Text 28: O master of all energies, please tell me philosophically all about them. You play like a spider that covers itself by its own energy, and Your determination is infallible.
Text 29: Please tell me so that I may be taught in the matter by the instruction of the Personality of Godhead and may thus act instrumentally to generate living entities, without being conditioned by such activities.
Text 30: O my Lord, the unborn, You have shaken hands with me just as a friend does with a friend [as if equal in position]. I shall be engaged in the creation of different types of living entities, and I shall be occupied in Your service. I shall have no perturbation, but I pray that all this may not give rise to pride, as if I were the Supreme.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
What do you desire knowledge of the essence for, just at the beginning of creation? He says: I will diligently and without laziness do what you, O Lord, have taught and instructed. Then what is the use of this knowledge of essence? He replies: So that while engaged in creating progeny by your grace, I may not become bound by ego and other factors. (28)
Pride will certainly arise, but he prays that it may not occur for some time. O Lord, honored by you with affection like a worldly friend, with gestures like touching hands, may I remain steady and unperturbed in your service of creation as long as I create and divide beings into high, middle and other categories. May excessive pride not arise in me thinking "I too am unborn and independent" due to your honoring. Or, may pride not become excessive. The word "mā" with luṅ is used in the passive sense. The meaning is that it should not become prominent. (29)
jñāna (knowledge) refers to scriptural knowledge. vijñāna (realization) is experience. rahasya (secret) is devotion. Its component, the means, will be stated as "I will speak even what is to be kept very secret", etc. (30)
Śrīvaṃśīdhara's Bhāvārthadīpikāprakāśa commentary:
"Taught by the Lord" - the instruction will be given later as "You should follow this doctrine", etc. (28)
He prays for his heart's desire with "yāvat" O Lord, capable of doing everything - this is the sense. "Treated like a friend" means "May I attain friendship devotion". Moreover, after the state of being the creator, there will certainly be liberation, as per the maxim "Officials remain in office as long as their term". He says "or" because it is possible. This is the meaning. The ātmanepada is used for propriety. In the luṅ of the root "nah", there is no augment "a" in the third person singular, as per the rule "Not with mā". (29)
Now to instruct Brahmā, the supreme devotee, in his own scripture called Śrīmad Bhāgavata, he promises the four most important subjects taught therein: "Take the knowledge", etc. in six verses. "My knowledge" means accurate determination through words, which I have spoken - take it, as others do not know, being extremely secret, even more secret than knowledge of Brahman, as stated in "Even for the liberated and perfected". Also take the realization, the experience of that. And not just this, but also take it along with the supreme secret, whatever secret there is in that too. This will be indicated later to be in the form of loving devotion. Also take its component - this, when the obstacle called offense is destroyed, would instantly reveal realization and secret. Therefore, take also the aid of that knowledge - this is the meaning. This will be indicated later to be in the form of hearing devotion etc. Or, "with secret" should be understood as qualifying that itself, due to their mutual enhancing coexistence, like friends. This is Viśvanātha's view in the Saṃdarbha.
"May I know the higher and lower as they are" - by this, what is your transcendental form and material form like? "By your own māyā connection" - by this, what are your māyā and yogamāyā like? "How you play" - in the worlds governed by māyā and yogamāyā, in what way do you play? "I will do as instructed by you without laziness" - by this, what should I do for the fulfillment of my desire? To give answers in order to these four topics seen by Brahmā, the Lord promises in "jñāna" etc. This very fourfold answer given by the Lord is said to be the scripture Śrīmad Bhāgavata, famous as spoken by the Lord.
Not only do I give you knowledge of my form, but also that which is accompanied by realization, experience. Moreover, it is supremely secret, being superior even to the knowledge of attributeless Brahman - this is the meaning. Also, take the famous secret, which is loving devotion. Its secrecy should be understood from indications like "I will speak even what is to be kept very secret". And the component of that secret, which is the practice of devotional yoga - that too. Either out of compassion I will speak these three even though not asked by you, or by "I will do as instructed by you" you have indeed asked for this triad. In the fourth verse, being secret, I will speak in a way incomprehensible to outsiders. Here, the non-mention of the names of the secret and its component should be understood to indicate their extreme secrecy and superiority compared to the first two mentioned. "Take what I have spoken" - he specially alerts even the attentive Brahmā. (30)
Śrīmad Vīrarāghava Vyākhyā
Another request is made to the Lord. O Lord, may I diligently perform the method of creating beings as taught and shown by you. While performing such acts, may I not be bound by your grace. This is the meaning. (28)
He prays "May there not be pride in me as I inevitably create beings" with "yāvad". O Lord, you have treated me like a worldly friend, honoring me with a touch of the hand, etc. May I remain steady and undisturbed in the task of creating beings, as long as I create people of superior, middling, and other types. May your service last until then. May excessive pride not arise in me, thinking myself the creator of the world, by your grace. This is the meaning. (29)
Thus entreated, the Lord, bestowing grace upon him, spoke the Bhāgavata in four verses, which reveals the form of the superior and inferior, saying "jñānam". The knowledge to be primarily known is knowledge concerning the essential nature of the Lord, and knowledge concerning the nature of the conscious and unconscious to be known as secondary. Take that knowledge from me. What kind of knowledge? Extremely secret (paramaguhyam), accompanied by realization (vijñāna-samanvitam) - realization being the scripture and yoga by which it is understood - along with its secrets and mantras. (30)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states the purpose of such a request with "bhagavacchikṣitam". By favorable acceptance of this request, may I diligently do as taught by the Lord. Or it is an additional prayer that I may do only as taught by that Lord, by whose grace I would not be bound while engaged in creating beings. (29)
Now he prays for the destruction of ego, which is the root of bondage, with "yāvad". Just as a friendly king, etc. gives authority over provinces, etc. to a friend who does as told, similarly you have appointed me, unwavering by your grace, in the task of creating beings. As long as I distribute food in the form of "this position is yours", "this enjoyment is yours", etc. to Rudra and other beings by your command, may excessive pride not arise in me who considers myself unborn, thinking "I am born distinct from you" and "I am the creator of the world", etc. This is the construction. Or: O Lord, just as a friend appointed to a friend's task performs it with dedication, similarly I, appointed to your task of creating beings, as long as I create the producible object denoted by "jana" (people) in the form of gods, humans, animals, etc., may excessive pride not arise. (30)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The teaching of the Lord will be established here, as it will be said later: "Follow this opinion." (28)
The meaning is that after the state of being the creator, according to the principle "up to the time of the officials," I will attain liberation. (29)
Now, to teach his own scripture called Śrīmad Bhāgavata to Brahmā, the supreme devotee, he promises the four most important subjects to be expounded in it with the six verses beginning with "jñānam" (knowledge).
My, the Lord's, knowledge is the accurate determination through words. Accept what I have spoken, with the implication that no one else knows this. Because it is extremely secret, even more mysterious than the knowledge of Brahman, as stated in "even for the liberated and the perfected ones." Accept this along with vijñāna (experiential knowledge), my experience. And not just this, but also with its secrets, whatever other secret there is, accept it along with that too. This will be suggested to be in the form of prema-bhakti (loving devotion). Also, accept its auxiliary. In case there is an obstacle called aparādha (offense) in that, do not reveal the secret of experiential knowledge. Therefore, accept the helper of that knowledge, which will be suggested to be in the form of śravaṇādi-bhakti (devotional practices beginning with hearing). Or, "with its secrets" should be understood as a qualifier of the auxiliary itself, as friends staying together are mutually supportive. (30)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Moreover, "May I do what is taught by the Lord" - the meaning is that the guru should give me, the disciple, some instruction in self-worship. Because, by your grace, even while engaged in creating progeny, may I not be bound by ego and other factors. (28)
Expressing his heart's desire, he prays with "yāvat" (as long as). O Lord, you have treated me, though appearing as a servant, like a friend with handshakes, etc. Therefore, may I attain sakhya-bhakti (friendship devotion). Moreover, according to the principle "the officials remain as long as their authority," as long as I distribute people in various creations until the end of my lifespan, O Supreme Lord, I divide them into superior, inferior, and middling categories. How am I? Staying vigilant, undistracted in your service. Until then, may excessive pride not arise in me. (29)
Here, by "may I know your forms as they are in the higher and lower realms," he asks how your supernatural form and natural form are. By "by your self and māyā yoga," he asks how your māyā and yogamāyā are. By "how you play," he asks in what way you play in the worlds governed by māyā and yogamāyā. By "may I do what is taught by the Lord, without laziness," he asks what I should do as instructed by you for the fulfillment of my desire. To give answers to these four subjects asked by Brahmā in order, the Lord promises with "jñānam" (knowledge). They say that this very Śrīmad Bhāgavata scripture, consisting of the four answers given by the Lord, is famous as spoken by Śrī Bhagavān.
Not only do I give you knowledge of my form, but also that which is accompanied by vijñāna (experiential knowledge). Moreover, it is parama-guhya (extremely secret), superior even to the knowledge of the attributeless Brahman. Also, accept the rahasya (secret), which is prema-bhakti (loving devotion). Its secrecy should be understood from indications like "I will speak even what is very confidential." The auxiliary of that secret is sādhana-bhakti-yoga (devotional practice). Even though you didn't ask for these three, I will speak them out of compassion. Or, by "may I do what is taught by the Lord," you have indeed asked for this. Due to its secrecy, I will speak the fourth verse in a way that is incomprehensible to outsiders. Here, the mention of "secret" and "its auxiliary" indicates that they are even more confidential and superior than the extremely secret knowledge mentioned first. "Accept what I have spoken" - he especially draws the attention of even the attentive Brahmā. (30)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O Lord, you have instructed and taught me about the creation of beings. I shall diligently and actively perform and carry out this creation of beings, striving in accordance with your teachings. While engaged in the effort of creating beings, may I not be bound by the ego and other factors that will arise there due to your grace. (The sentence "May you bestow that grace" is implied at the end.) [28]
He prays that the inevitable pride of being the creator of beings may not arise for some time, saying "yāvat" (as long as). O Lord, you have made me the object of great respect, like a friend to a worldly friend, in your service of creation. As long as I am engaged in creating and distributing beings into superior, middling, and other categories without confusion or agitation, may I not develop intense pride, thinking "I too am unborn and independent" due to the honor of being in your service. [29]
Thus prayed to by Brahmā, the Lord spoke about jñāna (knowledge). That which is supremely secret (paramaguhyaṃ), supremely hidden (paramagopyaṃ), along with the secret (sarahasyaṃ) bhakti-yoga (devotional service), by which when attained bhakti-yoga becomes firm - such is the meaning. Along with vijñāna (vijñānena) - specific knowledge about various qualities and powers - this knowledge about me, which is of this nature, and its component or means in the form of the scripture consisting of four verses that expound it, receive from me. [30]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
As a wife does what is said by her husband, so should a son do what is said. Thus, having described two boons in knowledge, two boons in action are also requested: instruction and absence of pride. First, he speaks of instruction - "bhagavacchikṣitam" (instructed by the Lord). I should be instructed by the Lord in this way to create. Instruction means the action of teaching, focused on the desired subject by excluding other subjects. The doer of that is the teacher. The instructed is the recipient. There, even though the action is a quality, when it is meant to be expressed as an object, abandoning its object-ness, it takes on the nature of a recipient, and that very action takes on the nature of an object-recipient. For example, "Devadatta is instructed in reading, instructed in writing." In the present context, however, since the action is meant to be expressed as an object, it has attained the status of a recipient in that subject. Not Brahma as its recipient. And that subject is in the form of the world. In that case, the meaning is: do in that world as is appropriate for instruction. Afterwards, having received such instruction, I should act as appropriate. Just as in the instruction of very young children on a slate, the teacher first writes the letters, and the child moves his finger over them. Holding the hand and moving the finger is more effortful for the teacher. But on the slate, it is easy. By impression, writing it in the world is easier and more beneficial for me than recalling it in the heart. Even now, creators of objects are not bound by pride. Similarly, I too will perform my action in the world in the same way as the world is created by the Lord, for the sake of instruction. One might object that doing so leads to laziness, but doing with knowledge leads to non-laziness, hence he says - "pratandrita" (without laziness). I will do it without experiencing laziness. This meaning is appropriate. When instructed by the Lord, no one experiences laziness. Why is it requested in this way? To this he says "nehamāna" (not desiring here). Engaged in creating progeny for the purpose of manifestation, may I not be bound by the instruction or grace of the Lord. Bondage comes only from doing otherwise. In the creation of beings, the Lord would be bound by partiality and cruelty. But in instruction, there is neither partiality nor cruelty for him. (28)
Thus, having requested instruction in action, he also requests the absence of the fault that comes from doing so - "yāvat sakhe" (as much as a friend). The Lord has made me as much as a friend does for a friend. Or my promotion. What if it is so? To this he says - "prajāvisarge vibhajāmi bhojanam" (in the creation of beings, I distribute food). When he makes his friend equal to himself, he makes the friend the same as himself. In reality, there is equality in consciousness and bliss. There, the Lord is bliss and Brahma is consciousness. Thus, even though there is real friendship, the powers of action and knowledge are established only in the Lord. Now the Lord has made me equal to himself in action, knowledge, etc. Then, endowed with all powers, I distribute beings in various creations. I distribute beings according to the differences of sattva, rajas and tamas qualities, according to the high and low differences in qualities like lordship, etc., and according to the differences useful for the human goals like dharma, etc. And I distribute their food, the objects of enjoyment. Or I distribute their food at the time of creation of beings. Although here "done by you" is not present, it is obtained from "does" in "as much as a friend does for a friend." Also, "as much" is obtained from the word "iva" (like). Therefore, there is no deficiency. Some connect "as much as I distribute" and say the connection is "may pride not swell up that much." There too, the ellipsis of "that much" is the same. And praying for the absence of pride limited by time is inappropriate. What then? To this he says: Standing unshaken in action for you, in the form of service or command. Thus, these are three things: obtaining his power through friendship, ability to distribute beings etc., and being unshaken in your service. Although these three are qualities, for one as insignificant as me, they become faults. Therefore, "ajamānina" (not considering myself born) from these three faults: I am not born from anyone, therefore I am unborn. These qualities obtained from the Lord are far away. He does not even consider his birth from the Lord. For such a one, pride properly swells up. May that not happen to me - this is the prayer. (29)
Thus, knowledge of the higher and lower, knowledge of play, instruction, and absence of pride - these four are prayed for. There, in order, two verses are for the two types of knowledge. Four verses are for instruction. The last verse is for the absence of pride. Thus, the answer to the four is given in seven verses. There, he first gives the answer regarding the two types of knowledge - "Knowledge". The knowledge of me, the Supreme Person, which is most secret, should not be spoken. As you see me, so am I, the Supreme Person. This indeed is my primordial form and final form. No one else knows this. Therefore, take what has been spoken by me, described in general terms. The meaning is: Take the knowledge of the Lord's qualities and incarnate forms established in the Lord's intellect. Indeed, even when the Lord's knowledge is spoken, it is not attained without the Lord's grace. Therefore, he says emphatically - "Take". The meaning is: He gave knowledge to Brahmā with instruction. He describes the accessories of that knowledge - "accompanied by special knowledge". Special knowledge is varied knowledge. This is not experience, as it has the nature of knowledge itself and because this experience has been born, but special knowledge is the knowledge of the four lordships beginning with "the lord of all devotees", and knowledge is accompanied by that. Its secret is being surrounded by Sunanda, Nanda, and others. That is to say, devotion. Its limb is grace, etc., described by "facing the grace of servants", etc. The word "ca" (and) is for including everything not mentioned. What more can be said? The meaning is: Let whatever you have seen in Vaikuṇṭha (the spiritual world), the knowledge of all that be yours. (30)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "taught by the Lord" here. Now, here the action of teaching and the prayer for absence of bondage itself seem to be understood, not the prayer for instruction. Doubting thus, they explain the prayer for that saying "by the Lord", etc. Here indeed, due to the impossibility of otherwise interpreting the sentences about the action of teaching, a sentence with that intention should be imagined first, otherwise, since the Lord is seen for the first time just now, it would be impossible to speak of any other previous instruction, resulting in contradiction of the meaning of this sentence. And when such an imagination is established, the prayer is accomplished without obstacle. This is the meaning. Having thus explained the sentence, to state its meaning, they describe the nature of instruction, etc., saying "Instruction", etc. "Doer" means intended as independent in the action of teaching. "Shelter" means where that is placed by such an action-indicating word or by such an action. Thus, having stated the nature of the three, they state the meaning of the sentence saying "There", etc. There, in the use of a sentence praying for instruction with action and object, when the action of praying for instruction is primary, and the action which is the object, though secondary, is intended as the object, it is established. This is the remainder. In the establishment, that very action which is the object assumes such a reversal. And its shelter, by the example of actions like recitation. But in the present case, in the action of prayer by Brahmā, since the action of creating the world is not established, it is not so, therefore. When it is so, the meaning is that the subsequent meaning alone is intended by "Thus being". Having thus stated the meaning of the instruction sentence, they say of "Let me make taught" - "Afterwards", etc. "For the purpose of instruction in the future" means for the purpose of instructing those who will be born. (28)
In "As long as". Now, due to the absence of words like "does", etc. here, how is it explained with such insertion? Doubting thus, they say "Although", etc. The explanation of "they" itself is "by you". In explaining another view, they state the similarity and superiority of faults saying "There also", etc. "Not proper" means not proper due to not attaining me again at another time. This is the meaning. (29)
In "Knowledge", "accessories" means the collection of such types by which that is intended. Now, since the word "special knowledge" denotes either specific knowledge or varied knowledge, how is it understood to denote varied knowledge without restriction? Expecting this, they say "Of this", etc. The Lord who was seen by Brahmā, that experience, though of the same form as specific knowledge, is in reality not that, because it has the nature of the Lord's self-luminous qualities, and because it is not produced by the power of one's own senses, etc., but rather it is of the nature of pure, undivided experience, and that is indeed born. Thus, due to being most secret, it is expressed by the word "knowledge" itself. Therefore, due to the proximity of another word, by restriction, that very knowledge of the four lordships of the stated nature is meant. This is the meaning. "What more can be said", etc., and thus, by giving knowledge of all objects situated in Vaikuṇṭha in this way, when the eternality of such a form qualified by that is indicated, by indicating its being prior to everything and posterior to everything, what was prayed for by "In higher and lower as they are" is given. Thus, the meaning is that there will be knowledge of having beginning and end in what is seen beyond. (30)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Are you anxious about creation and therefore seeking knowledge of truth? Thinking this, he says - O Lord. I will diligently and without laziness carry out the creation of beings as instructed by you, O Lord. Then, if asked what is the need for this knowledge of truth, he says - No. Because, even while engaged in creating beings due to your grace characterized by imparting knowledge, I may not be bound by egoism etc., I may not become bound, therefore I seek knowledge. || 28 || * * He prays for another boon - As long as. Indicating that you have the ability to grant this too, he addresses - O Lord. As long as I remain engaged in your service (parikarmani) in the form of creation (visarga), I create beings by dividing them into superior, middling and inferior categories, and also distribute their corresponding enjoyments, may I remain free from agitation till the end of my tenure, as per the maxim 'The incumbents remain in office as long as their term lasts'. Let my intense pride not arise - this is the meaning. If asked how it is possible that pride will arise, he says - Of one who thinks himself unborn. The idea is due to the conceit of being unborn. If asked how even that is possible, with the intention of saying it is due to your honor, he says - O friend. Just as a worldly friend honors his friend, similarly I have been honored by you through gestures like holding my hand. Therefore, since my father other than you is unknown, the conceit of being unborn will arise - this is the idea. || 29 || * * Thus prayed to by Brahma, the Lord, expecting to grant that, makes him attentive - Knowledge. I will speak the knowledge of the gross form with various special features like the nether worlds etc., which is of various types, along with realization, as well as esoteric and very secret. From the indicator "I will speak", it is understood that it is accompanied by devotional yoga. The knowledge of my supreme, subtle form which is most secret and unfamiliar, along with its auxiliary means, as spoken by me, you attentively grasp - this is the meaning. || 30 ||
Hindī Anuvāda
Please bestow your grace upon me so that I may remain alert and carefully follow your command, and even while creating the universe, I may not get bound by the pride of doership etc. || 28 || * O Lord! You have accepted me as your friend by holding my hand like a friend. Therefore, when I engage in this service of yours - creation of the universe - and carefully begin to divide the beings according to their previous qualities and actions; may I not develop intense pride thinking myself to be free from birth and karma. || 29 || * * The Supreme Lord said - I tell you the extremely secret knowledge of my own nature, accompanied by experience, loving devotion and means; you grasp it. || 30 ||
SB 2.9.24-27
Text 24: I create this cosmos by such penance, I maintain it by the same energy, and I withdraw it all by the same energy. Therefore the potency is penance only.
Text 25: Lord Brahmā said: O Personality of Godhead, You are situated in every living entity’s heart as the supreme director, and therefore You are aware of all endeavors by Your superior intelligence, without any hindrance whatsoever.
Text 26: In spite of that, my Lord, I am praying to You to kindly fulfill my desire. May I please be informed how, in spite of Your transcendental form, You assume the mundane form, although You have no such form at all.
Text 27: And [please inform me] how You, by Your own Self, manifest different energies for annihilation, generation, acceptance and maintenance by combination and permutation.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The presiding deity is the overseer. He is situated in the cave, in the intellect. Although he knows the desired object, still the connection is with the following verse. [24]
Of the one who is beseeching or praying or suffering. O Lord, bestow, grant, give what is beseeched or prayed for. Nāthū means to beseech, to seek refuge, to suffer, to rule, and to desire. He states what is beseeched: "parāvare" - may we know your subtle and gross forms, the higher and the lower. [25]
And "how you play" - this connects with the following verse. "May you place in me the intelligence concerning that." Enriched with various powers, destroying, withdrawing, creating various forms, sustaining, protecting, accepting and blessing the forms of Brahmā and others by yourself, you play. [26]
Ūrṇute (ūrṇute) means he covers himself with threads. [27]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"O Lord" - This states His undiminished knowledge, which is expressed by "unobstructed." [24]
"Nātha" - By this, his own discipleship and Hari's role as guru are stated. As per the śruti: "Verily, there are two forms of Brahman." [25]
"Yathā" - This is a pair of verses. The union of self and māyā, and yogamāyā, their unity through duality. By māyā, the external power, the universe is endowed with various powers, equipped with the powers of substance, knowledge, and action. Destroying, withdrawing, creating, sustaining various forms, protecting, accepting yourself by yourself, revealing your own form, you play. Ūrṇute means he produces a series of threads. In terms of yogamāyā, in the world within the illusory manifestation, there itself, enhanced by various powers, filled with groups of powers like hlādinī, etc., grasping your own self and your own real substance, as it is not established by anything else, by yourself alone, through yogamāyā, the internal power, concealing something even slightly adverse for the devotee, creating something, manifesting various forms, playing for some time. The example of the spider should be understood in both cases only in terms of the aspect of being the sole cause of oneself. "Place in me" means "May I know māyā, yogamāyā, and the substance revealed by them." In response to the inquiry about the higher form, the answer is with "jñānam" etc. In response to the inquiry about the lower form, the answer is there itself with "ṛte'rtham" etc., due to the unity of the illusory and the magical. The resolution to "how you unite with your māyā" is given by "yadrūpaguṇakarmaka", meaning māyā is capable of giving knowledge as the agent. [26] [27]
Śrīmad Vīrarāghava Vyākhyā
Thus blessed by the Lord, Brahmā presents to Him his two desired objects with "bhagavan". O Lord, situated in the cave, the heart cavity of all beings, hence the overseer, the witness of all sense activities, therefore with unobstructed, unopposed consciousness, although you know what is desired to be done directly or through our succession [24]
Still, of the one who is beseeching, praying, O Lord, fulfill, grant what is beseeched, prayed for. He states what is beseeched: "parāvare" - may we know your higher divine self-form and lower form consisting of consciousness and unconsciousness, of you who are formless, devoid of material form subject to karma. The connection is "place such intelligence in me." [25]
He states the second beseeched object with "yathā". Enhanced by various powers, as stated in the śruti: "The supreme power of Him is heard to be various, indeed the natural power of knowledge, strength, and action." Endowed with knowledge, strength, etc. mentioned in the śruti. In the second case reading, manifested by various powers, by powers in the form of twenty-five principles. The universe, through the union of self and māyā, through the union with your own wonderful power, by yourself as the efficient cause, yourself as the material cause consisting of subtle conscious and unconscious entities, as stated in the śruti: "He made himself by himself," not mentioning "himself" for material cause and "made" for efficient cause. "Destroying" indicates dissolution prior to creation. "Accepting" indicates dissolution after. "Creating" in the form of us and others, "sustaining" means nourishing. [26]
You, whose resolve is unfailing, whose will is true, just as a spider covers, i.e., creates threads, in the same way you play. Place in me, i.e., grant me, O Mādhava, Lord of Lakṣmī, the intelligence concerning that, concerning creation. [27]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Therefore, I create this through tapas (austerity) alone. In the absence of complete knowledge of the particulars of all subjects, it is not possible. He concludes with "vīrya" (strength). Vīrya is greatness, due to the knowledge accumulated by the inert, and even more so for others. But this is not like that, hence it is difficult to cross - this is the meaning. If creation and other activities are accomplished through tapas, which is achieved through physical hardship, even the greatest would be subject to suffering. This doubt should be understood to be resolved by statements such as "tapas is always dear to Viṣṇu, Hari is attained through tapas alone." Also, by stating that the self itself is vīrya, it is not appropriate for Hari, who is full of bliss, to be of the nature of suffering. Therefore, the word tapas means knowledge - this is the meaning. || 24 ||
He describes how Brahmā informs Hari about granting a boon, saying "Bhagavan." I consider it a mockery that you, the Lord, have instructed me to ask for a boon. Because you, the Lord, residing in the heart cave of all beings as the witness, know the desires of all through your unobstructed and unhindered nature. Therefore, you also know my desire. || 25 ||
Nevertheless, as it is necessary to follow your instruction to "ask for a boon," I request a boon, saying "Yet." Grant the boon to the one who is seeking and asking. Which boon is in mind? To this he says "para-avara" (higher and lower). May you bestow upon me the understanding by which I may know your two forms - the higher form, which is of the nature of consciousness and bliss, known as Vairāja, of you who are formless (without material form), and the lower, secondary form, which is the egg-like covering of the universe. The word "tu" (indeed) affirms that these two forms are real, as it is established by the śruti (scripture) "verily, there are two forms of Brahman." By this, he excludes the forms of effect and cause. || 26 ||
Moreover, just as a spider creates, supports, and plays with its web in the center of its circular creation, and then withdraws it into itself, similarly, through the union with your own māyā (illusive power) and through the union with your will in your true form, along with your inseparable glory, you create the universe, take avatāras (incarnations) by your own nature, sustain, destroy, and play. May you bestow upon me the understanding of this as well. By the phrases "endowed with various powers" and "of infallible will," he shows the uniqueness of Hari, who is like the spider. || 27 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Veda" means "you know." || 24 ||
For you who are formless (without material form), the higher form which is non-material, and the lower form which is material - these are your two forms. || 25 ||
"Yathā" (just as) is a pair. || 26 ||
"Ūrṇute" means to make a continuous thread, etc. As it is said: "Just as a spider extends the web from its heart through its mouth, plays with it, and again withdraws it, so does the great Lord." Thus, in response to the inquiry about the higher form, the answer will be given by "uttara-jñānam" (subsequent knowledge) and so on. In response to the inquiry about the lower form, the answer will be given there itself by "ṛte'rtham" (without purpose) and so on. Due to the oneness of māyā and the product of māyā, the resolution of "yathātma-māyā" (just as self and māyā) will be by "yad-rūpa-guṇa-karmaka" (whose form, qualities, and activities). || 27 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The meaning is "in the cave of the intellect." You know. [24]
Of one who is seeking protection, or begging, or suffering. O Lord, protect, give hope. Nāthita means begged. Nāthu (nādhṛ) is used in the senses of begging, seeking protection, suffering, lordship, and blessing. He explains what is begged: For one who is formless, not made of prakṛti (prakṛta), due to being eternally united, there is no [form]. The higher form which is not made of prakṛti (aprakṛta), and the lower which is made of prakṛti (prakṛta), those two forms. [25]
By the duality-unity of one's own māyā (māyā) and yogamāyā (yogamāyā). There, by māyā (māyā), the external power. Endowed with various powers, accompanied by the powers of substance, knowledge, and action, absorbing the universe, destroying, emanating, creating various things, supporting, protecting, by yourself grasping your own self, revealing your own form, you play. You make a continuous thread like a spider. In the case of yogamāyā (yogamāyā), in the world existing within the illusory expansion, there itself endowed with various powers, filled with groups of powers like hādinī (hādinī) etc. Grasping your own self and your own real substance, due to not being established by anything else, by yourself alone, by yogamāyā (yogamāyā), the internal power, not absorbing anything of yours, revealing to some devotee, not emanating anything, manifesting various things, supporting something, nourishing for some time, you play. The example of the spider should be understood in both cases only in the aspect of being the sole cause of oneself in a general sense. Place in me, may I know māyā (māyā) and yogamāyā (yogamāyā) and the substance manifested by them, is the meaning. [26] [27]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The overseer, the superintendent of all senses, residing in the cave, the space of the heart, with unobstructed, unrestrained wisdom, what is desired to be done, indeed, you certainly know. [24]
Nevertheless, O Lord, O one to be begged, of one seeking protection, begging, grant the begged protection, give what is begged. He explains what is begged: "para-avara". Your obtained, of me who am endowed with an eternal blissful form, standing before you, formless, devoid of karma-born form, in the para-avara (para-avara) forms which are the place of emergence and abode of the universe, may I know thus, place understanding in me, is the connection with this. [25]
As it is heard that the power of the supreme is indeed manifold - natural knowledge, strength, and action - thus the self endowed with various powers as mentioned in the scriptures, in the form of the material cause. By the self as the efficient cause, then he made that self by himself - thus by scripture itself, "by the self" shows it being the material cause, and "made" shows it being the efficient cause. By the union of the self and māyā (māyā), by the union with one's special power in the form of the three guṇas (guṇa), by the union with prakṛti (prakṛti), mahat, ahaṃkāra (ahaṃkāra) etc. in sequence, is the meaning. The question means "also explain māyā (māyā)". Emanating, making various, making the self endowed with conscious and unconscious powers into the form of the universe, is the meaning. Supporting, protecting, grasping various forms as appropriate, absorbing, performing destruction, and how you play, thus the connection is with "place that knowledge in me". [26]
As a spider spreads threads, covers, creates, having made a house with its created threads, plays, as it were, similarly you who have unfailing resolve, true resolve, play. Thus place that knowledge, understanding about the Lord's qualities, form, creation and other līlās (līlā), in me indeed. [27]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, when asked for a well-reasoned superior boon, Brahma, having addressed the perceived flaw in the instruction, requests the boon with five verses starting with "bhagavan sarvabhūtānām" (Lord of all beings). Four meanings are to be requested. And the first is for the removal of faults. He says that - O Lord. Previously, suddenly overcome with awe at the sight of the Lord, he became incapable. Now, made alert by the Lord's words and touch, he speaks with reason - The address "bhagavan" (Lord) indicates knowledge of His true nature. You are indeed the inner self of all, knowing everyone's heart. Therefore, what I intend is already known to you. Thus, informing the knower is like grinding what is already ground. Yet, if it is that only what is asked for should be given. Or. If the Lord says, "His essence is not known," then even in that case, it is necessary to request that the Lord's command be carried out. He will say so - "Nevertheless."
Overseer of all beings. The instigator or controller in all actions. Just as in the world there is a supervisor of work, so the Lord is the supervisor of all. By this, without the Lord's command, no quality arises for anyone, internally or externally. Therefore, even the desire that has arisen has been produced by you alone, so its fulfillment should also be done by you alone; it is not my burden. For everyone indeed nurtures their own children. Moreover, situated in the guhā (cave of the heart), established in the space of the heart. Thus, everything there is known. Furthermore. You know even what is intended to be done. Because there is no obstruction by time, etc., for that knowledge which is unobstructed. In understanding or producing an effect, or for the purpose of proximity, there is no obstruction in any part. Therefore, because it is known, because it exists in the very place of knowledge generation, because it is the producer of desire, etc., the Lord should not be asked nor told, yet for the sake of following your command, I will speak - he says "Nevertheless."
Only one supreme thing is requested. What is asked for should be given, not considering whether it is proper or improper. He says - "nāthitāṃ nāthaya" (fulfill the request of the supplicant) in the sense of "nātha" (to seek help). Therefore, nāthitaṃ means what is asked for. Nāthaya means give. The reason for the necessity of giving - O nātha (protector). For a master indeed gives to his servants. Because they have no other recourse. Having thus requested, he first asks for two things - "parāvare yathā rūpe" (as the higher and lower forms). This is my great doubt - who are you, the higher, who is the lower? Or, what is your form as Puruṣottama (Supreme Person), or what is this visible form? These are the higher and lower forms. The forms of Puruṣottama and Akṣara (Imperishable), manifest and unmanifest forms, or the forms of avatāra (incarnation) and avatārin (source of incarnation) - may I know them as they are, that boon should be given.
Are these forms not well-known in the Veda itself, to be known just by studying the Vedas? Why is it requested as a boon? To this, he says - "te tvarūpiṇa" (but You are formless). The word 'tu' (but) eliminates the alternative view. It is not that there is a form in the Lord which is not heard of in the Veda - all forms of the one Lord are expounded in the Veda. The other five are prowess, etc. And the Lord remains unspoken of. Therefore, these six are not asked about at present. What then? I request to know Your supreme form, which is the form of the root (mūla) unborn even in the form of dharma (righteousness), or the later form being born after being born in all forms - this is the meaning. By this, the knowledge of the first and last forms is obtained. And thus, when this is true, it would be known what is to be done to this extent. And that knowledge is well-known as an auxiliary to action.
Having thus requested knowledge of the first and last forms, he requests to know all the forms in between. In that case, creation for the sake of various uses would be easy, but knowledge of creation already exists, so that is not requested. In the desire to create, or it will be requested with a partial difference. For example, the māyā (illusion) of one's own Self, the Supreme Person, is infinite in the form of cause and effect. By its complete union, due to its three-fold nature, and by its connection, the various states and the form of origin, etc., are enhanced by it. Creating, specifically making. Grasping, bearing. Grasping the Self itself, making the produced one's own. Bearing, carrying the produced Self as a burden by oneself. When one does not wish to carry the burden anymore, then specifically destroying, you play as the form of doer, action, and instrument yourself. Thus, may I have the knowledge of play - this is the prayer. When it is so, the action becomes easy. If the Lord indeed does everything, then what should Brahmā do - anticipating this question, he says - amoghosaṅkalpa (one whose resolve is unfailing). One whose resolve is unfailing. The Lord does by mere will. But He makes me do the action - this is the meaning. How does one indeed create many forms, so it should be understood that he creates the forms of Brahmā, etc. - anticipating this question, he gives an example - ūrṇanābhi (spider). Just as a spider, independent of other means, plays with the web that is its own form, produces the web itself, establishes it, and consumes it. Similarly, the Lord also creates Himself. This is an example only for the act of creation. The true nature is indeed unknown. In the example, only the web-form attains the state of being created, etc., not the spider. And it depends on a support. And the produced becomes impure. Therefore, its true nature should be known. The example is only for independence. Nor is it completely independent. Because it depends on space, etc. Therefore, knowledge does not arise merely from an example, so you yourself accomplish that - this is prayed for - "Thus, place that knowledge in me." It is undisputed that the Lord does. The scripture also speaks only of the action, not the true nature. Therefore, you yourself place that intellect, that wisdom, establish it in me. The meaning is that it is not accomplished by instruction. Addressing as "mādhava" (Krishna), he reminds that what I have said should indeed be done by you, the father. || 25-27 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus prompted to ask for a boon, Brahma said: "O Lord! Since you reside in the heart cavity of all beings, you are the overseer and witness of all sensory activities. Although you already know with your unobstructed knowledge what I wish to do, nevertheless..." (This connects with the following verse.) ॥ 24 ॥
"Although you will grant my desire on your own after knowing it, still, following your command to ask for a boon is the highest duty due to your lordship." Indicating this, he addresses: "O Lord! Grant the request of me, the supplicant. Among the various boons of relief from afflictions, prosperity, and blessings, the request is this: Place in me the intelligence concerning your subtle (param) and gross (avaram) forms, so that I may know the two forms of you, who are formless (arūpiṇaḥ) (and without a form dependent on karma)." This connects with the third verse. ॥ 25 ॥
"Just as you, through the union with your own māyā (ātmamāyāyogena), by your own will, assuming various forms starting with Ārā, create, sustain, and destroy the universe enhanced by the twenty-five principles, play (krīḍasi) - in the same way, place in me the intelligence, the correct understanding, regarding that." This connects with both verses. ॥ 26 ॥
Now, doubting how one can play like this alone without assistance, he proves it with an example: "Just as a spider (ūrṇanābhi) spreads its threads, plays there, and withdraws them all alone without help, so do you." Still, thinking there might be great effort involved, he indicates that even this creation and so on is done by mere will, qualifying: "O you of unfailing resolve (amoghasaṅkalpa)," meaning "of true resolve." Addressing "O Mādhava," with the idea that you have the ability to establish such understanding in me, as intelligence is a manifestation of Lakṣmī, and you are the lord of Lakṣmī. ॥ 27 ॥
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus prompted to choose a boon, Brahma said: "O Lord! Since you are situated in the heart cavity of all beings, you are therefore the overseer, the controller of all sensory activities, and their witness. Therefore, with your unobstructed knowledge free from the obstacles of ignorance and so on, although you indeed know what I wish to do, nevertheless..." This connects with the following. ॥ 24 ॥
Although you will grant what I desire on your own after knowing it, still he addresses, indicating that following your command is the highest duty due to your lordship: "O Lord! Grant the request of me, the supplicant. Place in me the intelligence concerning your subtle and gross forms, so that I may know the two forms of you, who are formless." This connects with the third verse. ॥ 25 ॥
"Just as you, through the union with your own māyā, by your own will, assuming forms starting with Ārā, play by creating, sustaining, and destroying the universe enhanced by the various twenty-five principles - in the same way, place in me the correct understanding regarding that." This connects with both. ॥ 26 ॥
Now, doubting how one can play like this alone without assistance, he proves it with an example: "Just as a spider, a particular insect, alone and unaided, spreads its threads, plays there, and withdraws them, so do you." Still, thinking there might be great effort involved, he indicates that even this creation and so on is done by mere will, qualifying: "O you of unfailing resolve," meaning "of true resolve." He addresses "O Mādhava," with the idea that you have the ability to establish such understanding in me, as intelligence is a manifestation of Lakṣmī, and you are the lord of Lakṣmī. ॥ 27 ॥
Hindī Anuvāda
Brahma said: "O Lord! You reside as a witness in the hearts of all beings. With your unobstructed knowledge, you already know what I wish to do. ॥ 24 ॥
"O Lord! Please fulfill this request of me, the supplicant, that I may know both your manifest and unmanifest forms, you who are formless. ॥ 25 ॥
"You are the master of māyā, your resolve is never in vain. Just as a spider produces a web from its mouth, plays in it, and then absorbs it back into itself, similarly, you take refuge in your māyā and manifest yourself in many forms to create, sustain, and destroy this world endowed with various powers, and you play. How you do this - may I know this secret. Please grant me such knowledge." ॥ 26-27 ॥
SB 2.9.21-23
Text 21: I wish you good luck. O Brahmā, you may ask from Me, the giver of all benediction, all that you may desire. You may know that the ultimate benediction, as the result of all penances, is to see Me by realization.
Text 22: The highest perfectional ingenuity is the personal perception of My abodes, and this has been possible because of your submissive attitude in the performance of severe penance according to My order.
Text 23: O sinless Brahmā, you may know from Me that it was I who first ordered you to undergo penance when you were perplexed in your duty. Such penance is My heart and soul, and therefore penance and I are nondifferent.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
This has been obtained by you only through my grace, he says. This is the effect of my desire to give you what you wished for. He tells what that is. It is my viewing of the world. Do not think that you have achieved this independently by the power of your austerities, for even the impulse for that was created by me, he says. The words "perform austerities" which you overheard in secret and upon which you performed supreme austerities. (21)
Even that was instructed to you by me. When? There and then, when you were confused about the act of creation, the task to be done. Moreover, he says that austerity is my own power. Tapas (austerity) is my inner power, the heart. Ātman (self) is the essential nature. As the śruti (scripture) says: "Whose austerity consists of knowledge." (22)
I devour, I withdraw. I sustain, I protect. Vīrya (power) is strength. (23)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
This is my vision. (21) When confused about what should be done and how it should be done, he says that not only will there be ability through your austerity, but that is also my power, with "Moreover." He cites evidence for austerity being the Lord's power with "Whose." The meaning of the śruti (scriptural) phrase is: Whose, i.e., the Lord's, austerity is full of knowledge or whose nature is knowledge, not austerity achieved through bodily mortification. (22)
He clarifies that very point. Because creation and other activities are not possible without complete knowledge of objects, it is only through austerity in the form of knowledge. (23)
Śrīmad Vīrarāghava Vyākhyā
He says that the vision of my world occurred only by my grace with "desired." The viewing of the world, i.e., the world of Vaikuṇṭha, this is the effect of my desire alone, meaning the effect of my will. Fearing that you might think "I obtained the vision of the world by my own power of austerity," he says that even your impulse was created by me, so austerity has no independence. Having overheard in secret the words "perform austerities, perform austerities," you performed supreme, excellent austerities. (21)
Even that, when you were confused about the act of creation, the task of creating the world, was instructed by me directly to you. Thus, it is my effect alone, this is the idea. He praises austerity with "Austerity is mine," etc. (22)
Only through austerity, "He performed austerity," "Whose austerity consists of knowledge," etc. As stated in the śruti (scripture) before, through austerity in the form of contemplation on the form of the universe, I create this universe. By that very austerity, I devour, withdraw, sustain, protect the universe. Tapas (austerity) is my vīrya (power), effect. (23)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states the result of self-satisfaction as vara (boon). The ultimate good for men, the culmination of all auspicious things like tapas (penance) etc., whose limit is my darśana (avalokaḥ) (viewing), that is, whose conclusion is my sight - thus my darśana alone is the fruit of all ultimate goods. Therefore, you, possessing the fruit of all ultimate goods called my darśana, should ask for the desired boon, making me the object. The compound "vareśam" in "te tubhyaṃ bhadram astu" indicates that he is capable of granting the requested boon. || 21 ||
He inspires faith in the necessity of performing tapas with "manīṣita". Hearing the two-syllable word "tapa" in secret, you performed the supreme tapas in the form of contemplation of my qualities. This seeing of my world and seeing of me is the power, the glory of the tapas desired by me - this is the connection. || 22 ||
He explains that tapas is self-desired with "pratyādiṣṭam". Then, when you were deluded about karma, not knowing what should be done, I instructed you, saying "Perform tapas" - thus tapas is desired. Why wouldn't something else be the cause of your grace? To this he says "tapa". The heart is dear, the dear heart is called the beloved. He establishes this with "sākṣāt". Because I am directly the self of tapas, the essence of knowledge. || 23 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Half of "manīṣita". || 21, 22 || "Tapo me" - Tapas here is understood as consisting of such devotion. That is indeed the heart, because of being imbued with it, having attained oneness with it, it is of that very form. Ātmā (self) is the substratum, because I alone am its power. "Tapasaiva" - Because my activity everywhere is by devotee's desire alone. Thus whatever is my vigor, power, is tapas alone. || 23 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Manīṣitā is the state of a manīṣin (wise person), scholarship; this is its anubhāva (manifestation). My world-viewing alone manifests scholarship, not studying and teaching many scriptures etc. - this is the meaning. || 21 || Not only now do I have affection for you, but even before tapas, he says. Hearing in secret the words "Perform tapas", you performed supreme tapas - that too was instructed by me to you. When? Then, at the beginning of creation, when you were deluded about karma, about what should be done. || 22 || Moreover, tapas is indeed my knowledge-power function, he says with "tapo me hṛdayam". For the jīva (living entity), abandoning sense enjoyment alone is bhakti (devotion) because it is favorable, this is what I desire - this is the meaning. Hence my well-known statement: "From whom I take away wealth gradually, him I favor." And that tapas, if it is for attaining me, then only, not otherwise, he says with "tapaso 'ham ātmā" - without me, tapas would be lifeless like a corpse for those desiring. Although your tapas was also like that, because it was initiated by me in the desire to create, and because your tapas was approved by me, this tapas is as if desireless. Therefore I showed you myself and my world. For me, the master of the hlādinī-śakti (pleasure potency), abandoning sensual enjoyment is natural, thus I am always an ascetic, he says with "sṛjāmi" etc. By this it is suggested that the capacity of tapas for creation etc. is indeed somewhat mine. || 23 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He says that the viewing of my world was done by you only by my grace, with "manīṣita". This viewing of my world is the effect of my desire, the influence of my will. If you think, "I attained this by the power of my own tapas (penance)", even in that tapas you were prompted by me alone, you had no independence even there, he says with "yat". Hearing the words "tapa tapa" (perform penance) in secret, you performed supreme tapas (penance). || 21 ||
That too, there at the beginning of the intermediate creation, when you were deluded about karma (actions), about what should be done, was pratyādiṣṭa (instructed) by me alone to you. He says tapas is very dear to me with "tapa". Hṛdayam (heart) means very dear. O sinless one, I am directly the ātmā (self) of tapas, the substratum, the cause of its existence, activity, etc. - this is the meaning. || 22 ||
I create, expand, dissolve, support, and maintain this universe by tapas alone in the form of contemplation. And that tapas is my dustaraṃ (insurmountable) vīryam (power), the śakti (energy) in the form of contemplation. As the śruti (Vedic text) says, "Whose tapas is full of knowledge." || 23 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
When the purpose is accomplished otherwise, prayer to the Lord is not done. In the world, things are accomplished even by a mat, thinking thus, to say that this purpose will not be accomplished by other means, [he says] that things that came into existence before were not produced by tapas (penance) alone, but by my will. He says: "manīṣitānubhāvo'yam" (this is the effect of my will). Anubhāva (effect) of manīṣita (will). It is my will alone that he should see Vaikuṇṭha. Otherwise, the vision of the akṣara (imperishable) is not possible even with a thousand means by the eye. As the śruti (Vedic text) says: "The self-existent one pierced the openings outward." Even an object situated outside is grasped only if it is suitable, not if it is unsuitable. Even yogis do not see space with their eyes. The bestowing of capability is also thus in objects, but not in the imperishable. But how is it so even in the willed? Because tapas and will are equal as the Lord's powers. There he says: "anubhāvo'yam" (this is the effect). This effect is not only due to the will being equal to power, but it is the effect of that [will]. Among all powers, the power of will is supreme, being the root of all. Others are accomplished by it. Therefore, this effect, which is the viewing of my world, Vaikuṇṭha, is of that [will] alone.
But then tapas would be useless. If so, why was the world not seen earlier? Thus, thinking that tapas must necessarily be stated either as producing the will or as the cause of vision, he says: "yadupaśrutya" (having heard which). For tapas was indeed instructed by me alone. Because hearing my words "tapa tapa" (perform penance). In rahasi (secret), in solitude. This is a qualifier for both. You performed supreme tapas. In the former case, being a qualifier, it is stated for faith due to being a statement in solitude. In the latter case, the performance of tapas in secret is mentioned to avoid the fear of it leaking out. Paramam (supreme) means excellent in nature and in result. This too is in the form of the effect of my will. || 21 ||
But if so, the will would be ineffective since tapas was done, thinking thus, he says: "pratyādiṣṭam" (instructed). Karmavimohita (deluded by karma) means deluded by action. Brahmā, engaged in the desire for creation, was deluded by doubt about the purpose, [thinking] whether it should be done for self-interest or for others. Then, to remove the delusion caused by karma, tapas was instructed for the sake of the task. The delay in the task was for the sake of removing delusion. Thus, having stated the purpose of tapas, he states the nature of tapas: "tapo me hṛdayam" (tapas is my heart). Just as the Lord has six qualities, so does tapas. That being so, when its six-fold nature is known, the doubt whether the task will be accomplished by tapas alone or by the Lord will be removed. He states the qualities of tapas. Tapas is my hṛdayam (heart), my inner power. Or the heart itself. Sākṣāt (directly) means without metaphor. As the śruti says: "Whose tapas is knowledge." The nature of being knowledge belongs to the heart alone. Its being my heart is its aiśvarya (lordship). Moreover, I am its ātmā (self). Its having me as its self is its vīrya (power). Although the Lord is the self of everything, here it is not meant as being the self in essence, but as being the self in effect. Thus, whatever I am able to do, all that is possible through tapas as well. Therefore, tapas is like another form, like an avatāra - this is the meaning. || 22 ||
But even so, there is no equality with the Lord, as tapas is not the creator of the world, thinking thus, he states its creatorship, maintenance, and dissolution: "sṛjāmi" (I create) up to "vibharmi tapasā viśvam" (I sustain the universe by tapas). Although there is instrumentality in creation etc., yet by the maxim "In one's own action, there is agency in all instruments," there is also agency. Thus, its nature, qualities, and effects have been described. That being so, fearing the uselessness of either the Lord or it [tapas], he says: "vīryam" (power). Tapas is my parākrama (valor) in the form of dharma. Neither the possessor of dharma nor dharma becomes otherwise established by dharma that accomplishes effects, as the substratum and the motivator are necessarily required. Therefore, due to tapas being my form, even before, I instructed my own form itself. But there is this much difference: Some of my nature is manifested by action, some by knowledge. But tapas is by action. Therefore, what is produced by tapas instructed by me is produced by me alone. Thus, for the sake of distinction, excessive insistence should not be made. || 23 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "manīṣānubhāva" (the effect of desire), it refers to the nature of the syllable. From the statement "avyaktovara iti ukta" (it is said to be the unmanifest supreme), they mention another reason for the unmanifest, starting with "parāñcī" (turned away). Thus, due to unsuitability and the dullness of the instrument, without the Lord's will, there can be no vision in any way, so it means only by His will. They explain this further with "bahir" (external) and so on. Thus, even space is grasped only by the nature of that substance, not by the power of the eye. If one objects that even the unsuitable form of time was seen by Arjuna with divine eyes, and so here vision might occur through the power of austerity, they address this with "sāmarthya" (capability) and so on. || 21 ||
In "pratyādiṣṭam" (instructed), it means "evaṃ sati" (this being so), when austerity is supreme. "Kāryātmatvam" means pervasiveness of effects. || 22 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
The vision of my world, Vaikuṇṭha, that you have obtained is the effect of my will that this person should see my desired world. And it should not be thought that I obtained this vision solely by my own power of austerity, because in solitude, even while performing austerity, upon hearing the voice, you performed the supreme, excellent austerity. || 21 ||
Moreover, when you were bewildered in the act of creating the world, at that time, it was instructed by me to you, this is the full meaning. Thus, even though you were engaged in austerity, because it was done by me, austerity is not independent, but rather my will alone is independently the cause of it, this is the idea. If your will alone is the cause here, then why did you engage in austerity? To address this, he says - "tapa" (austerity). Because sins are destroyed by austerity, the complete form and nature were shown, and indicating that he will speak a secret, he addresses - O sinless one. Because austerity is my heart, just as in the world when the heart is grasped, so by austerity I become manifest, thus it is the means of attaining me. And because according to the śruti "yasya jñānamayaṃ" etc., I am the direct self, of the nature of existence-consciousness-bliss, of austerity which is a synonym for knowledge-consciousness. Therefore, austerity, which removes all faults, is the means of attaining me, and is my very nature, was instructed by me, being pleased, to you - this is the meaning. || 22 ||
What more? Through austerity, which is of the nature of contemplation of the self, I repeatedly create this universe, sustain it, protect it, expand it, and withdraw it, etc. Therefore, austerity alone is my vīrya (power), my capability. If so, then wouldn't others also create etc. through austerity? To address this, he states the difficulty of such austerity - "duścaram" (difficult to perform). || 23 ||
Hindī Anuvāda
Without seeing me, just by hearing my voice in that empty water, you have performed such intense austerity, because of this, by my will, you have obtained the vision of my world. || 21 || At that time, you were bewildered in the act of creating the world. That's why I ordered you to perform austerity. Because, O sinless one! Austerity is my heart and I myself am the soul of austerity. || 22 || I create this world through austerity alone, I sustain and nourish it through austerity, and then I absorb it back into myself through austerity. Austerity is my insurmountable power. || 23 ||
SB 2.9.17-20
Text 17: The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode.
Text 18: Lord Brahmā, thus seeing the Personality of Godhead in His fullness, was overwhelmed with joy within his heart, and thus in full transcendental love and ecstasy, his eyes filled with tears of love. He thus bowed down before the Lord. That is the way of the highest perfection for the living being [paramahaṁsa].
Text 19: And seeing Brahmā present before Him, the Lord accepted him as worthy to create living beings, to be controlled as He desired, and thus being much satisfied with him, the Lord shook hands with Brahmā and, slightly smiling, addressed him thus.
Text 20: The beautiful Personality of Godhead addressed Lord Brahmā: O Brahmā, impregnated with the Vedas, I am very much pleased with your long-accumulated penance with the desire for creation. Hardly am I pleased with the pseudo mystics.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Whose inner heart is filled and pervaded with the joy of seeing Him. Whose body is thrilled and hair stands on end, and whose eyes are filled with tears of love. Brahmā, the creator of the universe. By the path of the paramahaṃsa (supreme ascetic), the path of knowledge. [17]
The Lord spoke to that Brahmā. For the task of creating progeny. Worthy of His own command. Or it can be construed as "prepared for the creation of progeny". With a slight smile, with a voice adorned with beauty. [18]
I am well pleased with the penance you have long performed with the desire to create. I am difficult to please and impossible to satisfy. [19]
"Mā" means "me". The culmination of all auspicious results, the limit of all efforts and endeavors is my vision, meaning there is no greater fruit than this. [20]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Pleased by the path of knowledge born of non-violence, etc., being delighted. At that time, at the moment of bowing. It should be connected as "spoke slightly". As it is said, "The great are by nature of few words". Since the smile itself is slight, the word "slightly" is not to be connected again to avoid repetition. If connected as "worthy of His own command in the creation of progeny", it might be understood as "unworthy of His own command in the creation of progeny", therefore it is said "or prepared". Indeed, the touch of the hand indicates an excess of love. [18]
"O womb of the Vedas" - the meaning is that He addresses him thus due to his future state as the womb of the Vedas. In Kali Yuga, there will mostly be false yogis, those who use yoga as a pretext and are devoted to false speech. They and their followers will go to hell, as stated in the Kauśika Saṃhitā: "In Kali Yuga, many heretical paths, shaven-headed or with matted hair, will arise, hostile to the Vedas, Brahmins, and gods. With their own words, they will sway people from dharma. They and all their followers, struck by Yama's rod, will dwell long in hells like Kumbhīpāka, of this there is no doubt." Enough of this digression. [19]
Vareśa means capable of giving boons. Addressing him as "Brahman" indicates he is worthy of receiving boons. The meaning is that there is nothing in the world greater than seeing me, this boon alone is enough, as Mārkaṇḍeya said, "That you have come within my sight." The idea is that in seeing you, all boons are obtained, according to the maxim "All footprints are submerged in the elephant's footprint". [20]
Śrīmad Vīrarāghava Vyākhyā
The sight of that Lord filled him with delight, suffusing his inner heart completely. His body thrilled with joy, his hair standing on end. Overcome with the flood of love, his eyes filled with tears of happiness. The creator of the universe, Brahma, bowed down to the lotus feet of that Lord, which are attained through the path of devotion as practiced by the supreme paramahāṃsa (ascetics of the highest order) and other paramahāṃsas. (17)
When engaged in the task of creating beings, Brahma was eager to receive his command. The Lord, extremely pleased with him, touched his hand affectionately. With a loving heart and a gentle smile that illuminated his face, the Lord spoke to him fondly. (18)
O repository of the Vedas, I am thoroughly pleased by the penance you have performed for a long time with the desire to create. I, who am difficult to please for false yogis, have been truly satisfied by you. (19)
O Brahma, may good fortune be yours. Ask for the boon you desire from me, the bestower of boons. For people, the ultimate goal of all their efforts and the fruits of their labor culminates in my darśana (sight). (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
By this, it should not be doubted that it is not an inherent nature, as the word yoga means connection, and these are the inherent powers. Elsewhere, in other persons, it is connected with impermanent qualities like lordship, etc. The meaning of the word eva is that He delights only in His own abode, in His own blissful nature, and nowhere else. The previous sentence connects to "Brahma saw such a Lord." His inner being was softened by the joy arising from seeing Hari. His body thrilled, making his hair stand on end. His eyes were filled with tears due to the flood of love. (17)
His lotus feet are known through the path related to paramahāṃsa (supreme ascetics), the path of knowledge born from virtues like non-violence. (18)
Brahma, the primordial poet, as stated in "ādi kavaye" and in the śruti (scripture) "sa imā ciketa", was pleased. The phrase "spoke softly" indicates that though brief in words, it was weighty in meaning, as it is said "one of measured speech by nature." By touching his hand, He shows His loving mind. It means, when the mind is pleased, what need is there to speak of the pleasure of other senses? (19)
It expresses the inner joy of the heart. To the question "by what?", it is said "by penance." To "for what purpose?", it is said "with the desire to create." To "with unprepared limbs?", it is said "for a long time." The phrase "difficult to please" implies that I am not pleased by mere penance, but only by qualified individuals like you. (20)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
tad darśaneti. By seeing Him, the body becomes thrilled with joy, and with an abundance of love, the eyes become filled with tears, as explained in the Viveka. His lotus feet are attainable through the path of paramahaṃsya (highest stage of renunciation), which reveals His nature as sat-cit-ānanda (existence-consciousness-bliss). Here, paramahaṃsya should be understood as the state of being a Bhagavata paramahaṃsa (supreme devotee), as stated in the fifth canto: "the stories beloved by the Bhagavata paramahaṃsas." || 17 ||
taṃ prīyamāṇam iti. The Lord spoke to that pleased Brahma. In the task of creating progeny, it is fitting to instruct one's own partial expansion, the puruṣa (cosmic person). Now, one might doubt: "Let that puruṣa himself bless him. The Lord, being in a transcendental state, should have no connection with the creator of the material creation." To dispel this doubt and to show the Lord's excessive affection for His devotees, it is said: "dear to Him" means loving Him. Because He too is dear, meaning under the control of love. Moreover, the adjectives prīyamāṇam (being pleased) and prītamanā (with a pleased mind) indicate the intensity of joy at that time. By seeing signs of affection towards Himself, He also reveals the intensity of His affection towards him with a slight smile's radiance. "With words" and "touching with His hand" further illustrate this. || 18 ||
"By you, I" refers to the desire to create, not to any specific quality, because due to the power of devotion to Me, that desire has become subordinate. Hence "long-practiced." Because "for the tricky yogis," meaning those who have not given up deceit, "I am difficult to please." || 19 ||
"Up to seeing Me" means that seeing Me includes the fulfillment of all goals. This is the implied meaning. || 20 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Since it is explained that "paramahaṃsas are dear devotees of the paramahaṃsas," and as stated in the fifth canto "stories beloved by the Bhagavata paramahaṃsas," their state, paramahaṃsya, is bhakti-yoga (devotional service). Through this path, as stated by the Lord: "I am attainable by single-minded devotion." || 17 ||
"He deserves My instruction in the task of creating progeny," refers to him (Brahma). Īṣat smitena means "with a slight smile," śocir means "radiance," and girā means "with words." || 18 ||
Addressing him as "womb of the Vedas," He instills the Vedas. "By long-practiced austerity" with the motive of creation. Dustoṣa means "impossible to satisfy," samyak means "properly." || 19 ||
"Do not ask Me for a boon" means "do not ask, choose, or request any desired object from Me." Śreyaḥ means "ultimate benefit," pariśrāmaḥ means "effort for a result," which is limited only up to seeing Me. The implied meaning is that for My devotees, no result other than seeing Me is acceptable. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Then, by seeing the Lord, he whose inner sense organ was completely filled with joy, whose body was thrilled with delight, and whose eyes were filled with tears due to the abundance of love - that creator of the universe, the four-faced one who creates the individual worlds, bowed down to the lotus feet of the Lord, which are attainable through pāramahaṃsyena (the path of supreme renunciation) practiced by the paramahamsas who are primarily engaged in meditation on the Lord, that is, through the path of devotion to the Lord. || 17 ||
Then the Lord, pleased in mind and affectionate towards him, spoke lovingly to that four-faced one who was extremely pleased upon seeing the Lord, ready for the task of creating progeny, and worthy of His instruction, touching him on the hand, with words illuminated by the radiance of a slight smile. || 18 ||
He spoke thus: "O womb of the Vedas, I, who am difficult to please for the tricky yogis, am properly pleased by you through the austerity practiced for a long time, motivated by the desire to create progeny." || 19 ||
"O Brahma, may you be blessed. Do not ask Me, the lord of boons, for any desired boon. For spiritual practitioners, the effort for beneficial results ends with seeing Me." || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having seen the form of the Lord that removes all doubts, and being overwhelmed with joy by the experience of bliss from seeing Him, he bowed down - this is connected with what follows. Indeed, one performs tapas (austerity) for the sake of some desire. And due to that desire, the heart remains unfulfilled with longing. But with the experience of bliss as the fruit, the inner self is overwhelmed because the fruit is greater than what was desired. Just as in a great flood, all the holes and cavities are filled and overflowing, so too Brahmā's mind became - this is the meaning. Hence his inability to speak before Him. Moreover, to express that the inner fullness of bliss manifested outwardly as well, it is said "with thrilled body". Then, to indicate that the power of knowledge was also immersed in bliss and did not convey any other fruit, it is said "with eyes full of love-tears". One whose eyes have tears produced by the abundance of love. Previously, love for the Lord was contained within, but when that container overflowed, it emerged and, due to the eyes being the source of knowledge, as if gaining familiarity there, it came out in the form of water through them. Bhara (abundance) means weight; when burdened, sweat naturally occurs. Thus it says "tears of abundant love". Naturally they do not flow, hence they are called aśru (tears). Then, due to the absence of any other action to perform, "he bowed to the lotus feet" in the manner of devotion. "Of this" refers to Brahmā of the aforementioned form, of the desired form. It conveys the desire itself - "creator of the universe", meaning "he who creates the universe". Now, why did he only bow upon seeing Him, why did he not attain sāyujya (union)? This doubt too is addressed. Because he is the creator of the universe. Due to his role, he did not attain it - this is the idea. But due to the equality and capability of the lotus feet, why not union in that role? To this it says - "which is attainable by the path of the paramahaṃsa (supreme ascetic)". Only if seen by the path of the supreme ascetic are the lotus feet attained. But seen in any other way, it does not become the cause of union. (17)
Thus, having bowed, when Brahmā became silent, unable to say anything, the Lord Himself spoke what he desired, as stated in "Him who was pleased". Where the means and the desired fruit are present, to exclude other methods and to accomplish the fruit of what has begun, there is encouragement for him. Otherwise, the Lord would remain silent. Due to being pleased, He gives as desired. Here, however, even the means was instructed by Himself, hence the prompting to ask for a boon. Otherwise, if it were merely what He desired, doing it forcefully even when knowing the nature of things would be improper. Therefore, by generating in him a desire similar to His own wish, the Lord intends to fulfill His own desire through that means - this is the Lord's intention behind Brahmā's silence. Brahmā was extremely pleased upon seeing the Lord, either due to the greatness of the manifested entity, or due to the relationship, or due to it being the cause of fulfilling the desired purpose. Well-composed, not afflicted by austerity. Otherwise, even a command should not be given. Or free from faults. "Then" relates to both. Though previously distressed, then he was not distressed. Hence at that time he was capable of carrying out His command for the creation of beings. Knowing Brahmā to be thus, understanding his suitability of form, to make him suitable as an assistant, He spoke. Speaking itself is not the purpose, hence it says "with voice" to indicate it as the instrument. Lest one think that upon seeing the Lord's form and attaining the highest role, knowledge of reality would come from the Lord's words alone, it says "with a slight smile's radiance". What is the essential nature in all things, to convey ignorance of that, the word "slight" is used. Although that itself is great, it will happen by Brahmā's mere wish, hence the smallness of the task. Even a smile is a mild laugh, knowledge of that too. But it does not result in the ultimate fruit. Let him have knowledge of the nature of things, but may the fruit of that not occur now - hence the smile. Even regarding the fruit, may the fruit characterized by liberation not occur, may omniscience and supernatural lustre occur - hence "radiance" is said. Whose smile itself is radiant. Or "smita" may be read as "mita" (measured). Lest one think that what is one's unique duty should not be done by another, to show that it should be done even by a dear one, it says "dear". If his dearness were due to relation to the Lord or by nature, it would contradict scripture, hence it describes the Lord's affection towards Brahmā as the cause - "dear". The meaning of "As they surrender unto Me, I reward them accordingly" is suggested. In the Lord's speech, what produces the Lord's mind - if He were not pleased, the speech would be unclear. Then, as in "Truly, seeing, one has not seen speech", Brahmā would not understand the meaning of the words. Hence it says "pleased in mind". Whose mind is pleased. His own task is to be produced by Brahmā. "Touching with His hand" indicates bestowing the power of action. The power of knowledge comes from the words. Thus equipped with both, he will accomplish what is desired. (18)
Due to the lack of independence of the mind outside, he said with speech - "I am pleased by you." Anticipating the question of where the Lord's boon for performing austerities for the purpose of creation was utilized, he says that he himself was pleased by that austerity. This is the main principle in this scripture. One who performs the Lord's duty with great effort is the best. One who serves the Lord is middling. One who serves the Lord for selfish reasons is the lowest. The Lord was extremely pleased because Brahma took the first approach. He says this - "properly". To address how Brahma knew this purpose, he says - vedagarbha (having the Vedas in his womb). One who has the Vedas in his womb. This is indeed the purport of the Vedas, that the Lord's work should be done. Therefore, everywhere - "Prajapati desired to create offspring." "The seasons, desiring offspring, could not find offspring. They desired, 'May we create offspring, may we obtain offspring, may we find offspring, may we become those with offspring.'" "He offers the Agnihotra." "Whatever belongs to the sacrificer, he pours that seed for procreation." Otherwise, if the Vedas were focused on worldly purposes, they would be invalid as mere restatements. Therefore, to differentiate from those who know the Vedas superficially but do not know this meaning, the word garbha (womb) is used. For there the Vedas are stable, but in the intellect they last only for three moments. I am pleased by the very desire to create. Moreover, because great effort was made for that purpose, I am even more pleased. He states another reason - "by austerity practiced for a long time". Although pleasure does not come from austerity alone without connection to the desire to create, in that case the desire to create becomes a part of it. However, it is the main one, so it is mentioned separately. Austerity, being of the nature of ascetic heat, arises only once. If that same austerity is maintained with effort without allowing it to disappear, then excellence is achieved. Starting again and again is just like the first time. Through repetition, the impression increases but not the result. Therefore, to differentiate from that, he says - "practiced for a long time". One and the same austerity, maintained in the middle without other efforts, drying up the aggregate and producing qualification, becomes the cause of pleasure. Or it produces a special capability. Therefore, words indicating long-term maintenance are appropriate for austerity. Anticipating the doubt that the Lord is pleased by austerity alone, in order to remove Brahma's understanding that the Lord is speaking only for encouragement, he says - duṣṭoṣa (difficult to please). Yoga is required as the sustainer of austerity. The nature of austerity will be explained later. Therefore, those who do not perform the Lord's work do not become ascetics. In their yoga, due to the absence of austerity, that yoga appears empty but mistakenly seems to be accompanied by austerity. Therefore, they are called false yogis. For them, he is duṣṭoṣa (difficult to please), for whom pleasure comes with difficulty. Because yoga is of the nature of restraint, they torment themselves, so he is pleased by that very restraint. Like those who fast to death. (19)
Thus, having established his own satisfaction, he encourages for the boon - "Choose a boon". The Lord's wish is that work should be done with desire for something else. A boon is the object that grants one's desired thing. One should not fear that desire causes destruction, he says - "Blessings to you". Even when a boon is chosen, since it will be used only for my purpose, you need not have any concern. Therefore, only good will come to you. vareśa (Lord of boons). A boon is limited to the Lord's own nature. Others are incapable in that, so I alone am the Lord of boons. Others are lords of false boons, like false yogis. Therefore it is said "desired all around". It is accepted as a boon in every way. "But you are pleased by the previously performed austerity. Thus, the desired object will be accomplished by austerity again. What is the need for a boon?" To this he says - "O Brahman, the effort for the highest good". The address "O Brahman" is to remind of the stated purpose. The effort that is for the highest good is that which has my vision alone as its limit, thus it is said. "For people" means for others also. By the word "my", the Supreme Person is meant, not an avatar. Therefore, the statement in the third book "Practice more austerity" is not contradictory. Because that refers to the human avatar. The same applies elsewhere. (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "taṃ prīyamāṇam" (him being pleased) here. Explaining the purport of these six, they say about self-speaking, "yatra" (where) etc. "śrabhīpsitam" (desired) means within the scope of the Lord's intention. "prārabdhaphalasiddhyartham" (for the accomplishment of the fruits of what has been begun) means for the accomplishment of the fruit of the means that has been started to be done. "protsāhanam" (encouragement) means generating joy through touch of the hand, etc. "anyathātva" (otherwise) means if one of the two is undesired. Thus, what the Lord spoke himself after encouraging, by that he indicated the desirability of the means including the saṃhitās (collections) to Brahmā as well. They state the purport of giving what is desired: "prasannatvādi" (due to being pleased) etc. If asked what is the fault in the absence of inspiration, they say "anyathā" (otherwise) etc. "anyathā" means in the absence of inspiration. Thus, the fault is indeed the consequence of doing things otherwise. If it is so, it may be the Lord's action, but why did Brahmā, even seeing the Lord's pleased face, not inform his own intention? In expectation of this, they say "ata" (hence) etc., "śrata" (heard) etc., because doing otherwise is undesired. Hence, they explain further "bhagavatī" (divine) etc. If the general laughter is already obtained by the word "smita" (smile), what is the purpose of the word "īṣat" (slight) again? To this they say "sarva" (all) etc. Thus, the slight nature of the laughter itself is expressed by the word "smita", not the slightness of the effect, so this is for indicating that. Although in being a god there is no distinction, because delusion causes the state of being a soul, if even a slight delusion is produced in Brahmā by the Lord through a smile, he too would be just like a soul, not in the category of the Lord - to this they say "yadyapi" (although) etc. Although understanding the smile alone is sufficient, yet, because the world will come into being by Brahmā's mere wish without effort, due to the absence of excessive attachment in Brahmā's action, the effect of ignorance is slight, so it is not equal to a soul. They state another distinction: "smitam" (smile) etc. Thus, due to the knowledge of the greatness (māyātva - illusory nature) of the form of the smile, it is not equal to a soul. If so, when the illusory nature of that form is known, there will be only detachment, not creation - to this they say "param" (supreme) etc. Thus, hence the creation. If there is no culmination in the fruit, what is the purpose of making known the essential nature? To this they say "bhavatu" (let it be) etc. Now, in the absence of fruitfulness now, what is the purpose of making known now? To this they say "phale'pi" (even in the fruit) etc. "śāstram" (scripture) means the scripture of promise "ye yathā mām" (those who as me). "utatva" etc., the word "tu" means "other". Here, in accordance with the latter half of the śruti (revealed text), it is known that in the first half, the absence of knowledge of word meaning is intended only due to lack of grace of speech, thus. || 18 || In "svayāham" (I myself). They state the indicator in the purport of the Veda in performing the Lord's work: "śrata eva" (from hearing itself) etc. Thus, the statement of the sacrificer's action in the Lord's work is itself the indicator. If here, due to the narration of past meaning of the first two śrutis and the third having an extraordinary meaning, how is the understanding of such purport obtained? To this they say "abhyatha" (otherwise) etc. Thus, if the purport is not stated, because the Vedas would not have the nature of conveying meanings not obtained by people, there would indeed be absence of validity, so by the impossibility of that, it is understood thus. If it is objected that because the purport of arthavādas (explanatory passages) is only in praising the enjoined action, even if they are not valid in their own meaning, there is no occurrence of invalidity - to this they say "śrata evāpātata" (from hearing itself, apparently) etc. Thus, when established by such consideration of the Purāṇas, because the Jaimin̄ıyas lack knowledge of that part, there is indeed deficiency. The reason for that: "tatra" (there) means in the four-faced one. "trikṣaṇāvasthāyina" (existing for three moments) is stated in accordance with another view. "aprāpayad" (did not cause to obtain): This is a ṇic (causative) form in its own meaning, like in "Rāma acīkarad rājyam" (Rama made the kingdom). "prathamatulya" (equal to the first) means not causing satisfaction like dry penance. "sāmarthyaviśeṣaṃ vā" (or special ability) - supply "accomplished". "taddayayā" (out of compassion for him) means out of compassion for his body. || 19 || In "varaṃ varaya" (choose a boon): "anyatrāpi" (elsewhere also) means where there is absence of such statement. || 20 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
The darśana (sight) of that Bhagavān (Lord) caused such āhlāda (delight) that his antaḥkaraṇa (inner heart) was filled and pervaded with it. He was internally full of ānanda (bliss) which also manifested externally. With this intention, it is said - his body was thrilled with joy, bristling with romāñca (horripilation). Due to the excess of prema (love), there were tears in his eyes. That Viśvasṛk (Creator of the Universe) Brahmā bowed to the lotus feet of this Bhagavān. Indicating that attaining His lotus feet is very difficult, it is specified - yat (which). The paramahaṃsas (great ascetics) are highly discriminating devotees of the Lord, dear to them, as stated in "the story dear to the Bhāgavata paramahaṃsas" and so on. Their path, the path of bhakti (devotion), is definitely pāramahaṃsya (the highest spiritual state) by which His lotus feet are attained. (17)
Then the Lord, dear to Brahmā, touching the hand of that Brahmā who was properly situated nearby, free from distress, fear, trembling, etc., due to the austerities, and by that handhold restraining his power of action, spoke with a slight smile, with a voice brilliant with beauty, in a way that would be pleasing to him. The reason for this is stated - prītamanā (with a pleased mind). Meaning, with a mind filled with supreme affection for him. This is in line with His own statement, "In whatever way one surrenders to Me, I reciprocate accordingly." The reason for this is stated - prīyamāṇam, meaning supremely pleased with him. Another reason for His pleasure is also stated - considering him worthy of His command in the task of creation. (18)
The Lord's speech is shown thus - "By you" and so on. Addressing him as "O Vedagarbha", He restrains the power of knowledge in him - "I am well pleased by the austerities long practiced by you, motivated by the desire to create." The implication is: one who does what I desire for My pleasure is the best; one who performs spiritual practices for liberation is middling; and one who worships Me with a desire for enjoyment is the lowest. Thus indicating that He cannot be satisfied by the lowest, He states - "I am difficult to please by those whose yoga (devotion) is mixed with kūṭa (deceit) and desire", meaning He cannot be satisfied by them. (19)
Having thus shown His satisfaction, He encourages him to ask for a boon - "O Brahman", He addresses respectfully. "Ask Me for your desired boon", is the construction. If one thinks, "Won't accepting a boon from You lead to bondage? What's the use of it?", He responds - "By that, there will only be bhadra (welfare) for you, not bondage." The idea is that a boon given by Me does not cause bondage. To the question "How are You able to grant the desired?", He answers - "I am Vareśa (the Lord of boons)." This means the master of all boons. He clarifies this further - "For whom the pariśrama (effort) of people for śreyas (the highest good) - dharma, artha, kāma, and mokṣa - has its limit in My darśana (sight)." The idea is that when one attains My sight, I am able to give everything, so nothing among dharma, etc. remains difficult to attain, for which further effort in spiritual practice would be needed. (20)
Hindī Anuvāda
Upon seeing Him, Brahmājī's heart was filled to the brim with an outpouring of ānanda (bliss). His body became pulakita (thrilled with joy), and tears of prema (love) welled up in his eyes. Brahmājī bowed his head and offered praṇāma (salutations) to those lotus feet of the Lord, which can be attained through the nivṛtti-mārga (path of renunciation) of the paramahaṃsas (great ascetics). (17)
The Lord, dear to Brahmājī, was very pleased to see His beloved Brahmā immersed in the joy of love and darśana (vision), surrendered, and worthy of being commanded for the creation of beings. He shook hands with Brahmājī and spoke in a voice adorned with a gentle smile— (18)
The Lord said - Brahmājī! The knowledge of all the Vedas is present in your heart. You have thoroughly satisfied Me by performing tapasyā (austerities) for a long time with the desire to create the universe. Those who practice yoga (spiritual discipline) with kapaṭa (deceit) in their hearts can never please Me. (19)
May you be blessed. Ask Me for whatever boon you desire, for I am capable of granting whatever is asked. Brahmājī! The viśrāma (rest, culmination) of all beneficial means for the jīva (living being) is in My darśana (vision) alone. (20)
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