ब्रह्मस्तुतिः Brahma Stutiḥ

The Sadguru said:

Then Brahmā (the lotus-born) praised that Vishnu, the Supreme Self, who reclines on the milky ocean, the beloved of Lakshmi, Padmanābha.

śrīsadgururuvāca

taṃ viṣṇuṃ paramātmānaṃ kṣīrasāgaraśāyinam |

tuṣṭāva lakṣmīramaṇaṃ padmanābhaṃ ca padmabhūḥ

श्रीसद्गुरुरुवाच · śrīsadgururuvāca — The noble teacher said

तं · taṃ — him

विष्णुं · viṣṇuṃ — Vishnu

परमात्मानं · paramātmānaṃ — the Supreme Self

क्षीरसागरशायिनम् · kṣīrasāgaraśāyinam — reclining on the milky ocean

तुष्टाव · tuṣṭāva — praised

लक्ष्मीरमणं · lakṣmīramaṇaṃ — the beloved of Lakshmi

पद्मनाभं · padmanābhaṃ — the lotus-naved one

च · ca — and

पद्मभूः · padmabhūḥ — the lotus-born (Brahma)

पद्मभूः तं विष्णुं परमात्मानं क्षीरसागरशायिनं लक्ष्मीरमणं पद्मनाभं च तुष्टाव।

The noble teacher said · him · Vishnu · the Supreme Self · reclining on the milky ocean · praised · the beloved of Lakshmi · the lotus-naved one · and · the lotus-born (Brahma)

This verse serves as the introductory invocation, establishing the scene and the primary actors: Brahma, the creator, approaching Vishnu, the Supreme Self, to initiate the act of praise.

Brahmā said:

I praise that Being of Truth, the immortal, known through the Vedas—that Supreme Person, the Lord who, having swallowed this entire gross universe and placed it within His consciousness, sleeps in yogic slumber on the serpent couch.

brahmovāca

sthūlaṃ jagatsakalametadaho nipīya

bhāve nidhāya paramaḥ puruṣo ya īśaḥ

śete ca śeṣaśayane kṛtayoganidra-

staṃ satsvarūpamamṛtaṃ śrutivedyamīḍe

स्थूलं · sthūlaṃ — gross

जगत्सकलमेतदहो · jagatsakalametadaho — this entire universe

निपीय · nipīya — having swallowed

भावे · bhāve — in consciousness

निधाय · nidhāya — having placed

परमः · paramaḥ — the supreme

पुरुषो · puruṣo — person

य · ya — who

ईशः · īśaḥ — the Lord

शेते · śete — rests

शेषशयने · śeṣaśayane — on the serpent couch

कृतयोगनिद्रः · kṛtayoganidraḥ — having entered yogic slumber

सत्स्वरूपम् · satsvarūpam — the form of truth

अमृतं · amṛtaṃ — the immortal

श्रुतिवेद्यम् · śrutivedyam — known by the Vedas

ईडे · īḍe — I praise

यः परमः पुरुषः ईशः एतत् सकलं स्थूलं जगत् निपीय भावे निधाय शेषशयने कृतयोगनिद्रः शेते, तं सत्स्वरूपं अमृतं श्रुतिवेद्यं अहं ईडे।

gross · this entire universe · having swallowed · in consciousness · having placed · the supreme · person · who · the Lord · rests · on the serpent couch · having entered yogic slumber · the form of truth · the immortal · known by the Vedas · I praise

Brahma begins his hymn by defining the Lord as the repository of the universe, establishing the ontological foundation for the subsequent philosophical arguments.

Some say that being arises from non-being. How can that be? For what is non-existent is simply absence. The re-emergence of the universe, which exists in a potential state, must occur. The cause of that is this very Being, the form of the Lord.

kecidvadantyasata eva sadudbhavaṃ ca

tatsyātkathaṃ hi yadasattadabhāva eva |

bhāvasthitasya jagataḥ punarudbhavaḥ syāt

tatkāraṇaṃ hi sadidaṃ bhagavatsvarūpam

केचित् · kecit — some

वदन्ति · vadanti — say

असतः · asataḥ — from non-being

एव · eva — indeed

सदुद्भवं · sadudbhavaṃ — the birth of being

तत् · tat — that

स्यात्कथं · syātkathaṃ — how can it be

यत् · yat — which

असत् · asat — non-existent

तदभाव · tadabhāva — its absence

भावस्थितस्य · bhāvasthitasya — existing in a potential state

जगतः · jagataḥ — of the universe

पुनरुद्भवः · punarudbhavaḥ — re-emergence

तत् · tat — that

कारणं · kāraṇaṃ — cause

भगवत्स्वरूपम् · bhagavatsvarūpam — the form of the Lord

केचित् असतः एव सदुद्भवं वदन्ति, तत् कथं स्यात्? यत् असत् तत् अभावः एव। भावस्थितस्य जगतः पुनरुद्भवः स्यात्, तत् कारणं हि इदं भगवत्स्वरूपं सत्।

some · say · from non-being · indeed · the birth of being · that · how can it be · which · non-existent · its absence · existing in a potential state · of the universe · re-emergence · that · cause · the form of the Lord

Brahma refutes the nihilistic view that existence arises from non-existence, asserting that the Lord is the eternal substrate of all that manifests.

I take refuge in that very Deity before me, who is indeed the form of all existence, and who perceived, "Entering this entire world with the living self (jīvātman), I shall make all this diverse creation threefold."

yā devataikṣata hyakhilasatsvarūpā

jīvātmanā jagadidaṃ nikhilaṃ praviśya |

sarvaṃ trivṛtkaravāṇi vicitrameta-

dityeva tāmanubhajāmi ca me purastāt

या · yā — which

देवता · devatā — Deity

ऐक्षत · aikṣata — perceived

अखिलसत्स्वरूपा · akhilasatsvarūpā — form of all existence

जीवात्मना · jīvātmanā — with the living self

जगदिदं · jagadidaṃ — this universe

निखिलं · nikhilaṃ — entire

प्रविश्य · praviśya — having entered

सर्वं · sarvaṃ — all

त्रिवृत्करवाणि · trivṛtkaravāṇi — I shall make threefold

विचित्रमेतत् · vicitrametat — this diverse creation

इत्येव · ityeva — thus indeed

ताम् · tām — her/that

अनुभजामि · anubhajāmi — I take refuge

पुरस्तात् · purastāt — before me

या अखिलसत्स्वरूपा देवता 'जीवात्मना इदं निखिलं जगत् प्रविश्य एतत् विचित्रं सर्वं त्रिवृत् करवाणि' इति ऐक्षत, तां पुरस्तात् स्थितां अहं अनुभजामि।

which · Deity · perceived · form of all existence · with the living self · this universe · entire · having entered · all · I shall make threefold · this diverse creation · thus indeed · her/that · I take refuge · before me

Brahma identifies the Lord as the immanent indweller who enters the creation to diversify it, justifying his act of taking refuge in the manifest Deity.

Just as the existence of gold shines forth in its unmodified form even in the effect-form of various beautiful ornaments, so too (is Your existence in the universe). Therefore, they call all modification unreal.

yasyaiva kāraṇatayāpi ca kāryarūpe

sattā hiraṇmayavicitravibhūṣaṇeṣu |

hemno yathā'vikṛtarūpatayā vibhāti

tasmādvadantyanṛtamityakhilaṃ vikāram

यस्यैव · yasyaiva — whose own

कारणतया · kāraṇatayā — as the cause

कार्यरूपे · kāryarūpe — in the effect-form

सत्ता · sattā — existence

हिरण्मय · hiraṇmaya — golden

विचित्रविभूषणेषु · vicitravibhūṣaṇeṣu — in various ornaments

हेम्नो · hemno — of gold

यथा · yathā — just as

अविकृतरूपतया · avikṛtarūpatayā — in unmodified form

विभाति · vibhāti — shines

तस्मात् · tasmāt — therefore

वदन्ति · vadanti — they call

अनृतम् · anṛtam — unreal

अखिलं · akhilaṃ — all

विकारम् · vikāram — modification

यस्य सत्ता हिरण्मयविचित्रविभूषणेषु कार्यरूपे कारणतया विभाति, यथा हेम्नः अविकृतरूपतया विभाति, तस्मात् अखिलं विकारं अनृतं वदन्ति।

whose own · as the cause · in the effect-form · existence · golden · in various ornaments · of gold · just as · in unmodified form · shines · therefore · they call · unreal · all · modification

Using the analogy of gold and ornaments, Brahma explains that the Lord is the unchanging reality behind the changing appearances of the world.

Just as a bird, with its foot tied somewhere to a tree, flies again and again in the sky with its string, but in the end enters the hollow of its own tree, so indeed do all the states of men enter into that Being.

**7. O lotus-eyed one!** Just as the honey, produced from various kinds of blossoms, does not know its own source, the tree, in the same way, all living beings do not know Him, the Supreme Self, who is your uncreated source.

pakṣī yathā kvacana vṛkṣanibaddhapāda

uḍḍīya sūtrasahitaśca punaḥ punaḥ khe |

ante svavṛkṣakuharaṃ praviśatyathaivaṃ

tasmin viśanti hi nṛṇāṃ sati sarvabhāvāḥ

पक्षी · pakṣī — bird

यथा · yathā — just as

क्वचन · kvacana — somewhere

वृक्षनिबद्धपाद · vṛkṣanibaddhapāda — foot tied to a tree

उड्डीय · uḍḍīya — flying

सूत्रसहितः · sūtrasahitaḥ — with a string

पुनः · punaḥ — again

खे · khe — in the sky

अन्ते · ante — in the end

स्ववृक्षकुहरं · svavṛkṣakuharaṃ — hollow of its own tree

प्रविशति · praviśati — enters

एवं · evaṃ — thus

तस्मिन् · tasmin — in Him

विशन्ति · viśanti — enter

नृणां · nṛṇāṃ — of men

सर्वभावाः · sarvabhāvāḥ — all states

यथा वृक्षनिबद्धपादः पक्षी सूत्रसहितः पुनः पुनः खे उड्डीय अन्ते स्ववृक्षकुहरं प्रविशति, एवं नृणां सर्वभावाः तस्मिन् विशन्ति।

bird · just as · somewhere · foot tied to a tree · flying · with a string · again · in the sky · in the end · hollow of its own tree · enters · thus · in Him · enter · of men · all states

Brahma introduces the metaphor of the bird to illustrate the soul's journey, emphasizing that all human experiences ultimately find their rest in the Lord.

nānāvidhaprasavajātamidaṃ svamūlaṃ

vṛkṣaṃ yathā madhu na vetti tathaiva sarve |

jīvāśca taṃ na hi vidanti paraṃ svarūpaṃ

mūlaṃ tvadīyamakṛtaṃ kamalāyatākṣa

नानाविधप्रसवजातम् · nānāvidhaprasavajātam — born from various blossoms

इदं · idaṃ — this

स्वमूलं · svamūlaṃ — its own root

वृक्षं · vṛkṣaṃ — tree

यथा · yathā — just as

मधु · madhu — honey

न · na — not

वेत्ति · vetti — knows

तथैव · tathaiva — in the same way

सर्वे · sarve — all

जीवाः · jīvāḥ — living beings

तं · taṃ — Him

परं · paraṃ — supreme

स्वरूपं · svarūpaṃ — form

मूलं · mūlaṃ — root

त्वदीयं · tvadīyaṃ — your

अकृतं · akṛtaṃ — uncreated

कमलायताक्ष · kamalāyatākṣa — O lotus-eyed one

हे कमलायताक्ष! यथा नानाविधप्रसवजातं मधु स्वमूलं वृक्षं न वेत्ति, तथैव सर्वे जीवाः त्वदीयं अकृतं मूलं तं परं स्वरूपं न विदन्ति।

born from various blossoms · this · its own root · tree · just as · honey · not · knows · in the same way · all · living beings · Him · supreme · form · root · your · uncreated · O lotus-eyed one

Brahma highlights the ignorance of living beings who, like honey unaware of its floral source, fail to recognize the Lord as their origin.

Just as rivers, entering the ocean, abandon their name and form and indeed attain dissolution, in the same way, all the worlds, having entered You, are dissolved. This indeed, O Kamalānābha (lotus-naved one), is Your supreme nature.

nadyo yathā jalanidhiṃ praviśanti nāma-

rūpaṃ visṛjya nanu yānti layaṃ tathaivam |

yasmin praviśya nikhilāni jaganti līnā-

nyetaddhi te kamalanābha paraṃ svarūpam

नद्यो · nadyo — rivers

यथा · yathā — just as

जलनिधिं · jalanidhiṃ — ocean

प्रविशन्ति · praviśanti — enter

नाम-रूपं · nāma-rūpaṃ — name and form

विसृज्य · visṛjya — having abandoned

यान्ति · yānti — attain

लयं · layaṃ — dissolution

यस्मिन् · yasmin — in whom

प्रविश्य · praviśya — having entered

निखिलानि · nikhilāni — all

जगन्ति · jaganti — worlds

लीनानि · līnāni — dissolved

एतद्धि · etaddhi — this indeed

ते · te — your

कमलनाभ · kamalanābha — O lotus-naved one

परं · paraṃ — supreme

स्वरूपम् · svarūpam — nature

यथा नद्यः नाम-रूपं विसृज्य जलनिधिं प्रविश्य लयं यान्ति, तथैव यस्मिन् प्रविश्य निखिलानि जगन्ति लीनानि, हे कमलनाभ! एतद्धि ते परं स्वरूपम्।

rivers · just as · ocean · enter · name and form · having abandoned · attain · dissolution · in whom · having entered · all · worlds · dissolved · this indeed · your · O lotus-naved one · supreme · nature

Brahma uses the river-ocean analogy to describe the dissolution of the world into the Lord, reinforcing the concept of the Lord as the ultimate destination.

Just as a branch of a tree, when cut off, becomes dry, so too does this body when devoid of consciousness. That supreme nature of the Lord, the Self of all, is the power of consciousness (cic-chakti), O Lord, O Vārijanābha (lotus-naved one), O Vishnu!

śākhā yathā kṣitiruhasya bhavennikṛttā

śuṣkā tathā vapuridaṃ rahitaṃ cidāpi |

sarvātmano bhagavataḥ prakṛtiḥ parā sā

cicchaktirīśa tava vārijanābha viṣṇo

शाखा · śākhā — branch

यथा · yathā — just as

क्षितिरुहस्य · kṣitiruhasya — of the tree

भवेन्निकृत्ता · bhavennikṛttā — becomes cut off

शुष्का · śuṣkā — dry

तथा · tathā — so

वपुरिदं · vapuridaṃ — this body

रहितं · rahitaṃ — devoid

चिदापि · cidāpi — of consciousness

सर्वात्मनो · sarvātmano — of the Self of all

भगवतः · bhagavataḥ — of the Lord

प्रकृतिः · prakṛtiḥ — nature

परा · parā — supreme

सा · sā — that

चिच्छक्तिः · cicchaktiḥ — power of consciousness

ईश · īśa — O Lord

वारिजनाभ · vārijanābha — O lotus-naved one

विष्णो · viṣṇo — O Vishnu

यथा क्षितिरुहस्य शाखा निकृत्ता शुष्का भवेत्, तथा चिदापि रहितं इदं वपुः। हे ईश वारिजनाभ विष्णो! सर्वात्मनो भगवतः सा परा प्रकृतिः चिच्छक्तिः।

branch · just as · of the tree · becomes cut off · dry · so · this body · devoid · of consciousness · of the Self of all · of the Lord · nature · supreme · that · power of consciousness · O Lord · O lotus-naved one · O Vishnu

Brahma identifies the Lord as the essential consciousness (cic-chakti) that sustains the body, just as a tree sustains its branches.

Just as the entire form of the banyan tree, concealed in the seed, grows in time into a great body and is then seen, so too that which exists in a subtle body within Your body, manifests externally in time, O Vārijanābha, directly.

bīje nigūḍhamakhilaṃ vaṭavṛkṣarūpaṃ

kāle prarohati bṛhadvapuratha dṛśyam |

evaṃ hi sūkṣmavapuṣā vapuṣi sthitaṃ te

kāle bahirbhavati vārijanābha sākṣāt

बीजे · bīje — in the seed

निगूढम् · nigūḍham — concealed

अखिलं · akhilaṃ — entire

वटवृक्षरूपं · vaṭavṛkṣarūpaṃ — form of the banyan tree

काले · kāle — in time

प्ररोहति · prarohati — grows

बृहद्वपुः · bṛhadvapuḥ — great body

दृश्यम् · dṛśyam — visible

एवं · evaṃ — thus

सूक्ष्मवपुषा · sūkṣmavapuṣā — in a subtle body

वपुषि · vapuṣi — in the body

स्थितं · sthitaṃ — situated

ते · te — your

बहिर्भवति · bahirbhavati — manifests externally

वारिजनाभ · vārijanābha — O lotus-naved one

साक्षात् · sākṣāt — directly

यथा बीजे निगूढं अखिलं वटवृक्षरूपं काले प्ररोहति बृहद्वपुः दृश्यं भवति, एवं ते वपुषि सूक्ष्मवपुषा स्थितं काले वारिजनाभ साक्षात् बहिर्भवति।

in the seed · concealed · entire · form of the banyan tree · in time · grows · great body · visible · thus · in a subtle body · in the body · situated · your · manifests externally · O lotus-naved one · directly

Brahma explains the manifestation of the universe from the Lord's subtle state, using the banyan seed as a perfect illustration of potentiality becoming actuality.

Just as salt, when thrown into water, is not seen but is indeed perceived everywhere, pervading everything with its essence, so are You the Self of all worlds, the witness of all. Today you recline on the serpent couch, established in the fourth state (turīya).

kṣiptaṃ jale lavaṇaṃ paridṛśyate hi

sarvatra pūrṇamakhilaṃ kila cidrasena |

ātmā tvameva jagatāṃ nanu sarvasākṣī

śeṣe bhujaṅgaśayane'dya turīyaniṣṭhaḥ

क्षिप्तम् · kṣiptaṃ — thrown

जले · jale — in water

लवणम् · lavaṇaṃ — salt

परिदृश्यते · paridṛśyate — is perceived

सर्वत्र · sarvatra — everywhere

पूर्णम् · pūrṇam — pervading

अखिलम् · akhilam — the entire universe

चिद्रसेन · cidrasena — by the essence of consciousness

आत्मा · ātmā — the Self

त्वमेव · tvameva — You alone

जगताम् · jagatāṃ — of the worlds

सर्वसाक्षी · sarvasākṣī — witness of all

तुरीयनिष्ठः · turīyaniṣṭhaḥ — established in the fourth state

यथा जले क्षिप्तं लवणं सर्वत्र परिदृश्यते, तथा अखिलं जगत् चिद्रसेन पूर्णं भवति। हे प्रभो, त्वमेव जगतां आत्मा सर्वसाक्षी च। अद्य त्वं भुजङ्गशयने तुरीयनिष्ठः शेषे।

thrown · in water · salt · is perceived · everywhere · pervading · the entire universe · by the essence of consciousness · the Self · You alone · of the worlds · witness of all · established in the fourth state

This verse establishes the omnipresence of the Lord, using the analogy of salt in water to explain how the Supreme Self pervades the universe while remaining the transcendent witness. It serves as a philosophical bridge between the Lord's immanence and His current state of yogic slumber.

Only one who has a teacher (ācārya) knows Your form, not another. In this dreadful and very difficult forest of worldly existence, a person wanders like a blind man, his eyes bound by Māyā, until, by some chance, he takes refuge in Your causeless mercy.

ācāryavāṃstava hi rūpamavaiti nānyaḥ

saṃsāraghoravipine bahudustare'smin |

māyā'bhinaddhanayanaḥ pracaran yathāndho

nirhetukīṃ tava kṛpāmavalambya ko'pi

आचार्यवान् · ācāryavān — one who has a teacher

तव · tava — Your

रूपम् · rūpam — form

अवैति · avaiti — knows

संसारघोरविपिने · saṃsāraghoravipine — in the dreadful forest of worldly existence

मायाऽभिनद्धनयनः · māyā'bhinaddhanayanaḥ — eyes bound by Maya

प्रचरन् · pracaran — wandering

अन्धः · andhaḥ — like a blind man

निर्हेतुकीम् · nirhetukīṃ — causeless

कृपाम् · kṛpām — mercy

अवलम्ब्य · avalambya — having taken refuge

आचार्यवान् एव तव रूपम् अवैति, अन्यः न। अस्मिन् बहुदुस्तरे संसारघोरविपिने मायाऽभिनद्धनयनः अन्धः इव प्रचरन् कोऽपि तव निर्हेतुकीं कृपाम् अवलम्ब्य त्वां प्राप्नोति।

one who has a teacher · Your · form · knows · in the dreadful forest of worldly existence · eyes bound by Maya · wandering · like a blind man · causeless · mercy · having taken refuge

This verse highlights the necessity of a Guru and the role of divine grace in overcoming the illusion of samsara. It shifts the focus from the Lord's nature to the human condition of ignorance and the path to liberation.

Thus You, who know the art of the sport of dissolution, having placed the entire universe into a single state within Your consciousness, and having gone beyond the three states and distinct from the chief Prāṇa, recline on the excellent couch of the serpent's body.

evaṃ bhavān pralayakelikalārasajño

bhāve nidhāya nikhilaṃ jagadekabhāvam |

sthānatrayātparamupetya viviktamukhya-

prāṇād bhujagabhogavare hi śeṣe

एवम् · evaṃ — thus

भवान् · bhavān — You

प्रलयकेलिकलारसज्ञः · pralayakelikalārasajñaḥ — knower of the art of dissolution-sport

भावे · bhāve — in consciousness

निधाय · nidhāya — having placed

निखिलम् · nikhilam — entire

जगत् · jagat — universe

स्थानत्रयात् · sthānatrayāt — from the three states

परम् · param — transcendent

विविक्तमुख्यप्राणात् · viviktamukhya-prāṇāt — distinct from the chief Prana

भुजगभोगवरे · bhujagabhogavare — on the excellent serpent couch

एवं भवान् प्रलयकेलिकलारसज्ञः निखिलं जगत् एकभावं भावे निधाय, स्थानत्रयात् परं उपेत्य, विविक्तमुख्यप्राणात् च सन्, भुजगभोगवरे शेषे।

thus · You · knower of the art of dissolution-sport · in consciousness · having placed · entire · universe · from the three states · transcendent · distinct from the chief Prana · on the excellent serpent couch

Brahmā summarizes the Lord's cosmic role as the master of dissolution and the transcendent source beyond the three states of consciousness. This prepares the ground for his request to awaken the Lord.

I awaken You, the blessed Lord, the form of Being, absorbed in the Self, the one root of the universe. Opening Your full-blown lotus eyes, please see, O Master, this triple world and me, who have taken refuge in You.

udbodhayāmi bhagavantamamuṃ bhavantaṃ

sadrūpamātmanirataṃ bhuvanaikamūlam |

utphullapadmanayanaṃ vikacayya paśya

svāmin jagattrayamidaṃ ca hi māṃ prapannam

उद्बोधयामि · udbodhayāmi — I awaken

भगवन्तम् · bhagavantam — the blessed Lord

सद्रूपम् · sadrūpam — form of Being

आत्मनिरतम् · ātmaniratam — absorbed in Self

भुवनैकमूलम् · bhuvanaikamūlam — singular root of the universe

उत्फुल्लपद्मनयनम् · utphullapadmanayanam — full-blown lotus-eyed

विकचय्य · vikacayya — opening

पश्य · paśya — look

स्वामिन् · svāmin — O Master

जगत्त्रयम् · jagattrayam — triple world

प्रपन्नम् · prapannam — surrendered

अहं सद्रूपं आत्मनिरतं भुवनैकमूलं भगवन्तं भवन्तं उद्बोधयामि। हे स्वामिन्, उत्फुल्लपद्मनयनं विकचय्य इदं जगत्त्रयं मां च प्रपन्नं पश्य।

I awaken · the blessed Lord · form of Being · absorbed in Self · singular root of the universe · full-blown lotus-eyed · opening · look · O Master · triple world · surrendered

This is the climax of the praise where Brahmā directly petitions the Lord to awaken and look upon the world. It emphasizes the Lord's accessibility to those who surrender.

The Sadguru said:

Thus praised, the lotus-eyed Lord Padmanābha, reclining on the milky ocean, arose and spoke words of welcome to Brahmā.

śrīsadgururuvāca

evaṃ stutaḥ padmanābhaḥ kṣīrābdhiśayanaḥ prabhuḥ |

utthāya svāgataṃ prāha brahmaṇe kamalekṣaṇaḥ

एवम् · evaṃ — thus

स्तुतः · stutaḥ — praised

पद्मनाभः · padmanābhaḥ — Lord Padmanabha

क्षीराब्धिशयनः · kṣīrābdhiśayanaḥ — reclining on the milky ocean

प्रभुः · prabhuḥ — the Lord

उत्थाय · utthāya — having arisen

स्वागतम् · svāgatam — welcome

प्राह · prāha — spoke

ब्रह्मणे · brahmaṇe — to Brahma

कमलेक्षणः · kamalekṣaṇaḥ — lotus-eyed

एवं स्तुतः क्षीराब्धिशयनः कमलेक्षणः प्रभुः पद्मनाभः उत्थाय ब्रह्मणे स्वागतं प्राह।

thus · praised · Lord Padmanabha · reclining on the milky ocean · the Lord · having arisen · welcome · spoke · to Brahma · lotus-eyed

This verse marks the transition from the prayer to the dialogue, showing the Lord's immediate response to the sincere devotion of Brahmā.

The Lord said:

O Caturmukha (four-faced one), you alone are worthy to speak of My true nature, which is known through all the Upanishads, for you are the very embodiment of the Vedas.

śrībhagavānuvāca

sakalopaniṣadvedyaṃ matsvarūpaṃ caturmukha |

tvamevārhasi saṃvaktuṃ yatastvaṃ vedavigrahaḥ

सकलोपनिषद्वेद्यम् · sakalopaniṣadvedyam — known through all Upanishads

मत्स्वरूपम् · matsvarūpam — My true nature

चतुर्मुख · caturmukha — O four-faced one

त्वमेव · tvameva — you alone

अर्हसि · arhasi — are worthy

संवक्तुम् · saṃvaktum — to speak

यतस्त्वम् · yatastvam — because you are

वेदविग्रहः · vedavigrahaḥ — embodiment of the Vedas

हे चतुर्मुख, सकलोपनिषद्वेद्यं मत्स्वरूपं त्वमेव संवक्तुं अर्हसि, यतः त्वं वेदविग्रहः असि।

known through all Upanishads · My true nature · O four-faced one · you alone · are worthy · to speak · because you are · embodiment of the Vedas

The Lord acknowledges Brahmā's unique status as the embodiment of the Vedas, establishing the authority of the dialogue that follows.

What is to be done by Me, O Brahman? You are indeed the regulator of the worlds. Entering into you, I Myself also create the entire universe.

kiṃ kartavyaṃ mayā brahman tvaṃ hi lokaniyāmakaḥ |

tvāmāviśya jagatsarvaṃ sṛjāmi svayamapyaham

किम् · kiṃ — what

कर्तव्यम् · kartavyam — to be done

मया · mayā — by Me

ब्रह्मन् · brahman — O Brahman

त्वम् · tvam — you

लोकनियामकः · lokaniyāmakaḥ — regulator of the worlds

त्वाम् · tvām — you

आविश्य · āviśya — having entered

जगत्सर्वम् · jagatsarvam — the entire universe

सृजामि · sṛjāmi — I create

स्वयम् · svayam — myself

हे ब्रह्मन्, मया किं कर्तव्यम्? त्वं हि लोकनियामकः। त्वां आविश्य अहं स्वयम् अपि जगत्सर्वं सृजामि।

what · to be done · by Me · O Brahman · you · regulator of the worlds · you · having entered · the entire universe · I create · myself

The Lord invites Brahmā to state his purpose, while simultaneously revealing their inseparable connection in the act of creation.

Brahmā said:

O Lord, Ocean of Compassion, Beloved of Devotees, Keśava! Please uplift the sinners, the fallen, and the corrupt from the ocean of worldly existence.

brahmovāca

bhagavan karuṇāsindho bhaktavatsala keśava |

pāpinaḥ patitān bhraṣṭān samuddhara bhavārṇavāt

भगवन् · bhagavan — O Lord

करुणासिन्धो · karuṇāsindho — Ocean of Compassion

भक्तवत्सल · bhaktavatsala — Beloved of devotees

केशव · keśava — O Keshava

पापिनः · pāpinaḥ — sinners

पतितान् · patitān — fallen

भ्रष्टान् · bhraṣṭān — corrupt

समुद्धर · samuddhara — uplift

भवार्णवात् · bhavārṇavāt — from the ocean of worldly existence

हे भगवन्, करुणासिन्धो, भक्तवत्सल केशव, पापिनः पतितान् भ्रष्टान् जनान् भवार्णवात् समुद्धर।

O Lord · Ocean of Compassion · Beloved of devotees · O Keshava · sinners · fallen · corrupt · uplift · from the ocean of worldly existence

Brahmā transitions from praise to a specific plea for the salvation of the fallen, setting the stage for the revelation of the Arcāvatāra.

In this world, how can there be a vision of You for sinners, for heretics, for barbarians (mlecchas), and for atheists?

pāpināmapi loke'smin tathā pāṣaṇḍināmapi |

mlecchānāṃ nāstikānāṃ ca kathaṃ syāddarśanaṃ tava

पापिनाम् · pāpinām — of sinners

अपि · api — even

लोकेऽस्मिन् · loke'smin — in this world

तथा · tathā — also

पाषण्डिनाम् · pāṣaṇḍinām — of heretics

म्लेच्छानाम् · mlecchānāṃ — of barbarians

नास्तिकानाम् · nāstikānāṃ — of atheists

कथम् · katham — how

स्यात् · syāt — can there be

दर्शनम् · darśanam — vision

तव · tava — of You

अस्मिन् लोके पापिनाम्, पाषण्डिनाम्, म्लेच्छानाम्, नास्तिकानाम् अपि तव दर्शनं कथं स्यात्?

of sinners · even · in this world · also · of heretics · of barbarians · of atheists · how · can there be · vision · of You

This verse articulates the existential crisis of the common man—how can those who are spiritually unqualified attain the vision of the Divine?

The Lord said:

By your wish, I shall exist in the form of the sacred image (arcā). A vision of that very form shall be available even to ignorant men.

śrībhagavānuvāca

ahamarcāsvarūpeṇa bhaviṣyāmi tavecchayā |

tasyaiva darśanaṃ bhūyānnṛṇāmajñānināmapi

अहम् · aham — I

अर्चास्वरूपेण · arcāsvarūpeṇa — in the form of the sacred image

भविष्यामि · bhaviṣyāmi — will exist

तवेच्छया · tavecchayā — by your wish

तस्यैव · tasyaiva — of that very form

दर्शनम् · darśanam — vision

भूयात् · bhūyāt — shall be

नृणाम् · nṛṇām — of men

अज्ञानिनाम् · ajñāninām — of the ignorant

तवेच्छया अहं अर्चास्वरूपेण भविष्यामि। अज्ञानिनां नृणाम् अपि तस्यैव दर्शनं भूयात्।

I · in the form of the sacred image · will exist · by your wish · of that very form · vision · shall be · of men · of the ignorant

The Lord provides the solution to Brahmā's concern by promising to manifest in the Arcā form, making Himself accessible to all, regardless of their spiritual status.

Taking refuge in the Arcāvatāra (incarnation as a sacred image) and performing untainted devotion, all mortals will attain My own supreme abode.

arcāvatāramāśritya kṛtvā bhaktimakalmaṣām |

prāpsyanti nikhilā martyā mamaiva paramaṃ padam

अर्चावतारम् · arcāvatāram — the incarnation as a sacred image

आश्रित्य · āśritya — having taken refuge in

कृत्वा · kṛtvā — having performed

भक्तिम् · bhaktim — devotion

अकल्मषाम् · akalmaṣām — untainted or pure

प्राप्स्यन्ति · prāpsyanti — will attain

निखिलाः · nikhilāḥ — all

मर्त्याः · martyāḥ — mortals

मम · mama — My

एव · eva — indeed

परमम् · paramaṃ — supreme

पदम् · padam — abode

निखिलाः मर्त्याः अर्चावतारम् आश्रित्य अकल्मषाम् भक्तिम् कृत्वा मम एव परमम् पदम् प्राप्स्यन्ति।

the incarnation as a sacred image · having taken refuge in · having performed · devotion · untainted or pure · will attain · all · mortals · My · indeed · supreme · abode

This verse serves as the Lord's definitive promise to Brahma, establishing the theological basis for the Arcāvatāra (deity worship). It confirms that the path to the Supreme is accessible to all mortals through pure devotion to the sacred image.

The Sadguru said:

Having spoken thus, Lord Vishnu, Hari, disappeared again. And Brahmā (Vidhi) remained there, awaiting the Arcā form.

Thus the third chapter, named "Brahma's Praise," in the Fourth Volume of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.

śrīsadgururuvāca

ityuktvā bhagavān viṣṇuḥ punarantardadhe hariḥ |

arcā pratīkṣamāṇastu tasthau tatra tathā vidhiḥ

इति · iti — thus

उक्त्वा · uktvā — having spoken

भगवान् · bhagavān — the Lord

विष्णुः · viṣṇuḥ — Vishnu

पुनः · punaḥ — again

अन्तर्दधे · antardadhe — disappeared

हरिः · hariḥ — Hari

अर्चा · arcā — the sacred image

प्रतीक्षमाणः · pratīkṣamāṇaḥ — awaiting

तु · tu — and

तस्थौ · tasthau — remained

तत्र · tatra — there

विधिः · vidhiḥ — Brahma

इति उक्त्वा भगवान् विष्णुः हरिः पुनः अन्तर्दधे। विधिः तु अर्चा प्रतीक्षमाणः तत्र तस्थौ।

thus · having spoken · the Lord · Vishnu · again · disappeared · Hari · the sacred image · awaiting · and · remained · there · Brahma

This verse concludes the dialogue, marking the transition from the Lord's promise to the actual manifestation of the Arcā form. It highlights Brahma's steadfast faith and patience in awaiting the divine response to his prayer.