Śrī Brahmavaibhava

देवदेव नमस्तेऽस्तु भूतभावन पूर्वज ।

तद् विजानीहि यज्ज्ञानमात्मतत्त्वनिदर्शनम् ॥ 

Śrī Brahmā Deva is the First Ācārya of our eternal Sampradāya, It was him to whom came the vedic corpus of knowledge "यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै ". He is the dear son of Śrī Bhagavān "अहं ते हृदयं राम", "तं प्रीयमाणं समुपस्थितं कविं", He is the prime promogulater of the Vedas and other Bhāgavata literature "अहं ब्रह्मा आद्य ईशः प्रजानां; तस्माज्जातस्त्वं च मत्तः प्रसूतः  मत्तो जगज्जङ्गमं स्थावरं च; सर्वे वेदाः सरहस्या हि पुत्र" "तस्मा इदं भागवतं पुराणं दशलक्षणम् । प्रोक्तं भगवता प्राह प्रीत: पुत्राय भूतकृत् ॥". Many of our traditional tenets are based on Śrī Brahma-saṁhitā, Mahāprabhu admired this work from the core of his heart. Śrī Brahmā is always submerged in meditation on Bhagavān, "हिरण्यगर्भो लोकादिश्चतुर्वक्रोऽनिरुक्तगः। ब्रह्मा सनातनो देवो मम बह्वर्थचिन्तकः।।" Both forms Brahmā are always in Meditation. Unless we have respect and reverence for Śrī Brahmā we can't progress in Bhakti, as Śrī Baladeva asks us to remember to entire Guruparamparā from Śrī Brahmā to our Gurudeva as said "bhavati vicintyā viduṣāṁ niravakarā guru-paramparā nityam, ekāntitvaṁ siddhyati yayodayati yena haritoṣaḥ." "The free from all faults should constantly meditate on the faultless succession of teachers, because by such meditation is obtained the one-pointedness of devotion, and there arises the grace of the Lord Hari on the man." Śrī Nārada says "सर्वं ह्येतद् भवान् वेद भूतभव्यभवत्प्रभु: । करामलकवद् विश्वं विज्ञानावसितं तव ॥", Also Śrī Nārāyaṇa blessed him "ज्ञानं परमगुह्यं मे यद् विज्ञानसमन्वितम् । सरहस्यं तदङ्गं च गृहाण गदितं मया ॥", Thus we understand that Śrī Brahmā is the reservoir of both Parā and Aparā vidyās, "द्वेविद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥", "तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥", here however Śrī Madhva's bhāṣya must be consulted "ऋगाद्या अपरा विद्या यदा विष्णोर्न वाचकाः । ता एव परमा विद्या यदा विष्णोस्तु वाचकाः ॥ इति परमसंहितायाम् ।, सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥", Nor is he unware that Bhagavān is his Father as in the Tripāda Vibhuti upaniṣad "तस्मात्त्वमेव वक्ता त्वमेवगुरुस्त्वमेव पिता त्वमेव सर्वनियन्ता त्वमेव सर्वं त्वमेव सदा ध्येय इति सुनिश्चितः ।", As per Mahābhārata Tātparya "' षण्णवत्यङ्गुलो यस्तु न्यग्रोधपरिमण्डलः । सप्तपादश्चतुर्हस्तो द्वात्रिंशल्लक्षणैर्युतः ।। असंशयः संशयच्छिद् गुरुरुक्तो मनीषिभिः ।।  तस्माद् ब्रह्मा गुरुर्मुख्यः सर्वेषामेव सर्वदा । अन्येऽपि स्वात्मनो मुख्याः क्रमाद् गुरव ईरिताः ।।", As per Śrī Yaśkācārya "आचार्यः कस्मादाचार्य आचारं ग्राहयति । आचिनोत्यर्थान् । आचिनोति बुद्धिमिति वा ।", Our First Ācārya even though his Vāṇi is never wrong as he himself says due to holding Bhagavān's feet in his heart "न भारती मेऽङ्ग मृषोपलक्ष्यते न वै क्‍वचिन्मे मनसो मृषा गति: । न मे हृषीकाणि पतन्त्यसत्पथे यन्मे हृदौत्कण्ठ्यवता धृतो हरि: ॥", Still he quotes Śāstra to prove something which he saw himself in pratyakṣa "जगत् त्रयान्तोदधिसम्प्लवोदे नारायणस्योदरनाभिनालात् । विनिर्गतोऽजस्त्विति वाङ्‍‍‍‍ न वै मृषा किन्‍त्वीश्वर त्वन्न विनिर्गतोऽस्मि ॥", He doesn't say that my eyes are not wrong, rather he says "वाङ्‍‍‍‍ न वै मृषा", Which statements of scriptures ? "अजस्य नाभावध्येकमर्पितम्" "यन्नाभिपद्मादभवन्महात्मा प्रजापतिः" "स प्रजापतिरेकः पुष्करपर्णे समभवत्", On the authority of these Vāks, He speaks not by his own mental concoction as said in the Śruti "तस्मै नूनमभिद्यवे वाचा विरूप नित्यया ।", this is the standard set by the Ācāryas. 

An Intriguing fact is noted in Laghubhāgavatāmṛta "मनुश् च सह शक्रेण देवाश् च यदुनन्दन | ब्रह्म-लोकं प्रपद्यन्ते पुनर् आवृत्ति दुर्लभम् ||" "O descendant of the Yadus, Manu along with Indra and the other gods attain Brahmaloka, which is difficult to return from (to the material world).", One may ask then why do we find the statements like "आब्रह्मभुवनाल्ल‍ोका: पुनरावर्तिनोऽर्जुन ।". Śrī Baladeva Vidyābhuṣaṇa in his commentary to this verse says "अत्रेदं बोध्यं पञ्चाग्निविद्यया महाहवमरणादिना ये ब्रह्मलोकं गतास्तेषां भोगान्ते पातः स्यात्। ये तु सनिष्ठाः परेशभक्ताः स्वर्गादिलोकान् क्रमेणानुभवन्तस्तत्र गतास्तेषां तु न तस्मात्पातः। किन्तु तल्लोकविनाशे तत्पतिना सह परेशलोकप्राप्तिरेव— 'ब्रह्मणा सह ते सर्वे सम्प्राप्ते प्रतिसञ्चरे। परस्यान्ते कृतात्मानः प्रविशन्ति परं पदम्॥" इति स्मरणादिति॥"  "This should be understood. Those who attain Brahma-loka by sacrificing themselves at death through knowledge of the five fires will fall after the completion of their enjoyment.  But those who are saniṣtha devotees of the Supreme Lord, experiencing one after the other all the different planets, do not fall after going there. With the  destruction of those planets they, along with the ruler of the planet, go to the Supreme  Lord’s planet.  Smṛti says:  "Those who are on Brahma-loka with exalted status at the time of dissolution go  directly to the supreme abode, along with Lord Brahmā." ~ Kurma Purāṇa 1.11.284", Thus it's said while describing the charecteristics of Brahmaloka "न यत्र शोको न जरा न मृत्यु- र्नार्तिर्न चोद्वेग ऋते कुतश्चित् । यच्चित्ततोऽद: कृपयानिदंविदां दुरन्तदु:खप्रभवानुदर्शनात् ॥"

However sometimes we hear from a certain group of people  “Jīva upon being fallen from the Spiritual world first becomes Brahmā and then proceeds to lower degrees of existence” as we have already refuted Fallvāda so we will only focus on the next statement diluting the question "Brahmā enters Lower births" for that they quote Śrīla Prabhupāda “when the part of the Supreme Personality of Godhead unfortunately wants to enjoy independently, without Kṛṣṇa, he is put into the material world, where he begins his life as Brahmā and is gradually degraded to the status of an ant or a worm in stool. ~[SB 9.24.58, Purport]” But this quote is not acceptable as Śrīla Prabhupāda himself gives the standard “You have to accept anything from the authorized source. So according to Vedic civilization, all knowledge is received from the Vedas, perfect authorized source. Śruti-pramāṇa, evidence from the śruti, from the Vedas, that is perfect. Therefore, according to Vedic civilization, if you want to establish something you have to quote the section or the injunction from the Vedas, Then it is perfect. In learned circle you cannot say anything hodge-podge. ~  [Talk on Bhagavad-gītā 16.9. February 5th, 1972, Hawaii]” 

We see that Prabhupāda has not quoted any Pūrvācārya or any Śāstra to solidify his point on this matter; we can safely reject this view. Also the Contrary is found from Śrīla Prabhupāda “A Brahmā lives for one hundred such years and then dies. A Brahmā, who is generally a great devotee of the Lord, attains liberation after such a downfall. The universe (called the brahmāṇḍa, or the round football-like domain controlled by a Brahmā) is thus annihilated, and thus the inhabitants of a particular planet, or of the whole universe, are also annihilated. [Śrīmad-Bhāgavatam 2.6.11 purp.]” also "Because Lord Brahmā is a pure devotee, even though the first dominating deity in the material world and therefore able to do many wonderful things, he would never, like the nondevotee with a poor fund of knowledge, have the audacity to think of becoming one with the Lord. People with a poor fund of knowledge should take lessons from Brahmā when they are puffed up with the false notion of becoming God. [ŚB 2.9.30 purp.]" "Śrīla Bhaktisiddhānta Sarasvati ṭhākura translates and agrees to the Vaiśvanāthī ṭīkā, Ṭhākura Prabhupāda says “brahmāo yathāpūrvva āvirbhūta haiyā thāken ei artha” “The Meaning is Brahma as well manifests as he was earlier [Brahmā] this is the meaning” [Purport to 3.32.14], In this connection Śrīla Gour Govinda Gosvāmī Mahārāja points out that Śrīla Prabhupāda's words have been tampered here, and he didn't mean that, One may refer to this letter dated 6/9/1995, Here He says "It appears that some mistake has been made in editing Śrīla Prabhupāda's words" and as we know from the Bhāgavatam "ब्रूयु: स्‍निग्धस्य शिष्यस्य गुरवो गुह्यमप्युत ॥", Mahārāja's statement will be the most dependable code to decipher Śrīla Prabhupāda's words.

In Kūrma Purāṇa 1.12.273:  brahmaṇā saha te sarve samprāpte pratisañcare parasyānte kṛtātmānaḥ praviśanti paraṁ padam “When Brahmā’s tenure is over and the great dissolution occurs, all perfected demigods and universal administrators enter the abode of the Lord along with Brahmā.” also in ŚB 3.32.10 “एवं परेत्य भगवन्तमनुप्रविष्टा ये योगिनो जितमरुन्मनसो विरागा: । तेनैव साकममृतं पुरुषं पुराणं ब्रह्म प्रधानमुपयान्त्यगताभिमाना: ॥” However those who are not on the post of such administration attain mukti as soon as they become realized. This is explained in the Govinda bhāṣya of 3.3.33 “brahmādīnāṁ tv ādhikārikāṇāṁ vinaṣṭa-viśliṣṭa-sañcita-kriyamāṇa-karmaṇām apy adhikārārambhakaṁ karma yāvad adhikāraṁ na kṣīyate’tas teṣāṁ tāvat prapañce’vasthitir bhavet | tad-ārambhakasya tasya samāptau tu te vimucya  paraṁ padaṁ viśantīti | idaṁ tu bodhyaṁ—acirādhikārā maghavādayo’dhikārānte cirādhikāraṁ brahmāṇaṁ gacchanti | tad-adhikārānte tasmin vimukte tena saha vimucyanta iti | ” “Because they hold posts in the management of the universe, Brahmā and the other demigods do not become liberated until their terms of office expire. This is so even though their past and present karmic reactions are already destroyed. When their terms of office expire, then they become liberated and enter the supreme abode of the Lord. This should be understood. The demigod Indra and the others like him that have relatively short terms of office go, at the end of their terms, to the demigod Brahmā, whose term of office is much longer. When Brahmā attains liberation they all attain liberation with him.”  However “tasmād adhikāri-bhinnānāṁ tattva-vidāṁ vidyādhigame vimuktir iti na kāpi śaṅkā” “Therefore, it follows that other knowers of Truth than these office-holders, do get Mukti as soon as they get the Vidyā. (In the case of these Hierarchies, it is delayed till the end of the period of the office of Brahma). Thus there is no real injustice done to anybody.” One should not say that Brahmā fell prey to passion as it’s said “धर्मव्यतिक्रमो द‍ृष्ट ईश्वराणां च साहसम् । तेजीयसां न दोषाय वह्ने: सर्वभुजो यथा ॥” “he status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted.” Also in the 3rd canto “एवं विदिततत्त्वस्य प्रकृतिर्मयि मानसम् । युञ्जतो नापकुरुत आत्मारामस्य कर्हिचित् ॥” “The influence of material nature cannot harm an enlightened soul, even though he engages in material activities, because he knows the truth of the Absolute, and his mind is fixed on the Supreme Personality of Godhead.” Also Śrī Madhvācārya quotes Brahmatarka “भगवत्प्रीतये नित्यं ब्रह्मणो ये भयादयः । न वृथा तस्य भावः स्यात्कश्चित्तेऽपि क्षणार्धगाः ॥ अज्ञानं च चतुर्वारं द्विवारं भयमेव च । शोकोऽपि तावान्नान्यत्र कदाचिद्ब्रह्मणो भवेत् ॥ तत्रापि भगवत्प्रीत्या उन्नत्यैवास्य तद्भवेत्’’॥ इति ब्रह्मतर्के ॥” "For the pleasure of the Supreme Lord (Bhagavān), even Brahmā, the four-faced, experiences states like fear and others, although these states arise only momentarily. Such emotions are not in vain; even if they last only for a fraction of a second, they hold significance for him. Ignorance appears four times, fear twice, and sorrow only to that extent. These states never occur for Brahmā in other circumstances, and even then, they arise solely to elevate him in service of pleasing the Supreme Lord." [Quoted in Bhāgavatatātparya 6.9.23].

Nor can One say that they offended Kṛṣna as in the purport to the same sutra Vidyābhuṣaṇācārya is saying “bhagavati teṣāṁ prātikūlyaṁ tu tal-līlā-poṣāt tad-icchānuguṇam evety adoṣaḥ |” "The apparent opposition of those living entities [Adhikāris] to the Supreme Lord is due to His divine play, and it is in accordance with His will, and therefore, it is without fault, by the mercy of Śrī Bhagavān He became endowed with the knowledge of Bhagavān "ज्ञानं परमगुह्यं मे यद् विज्ञानसमन्वितम् । सरहस्यं तदङ्गं च गृहाण गदितं मया ॥, यावानहं यथाभावो यद्रूपगुणकर्मक: । तथैव तत्त्वविज्ञानमस्तु ते मदनुग्रहात् ॥" Nor can one say Kṛṣṇa was enraged due to that act of Śrī Brahmā for it's found "तत: कृष्णो मुदं कर्तुं तन्मातृणां च कस्य च । उभयायितमात्मानं चक्रे विश्वकृदीश्वर: ॥". As previously quoted “शोकोऽपि तावान्नान्यत्र कदाचिद्ब्रह्मणो भवेत् ॥ तत्रापि भगवत्प्रीत्या उन्नत्यैवास्य तद्भवेत्” Because all that is orchestrated by Yogamāyā for the pleasure of Bhagavān Hari. Also this didn't remain more than a half of kṣaṇa "न वृथा तस्य भावः स्यात्कश्चित्तेऽपि क्षणार्धगाः" as said "तावदेत्यात्मभूरात्ममानेन त्रुट्यनेहसा ।" and the measurement of a unit kṣaṇa is 2700 truṭis, it was to give pleasure to Śrī Hari, how ? Brahmājī himself says "अहोऽतिधन्या व्रजगोरमण्य: स्तन्यामृतं पीतमतीव ते मुदा । यासां विभो वत्सतरात्मजात्मना यत्तृप्तयेऽद्यापि न चालमध्वरा: ॥" Thus we can understand the real import behind Vatsaharaṇa Līlā, Śrī Brahmā can never offend the Lord nor his devotees as the Tattva of Ātma viz Bhagavān is clear to him for this reason he is called "ब्रह्मविदां वरः" multiple times in the 117th sarga of Yuddhakāṇḍa.

Also If the Antiparty shows that there is return of Brahmā into this world they will not become any random being as they will just resume their post as Brahmā “एवं पुरा धारणयात्मयोनिर्नष्टां स्मृतिं प्रत्यवरुध्य तुष्टात् । तथा ससर्जेदममोघद‍ृष्टिर्यथाप्ययात् प्राग् व्यवसायबुद्धि: ॥” also “स संसृत्य पुन: काले कालेनेश्वरमूर्तिना । जाते गुणव्यतिकरे यथापूर्वं प्रजायते ॥ १४ ॥ ऐश्वर्यं पारमेष्ठ्यं च तेऽपि धर्मविनिर्मितम् । निषेव्य पुनरायान्ति गुणव्यतिकरे सति ॥ १५ ॥” in Sarārtha darśini “यथापूर्वं प्रजायते, ब्रह्मा भवतीत्य् अर्थः । तेऽपि तत्सङ्गिनोमहर्ष्य् आदयोऽपि कर्मज्ञानयोगादिविनिर्मितमणिम् आद्यैश्वर्यादिकं पूर्व-महा-कल्प एव निषेव्य पुनर् महाकल्पारम्भे आयान्ति आवर्तन्ते ॥” “Brahmā, though the cause (ādyaḥ) of living beings, though the knower of all the Vedas, along with sages like Marīci, the most perfect of yogīs, what to speak of practicing yogīs, has false identity because of seeing that he is different from the Lord. “I, Brahmā, am the creator, Viṣṇu is the maintainer, Śiva is the destroyer.” Thus thinking himself the best doer, he enters into Lord endowed with auspicious qualities (saguṇam) at the time of great destruction, and again, after some time, when mahat-tattva and other elements again appear because of disturbance of the guṇas, he is born again as Brahmā (yathā pūrvam). The sages accompanying Brahmā, enjoying powers such as aṇima by their karma, jñāna and yoga in the previous mahākalpa, come back again at the beginning of the next mahākalpa.” Comment of Viśvanāth Prabhu continues "आवृत्तिर् इत्य् एतच् च क्वाचित्क-ब्रह्माण्डावर्ति-ब्रह्म-ब्राह्मण-योगि-ज्ञानि-कुमारादीनाम् अभक्तत्वाद् उक्तम् । तद्-अन्य-सर्व-ब्रह्माण्ड-वर्तिनां ब्रह्मादीनां तेषां तु भक्तिमत्वान् मुक्ति-प्रेम-भक्ति-भगवद्-दास्यादि-भाव-प्राप्तयो यथा-यथं भक्ति-तारतम्याज् ज्ञेयाः ॥" Therefore they [Brahmā etc] return [from Mahāpralaya]. What has been described here are Brahmā, sages, yogīs, jñānīs and Kumāras who are devoid of bhakti in some particular universe. The Brahmās and sages of all other universes have bhakti, and thus attain liberation and prema-bhakti with dāsya and other relationships according to their degree of bhakti. [As per Bhagavata 2.2.1 and 3.32.15 as quoted]; they remain in the Position of Brahmā Birth after birth till they achieve liberation, there are three types of Brahmās as per Ācāryas, Śrīpāda Ṭhākurācārya writes "ब्रह्मणोऽपि कर्मि-ज्ञानि-भक्तत्वेन त्रैविध्यात् कस्यचित् पुनर् आवृत्तिः, कस्यचिन् मुक्तिः, कस्यचित् प्रेमवत्-पार्षदत्व-प्राप्तिश् चेति द्रष्टव्यम् ।" "Even Brahmā, has threefold types that of a  karmi, jñāni, or bhakta. Some attain rebirth (punar āvṛtti) [karmis still they attain previous position as Brahmā, "यथापूर्वं प्रजायते"], some attain liberation (mukti) [Jñānis], and some attain the status of eternal loving associates (prema-vat pārsad-tva-prāpti) [Bhaktas].". Śukadevācārya a Nimbārka Sampradāyin writes in his commentary “Siddhānta Pradīpā” ŚB 3.32.15 writes— “तस्य भगवत्पुत्रत्वेन मुक्तत्यधिकारित्वेऽपि यावत्तादृशोऽन्यो नोपलभ्यते तावत्स एव पुनः पुनः सृष्टयर्थमुत्पत्तिसंहारौ भजते इति भावः” “Although Brahmā, being the son of Bhagavān, has the right to liberation and the privilege of serving the Lord in a liberated state, as long as there is no other soul of the same nature found, that very soul continues to undergo creation and destruction repeatedly for the purpose of the creation of the universe.” Such a Brahmā in Śānti Parva 335.40 says— “idaṃ ca saptamaṃ janma padmajaṃ me 'mitaprabha sarge sarge hy ahaṃ putras tava triguṇavarjitaḥ” “This is my seventh birth, in this birth I appeared from the Lotus, Oh pra, transcendent to the material modes, I am your son in every sarga [kalpāntalaya]” also He says  “te me vehdā hṛtāś cakṣur andho jāto 'smi jāgṛhi dadasva cakṣuṣī mahyaṃ priyo 'haṃ te priyo 'si me” “O my Lord, the Vedas have been stolen from my heart, my eyes are blind, I have been born in the darkness of ignorance, but now, having awakened, please give me back my sight. You are my dearest, and I am dear to You.” Once a Jīva is found this Brahmā will attain Parampada with other devatās and Mukti Yogyas, however till then he have to remain merged in Sri Garbhodaksayi as long as he is directly in the post of Brahma its explained in the Laghubhāgatāmṛta “athā ca pādme — bhavet kvacin mahākalpe brahmā jīvo'py upāsanaiḥ | kvacid atra mahāviṣṇur brahmatvaṃ pratipadyate || iti || viṣṇur yatra mahā-kalpe sraṣṭṛtvaṃ ca prapadyate | tatra bhuṅkte taṃ praviśya vairājaḥ saukhya-sampadam | ato jīvatvam aiśyaṃ ca brahmaṇaḥ kāla-bhedataḥ ||” “Sometimes a jīva becomes Brahmā in a mahā-kalpa by intense worship. Sometimes Garbhodakaśāyī becomes Brahmā in that planet. The vairāja-brahmā remains enjoying, merged into Viṣṇu when Viṣṇu becomes the creator Brahmā during that mahā-kalpa. In different kalpas Brahmā (of either type) is sometimes a jīva and sometimes the Lord.”, There are actually two forms of Brahmā: Hiraṇyagarbha and Vairāja, in the first form Brahmā enjoys the opulence of being Brahmā and by the second form he engages in creation, because in certain Mahākalpas viṣṇu himself becomes Brahmā so there is no need of two Brahmās Brahmā enters into viṣṇu and keeps enjoying similar pleasures as his Hiranyagarbha aspect before. The Brahmā approached by Devas is Vairāja for his form is gross, however Hiraṇyagarbha is beyond their perview. All this disproves the pakṣa which says First we were Brahmā and from there kept on attaining hierarchical degraded existences.

One Can't say that Brahmā is choosen from the stock of  Muktas. Because it's said "स्वधर्मनिष्ठ: शतजन्मभि: पुमान् विरिञ्चतामेति" [śrīmad Bhāgavata] even if by durjana toṣa it were so then when Śrī Nārāyaṇa when he had manifested his Divine abode to Śrī Brahmā "आत्मतत्त्वविशुद्ध्यर्थं यदाह भगवानृतम् । ब्रह्मणे दर्शयन् रूपमव्यलीकव्रताद‍ृत: ॥" [Śrīmad Bhāgavata], Because the Post of Creating is got by Penance not in hand, also said for a Brahmā who continued in next kalpa "युगकोटिसहस्राण् विष्णुम् आराध्य पद्मभूः | पुनस् त्रैलोक्यधातृत्वं प्राप्तवान् इति शुश्रुम ||" [Śānti parva]otherwise there would remain no need of penance if he were a mukta from vaikuṇṭha as we know they get presents from the devatās readily not by tapasyā "sarve’smai devā balim āvahanti". Śrī Bhagavān said in Śāntiparva "मया सृष्टः पुरा ब्रह्मा मां यज्ञमयजत्स्वयम्।।" "Brahmā whom I created in ancient times had performed great yajñas directed towards Me" "ततस्तस्मै वरान्प्रीतो दत्तवानस्म्यनुत्तमान्। मत्पुत्रत्वं च कल्पादौ लोकाध्यक्षत्वमेव च।।"  "Then, pleased with Brahmā, I granted him supreme boons, including lordship over the worlds and the status of being My son at the beginning of each creation [kalpas not Mahākalpa]" All this prove that the Jīva for the post of Śrī Brahmā is choosen from the Baddha Jīvas and also proves that their account of karma was not null before their assuming by the words "ब्रह्मा मां यज्ञमयजत्स्वयम्", but by Tapasya they attain prema, as said in the Bhāgavata "त्वयाहं तोषित: सम्यग् वेदगर्भ सिसृक्षया । चिरं भृतेन तपसा दुस्तोष: कूटयोगिनाम् ॥ २० ॥  वरं वरय भद्रं ते वरेशं माभिवाञ्छितम् । ब्रह्मञ्छ्रेय:परिश्राम: पुंसां मद्दर्शनावधि: ॥ २१ ॥  मनीषितानुभावोऽयं मम लोकावलोकनम् । यदुपश्रुत्य रहसि चकर्थ परमं तप: ॥ २२ ॥" "तं प्रीयमाणं समुपस्थितं कविं" also in Brahma stuti we lakṣaṇas of Prema "उत्थायोत्थाय कृष्णस्य चिरस्य पादयो: पतन् । आस्ते महित्वं प्राग्द‍ृष्टं स्मृत्वा स्मृत्वा पुन: पुन: ॥". As Already stated the path of Prema Bhakti and Sādhanā Bhakti was both given to Śrī Brahma by Bhāgvān "ज्ञानं परमगुह्यं मे यद् विज्ञानसमन्वितम् । सरहस्यं तदङ्गं च गृहाण गदितं मया ॥" In Bhakti Sandarbha Śrīla Jīva gosvāmī writes in connection to this "रहस्यशब्देनात्र प्रेमभक्तिः तदङ्गशब्देन साधनभक्तिर् उच्यते". As it's said "As arrows deplete in a boundless meadow, so does the speaker’s capacity wane—not the glories of exalted souls, which remain inexhaustible." May I always remain serving this line of pure Ācāryas starting from Śrī Brahmā to my Ācārya.

 ब्रह्मान्ता गुरवः साक्षात् इष्टं दैवं श्रियःपतिः।

आचार्या श्रीमदाचार्या सन्तु मे जन्मजन्मनि॥