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)
SB 2.9.17-20
