asse sruteksita-patho nanu natha pumsam
yad yad dhiya ta urugaya vibhavayanti
tat tad vapuh pranayase sad-anugrahaya
tvam—You; bhakti-yoga—by devotional service; paribhavita—saturated; hrt—of the heart; saroje—on the lotus; asse—dwell; sruta—heard; iksita—seen; pathah—whose path; nanu—certainly; natha—O Lord; pumsam—by the devotees; yat yat—whatever; dhiya—by the mind; te—they; uru-gaya—O Lord, who are glorified in excellent ways; vibhavayanti—contemplate upon; tat tat—that; vapuh—form; pranayase—You manifest; sat—to Your devotees; anugrahaya—to show favor.
"O my Lord, You always dwell in the vision and hearing of Your pure devotees. You also live in their lotuslike hearts, which are purified by devotional service. O my Lord, who are glorified by exalted prayers, You show special favor to Your devotees by manifesting Yourself in the eternal forms in which they welcome You."
This text from Srimad-Bhagavatam (3.9.11) is a prayer by Lord Brahma to the Supreme Personality of Godhead Krsna for His blessings in the work of creation. Knowledge of the Supreme Personality of Godhead can be understood from the descriptions of the Vedic scriptures. For example, the Brahma-samhita (5.29) describes that in the abode of Lord Krsna, which is made of cintamani (touchstone), the Lord, acting as a cowherd boy, is served by hundreds and thousands of goddesses of fortune. Mayavadis think that the devotees have imagined the form of Krsna, but the authentic Vedic scriptures have actually described Krsna and His various transcendental forms.
The word sruta in sruteksita-pathah refers to the Vedas, and iksita indicates that the way to understand the Supreme Personality of Godhead is by proper study of the Vedic scriptures. One cannot imagine something about God or His form. Such imagination is not accepted by those who are serious about enlightenment. Here Brahma says that one can know Krsna through the path of properly understanding the Vedic texts. If by studying the form, name, qualities, pastimes and paraphernalia of the Supreme Godhead one is attracted to the Lord, he can execute devotional service, and the form of the Lord will be impressed in his heart and remain transcendentally situated there. Unless a devotee actually develops transcendental love for the Lord, it is not possible for him to think always of the Lord within his heart. Such constant thought of the Lord is the sublime perfection of the yogic process, as the Bhagavad-gita confirms in the Sixth Chapter (47), stating that anyone absorbed in such thought is the best of all yogis. Such transcendental absorption is known as samadhi. A pure devotee who is always thinking of the Supreme Personality of Godhead is the person qualified to see the Lord.
One cannot speak of Urugaya (the Lord, who is glorified by sublime prayers) unless one is transcendentally elevated. The Lord has innumerable forms, as the Brahma-samhita confirms (advaitam acyutam anadim ananta-rupam). The Lord expands Himself in innumerable svamsa forms. When a devotee, hearing about these innumerable forms, becomes attached to one and always thinks of Him, the Lord appears to him in that form. Lord Krsna is especially pleasing to devotees in whose heart He is always present because of their highly elevated transcendental love.
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