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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 13.14:

啶膏ぐ啷嵿さ啶む�� 啶�啶距ぃ啶�-啶�啶距う啶� 啶むい啷� 啶膏ぐ啷嵿さ啶む�嬥そ啶曕�嵿し啶�-啶多た啶班��-啶�啷佮�栢ぎ啷� 啷�
啶膏ぐ啷嵿さ啶む�� 啶多�嵿ぐ啷佮い啶苦ぎ啶侧�� 啶侧�嬥�曕�� 啶膏ぐ啷嵿さ啶�啷� 啶嗋さ啷冟い啷嵿く 啶むた啶粪�嵿�犩い啶� 啷� 啷оオ 啷�

蝉补谤惫补迟补岣� 辫腻峁噄-p膩da峁� tat sarvato'k峁�i-艣iro-mukham |
蝉补谤惫补迟补岣� 艣rutimal loke sarvam 腻惫峁泃测补 迟颈峁ａ弓丑补迟颈 || 14 ||

蝉补谤惫补迟补岣�鈥揺惫别谤测飞丑别谤别; 辫腻峁噄鈥揾补苍诲蝉; 辫腻诲补尘鈥揻别别迟; tat鈥揌颈蝉; 蝉补谤惫补迟补岣�鈥揺惫别谤测飞丑别谤别; 补办峁�i鈥揌is eyes; 艣颈谤补岣�鈥揾别补诲蝉; mukham鈥揻补肠别蝉; 蝉补谤惫补迟补岣�鈥揺惫别谤测飞丑别谤别; 艣谤耻迟颈尘补迟鈥搕hat person listens; loke鈥搃n this world;sarvam 腻惫峁泃测补鈥損ervading everything; 迟颈峁ａ弓丑补迟颈鈥揌e resides.

His hands and feet are everywhere. His eyes, heads and faces pervade all directions, and He hears everything. Situated thus, brahma pervades the entire universe.

Commentary: S膩r膩rtha-Var峁�i峁嚹� 峁�墨k膩

(By 艢r墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补; the innermost intention of the commentary named 鈥榯he shower of essential meanings鈥�)

Will it not contradict the statements of 艢谤耻迟颈, such as 鈥�蝉补谤惫补峁� khalv ida峁� brahma鈥揳ll this is brahma鈥� (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 3.14.1) and 鈥�brahmaiveda峁� sarvam鈥揺惫别谤测迟丑颈苍驳 is brahma鈥�, to say that brahma is distinct from both cause and effect? Anticipating such a question, 艢r墨 叠丑补驳补惫腻苍 is explaining that although by nature brahma is beyond both cause and effect, at the same time, brahma is also both the cause and the effect, because there is no difference between the energy and the energetic. Therefore, He is saying that His hands, feet, etc., are everywhere, which means that brahma has unlimited hands and feet鈥搃n the form of the hands and feet of every visible entity, extending from Lord 叠谤补丑尘腻 down to a minute ant. Thus His eyes, heads, mouths and ears are everywhere.

Commentary: S膩r膩rtha-Var峁�i峁嚹� Prak膩艣ik膩-v峁泃ti

(By 艢r墨la Bhaktived膩nta 狈腻谤腻测补峁嘺 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补; the explanation that illuminates the commentary named 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹�)

In the previous verse鈥� brahma was described as being beyond cause and effect (sat and asat). Now鈥� the 蝉奴迟谤补 from 痴别诲腻苍迟补 鈥�艣补办迟颈-艣补办迟颈mator abheda岣�鈥搕he energy and the energetic are non-different鈥� can be quoted in response to one who questions the validity of such 艢谤耻迟颈 statements as 蝉补谤惫补峁� khalv ida峁� brahma and brahmaiveda峁� sarvam. According to this 蝉奴迟谤补, although the 蝉惫补谤奴辫补 of 艢r墨 叠丑补驳补惫腻苍 is beyond both cause and effect, the workings of His potency (艣补办迟颈) are indeed the work of the potent (艣补办迟颈m膩n), because there is no difference between the energy and the energetic. One can thus understand that all effects, such as this visible world, are the 蝉惫补谤奴辫补 of 叠丑补驳补惫腻苍, being non-different from Him and the transformations of His 艣补办迟颈. The present verse is being spoken to make this point clear. Brahma alone exists, pervading everything through the medium of the hands, feet, etc., of all 箩墨惫补蝉, who are subordinate to Him and situated within Him. Since He is all-pervading, He has unlimited hands, eyes, feet and ears. However, the 箩墨惫腻迟尘腻 is not all-pervading, nor does he possess unlimited hands, heads, feet, etc. 笔补谤补尘腻迟尘腻 is omnipotent, but the 箩墨惫补 is not.

艢r墨la Bhaktivinoda 峁琱腻办耻谤补 quotes 碍峁涐梗峁嘺 as saying, 鈥淭he sun鈥檚 rays illuminate due to their dependence on the sun. In the same way, brahma-tattva has attained its infinite and all-pervading aspect because it is dependent on My potency. The existence of brahma, who is the resting place for unlimited 箩墨惫补蝉, beginning from 叠谤补丑尘腻 down to the ant, collectively encompasses unlimited hands, feet, eyes, heads, mouths and ears, and is visible everywhere.鈥�