Text 29: The Supreme Personality of Godhead then said: O Brahmā, O depth of Vedic wisdom, be neither depressed nor anxious about the execution of creation. What you are begging from Me has already been granted before.
Text 30: O Brahmā, situate yourself in penance and meditation and follow the principles of knowledge to receive My favor. By these actions you will be able to understand everything from within your heart.
Text 31: O Brahmā, when you are absorbed in devotional service, in the course of your creative activities, you will see Me in you and throughout the universe, and you will see that you yourself, the universe and the living entities are all in Me.
Text 32: You will see Me in all living entities as well as all over the universe, just as fire is situated in wood. Only in that state of transcendental vision will you be able to be free from all kinds of illusion.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
O Vedagarbha! Do not fall into lethargy caused by despondency. What you pray for, saying "May that very (power) touch my vision" etc., has already been accomplished earlier. [29] * * Then how do I not know? To this he says: Again etc. [30] Being devoted and concentrated, you will see me pervading your self and the world, and you will see the individual souls of your self. [31] When one sees (me) everywhere, delusion ceases - thus he says. When however etc. Pratīcakṣīta means "would see". [32]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Alternatively, tandrī means ignorance. By addressing "O Vedagarbha", the meaning is that ignorance is not appropriate for you who are omniscient. If you say "I am doubtful of my ability in creation", to that he says: In creation etc. Do not worry thinking "My effort will be fruitless", thus he says: By me etc. By repeating the two syllables "tapa" twice, he indicates it has already been accomplished. He also subtly conveys through the word "hi" that even that prayer is not independent, but is by my inspiration alone. [29] * * Here he raises an objection: Then etc. If you say "What will be accomplished by the present effort when the worlds like Bhūr etc. that I have to create are not visible?", to that he says: Again etc. Tapas means prāṇāyāma (breath control) etc., according to the context. Cakravartī says it means "one-pointedness of mind". Tīrtha says it means "contemplation". Vidyā means steadfast devotion. As it is said: "Tapas is declared to be contemplation, vidyā is proclaimed to be steadfastness." Then what happens here, he says: By those two etc. He will see in his own heart itself the external worlds like Bhūr etc. and the human beings etc. residing there, as if without the covering of water. Then, seeing those shown by me as they actually exist in his own heart, he will easily see them existing externally, like a writer looking at a mirror. This is the meaning. [30] * * Even though absorbed in creation, "May I not forget you" - to this prayer he says: Then etc. Even at the time of creation, being devoted and concentrated, you will see me in your self, in your mind, and in the external world. You will also see the worlds like Bhūr etc. in me, and the individual souls of your self, just as Yaśodā saw (in Kṛṣṇa's mouth) during the earth-eating incident. Or, in the Kṛṣṇa incarnation, you will see me pervading in the forms of calves, cowherd boys etc., the worlds (universes) in me, and the four-armed forms of your self. Or, you will see your own many Brahmās. This is the meaning. [31] * * "How may I give up the impurity of karma" - what was prayed for, that indeed would be possible in such a state, thus he says: When etc. [32]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Caused by despondency means due to lack of ability to create. [29] * * Tapas means prāṇāyāma etc. Vidyā means mantra meditation. By those two, tapas and vidyā, (he will see) the worlds (bhuvanas) and the people. [30] * * Then, after seeing the worlds through tapas and vidyā, being concentrated means being steady-minded due to being devoted. In the world means in the universe, in me who am the support of all, (he will see) the worlds (bhuvanas). [31] Would see with devotion - this is to be supplied. [32]
Śrīmad Vīrarāghava Vyākhyā
He says the very words: Me etc. O Vedagarbha, O Brahmā! Do not fall into lethargy, the state of being overcome by despondency. Rather, in creation, undertake effort, make an attempt. What you pray for, saying "May that very (power) touch my vision" etc., has already been accomplished by me earlier. [29] * * Then how do I not know the method of creation? To this he says: Again etc. Again, perform tapas, karma yoga, and vidyā, meditation on me; by "vidyā" jñāna yoga is also implied. By those two, tapas and vidyā, you will see clearly the worlds unveiled in the inner heart, in the middle of the lotus of the heart, O Brahmā! [30] * * Then, after seeing the worlds as they are, being devoted to me and with concentrated mind, you will see me pervaded in your self and in the world, in the entire universe consisting of sentient and insentient beings. "In me and in the self" - this is in apposition. If the reading is "ātmanaḥ", it means "the individual souls of the self". Or, "the worlds that are the body of myself (ātmanaḥ)". Or, "the worlds produced from myself (ātmanaḥ)", as you will see in me. The meaning is: you will supremely see me, the inner controller of all sentient and insentient beings, the supporter, and the worlds pervaded by me, the supported. The intention is that delusion ceases through direct realization of the all-encompassing Brahman. [31] This very upāsanā (meditation) on the one distinct from the entire sentient and insentient universe and as their inner controller, is also the means for what was prayed for: "How may I give up the impurity of karma", thus he says: When however etc. When the world would see me situated in all beings like fire in wood. By the force of the simile "like fire in wood", the possession of a distinct form is implied. For crookedness etc. are properties belonging to wood, not to fire. Similarly, in the Supreme Self situated as the inner self of the entire sentient universe, properties like being subject to karma, being created, being protected, being controlled, being subservient, being the body etc., which belong to the sentient and insentient, are not compatible - this is the intention. Then, immediately after seeing (the Supreme) as distinct from prakṛti and puruṣa and as their inner self, one would give up sorrow or delusion. [32]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Do not become lethargic regarding the knowledge of the arrangement of the worlds. What you desire about the knowledge of the arrangement of other worlds, I have already prompted with the two-syllable word "tapas" (austerity). That desire is also not independent, but only by my inspiration. This meaning is indicated without saying. || 29 || * * Saying this is not enough, he says "bhūyaś ca" (and furthermore). According to the statement "Tapas is said to be contemplation, knowledge is declared to be steadfastness," tapas is contemplation, characterized by the culmination of virtues, and knowledge is steadfastness, characterized by devotion. What would result from that? To this he says "tābhyām" (from these two). || 30 || * He specifies the vision of the worlds with "tataḥ" (then). You, endowed with devotion and concentrated, with one-pointed mind, then through your own yoga, through meditation, will see me, who is all-pervading and full of all qualities, in the self, in the middle of the body, in the heart. You will see the worlds in me, who is situated in you, the self. This is the connection. According to the statement "In each body Hari is present, in him all worlds are established. Even in the size of a thumb, the supreme power is all-pervading," the vision of the worlds within the heart is appropriate. This is the idea. || 31 || * Having instructed about the yoga of knowledge of the arrangement of worlds, now, since Brahman is the guru of all, and since the knowledge instructed by him is the means of liberation, he instructs about the method of that knowledge which benefits the world, saying "yadā tu" (but when). The word "tu" (but) indicates a special kind of knowledge. When the world, meaning suitable people, would perceive me, who am situated in all beings without attachment like fire in wood, and due to the word "tu," also in the size of a thumb, as worlds in each body, then at that very moment one abandons, or abandons, the delusion, the sorrow caused by the perception of non-difference between the individual soul and the Lord. The statement "In each body Hari is present" should be quoted here as well. || 32 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Bhūyaḥ" means tapas, prāṇāyāma, etc. || 30 || 32 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He shows the cessation of all delusion. "Tandrīm" means ignorance, do not attain. "Vedagarbha" means it is not appropriate for one who knows all the Vedas to have ignorance. This is the idea. If you doubt your own ability to create, he says "sarga" (creation). Do not think that the effort will be fruitless, he says "tan mayā" (by me). What you pray to me, "May your vision touch me," etc. || 29 || Now what will happen with effort? The worlds like earth etc. that are to be created by me are not even seen. Therefore he says "bhūyaḥ" (furthermore). Tapas means concentration of mind, knowledge means mantra meditation. You will see the worlds like earth etc. and the humans etc. residing there, without the covering of water, in the inner heart itself, though they are situated outside. Then, seeing them in your own heart as I will show them as they are situated, you will easily create them externally like a writer seeing in a mirror. This is the idea. || 30 || Even when under the influence of the creation impulse, "May I not forget you" - to this prayer he says - Even at the time of creation, being endowed with devotion and concentrated, you will see me in the self, in your own mind, and in the external world. And you will see the worlds like earth etc. and the individual souls in me, like Yaśodā in the earth-eating pastime. Or, "tatam" (all-pervading) means in the Krishna incarnation, pervading in the forms of calves, cowherd boys, etc. "In me the worlds" means the universes, and "of the self" means your own four-armed forms. Or you will see your own many forms of Brahmā. || 31 || * * "How may I abandon the impurity of karma" - this prayer would indeed be possible in such a state, he says "yadā tu" (but when). "Praticakṣīta" means would see. "Kaśmalam" means delusion. || 32 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
"Tandrām" means laziness. "Mā gāḥ" means do not attain. || 29 || 30 || * "Tatas" means after that, due to devotion you. "Ātmani" means in yourself and in the world you will see me, "tatam" means pervading. "Ātmanaḥ" means of yourself, the situation - this is to be supplied, or "ātmanaḥ" means the self. || 31 || * "Praticakṣīta" means would see. || 32 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In this, first in the connection of knowledge and intellect, he gives the answer - "mā veda" etc. with ten verses. The fourth answer is through the statements themselves, the second is from the boon itself, in the third there is little effort, therefore he produces the first with elaboration:
Absence of laziness and austerity are the means of knowledge of the Lord. Examination everywhere, and destruction of impurity by knowledge alone. || 1 ||
Dedication to character is considered the cause of absence of impurity. That is accomplished by knowledge alone, hence its result is stated. || 2 ||
That knowledge is the cause of happiness due to the specific relation to oneself. In the absence of pride, due to the boon, it is not otherwise - this is ascertained. || 3 ||
The cessation of natural defect is also due to grace. The knowledge of my essential form has indeed arisen, that itself is that. || 4 ||
I have done it in that way, the revelation is made in the praise. Everything is by my grace alone - this is the conclusion. || 5 ||
The answer to the second is through the Vedas, the fourth has also been stated indeed. The praise has been made thinking it would be so, the character is caused by devotion. || 6 ||
It should not be applied elsewhere, devotion is eternal, not a means. The cause of not forgetting the Vedas was made to be the body itself before. Then by that one alone these parts of the worlds were determined. || 7 ||
In this regard, first he speaks about the absence of laziness - O Vedagarbha, do not become lethargic, meaning do not be lazy. Be diligent first in creation. And by the word 'ca', one should have determination in the means. If you say "I do not know the means", to that he says - "That has been provided by me". Whatever means you ask of me, that has already been provided by me earlier. Indeed this meaning is appropriate, otherwise there would not be such a long series of means, therefore since the means are established, laziness should be abandoned - this is the idea. || 29 ||
He says to perform austerities for the sake of knowledge - "bhūyas tvam". Just as austerities were performed before, even more austerities should be performed than that. By using the word "bhūyaḥ" instead of "punaḥ", it is understood that two meanings are intended. One should have faith in austerities, and knowledge should be acquired for worshiping me. And that worship is focused on me alone. Through those two - worship and austerities - you will see the unveiled worlds right in the middle of your heart. The address "brahman" is to indicate his qualification for that. For no one except one who has attained the state of Brahman is worthy to see those worlds. "Unveiled" means my own; other threefold jīvas remain covered by time etc. Some say if all jīvas were unveiled, there would not be a threefold division. Or from the ultimate perspective, all are indeed unveiled. || 30 ||
Then having seen yourself and the innermost worlds with offspring, due to knowing them as the self, there will be devotion in yourself and in the world. There is indeed an element of affection, due to seeing the greatness. Affection and greatness combined become devotion. In the world also, there is knowledge of greatness from seeing the unveiledness, and affection due to being within oneself - thus there is devotion in both. There one fault is possible - equality with the Lord. To avoid that, one should be concentrated. This twofold self-knowledge and devotion are not independent, but for the sake of knowing the Lord, so be vigilant as to when that knowledge will arise. Then you will see me. In yourself the worlds and in the worlds myself - wherever there is devotion, they shine forth in the midst of that. Therefore, the teaching of "tat tvam asi" etc. is also for the sake of devotion to Brahman as one's own nature. Then you will see the Lord situated in yourself alone. If you ask how there can be direct perception of the Lord through devotion to oneself and the world, to that he says - "tatam". Pervading everywhere. The repeated address "brahman" indicates the qualification relevant to the current topic. Then there is indeed devotion to me. Then you will see those very ones devoted to me also, he says - "ātmasambandhinī mi lokān". || 31 ||
If it is asked what is the purpose of such knowledge, he states the purposes of knowledge in parts. There, knowledge of the Lord pervading the world removes all faults, since everything is known as having the Lord as its substratum, no fault is possible in the future. From the statement "One who knows me as unborn and beginningless", the destruction of all sins is established through knowledge of the Lord. Therefore he states the form that is required for removing impurity, as is the pervading knowledge - "yadā tu". When one sees the self pervaded in all beings just as fire in wood, not like space. For that is covered by the worlds and is revealed merely by their removal, but not by churning like fire. And this becomes manifest through friction. Similarly through yoga, or constant contemplation, through friction of the self by the mind, and through austerities for removing external moistness, that becomes manifest, though existing from the very beginning. The fire that has come out in even one part of all pieces of wood is indeed equal. And it is one, due to absence of means of differentiation. Thus having investigated everywhere, one sees the Lord through yoga. Seeing is examining at every moment. Only then does the removal of all impurities of all worlds occur. Therefore this meaning is established in the world also, so what doubt is there in the removal of your impurity - this is the meaning. Then in that case the removal of impurity in between is contradicted. || 32 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "mā vedagarbha" etc. If it is asked how it is said to be ten when there are fifteen verses in the reply, they say - "vākyair" etc. "Caturthotaram" means the reply to removing dejection. "Dvitīyam" means the mind being focused on the Lord's activities. "Tṛtīya" means not forgetting the Vedas. "Prathamam" means the connection of knowledge and intellect. Therefore ten are stated - this is the meaning. They analyze the meaning of all fifteen through verses. There, the meaning of four is stated by the first verse. There, instructing absence of laziness in the means of creation is the first meaning, instructing austerities for knowledge of the Lord is the second meaning, examining everywhere means seeing the Lord everywhere after examining with reasoning is the third meaning, and liberation through seeing the Lord is the fourth. For the fifth they say - "caritra" etc. The cause of focus on activities is a special way of seeing. That was considered by the Lord in the absence of impurity. "Hi" means because, that absence of impurity is well established through knowledge. Therefore the fruit of knowledge is stated as sovereignty in the fifth. And thus that too is an elaboration of the connection of knowledge and intellect - this is the meaning. For the sixth they say - "sukhe hetur" etc. "Tat" means that knowledge which removes impurity mentioned before. "Ca" is for emphasis. Due to qualification of self-relation. Due to qualification of relation to the Lord. "Sukhe hetuḥ" means causing happiness. The reason for that - due to granting a boon in the Brahmā kalpa for absence of pride. That boon continuing even now is not otherwise thwarted - this is determined. The superiority of the grace is indicated by not stating it - this is the meaning. For the seventh they say - "svābhāvikasya" etc. The natural fault is the quality of rajas. For the eighth they say - "madi" etc. "Tadeva taditi" means the knowledge that you requested for connecting to the intellect, that very thing which arose in you, that was connected by me - this is the meaning. The indicator for that is stated in the ninth, they say - "maya" etc. For the tenth they say - "mama" etc. "Ityeṣā hyupasaṃhṛtir" means this is the conclusion of the transfer of knowledge to the intellect. For the remaining four they say - "dvitīyasya" etc. "Ukta" means since consolation is stated in all, it would indeed be stated - this is the meaning. If it is asked how it would be, they state the purport of the four as modes - "kṛtam" etc. "Etāvaddūra" means up to seeing. || 29 ||
On "bhūya" etc. "Tadadhikāradyotanārtham" means to indicate qualification for the state of Brahman. "Kecid" - this is not Śrīdhara's view. || 30 ||
"Tata" etc. From here begins the explanation of the next verse. If it is asked how there can be devotion there when affection exists in the worlds due to knowing them as one's own limbs, but greatness does not manifest, they say - "loke ca" etc. They state the nature of concentration - "etad" etc. "Prakāśante" means the worlds shine forth. To support this statement with "tat tvam asi" and other statements, they say - "ata" etc. || 31 ||
When it is thus. In parts, etc. The fruits of various types of knowledge of Brahman with parts are stated in two verses, that is the meaning. He indeed. The sky indeed. This is. The Self. That is. Brahman. In one, etc. Even in one, the fire that has come out is equal in all parts - this is the connection. (32)
Śrī Giridhara-kṛtā Bāla Prabodhinī
It shows the words of the Lord, in fifteen verses beginning with "me": O womb of the Vedas. O you who circulate the Vedas, do not fall into drowsiness, which is laziness caused by dejection, but bring forth effort in creation. Now, thinking "I am indeed incapable there, I have prayed for knowledge etc., and the effort of an incapable person would indeed be fruitless", he says - That. What you pray to me, "May that touch my sight", etc., that has indeed been accomplished by me before, earlier - this is the meaning. (29)
Then, expecting "How do I not know?", he states the means for that - Again. You should again undertake penance like fasting etc., and knowledge and meditation focused on me. It is suggested by the word "indeed" that your work will not be accomplished by any other means. By those two, penance and knowledge, you will see the uncovered worlds, free from coverings, along with gods and humans etc., in the inner heart, in the middle of the lotus of the heart - this is the connection. Here, suggesting "You have the authority for this", he addresses - O Brahman. (30)
Then, immediately after seeing the worlds as they are, you, endowed with devotion to me and concentrated, with one-pointed mind, will see me pervading the self, your own world, and the world consisting of conscious beings, and you will see the worlds and your own self, the individual souls, in me - this is the connection. Suggesting the intended meaning spoken with affection, he addresses again - O Brahman. (31)
And what you prayed for, "How may I abandon the impurity and dejection", that too will happen thus by seeing me alone - with this intention he says - But when. The word "but" is for emphasis. When indeed a person sees me situated in all beings, consisting of conscious and unconscious, he would abandon your impurity, sin - this is the connection. The meaning is that by the feeling that engaging in sin etc. is dependent on me, due to the absence of ego in that, there is indeed no contact with sin etc. Now, thinking "If the Lord is everywhere, then why is he not seen by all?", he states an example - Like fire. Just as fire, though present everywhere, becomes manifest only through means like churning, similarly the Lord, though present everywhere, becomes manifest only through penance, devotion etc. - this is the meaning. (32)
Hindī Anuvāda
The Lord said - Vedagarbha! Do not become lazy, overcome by despondency. Engage yourself diligently in the effort of creation. Whatever you desire from me, I have already done it. || 29 ||
Once again perform tapas (austerities) and practice bhāgavata jñāna (knowledge of the divine). Through these, you will clearly see all the worlds within your antaḥkaraṇa (inner consciousness). || 30 ||
Then, with devotion and focused mind, you will see me pervading the entire world and yourself, and you will see the entire world and yourself in me. || 31 ||
When the jīva (individual soul) sees me situated in all beings like fire pervading wood, at that moment it becomes free from the impurity of ignorance. || 32 ||
SB 3.9.29-32
