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 2.9.21-23
