulgent presiding deity of Goloka. He is called deva because He is ever absorbed in pastimes, which are of two types: pastimes in which His transcendental opulence is predominant, and pastimes in which His transcendental sweetness is predominant. Śrī Mahā-Viṣṇu’s pastime of creating the cosmos, from which all moving and non-moving living entities in the universe have sprung forth, is a manifestation of only one-fourth of Bhagavān’s opulence.
The expression sadānandam indicates the sac-cid-ānanda svarūpa of Bhagavān, who exists as the puruṣa in His eternal form of bliss. The inherent constitutional nature of the puruṣa is the state of being the predominating male enjoyer. According to the statement of śruti: “vijñānam ānandaṁ brahma – Brahman is the origin of knowledge and bliss.” Here Brahman has been referred to by the use of a noun that is neither masculine nor feminine, but neuter. Since Bhagavān is the Supreme Personality engaged in pastimes, why would He give up His form as enjoyer and become an impersonal entity, devoid of masculinity? He is self-satisfied, and takes pleasure in His own ātmā; He does not have to depend upon anyone else.
Therefore He is impartial and independently capable of accomplishing everything.
Nevertheless, He is eternally busy in pastimes with His own pleasure potency. He never touches the inert material nature, nor does He have any connection with it. For example, in Śrīmad-Bhāgavatam (2.9.10) it is stated: “na yatra māyā kim utāpare – māyā cannot enter that region.”
The material modes of passion and ignorance, or even goodness mixed with passion and ignorance, are not found in that Vaikuṇṭha-dhāma. There, only pure goodness is eternally present. In that realm, there is no influence of time, what to speak of qualities such as attachment and aversion. The illusory nature, which is the cause of worldly happiness and distress, cannot even enter that place. It is inhabited forever by the associates of Bhagavān, who is praised by both demigods and demons.
The one supreme transcendental potency or internal potency of Gokuleśvara Śrī Kṛṣṇa has manifested the pastimes of Goloka or Gokula. By the mercy of this divine potency, the living entities who are manifestations of the marginal potency can also enter into those pastimes. Mahā-Vaikuṇṭha is the covering of Goloka.18 Its extreme outer border is Brahma-dhāma and beyond Brahma-dhāma lies the Virajā river. The inferior external energy, which is the shadow of the spiritual potency, is situated on the other side of that Virajā River. Therefore, the illusory energy (māyā) cannot attain the direct association of the supremely pure sac-cid-ānanda-svarūpa of Śrī Kṛṣṇa. To say nothing of associating with Him, she even feels ashamed to come within His sight.