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गोविनà¥à¤¦à¤®à¥ आदि पà¥à¤°à¥à¤·à¤‚ तमहं à¤à¤œà¤¾à¤®à¤¿ ॥ ४९ ॥
bhÄsvÄn yathÄÅ›ma-Å›akaleá¹£u nijeá¹£u tejaḥ
svÄ«yam kiyat prakaá¹ayaty api tadvad atra
brahmÄ ya eá¹£a jagad-aṇá¸a-vidhÄna-kartÄ
govindam Ädi-puruá¹£aá¹ tam ahaá¹ bhajÄmi
bhÄsvÄn - the illuminating sun; yathÄ - as; aÅ›ma-Å›akaleá¹£u - in various types of precious stones; nijeá¹£u - his own; tejaḥ - brilliance; svÄ«yam - his own; kiyat - to some extent; prakaá¹ayati - manifests; api - also; tadvat - similarly; atra - here; brahmÄ - Lord BrahmÄ; yaḥ - who; eá¹£aḥ - he; jagat-aṇá¸a-vidhÄna-kartÄ - the chief of the universe; govindam - Govinda; Ädi-puruá¹£am - the original person; tam - Him; aham - I; bhajÄmi - worship.
BrahmÄ is two types: in certain kalpas when the potency of the Supreme Lord infuses Himself in an eligible jÄ«va, the latter acts in the office of BrahmÄ and creates the universe. In those kalpas when no eligible jÄ«va is available, after the BrahmÄ of the previous kalpa is liberated, Kṛṣṇa, by the process of allotment of His own potency, creates the BrahmÄ who has the nature of the avatÄra (descent) of the Divinity in the active mundane principle (rajo-guṇa). By principle BrahmÄ is superior to ordinary jÄ«vas but is not the direct Divinity. The divine nature is present in a greater measure in Åšambhu than in BrahmÄ. The fundamental significance of the above is that the aggregate of fifty attributes, belonging to the jÄ«va, are present in a fuller measure in BrahmÄ who possesses, in a lesser degree, five more attributes which are not found in jÄ«vas. But in Åšambhu both the fifty attributes of jÄ«vas as also the five additional attributes found in BrahmÄ are present in even greater measure than in BrahmÄ.