na te giri-trÄkhila-loka-pÄla-
viriñca-vaikuṇá¹ha-surendra-gamyam
jyotiḥ paraṠyatra rajas tamaś ca
sattvaá¹ na yad brahma nirasta-bhedam
na - not; te - of Your Lordship; giri-tra - O King of the mountains; akhila-loka-pÄla - all the directors of departments of material activities; viriñca - Lord BrahmÄ; vaikuṇá¹ha - Lord Viṣṇu; sura-indra - the King of heaven; gamyam - they can understand; jyotiḥ - effulgence; param - transcendental; yatra - wherein; rajaḥ - the mode of passion; tamaḥ ca - and the mode of ignorance; sattvam - the mode of goodness; na - not; yat brahma - which is impersonal Brahman; nirasta-bhedam - without distinction between demigods and human beings.
The brahmajyoti is actually the effulgence of the Supreme Personality of Godhead. As stated in Brahma-saá¹hitÄ (5.40):
yasya prabhÄ prabhavato jagad-aṇá¸a-koá¹i-
koá¹iá¹£v aÅ›eá¹£a-vasudhÄdi-vibhÅ«ti-bhinnam
tad brahma niá¹£kalam anantam aÅ›eá¹£a-bhÅ«taá¹
govindam Ädi-puruá¹£aá¹ tam ahaá¹ bhajÄmi
“I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes.†Although the impersonal feature of the Absolute is an expansion of the rays of the Supreme Personality of Godhead, He does not need to take care of the impersonalists who enter the brahmajyoti. Kṛṣṇa says in Bhagavad-gÄ«tÄ (9.4), mayÄ tatam idaá¹ sarvaá¹ jagad avyakta-mÅ«rtinÄ: “In My impersonal feature I pervade this entire universe.†Thus the avyakta-mÅ«rti, the impersonal feature, is certainly an expansion of Kṛṣṇa’s energy. MÄyÄvÄdÄ«s, who prefer to merge into this Brahman effulgence, worship Lord Åšiva. The mantras referred to in text 29 are called mukhÄni pañcopaniá¹£adas taveÅ›a. MÄyÄvÄdÄ«s take all these mantras seriously in worshiping Lord Åšiva. These mantras are as follows: (1) tat puruá¹£Äya vidmahe Å›Äntyai, (2) mahÄ-devÄya dhÄ«mahi vidyÄyai, (3) tan no rudraḥ pratiá¹£á¹hÄyai, (4) pracodayÄt dhá¹›tyai, (5) aghorebhyas tamÄ â€¦ , (6) atha ghorebhyo mohÄ â€¦ , (7) aghorebhyo raká¹£Ä â€¦ , (8) aghoratarebhyo nidrÄ â€¦ , (9) sarvebhyaḥ sarva-vyÄdhyai, (10) sarva-sarvebhyo má¹›tyave, (11) namas te ’stu ká¹£udhÄ â€¦ , (12) rudra-rÅ«pebhyas tá¹›á¹£á¹‡Ä â€¦ , (13) vÄmadevÄya rajÄ â€¦ , (14) jyeá¹£á¹hÄya svÄhÄ â€¦ , (15) Å›reá¹£á¹hÄya ratyai, (16) rudrÄya kalyÄṇyai, (17) kÄlÄya kÄmÄ â€¦ , (18) kala-vikaraṇÄya sandhinyai, (19) bala-vikaraṇÄya kriyÄ â€¦ , (20) balÄya vá¹›ddhyai, (21) balacchÄyÄ â€¦ , (22) pramathanÄya dhÄtryai, (23) sarva-bhÅ«ta-damanÄya bhrÄmaṇyai, (24) manaḥ-Å›oá¹£iṇyai, (25) unmanÄya jvarÄ â€¦ , (26) sadyojÄtaá¹ prapadyÄmi siddhyai, (27) sadyojÄtÄya vai namaḥ á¹›ddhyai, (28) bhave dityai, (29) abhave laká¹£myai, (30) nÄtibhave medhÄ â€¦ , (31) bhajasva mÄá¹ kÄntyai, (32) bhava svadhÄ â€¦ , (33) udbhavÄya prabhÄ â€¦ , (34) Ä«Å›Änaḥ sarva-vidyÄnÄá¹ Å›aÅ›inyai, (35) Ä«Å›varaḥ sarva-bhÅ«tÄnÄm abhaya-dÄ â€¦ , (36) brahmÄdhipatir brahmaṇodhipatir brahman brahmeá¹£á¹a-dÄ â€¦ , (37) Å›ivo me astu marÄ«cyai, (38) sadÄÅ›ivaḥ jvÄlinyai.
The impersonal Brahman is unknown even to the other directors of the material creation, including Lord BrahmÄ, Lord Indra and even Lord Viṣṇu. This does not mean, however, that Lord Viṣṇu is not omniscient. Lord Viṣṇu is omniscient, but He does not need to understand what is going on in His all-pervading expansion. Therefore in Bhagavad-gÄ«tÄ the Lord says that although everything is an expansion of Him (mayÄ tatam idaá¹ sarvam), He does not need to take care of everything (na cÄhaá¹ teá¹£v avasthitaḥ), since there are various directors like Lord BrahmÄ, Lord Åšiva and Indra.