Text 5: Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation.
Text 6: While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.
Text 7: When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.
Text 8: Lord Brahmā underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
To elaborate on the fact that true knowledge comes only from devotion to the Lord, and to show that even Brahmā's knowledge came only from His grace, he narrates this story starting with "sa" (he). The supreme guru, the revealer of devotional secrets, standing on his own abode, the lotus, meaning first he had immersed in water searching for the basis of his seat, then returned and stood on his own abode. Aikṣata (he contemplated) how should creation be done. That dṛśam (vision), prajñām (wisdom). Here, regarding creation, it is considered infallible. Vidhiḥ means method. 5
While thinking about creation, he once heard two syllables in the water nearby. He shows those syllables: the consonants starting with 'ka' and ending with 'ma', among which the sixteenth is 'ta' and the twenty-first is 'pa', to indicate the word. He explains its meaning. O king, it is what they know as the wealth of the niṣkiñcana (those who have renounced wealth), by which they are known as tapodhana (rich in austerity). And that was uttered twice as "tapa tapa", which is the imperative singular second person. He heard its repetition in the form of a respectful instruction. 6
Having heard thus, desiring to see the speaker of those words, he moved from there, looked around in all directions, then returning to his own abode, as if instructed by someone directly, and considering it beneficial for himself, he fixed his mind on tapas (austerity). 7
Then that Brahmā performed tapas (austerity) that illuminates all the worlds. His vision of the meaning of the words "tapa tapa" was infallible. He who has conquered his ātmā (self) and manas (mind). He who has conquered both types of indriyas (senses) - those of knowledge and action. Among those performing tapas, he was tapīyān (the most austere). To that Brahmā, He showed His own abode called Vaikuṇṭha, which is param (supreme), beyond which there is nothing superior. 8
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
For searching the foundation, the support of that lotus. This is the meaning. When he did not find the foundation, then he returned, this is the sense. 5
"O king" means: For kings, protection is their duty, but for Brahmins, it is this (austerity), this is the implication. This is the meaning. The repetition is indeed to indicate the Vedic nature of the austerity, for Vedic practitioners repeat the first word twice when reciting mantras, as in "sahasraśīrṣā sahasraśīrṣā puruṣa" (thousand-headed, thousand-headed Purusha), this is the idea. 6
Then, moving from the lotus place, he began to move. Not seeing from another place, he again stood on that very lotus. This is the meaning. The idea is that he decided, "Someone wishing me well has instructed only what is beneficial for me, therefore I will perform only austerity." 7
Then, after hearing the words "tapa tapa" (perform austerity, perform austerity). If one asks how he performed austerity when the Lord had not instructed the nature of austerity, to that he says - amogham (infallible), completely successful due to the Lord's will, darśana (vision) knowledge of whom is thus. By the Supreme Lord's will alone, the knowledge of how to perform austerity arose simultaneously with the instruction, this is the idea. As per the śruti (Vedic text) "parāñci khāni vyatṛṇat svayambhūḥ" (The self-born pierced the openings outward), the conquest of both types of senses was natural for him. Parāñci means turned outward, khāni means senses, vyatṛṇat means he pierced. Turning the senses away from objects is indeed called their conquest. Sabhājitaḥ means worshipped. 8
Śrīrādhāramaṇadāsa Gosvāmi-viracitā dīpanī-vyākhyā
Nirdeśārtham iti means for clear indication. 6-15
Śrīmad Vīrarāghava Vyākhyā
He tells the story to explain what the Lord himself said, which purifies the essence of the self. The supreme lord of the individual beings of the worlds, the guru, the teacher of dharma, and also the god, the four-faced one, having taken his place in his own abode, the lotus-shaped navel of the Lord, first plunged into the water to search for the foundation, then returned and stood in his own abode. With a desire to create, he contemplated how to create. Thus contemplating, Brahmā did not obtain the knowledge of how the creation of the world should be, as seen in the method of creating the visible world. He did not attain that vision, that wisdom agreed upon in the matter of creation. || 5 ||
Thinking about the means of obtaining wisdom, once, sometime, he heard nearby in the water a word twice spoken, consisting of two syllables. He shows those syllables: the consonants beginning with 'ka' and ending with 'ma', of which the sixteenth is 'ta' and the twenty-first is 'pa'. To indicate the meaning of the word, he says: O king, that which they know as the wealth of those who have renounced wealth, by which they are known as rich in austerity, that twice-spoken word "tapa tapa" (practice austerity, practice austerity) in the imperative mood, second person singular, he heard with respect and as a command, in the sense of repetition. || 6 ||
Having heard the words "tapa tapa", with a desire to see the speaker of those words, he moved about, looking in all directions. Not seeing anything else there in the directions, he again took his place in his own abode. As if instructed by someone, as if directly appointed, and considering that beneficial to himself, he fixed his mind on austerity. || 7 ||
And then that Brahmā practiced divine austerity for a thousand years by the measure of the gods, which illuminates all the worlds. Among those practicing austerity, he was the most austere, possessing infallible vision, whose knowledge in the form of resolve was not futile in the austerity to be practiced by him, who had conquered his life-breath and mind, who had conquered both types of senses (those of knowledge and action). Thus he practiced austerity, as is well-known. || 8 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He elaborates on this with "sa" (he). For the devotees like Sanaka and others, he contemplated his own abode, the place in the navel-lotus, with which vision [to use] in the creation of the world here. || 5 ||
Then what does he say here? "saṃcintayan" (contemplating) - How might the vision regarding creation be? Contemplating thus, the all-pervading Brahmā [heard] a word consisting of two syllables. He indicates the nature of the two syllables. Among the consonants, from 'ka' to 'ma', the sixteenth letter which is 'ta', and the twenty-first which is 'pa', form that word. He clearly indicates what is denoted by that: "niṣkiñcanānām" (of those who have nothing). The word that they know as the wealth of those who have nothing, the paramahaṃsas (ascetics), means that which is characterized by austerity. The consonants are from 'ka' to 'ma'. || 6 ||
What was determined by this? To that, he says "niśamya" (having heard). Brahmā, having heard that word, with a desire to see the speaker of that word, looked in all ten directions. Not seeing anything else there in those directions, having entered and searched through the channels of the lotus stalk, and having seen, he settled on his own abode, the lotus itself. Considering that heard word beneficial to himself, [thinking] "I have been instructed by my father in the means of creating the world. Your austerity is not sufficient, therefore you must perform austerity again," or "I have been instructed in austerity," he fixed his mind on austerity, as if on austerity. This is the connection. || 7 ||
He describes the result of the contemplation with "divyam" (divine). Brahmā practiced/contemplated the austerity that illuminates all worlds, in the form of knowledge. He practiced to the extent that austerity is the supreme Brahman. Due to his conquered mind, etc., it is common to all, so he specifies with "tapīyān" (more austere). Among those practicing austerity, he was the most austere, the best of the best. The suffix īyasun is used in the sense of the superlative when the word is divided into two and combined with tara. How is this measure known? It is said "sma", because in memory, in occurrence, in prohibition, "sma" is stated. By this, it is indicated that "mahān mahīyasām" etc. means the best of the best. Even due to the conquest of both types of senses, etc., it should be understood that something more is said to indicate superiority over other ascetics, because where something more is said, that is to be known as superior there. Otherwise, just saying "he practiced austerity" would be enough. Therefore, the conquest of both types of senses is also an inherent quality of Brahmā, as it is remembered: "The self-born one opened the senses outward." His infallible vision, without Hari, is also superior, as it is heard: "O Prajāpati, no one other than you has encompassed all these born beings." || 8 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
To elaborate on that, he describes the manner of that vision with "sa" (he) and the following. || 5 ||
"sa cintayan" (he contemplating) - Having instructed the eighteen-syllable mantra of Sri Krishna beginning with "klīṃ kṛṣṇāya", and with the statement "Practice austerity, practice austerity, through this you will attain perfection," this intention is also shown in the Brahma Samhita. "niṣkiñcanānām" (of those who have nothing) - For the desireless devotees, that which is characterized by worship, austerity alone, they know as wealth. || 6 ||
"niśamya" (having heard) - In the reading "tadvaktṛ" (of that speaker), it means with a desire to see him from whose mouth that word emerged. || 7 || || 8 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Not only is the form of the Lord beyond time and illusion, but also His abode and devotees are beyond time and illusion. To show this, he begins the four-verse Bhāgavata story with "sa ādi" (he, etc.). The supreme guru, the instructor of devotional secrets, "svadhiṣṇyaṃ padmam āsthāya" (having settled on his own abode, the lotus) - having established, meaning first he submerged in the water to search for its foundation, then returning, he settled on his own abode. "aikṣata" (he contemplated) - he considered how it should be created. "tāṃ dṛśaṃ" (that vision) - that wisdom. "atra" (here) - regarding creation. "vidhiḥ" (method) - manner. || 5 ||
Contemplating creation, he once heard a two-syllable word, spoken twice, nearby in the water, like a mantra. He extracts that two-syllable word. Among the consonants, from 'ka' to 'ma', the sixteenth which is 'ta', and the twenty-first which is 'pa', form "tapa" (practice austerity), which is the imperative second person singular, and it is repeated as "tapa tapa" (practice austerity, practice austerity). "dhanam" (wealth) - because Brahmins are called "tapodhanāḥ" (rich in austerity). || 6 ||
Thinking, "I have been directly instructed by someone to practice austerity," as if directly appointed, considering that alone beneficial, he fixed his mind on that very austerity. || 7 ||
"akhilānāṃ lokānāṃ tāpanaṃ" (illuminating all worlds) - meaning the cause of manifestation. Among those practicing austerity, he was "tapīyān" (more austere), extremely austere. || 8 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
To elaborate on this and to show the world in which the Lord rests, he narrates the story beginning with "sa" (he). The primordial god of the individual beings of the worlds, the supreme guru and instructor of devotional secrets, that Brahma, having settled on his own abode, the lotus, with a desire to create the worlds, contemplated, not knowing the method of creation, thinking "By what intelligence shall I create?" Even while contemplating thus, he did not attain that intelligence approved for world-creation, by which the method of universe construction, the manner of world-making, would be possible. || 5 ||
"vibhuḥ" (the all-pervading one), the one identifying with the collective body, that Brahma, while contemplating creation, once heard a two-syllable word nearby in the water. He shows those syllables: among the consonants from 'ka' to 'ma', the sixteenth letter 'ta' and the twenty-first letter 'pa'. To indicate the meaning of the word, he says, "O King, for the "niṣkiñcanānām" (those who have nothing), the yogis, what they know as wealth," that spoken twice is "tapa tapa" (practice austerity, practice austerity), which is the imperative second person singular. Its repetition he heard as a respectful instruction, is the meaning. || 6 ||
He, having heard that word "tapa tapa" (practice austerity, practice austerity), with a desire to see the speaker of that word, then moving and looking in all directions, not seeing any other person there in the directions, again settling on his own abode, as if instructed in austerity, as if directly ordered by some relative, and considering that beneficial to himself, he fixed his mind on austerity. || 7 ||
Thereafter, he, whose vision is unfailing, while practicing austerity, whose conceptual knowledge is unfailing and fruitful, with reason-laden attributes: "jitānilatmā" (one who has conquered breath and mind) - one who has conquered breath, self, and mind; one who has conquered both types of senses - those of knowledge and action; among those practicing austerity, "tapīyān" (more austere) - extremely austere. Thus concentrated, he practiced austerity for a divine thousand years by divine reckoning. "sma" indicates fame. What kind of austerity? "akhilalokānāṃ tāpanaṃ" (illuminating all worlds) - enlightening. || 8 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having introduced the Lord's words as something to be spoken, he describes Brahma's undeceiving vow for the purpose of contentment - "sa" (he). The word "vrata" (vow) is used in the sense of a specific rule. Here, it refers to the restraint of all senses and life force by renouncing all objects. If it becomes single-minded in essence and result, then it is undeceiving. This Brahma, having resolved to create the universe for the sake of the Lord, then proceeded to consider the means. Those means act in the Lord's self according to the Lord's will, so the objects that he desired to create did not manifest as the Lord did not intend them in that way. Then, due to the absence of proximity, direct perception of those objects did not occur, thus he says - "sa brahmā" (that Brahma). Because he is self-evident. Therefore, due to the absence of anything else well-known, there is no removal of doubt from that. By saying "ādi-deva" (primordial god), worship of other deities is also prevented. There is no other guru either, from whose instruction the task could be accomplished. Because he himself is the guru of all. He also states that there is no resort to pilgrimage sites - "svadhiṣṇyam āsthāya" (residing in his own abode). Or, with all these special qualities, thinking "I alone am great, what need do I have of other means?", without performing auspicious rites etc., he looked for means only with the desire to create. Then, by the previously stated logic, due to the absence of means, he did not understand it that way. Deliberation etc. in the form of inference and reasoning is not useful in this context, as only direct knowledge of the material cause is the means. He states this - "prapañca-nirmāṇa vidhir yayā bhavet" (by which the method of creating the universe would be). The meaning is that he did not obtain the vision by which the method of creating, producing the universe would occur. || 5 ||
Since every method is accomplished only through knowledge, he then contemplated that very meaning. Just as the Lord becomes directly perceived through contemplation on the Lord, similarly the means will also become directly perceived through contemplation on the means. By this, it is indicated that one who contemplates only on the means, but not on the means of means, becomes deluded. Then the Lord, [thinking] "He is making this effort for my sake," instructed him in the means. That speech issued from the Lord's mouth being in the form of a mantra, he describes it in the manner of extracting a mantra - "sa cintayan" (he contemplating). As stated before, that Brahma contemplating. He heard a two-syllabled word, like the speech of one submerged in water, in the midst of water. He heard one word consisting of two syllables. That too was uttered twice, pronounced two times. By this, the separation of words is prevented. And the eternality of the word is described. Then the word uttered twice became a sentence, thus it is called "vacaḥ" (speech). Now, how did he, agitated and confused in thought, determine that sound arising in water along with its meaning etc.? To this he says - "vibhuḥ" (the all-pervading one). He states the extraction of the two syllables - "sparśeṣu yat ṣoḍaśam ekaviṃśam" (that which is sixteenth and twenty-first among the consonants). The vowels have two forms. Independence and being the principal part of others. There, by describing the two syllables independently, the two consonants indeed become complete with their parts. There too, in the absence of reason for transgressing the first, it becomes accompanied by the letter a. There, the consonants from ka to ma are twenty-five, forming five groups. Among them, the initial letters of the fourth and fifth [groups] are the sixteenth and twenty-first forms. It means the letters ta and pa. There, since only "sa" is capable of conveying the meaning, for the purpose of ascertainment he states its meaning - "niṣkiñcanānām" (of those who have nothing). Since austerity that produces unseen results, like kṛcchra etc., is the meaning of the root "tap", even in the absence of the suffix denoting an agent, he states intending that the root alone figuratively means the supreme. Those who have nothing. But there is something that alleviates suffering. Therefore, due to the necessity of removing obstacles to the protected object, those who perform tapas (austerity) become niṣkiñcana (possessionless). Hence it is said - "wealth of the possessionless". The address "O king" shows the greatness of that wealth. It is well-known. That which is to be protected in every way is wealth. Or because it is the doer of the action of wealth. He cites evidence for this - "Vidura". Because in the world they are known as tapodhanāḥ (rich in austerity). Indeed, that word must necessarily be composed of clear syllables, so it does not arise from the connection of air and water, but rather, having determined that it was spoken by some speaker, desiring to see that speaker, looking around in all directions, not seeing anyone else there, and knowing that he himself had not spoken it, not seeing anyone else, he went to another place to search for him, or wandered around. Again, returning to his own abode, abandoning thoughts of the speaker, he pondered the word. Among the four types of words, having determined that it is indeed a verb, and due to the absence of such a form in others, he determined it to be the imperative mood, second person singular of the parasmaipada, repeated twice. In considering the meaning of the imperative, due to the absence of reasons for transgressing the first among the various meanings such as injunction, etc., he determined this to be indeed an injunctive meaning. Since injunction itself is the meaning of the imperative, due to the prescription of the potential and imperative moods for actions based on whether they are remote or immediate, and due to the prescription of first and second person based on whether the instigator is remote or immediate, and because even in the word "bhavat" there is a sense of non-immediate injunction. As if instructed in austerity by someone saying "Perform austerity before me, seeing me directly," he set his mind on austerity. || 6 || 7 ||
Then he performed austerity, as stated in "For a divine thousand years". Yoga, knowledge, and life force are the generators of heat. To say that all three were accomplished for him, he describes the three as qualifications. "Of tireless vision" refers to knowledge. Or alternatively, it may be described as "that by which he determined the nature of objects". "Master of breath and self" refers to the purity generated by yoga, or austerity. Also, "conqueror of both types of senses". One by whom the breath and the self (the inner organ) are conquered. One by whom the organs of knowledge and action are especially conquered. He heated himself by abandoning food and restraining the life force. Then the worlds existing at that time became heated. Just as cloth becomes stiff when dried by heat, so it was for the worlds. Hence it is said - "heating of all worlds". From which came the heating of all worlds. The natural faults in austerity such as anger, exhaustion, and agitation did not arise in him, thus the qualification "most austere among the austere". "Concentrated" means attentive to the result. Just as a cook, knowing the completion of the flavors, does not heat further after five [stages], and for that purpose becomes focused, so was he. || 8 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "sa" (he), it is for the purpose of contentment, or for the purpose of the Lord. "Of Brahma" means created by Brahma. In "pravartata" (began), this word which generally denotes rule, culminates in its specific meaning. "Te" (they) refers to the means of creation. "Dṛśam" (vision) means direct perception. || 5 ||
In "sa cintayan" (he, thinking), the manner "sarvo'pi" (all) and so on, this explanation is made known, either through the introduction of the thought narrative by Śuka or by the venerable Vyāsa. "Nirūpite" (determined) is stated twice, by this, indicating the recognition of the word, the meaning is "determined". "Vyākula" (agitated) means agitated due to not attaining the means. To distinguish the two syllables, they explain the specifics in "svarāṇām" (of the vowels) and so on. For the purpose of determining the meaning of the two words uttered from here. "Lakṣaṇārthaparam" (having the purpose of indicating) means that the general idea of heat is the meaning of the root "tap" (to heat), and although it generates the unseen, it is the very meaning of the root due to being its specific form. And that, not being understood in the mere use of the root, is made known by the affix "as". But in the present context, due to its absence, the mere root, being ineffective in conveying such a specific meaning, becomes purposeful through its connection with its own potency, conveying the meaning of wealth for some, is the meaning. "Kiñcit tu" (but something) means what is denoted by the word "kiñcana", which is a component of the word "niḥkiñcana" (possessionless). "Niḥkiñcanā eva" (only the possessionless) means they are indeed devoid of the object called "something" which becomes an obstacle to the accomplishment of self-protected austerity. || 6 ||
The explanation of "niśamya" (having heard) is indeed that. "Padam" (word) and so on. "Among the four types of words" means among the four types of words consisting of noun, verb, particle, and prefix. || 7 ||
In "divyam" (divine), because ordinary knowledge is not effective, infallibility is not appropriate, so disliking this, they state an alternative view with "atha vā" (or alternatively) and so on. "Yogajanita" (generated by yoga) means, by implication, a special capability is stated. "Ityapi" (also thus) means "tathā" (likewise) is to be supplied. || 8 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
He shows that what was spoken by the Lord is preceded by a historical account - "sa" (he). He, Brahma, first immersed in water to search for his abode, not finding it there, then returning, established himself in his own place in the form of a navel lotus, and staying there, with a desire to create, he contemplated how to create. Thus contemplating, he did not attain the vision, the wisdom that would be suitable for creation, by which the method of creating the universe would be known. The meaning is that he did not obtain it. If even for Brahma, knowledge of even the object of creation is difficult to obtain without means and the Lord's grace, then what to say of others obtaining knowledge of the Lord's essence without means, etc. - with this intention, he states the greatness of Brahma in terms of birth and knowledge - "jagatām ādidevaḥ" (the primordial god of the worlds), the creator, "paraḥ guruḥ" (the supreme teacher), the instructor of all secrets, is the meaning. || 5 ||
That omnipresent Brahma, contemplating the means to obtain wisdom, once heard twice-uttered, repeated, two-syllable words in the water nearby. He shows those syllables - "sparśeṣu" (among the consonants). From 'ka' to 'ma' are the consonants, among them the sixteenth is 'ta' and the twenty-first is 'pa'. To indicate the meaning of the words, he states their signification - "niṣkiñcanānām" (of those who have nothing). Those who have nothing, of those ascetics, what the people know as wealth. By which they are famous as rich in austerity. And that twice-uttered is "tapa tapa" (practice austerity, practice austerity). He heard the emphatic, respectful injunction in the form of the imperative mood, second person singular, is the meaning. By the address "nṛpa" (O king), he indicates that you have indeed experienced the power of austerity through Śamīka's curse. || 6 ||
Having heard the words "tapa tapa" (practice austerity, practice austerity), with a desire to see the speaker of those words, then moving and looking in all directions, not seeing anything else divine there, again establishing himself in his own abode, as if instructed by someone, as if directly appointed, considering austerity practice to be beneficial and conducive to his goal, he fixed his mind on austerity. || 7 ||
Then, in the meaning of the phrase "tapa tapa" (practice austerity, practice austerity), he whose vision is infallible, being concentrated, attentive, practiced austerity illuminating all worlds, divine, for a thousand years according to divine reckoning, is the construction. He clarifies the state of concentration - "jita" (conquered). One by whom the vital air and mind have been conquered, and by whom both sets of sense organs, which are the causes of knowledge and action, have been conquered. Thus indicating that only he is capable of performing such austerity and not others, he qualifies - among those practicing austerity, he is the most austere. He illustrates that wonder - "sma" (indeed). || 8 ||
Hindī Anuvāda
The supreme teacher of the three worlds, the primordial god Brahma, sitting on his birthplace lotus, began to contemplate with the desire to create. However, the vision of knowledge by which creation could be accomplished and which was desirable for the act of creation, that vision he did not obtain. || 5 ||
One day, while he was pondering this, he heard twice in the ocean of dissolution the sixteenth and twenty-first consonants 't' and 'p' - "tapa-tapa" ("practice austerity" in this way twice). Parīkṣit (O Parikshit)! Great souls consider this austerity to be the wealth of renunciates. || 6 ||
Having heard this, Brahma looked around in all directions with a desire to see the speaker, but no one else was visible there. He sat on his lotus and, deciding "I have received a direct order to practice austerity" and considering it to be for his benefit, he focused his mind on austerity. || 7 ||
Brahma is the greatest ascetic among ascetics. His knowledge is infallible. At that time, he practiced such austerity for one thousand divine years with concentrated mind, controlling his vital air, mind, organs of action, and organs of knowledge, by which he became capable of illuminating all the worlds. || 8 ||
SB 2.9.5-8
