गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

samyame viśvaṁ akhilaṁ
bija-bhūte yathā tvayi
"O Lord, just as a great banyan tree rests within a tiny seed, in the same way at
the time of cosmic devastation the entire universe rests within You, the seed from
which it originally sprouted."
Viṣṇu Purāṇa
nārāyaṇaḥ paro devas
tasmāj jātaś caturmukhaḥ
"Nārāyaṇa is the Supreme Personality of Godhead. From him the demigod
Brahmā was born."
Varāha Purāṇa
tene brahma hṛdā ya ādi-kavaye
"The Supreme Personality of Godhead first imparted the Vedic knowledge unto
the heart of Brahmājī, the original living being."*
Śrīmad-Bhāgavatam 1.1.1
A summary of this gist of this explanation follows: The Supreme Personality of
Godhead, at the end of the period of cosmic devastation, meditating on the
material universe at it had been before, desiring in His heart "I shall become
many," differentiating again the jīvas and material elements that had become
merged within Him, creating again, as it had been before, the material universe
extending from the mahat-tattva to the demigod Brahmā, manifesting the Vedas
exactly as they had been before, teaching the Vedas to the demigod Brahmā within
the heart, engaging the demigod Brahmā in the creation of the forms of the devas
and other living entities as they had been before, and personally entered the
universe and controlling it from within. Omniscient by the mercy of the Supreme
Personality of Godhead, the demigod Brahmā, meditating on the archetypal forms
described in the Vedas, creates the devas and other creatures as they had been
before. In this way the relationship between the names of the devas headed by
Indra and their archetypal forms described in the Vedas is explained. In this way
the opponent's argument of the Vedic words does not at all refute (this
explanation of the nature of the devas). In this way it is proved that the devas and
other superior beings have the ability to meditate on the Supreme Personality of
Godhead. The Supreme Personality of Godhead's form the size of a thumb is not at
all contradicted by this description of the ability of the devas to meditate on Him.
This is so because the form of the Lord is the size of a deva's thumb in this case.
Now will be considered the question of whether the devas are eligible or not to
engage in those meditations where they themselves are the object of meditation. In
the Chāndogya Upaniṣad (3.1.1) is the statement asau vā ādityo deva-madhu tasya
dyaur eva tiraścīna-vaṁśaḥ (The sun is honey for the devas. The heavenly planets
are the crossbeam, the sky is the beehive, and the rays of sunlight are the
children). The sun is here the honey of the devas and the rays of sunlight are the
openings (for drinking the honey). Five classes of devas, the vasus, rudras, ādityas,