Chapter summary
ब्रह्मस्तुतिः Brahma Stutiḥ
Brahma's Praise
**The Sadguru said:**
Then Brahmā, born from the lotus, offered praises to Vishnu, the Supreme Self, who reclines upon the milky ocean, the beloved of Lakshmi, known as Padmanābha. (v.1)
**Brahmā said:**
I offer my praise to that Being of Truth, the immortal one, whose nature is revealed through the Vedas. He is the Supreme Person, the Lord who, having absorbed this entire gross universe and held it within His consciousness, now rests in yogic slumber upon the serpent couch. (v.2)
Some assert that being arises from non-being, but how can this be? For that which is non-existent is merely an absence. The universe, which always exists in a potential state, must inevitably re-emerge; and the cause of this re-emergence is none other than this very Being, the Lord's own form. Therefore, I take refuge in this Deity before me, who is indeed the very form of all existence, and who once perceived: "Entering this entire world with the living self (jīvātman), I shall make all this diverse creation threefold." (v.3-4)
Just as the essential nature of gold shines forth in its unmodified form, even when it takes on the effect-form of various beautiful ornaments, so too is Your existence manifest throughout the universe. For this reason, all apparent modifications are deemed unreal. (v.5)
Consider a bird, its foot tied to a tree: it flies repeatedly into the sky, tethered by its string, yet ultimately returns to the hollow of its own tree. In the same way, all the states and experiences of humanity ultimately merge into that supreme Being. O lotus-eyed one, just as honey, gathered from various blossoms, does not recall its origin in the tree, so too do all living beings fail to recognize Him, the Supreme Self, who is Your own uncreated source. (v.6-7)
Just as rivers, upon entering the ocean, abandon their distinct names and forms and truly achieve dissolution, so too do all the worlds, having entered You, dissolve. This, O Kamalānābha [lotus-naved one], is indeed Your supreme nature. (v.8)
Just as a branch, severed from a tree, withers and dries, so too does this body become lifeless when devoid of consciousness. That supreme nature of the Lord, the Self of all, is the very power of consciousness (cic-chakti), O Lord, O Vārijanābha [lotus-naved one], O Vishnu! (v.9)
Just as the entire form of a mighty banyan tree, though concealed within a tiny seed, grows over time into a vast and visible body, so too does that which exists in a subtle form within Your being manifest externally and directly in due course, O Vārijanābha. (v.10)
Just as salt, when cast into water, becomes invisible yet is perceived everywhere, pervading all with its essence, so are You the Self of all worlds, the witness of all. Today, You recline upon the serpent couch, established in the transcendent fourth state (turīya). (v.11)
Only one who has a true spiritual teacher (ācārya) can truly comprehend Your form; no other can. In this dreadful and exceedingly difficult forest of worldly existence, a person wanders like a blind man, his eyes veiled by Māyā, until, by some stroke of fortune, he takes refuge in Your causeless mercy. (v.12)
I now awaken You, O blessed Lord, the very form of Being, absorbed in Your own Self, the singular root of the universe. Please, O Master, open Your full-blown lotus eyes and cast Your gaze upon this triple world and upon me, who have taken refuge in You. (v.14)
**The Sadguru said:**
Thus praised, the lotus-eyed Lord Padmanābha, who had been reclining on the milky ocean, arose and extended words of welcome to Brahmā. (v.15)
**The Lord said:**
O Caturmukha [four-faced one], you alone are worthy to speak of My true nature, which is revealed through all the Upanishads, for you are the very embodiment of the Vedas. What service can I render, O Brahman? You are indeed the regulator of the worlds, and by entering into you, I Myself participate in the creation of the entire universe. (v.16-17)
**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. In this world, how can a vision of You be granted to sinners, heretics, barbarians (mlecchas), and atheists? (v.18-19)
**The Lord said:**
By your wish, I shall manifest in the form of the sacred image (arcā). A vision of that very form shall be available even to the ignorant. Taking refuge in this Arcāvatāra [incarnation as a sacred image] and performing untainted devotion, all mortals will attain My own supreme abode. (v.20-21)
**The Sadguru said:**
Having spoken thus, Lord Vishnu, Hari, disappeared once more. And Brahmā (Vidhi) remained there, awaiting the manifestation of the Arcā form. (v.22)
Thus the third chapter, named "Brahma's Praise," in the Fourth Volume of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
