Verse 27

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 27:

अथ वेणु-निनादस्य त्रयी-मूर्ति-मयी गतिः
स्फुरन्ती प्रविवेशाशु मुखाब्जानि स्वयम्भुवः
गायत्रीं गायतस् तस्माद् अधिगत्य सरोजजः
संस्कृतश् चादि-गुरुणा द्विजताम् अगमत् ततः

atha veṇu-ninādasya trayī-mūrti-mayī gatiḥ
sphurantī praviveśāśu mukhābjāni svayambhuvaḥ
gāyatrīṃ gāyatas tasmād adhigatya sarojajaḥ
saṃskṛtaś cādi-guruṇā dvijatām agamat tataḥ

atha—then (after Brahmā had performed penance for a long time); sphurantī—the brilliant melody, i.e. the kāma-gāyatrī mantra that was articulated on Śrī Kṛṣṇa’s flute; trayī-mūrtimayī gatiḥ—which was imbued with the three Vedas; veṇu-ninādasya—of the vibration of Śrī Kṛṣṇa’s bamboo flute; āśu—swiftly; praviveśa—entered; mukha-abjāni—the ears of the four lotus faces; svayambhuvaḥ—of the self-born Brahmā; adhigatya—having thus received Gāyatrī; tasmāt—from Śrī Kṛṣṇa; saroja-jaḥ—that lotus-born Brahmā; gāyatrīm gāyataḥ—through chanting that Gāyatrī; saṃskṛtaḥ—became fully trained and enlightened; ādi-guruṇā—by the original preceptor, Śrī Kṛṣṇa; tataḥ—and thereby; agamat—he achieved; dvijatvam—twice-born status.

“Then the mother of all Vedic hymns, Gāyatrī (which emanated as the sound of Śrī Kṛṣṇa’s flute), along with the means for receiving and transmitting it, entered the lotus faces of Brahmā through his eight earholes, and Brahmā achieved realization of the kāma-gāyatrī mantra. The lotus-born Brahmā was thus initiated by the flute-song of Bhagavān Śrī Kṛṣṇa, the original guru, and by that reformation he attained twice-born status.” (27)

Śrīla Jīva Gosvāmī’s Ṭīkā commentary (bhāvānuvāda):

[Sanskrit text for commentary available]

The sādhaka first becomes trained and purified through the process of becoming twice-born as described in this verse, and afterwards, through mantra-sādhana he attains darśana of the presiding deity of the mantra. For example, Dhruva Mahārāja left his home at the age of five years to worship Śrī Bhagavān, although he had no knowledge of the procedure for His worship. 

Bhagavān, who dwells in the hearts of all, sent Devarṣi Nārada to him, and when Śrī Nārada clearly saw Dhruva’s firm determination, he bestowed dīkṣā-mantra upon him on the bank of the Yamunā at Mathurā, and told him, 

“Go to Madhuvana and perform bhajana of Śrī Bhagavān there. He will give you His darśana very soon.” 

As a result of performing severe sādhana in accordance with Nārada’s instructions, Dhruva received the Lord’s darśana within six months. As illustrated in this history, the acceptance of dīkṣā is absolutely necessary in order to perform the sādhana and bhajana for realizing Śrī Bhagavān.

Brahmājī also became fully accomplished after undergoing the process of purification by becoming twice-born, just as Dhruva did. This process is described by the two ślokas beginning with the words atha veṇu-ninādasya. It is clearly stated in the second śloka that Gāyatrī is the mother of the Vedas. Tan-mayī gatiḥ means that the mantra, together with the traditions for receiving, practicing and transmitting it, entered within his lotus faces by way of his eight earholes. In this way Brahmā received the reformatory process of initiation by means of gāyatrī-mantra from the original guru Śrī Kṛṣṇa, and attained the status of a twiceborn brāhmaṇa.

Purport by Śrīla Bhaktivinoda Ṭhākura (tātparya):

The nature of the sound of Śrī Kṛṣṇa’s flute is specifically eternity, knowledge and bliss, and therefore all of the Vedas exist in their perfect form within that sound. Gāyatrī is a Vedic meter, and in brief it can be said to contain a meditation and a prayer. Among all the gāyatrīs, kāma-gāyatrī is the best because, unlike any other gāyatrī, the prayer and meditation within it are fully imbued with transcendental pleasure-pastimes.

The gāyatrī that is chanted after the eighteen-syllable gopālamantra is known as kāma-gāyatrī. 

It is as follows:

{DEV}

klīṃ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no'naṅgaḥ pracodayāt. 

Within this gāyatrī, after a fully complete meditation on Śrī Gopījana-vallabha, the transcendental Cupid is invoked by a prayer to attain entrance into His pastimes. Nowhere can one find a more excellent example of rasika poetry concerning the transcendental world, through which the sādhaka can take shelter of the abode of prema. At the moment this very gāyatrī entered the ears of Brahmājī, he became qualified as a brāhmaṇa and began to sing it. It should be properly understood that whichever fortunate jīva receives this mantra factually attains spiritual rebirth. There are two types of second birth. One is automatically attained by entrance into the transcendental world. The second, which is for those conditioned by gross matter in this illusory material existence, is the acceptance of the reformatory process called second birth according to the customs pertaining to one’s lineage and personal nature. The jīva who attains second birth in the first way is in every way sublime and superexcellent in comparison to the jīva who undergoes second birth by the second process. This is because the purpose of undergoing dīkṣā, enlightenment concerning spiritual topics, is to attain spiritual birth, and the consequent attainment of the transcendental realm is the ultimate glory of the jīva. This is the ultimate benefit, which makes the life of a jīva successful.