praviṣṭam ātmani harer
kaśyapas tad abudhyata
praviṣṭam ātmani harer
aṁśaṁ hy avitathekṣaṇaḥ
Kaśyapa, whose knowledge is always true, understood by absorption in samādhi that a portion of the Lord had entered within him.
Avitathekṣaṇaḥ means “whose knowledge is not futile.”
|| 8.17.23 ||
so 'dityāṁ vīryam ādhatta
tapasā cira-sambhṛtam
samāhita-manā rājan
dāruṇy agniṁ yathānilaḥ
O King! As the wind gives rise to fire in wood, Kaśyapa Muni, absorbed in the form of the Lord, transferred the potent form of the Lord, held within him for a long time by his austerity, to Aditi.
Vīryam here means the energy of the Lord’s form. Kaśyapa was concentrating on the form of the Lord (samāhita-manā). Just as wind reveals fire situated invisibly in wood in a visible form by creating friction between two trees, Kaśyapa fixed the form of the Lord which was within his mind in Aditi’s womb by the contact of their bodies. Just as fire is not a portion of wood or wind, so the body of the Lord is not a portion of Kaśyapa or Aditi. This explanation negates the idea that the Lord’s body is made of semen and blood.
|| 8.17.24 ||
aditer dhiṣṭhitaṁ garbhaṁ
bhagavantaṁ sanātanam
hiraṇyagarbho vijñāya
samīḍe guhya-nāmabhiḥ
When Lord Brahmā understood that the eternal Supreme Lord was now within the womb of Aditi, he offered prayers to the Lord by reciting confidential names of the Lord.
Dhiṣṭhitam means situated. Brahma, in the guise of reciting names in praise, actually performed bhakti in the form of nāma-saṅkīrtana to the Lord who is controlled by bhakti.
|| 8.17.25 ||
śrī-brahmovāca
jayorugāya bhagavann
urukrama namo 'stu te
namo brahmaṇya-devāya
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