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 2.9.24-27
