niḥsattvān vigata-prabhān
niḥsattvān vigata-prabhān
lokān amaṅgala-prāyān
asurān ayathā vibhuḥ
samāhitena manasā
saṁsmaran puruṣaṁ param
uvācotphulla-vadano
devān sa bhagavān paraḥ
Upon seeing that the devatās were bereft of all influence and strength, that the three worlds were devoid of auspiciousness, and that the demons were flourishing, powerful Brahmā, who is superior to the devatās, concentrated his mind on the Supreme Lord and then spoke with a joyful countenance.
Brahmā (saḥ) saw that the demons were opposite of what they should be (ayathā): they had more power.
|| 8.5.21 ||
ahaṁ bhavo yūyam atho 'surādayo
manuṣya-tiryag-druma-gharma-jātayaḥ
yasyāvatārāṁśa-kalā-visarjitā
vrajāma sarve śaraṇaṁ tam avyayam
Lord Brahmā said: We will take shelter of the Lord, from whom I, Lord Śiva, all of you devatās, the demons, the humans, animals, plants and the living entities born of perspiration, have been created through his puruṣa avatāra, expansions (Brahmā and Śiva) and secondary expansions (Marīci and others).
Gharma-jātayaḥ means entities born from perspiration. The puruṣa (avatāra) creates me (Brahmā) and Śiva (aṁśa). We carry out various creations. I create Marīci and others (kalā). Marīci and others create others as their sons and grandsons, including the demons.
|| 8.5.22 ||
na yasya vadhyo na ca rakṣaṇīyo
nopekṣaṇīyādaraṇīya-pakṣaḥ
tathāpi sarga-sthiti-saṁyamārthaṁ
dhatte rajaḥ-sattva-tamāṁsi kāle
He does not kill, protect, ignore or favor anyone. However, he accepts rajas, sattva and tamas at the proper time in order to create, maintain and destroy.
The Lord is equal in all cases. “Well if no one is supposed to be killed, then why do we see killing?” He accepts rajas for creation and tamas for destruction. This means that he accepts them, in the sense that he is non-different from his energies. By tamas, sattva and rajas, he destroys, protects and disregards the living entities. The sense is metaphorical, not actual for the Supreme Lord.
|| 8.5.23 ||
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