Text 37: O Brahmā, just follow this conclusion by fixed concentration of mind, and no pride will disturb you, neither in the partial nor in the final devastation.
Text 38: Śukadeva Gosvāmī said to Mahārāja Parīkṣit: The Supreme Personality of Godhead, Hari, after being seen in His transcendental form, instructing Brahmājī, the leader of the living entities, disappeared.
Text 39: On the disappearance of the Supreme Personality of Godhead, Hari, who is the object of transcendental enjoyment for the senses of devotees, Brahmā, with folded hands, began to re-create the universe, full with living entities, as it was previously.
Text 40: Thus once upon a time the forefather of living entities and the father of religiousness, Lord Brahmā, situated himself in acts of regulative principles, desiring self-interest for the welfare of all living entities.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Thus having instructed. The people's parameṣṭhin (supreme being) situated in supreme lordship, Brahmā. He concealed his own form from himself. ||37|| * To whom the sense objects are hidden, by whom the visible form is hidden. Being in the posture of folded hands. ||38|| * * Then the previously mentioned dialogue between Brahmā and Nārada began, as stated in the next five verses. Desiring the welfare of the subjects, reflecting, that very desire for self-interest, by that he practiced the yamas (restraints) and niyamas (observances). ||39|| * * Among the sons who inherited the estate, the most beloved one pleased the father by his character and other qualities, as connected with the next verse. ||40||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He concealed the form of birth, by this even the self-form of Vaikuṇṭha is accepted. Here is the context: Thus, Brahmā also made Śrī Nārada, who was about to teach the Śrīmad Bhāgavata in brief, resolve in the same way, 'So that people will have devotion to Lord Hari' etc. Śrī Nārada also instructed for the manifestation of that great Purāṇa with 'O great fortunate one, the Lord of infallible vision' etc. ||37|| * * To whom the sense objects, the highest human goal, such as his own beauty, sweetness, fragrance, etc., are hidden, to him that Brahmā, as before, in the previous kalpa (cycle of creation), meaning. Therefore, Brahmā's delusion in the form of approaching his own daughter occurred only in the previous kalpa, not after the instruction of the four verses of Bhāgavata, as said by the Lord, 'You are not deluded in the variations of kalpas'. As for the deluding of Brahmā during Kṛṣṇa's incarnation, that should be understood as merely a play of the Lord's grace. ||38|| * * Then the dialogue between Brahmā and Nārada began, as stated in the next five verses. He practiced the yamas and niyamas, teaching by his own conduct, 'May my subjects practice the yamas and niyamas', with that very desire for self-interest. ||39|| * * Rikthādāḥ (heirs) are sons who take the paternal wealth as inheritance. Among them, the most beloved, indicating Nārada's excellence as among the paternal wealth of karma yoga, jñāna yoga, and bhakti yoga, Dakṣa and others attained karma yoga, Sanaka and others attained knowledge, and Nārada attained devotion. Anuvrataḥ means devoted to the father. ||40||
Śrīmad Vīrarāghava Vyākhyā
Ajanaḥ (unborn), the Lord Hari, whose birth is not subject to karma, having thus instructed the supreme ruler of individual beings, while that Parameṣṭhin was watching, he concealed his own related form shown to that four-faced one. ||37|| * * To whom the sense objects, the objects of the eye sense, are hidden, by whom the visible form is hidden, to that Hari, with folded hands made, he who is full of all beings, abundant with gods and other beings to be created, being present in the intellect, meaning abundant with knowledge pertaining to beings. That Brahmā created this universe as before, like the previous kalpa. ||38|| * * Then the previously mentioned dialogue between Brahmā and Nārada began, as stated in the next five verses. Dharma-pati (Lord of dharma), the protector by initiating the dharmas of devotees, Prajāpati (Lord of creatures), Brahmā, desiring the welfare of the subjects, reflecting, that very desire for self-interest, by that he sometimes practiced the yamas and niyamas, meaning he performed them. ||39|| * * Nārada, the most beloved among the sons who inherited the estate, such as Marīci, pleased that father who was practicing thus, as connected with the next verse. The reason for being most beloved is stated: devoted to the father, serving, eager to listen, by his character, by his own nature in the form of questions, by humility, by dama (self-control) meaning control of external senses, and also by śama (tranquility) meaning restraint of internal senses. ||40||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Saying "I will grant the boon that is asked for", he speaks of this opinion. [37]
Explaining that concealment and non-concealment are also subject to his own will, he says "saṃpradṛśya" with the intention that Hari conceals his own form. Hari, who is ajana (without birth) or has characteristics opposed to birth, showed the form of Hiraṇyagarbha, the highest among Rudra and other beings, and then concealed his own form from the sight of that Viriñca. [38]
When the Lord's form, the object of the senses, was concealed, what did Viriñca do? To him who was concealed from the object of senses, meaning devoid of a form perceivable by Brahmā's senses. Sarvabhūtamaya means foremost among all beings, or is called all-pervading due to being foremost of all. [39]
To show the principle that even a person who always serves his desired deity should especially worship that deity for obtaining a special purpose, he speaks of Viriñca's special worship in "Prajāpati". Dharmapati means the protector of dharma, that special appropriate observances should be performed in prosperity or adversity for obtaining special results. It is said "svārtha" because seeking the welfare of the subjects is not for self-interest. Even that self-purpose is for the purpose of increase of happiness in liberation, with the idea that it is also one's own purpose. The ten yamas are: ahiṃsā (non-violence), satya (truthfulness), asteya (non-stealing), brahmacarya (celibacy), dayā (compassion), ārjava (straightforwardness), kṣamā (forgiveness), dhṛti (steadfastness), mitāhāra (moderate diet), and śauca (purity). The niyamas proclaimed are: tapas (austerity), saṃtoṣa (contentment), āstikya (faith), dāna (charity), īśvarapūjana (worship of God), siddhāntaśravaṇa (listening to scriptures), hrī (modesty), mati (intellection), japa (recitation), and vrata (vows). Listen to all these separately, as stated in the Yogaśāstra. [40]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
By "concealed his own form", it is accepted that Vaikuṇṭha and others are also his own form. This is indeed explained thus. Even in "I alone existed before this", and in "without this purpose", by the word artha (purpose), that inner glory, the Lord himself, is understood. [37]
"Antarhite" should be explained as: to him for whom the object of the senses like eyes etc., which is the form of the highest purpose of man, is his own manifestation. [38]
"Prajāpati": He practiced the yamas and niyamas with the desire for his own purpose of being the creator. What was he doing in that? The welfare of the subjects, for the sake of measure, for the sake of existence, and for non-imagination for himself, as stated. [39-40]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"Parameṣṭhin" means the creator. By "his own form", it is indicated that Vaikuṇṭha etc. are also his form. "Nyaruṇat" means he made disappear. [37]
"Antarhita" means to him for whom the object of his devotees' senses like eyes etc., which is the highest purpose of man, his own beauty, sweetness, fragrance etc., as before, as in the previous kalpa when it had passed. Thus, Brahmā's delusion in the form of approaching his own daughter occurred only in the previous kalpa, not after the instruction of the four verses of the Bhāgavata, as the Lord said, "You are not deluded in the variations of kalpas." As for the deluding of Brahmā in Kṛṣṇa's incarnation, that should be understood as just a play of the Lord's grace. [38]
And after that, the previously mentioned dialogue between Brahmā and Nārada commenced, he says in five verses. Seeking the welfare of the subjects, he practiced the yamas and niyamas, teaching by his own conduct, thinking "May my subjects practice the yamas and niyamas", thus with desire for his own purpose. [39]
"Riktha" means ancestral wealth received as inheritance. "Rikthādāḥ" means sons who receive that. Among them, the most beloved. Thus, among the ancestral wealth of karma-yoga, jñāna-yoga, and bhakti-yoga, Dakṣa and others obtained karma-yoga, Sanaka and others obtained knowledge, and Nārada obtained devotion. Due to Nārada's excellence, "anuvrata" means devoted to the father. Desiring to know the diversity of māyā, the external power, or of grace. Or, of him who rules through māyā or grace. [40]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The unborn, eternally embodied Hari, who removes the afflictions of beings through various incarnations, having instructed Brahma, the supreme lord, in the manner described, concealed the form that was shown to that supreme lord while he was watching. [37] The all-pervading one, who identifies with the cosmic body, having disappeared from the supreme lord's sight, became the object of the senses. Brahma, with folded hands to that Hari who had become the essence of all senses, created this individual universe as before, as stated in the scripture: "The creator arranged the sun and moon as before." [38] Then, after that, the previously mentioned dialogue between Brahma and Narada took place, as stated in the next five verses. The lord of both types of dharma, as described in the Vedas of action and renunciation, and thus the lord of both types of progeny, the supreme lord, desiring the welfare of both types of subjects, practiced both types of yama (restraints) and niyama (observances) without selfish motives. [39] Among the inheriting sons like Marīci, the most beloved was Nārada. Serving his father, the supreme lord, and desiring to understand Viṣṇu's māyā (illusion) called prakṛti (nature), or according to the lexicon where māyā means knowledge, desiring to understand the knowledge and actions [of Viṣṇu], he pleased [his father] with his character and other qualities. [40]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
After instructing thus, what he did is stated in "saṃpradiśyaivam". Having thoroughly instructed his doctrine to the point of realization, he himself disappeared externally. Now, the all-formed Lord is like all images, so why did he not remain? If so, creation would be easy. To this, he says "ajana". Not born, unborn, different from the born. This form is not the universal form, but different from it, it is his divine form. Therefore, the work is to be done by his instruction alone, not by seeing this form, as it is not an image. The born is an image of the born, not the unborn. Then how will he know the creation of beings? To this, he says "janānāṃ parameṣṭhinam". Those who are born are beings, their supreme controller is this state. Since they are born, exist, and are dependent on him, he who stands in that position is Parameṣṭhin, the authority over the production of beings. This form is useful for meditation, not directly. He is not capable of such creation. Because even as he was watching, he concealed that form. Now why did the supremely compassionate one conceal that form? To this, he says "hariḥ". He removes all sorrows of Brahma and beings. Therefore, he withdrew it to remove obstinacy. [37] What happened then is stated in "antarhitendriyārthāya". The object of the senses is indriyārtha. He is both concealed and the object of the senses. The Lord, though beyond all senses, by his own will became the object of the devotees' senses. The Lord is the object of all, especially for the senses of those who take refuge in devotees. In the view of conscious creation, for their liberation, in the material view, for the fulfillment of their presiding deities, the Lord becomes the object. In this case, due to Brahma's collective nature, he and his parts, the individuals, would be without senses. Therefore, for the removal of their sorrow, previously being the object of the senses, now he has become concealed, not an object of the senses. This becoming is for Brahma's benefit, as indicated by "haraye". Hence "vihitāñjaliḥ" - by whom special reverence is done, or whose reverence is special. If the Lord benefits the living beings, then the living beings should accept that benefit with folded hands. This alone is prescribed for the living beings. No other benefit or service to the Lord is possible. Because the Lord's form has been seen. It is much for them that they do not prohibit what is being done by the Lord. Though known from scripture, it was also practiced by Brahma himself, hence "vihitaḥ" means done. Then, by contemplating on the meaning stated by the Lord, he himself became all-pervading. Because such a state was prescribed for himself too. The word "bhūta" means whatever has manifested. Or by the Lord's command, whatever has manifested, all that entered into Brahma. After that, he created the universe. Then there will be no disparity in self-creation. Therefore, Brahma became just as before. And he created the world just as before. As it was created by the Lord, or as it was created by himself. [38] Having thus explained the instruction culminating in action, he now describes the propagation of that instruction - Prajāpati (the Lord of Creatures). Just as he himself became fulfilled by the Lord's instruction, so desiring the welfare of all creatures that they too might become fulfilled, and suspecting their lack of qualification, and also suspecting their inability to attain qualification, since it is established in the Vedic text "What is done by the father benefits the sons" and "For whom when born he performs this sacrifice," he himself undertook those rules and restraints for their sake. In this regard, he states another way that the prescribed dharma benefits the children - Prajāpati. Just as what is done by a husband benefits the wife, so it will benefit the creatures as well. Anticipating the objection that this too applies only to women and not to others, in order to indicate that he himself performed it and gave it to the creatures in such a way that it would impel them to dharma as the regulator of dharma, he says - Dharmapati (Lord of Dharma). Ekadā (once): In a state of freedom from anxiety or at the time of practicing knowledge of the essential meaning. Niyamas are observances like eating only air, etc. Yamas are restraints like non-violence, etc. The control of the senses and inner faculties is indeed of the nature of yama and niyama. Just as the senses engaged in worldly activities are restrained and made to engage in Vedic activities, so too the inner faculty is restrained from worldly knowledge and engaged in Vedic knowledge. The meaning is that Brahmā did both of these for the sake of the creatures. If asked what was the reason for Brahmā's insistence on this, he says - svārthakāmyayā (out of desire for his own purpose). Svārtha means purpose. "Abide by this view of mine" - by the Lord's command, one should abide by the view. And that comes about only through propagation. Therefore, he acted thus for the sake of propagation. Moreover, from the statement "He would not be their lord," if the creatures were not fulfilled, his lordship over them would be purposeless, so he acted thus for his own sake. This is the meaning. (39)
He says that his acting in this way culminated in a result - taṃ nārada (him Nārada). Him refers to the one previously described as possessed of dharma. Nārada: he who destroys (dyati) human qualities (nāra), or he who gives. Nāra means the collection of living beings. Indeed, Nārada removes the state of being an ordinary soul from all living beings. Or he procures the heart which is the support of Nārāyaṇa. Therefore Nārada is qualified here. Moreover, "This should be given to a dear son" - among sons who inherit property, Nārada becomes the dearest. Rikthādāḥ (inheritors) are those who take (ādadate) inheritance (riktham). Indeed, inheritance is of many kinds. Among them, this inheritance called spiritual knowledge is supreme. Therefore only the dearest deserves it. Just as he is the dearest, so is this inheritance. Moreover, not only is he an object of love, but also anuvrata (obedient) - one whose vow (vrata) follows after (anu). The meaning is servant. For a servant does everything in accordance with what the master does. Therefore he is an assistant in what is to be done by Brahmā. Moreover, śuśrūṣamāṇaḥ (serving): performing service. It should be given to one devoted to service. And it bears fruit only for him. Service also should not be done according to one's own will, but according to śīla (character). As is the character of the master, or as is pleasing to him, or by one's own good nature, only that which is prescribed becomes effective. That too should not be done with pride, but with praśraya (humility). For only the service of the humble culminates in results. Moreover, damena (with self-control): by restraint of the senses. What is done by one greedy for sense objects, due to creating doubt, does not become a cause of grace. The word ca (and) includes other causes of pleasing Prajāpati like praise, etc. That service is not performed by Nārada as inherently dharma, but as subsidiary to others. (40)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "antarhitendriya" (with concealed senses): The meaning is that when the senses etc. are liberated by direct perception of the Lord. By this, the state of being Hari should also be understood as established. "Because it is prescribed": The meaning is that because it is done by the Lord, it cannot be prohibited. "That": The meaning is that which appeared by the Lord's command. "Only from hearing": The meaning is only from recollection of what was spoken by the Lord. They say that the word "pūrvavat" (as before) should be connected separately, with this intention. (38)
In "prajāpatiḥ": "Prescribed therein" means prescribed in the production of a son. "He should go there" means dharma should go there. (39)
In "taṃ nārada": "Removes the state of being a living being" - nāra belongs to nara (man), meaning the state of being a living being is the effort to sustain life. The meaning is that he removes that by making known the true nature of the Lord. "Procures" - nara means water-drinker, nāra is knowledge related to that, by giving that knowledge he procures. This is the meaning. (40)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Hari, the remover of sorrow for His devotees, the Lord of individual beings, having instructed Brahmā, who is established in supreme authority, in this manner, concealed His own form that was shown to Brahmā. The word "form" here also implies the world. Indicating the wonder of His disappearance, it is said: "while Brahmā was watching." Suggesting the reason for the disappearance, He is described as "unborn" (aja), meaning different from ordinary beings. (37)
Having hidden, that is, concealed from the senses, Brahmā, to whom an añjali (respectful gesture with joined palms) was offered by Him whose form was no longer visible to the eyes, created this universe as before, as in the previous kalpa (cosmic cycle). There was no effort for him in creating the universe, as all individual forms were already present in the collective form. But without the Lord's grace, only the ignorance of the method of creation remained, which was also removed by the Lord's grace. This is indicated by describing Him as "consisting of all beings." (38)
Then the previously mentioned dialogue between Brahmā and Nārada began, as stated in the next five verses. Once, Prajāpati Brahmā, for his own purpose, practiced niyamas (observances) such as bathing and chanting, and yamas (restraints) such as non-violence. When asked what this purpose was, it is said: "desiring the welfare of the people," meaning he wished that seeing his conduct, people would engage in dharma and thus attain well-being. The reason for this is stated: "he is the lord of dharma," meaning he alone is the promoter of dharma. (39)
Rikthādāḥ means sons who inherit wealth. Among them, the most beloved Nārada pleased his father, who was practicing these observances, with his own conduct. The reason for his being most beloved is stated: "serving," meaning attending to. This service was not merely physical but involved mental devotion, as indicated by "following." (40)
Hindī Anuvāda
Śrī Śukadeva says—After instructing the universal grandfather Brahmā in this way, the unborn Lord concealed His form from Brahmā's sight. (37)
When Brahmā, who embodies all beings, saw that the Lord had removed His perceptible form from before his eyes, he offered an añjali to Him and created this universe in the same form as it was in the previous kalpa. (38)
Once, Prajāpati Brahmā, the lord of dharma, properly observed yamas and niyamas for the fulfillment of his desire that all people should prosper. (39)
At that time, among his sons, the most beloved, supremely devoted sage Nārada, wishing to know the essence of the Lord's māyā, served him with great restraint, humility, and gentleness, following him devotedly. (40)
SB 2.9.37-40
