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 ||
