sa bhavan acarad ghoram
yat tapah susamahitah
tena khedayase nas tvam
para-sankam ca yacchasi
sah—he; bhavan—your good self; acarat—undertook; ghoram—severe; yat tapah—meditation; su-samahitah—in perfect discipline; tena—for that reason; khedayase—gives pain; nah—ourselves; tvam—your good self; para—the ultimate truth; sankam—doubts; ca—and; yacchasi—giving us a chance.
Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.
Following in the footsteps of Sri Narada Muni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God, but a spiritual master claiming to be God Himself should at once be rejected. Narada Muni accepted Brahma as the Supreme due to Lord Brahma's wonderful acts in creation, but doubts arose in him when he saw that Lord Brahma also worshiped some superior authority. The Supreme is supreme, and He has no worshipable superior. The ahangrahopasita, or the one who worships himself with the idea of becoming God Himself, is misleading, but the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God. Ahangrahopasana may be one of the processes for transcendental realization, but the ahangrahopasita can never be God Himself. No one becomes God by undergoing a process of transcendental realization. Narada Muni thought of Brahmaji as the Supreme Person, but when he saw Brahmaji engaged in the process of transcendental realization, doubts arose in him. So he wanted to be clearly informed.
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