yasya svarupam kavayo vipascito
gunesu darusv iva jata-vedasam
mathnanti mathna manasa didrksavo
gudham kriyarthair nama iritatmane
yasya—whose; sva-rupam—form; kavayah—the greatly learned sages; vipascitah—expert in ascertaining the Absolute Truth; gunesu—in the material manifestation, consisting of the three modes of nature; darusu—in wood; iva—like; jata—manifested; vedasam—fire; mathnanti—stir; mathna—with a piece of wood used for producing fire; manasa—by the mind; didrksavah—who are inquisitive; gudham—hidden; kriya-arthaih—by fruitive activities and their results; namah—respectful obeisances; irita-atmane—unto the Lord, who is manifested.
By manipulating a fire-generating stick, great saints and sages can bring forth the fire lying dormant within wood. In the same way, O Lord, those expert in understanding the Absolute Truth try to see You in everything—even in their own bodies. Yet you remain concealed. You are not to be understood by indirect processes involving mental or physical activities. Because You are self-manifested, only when You see that a person is wholeheartedly engaged in searching for You do You reveal Yourself. Therefore I offer my respectful obeisances unto You.
The word kriyarthaih means “by performing ritualistic ceremonies to satisfy the demigods.” The word vipascitah is explained in the Taittiriya Upanisad as follows: satyam jnanam anantam brahma. yo veda nihitam guhayam parame vyoman. so ’snute sarvan kaman saha brahmana vipasciteti. As Krsna states in Bhagavad-gita (7.19), bahunam janmanam ante jnanavan mam prapadyate: “After many births and deaths, he who is actually in knowledge surrenders unto Me.” When one understands that the Lord is situated in everyone’s heart and actually sees the Lord present everywhere, he has perfect knowledge. The word jata-vedah means “fire which is produced by rubbing wood.” In Vedic times, learned sages could bring forth fire from wood. Jata-vedah also indicates the fire in the stomach, which digests everything we eat and which produces an appetite. The word gudha is explained in the Svetasvatara Upanisad. Eko devah sarva-bhutesu gudhah: The Supreme Personality of Godhead is understood by chanting the Vedic mantras. Sarva-vyapi sarva-bhutantar-atma: He is all-pervading, and He is within the heart of living entities. Karmadhyaksah sarva-bhutadhivasah: He witnesses all activities of the living entity. Saksi ceta kevalo nirgunas ca: The Supreme Lord is the witness as well as the living force, yet He is transcendental to all material qualities.
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