# SB 2.9.6 > स चिन्तयन्द्व्यक्षरमेकदाम्भस्युपाशृणोद्द्विर्गदितं वचो विभुः । > स्पर्शेषु यत्षोडशमेकविंशं निष्किञ्चनानां नृप यद्धनं विदुः ॥६॥ ## Text > sa cintayan dvy-akṣaram ekadāmbhasy > upāśṛṇod dvir-gaditaṁ vaco vibhuḥ > sparśeṣu yat ṣoḍaśam ekaviṁśaṁ > niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ ## Synonyms *saḥ*—he; *cintayan*—while thus thinking; *dvi*—two; *akṣaram*—syllables; *ekadā*—once upon a time; *ambhasi*—in the water; *upāśṛṇot*—heard it nearby; *dviḥ*—twice; *gaditam*—uttered; *vacaḥ*—words; *vibhuḥ*—the great; *sparśeṣu*—in the *sparśa* letters; *yat*—which; *ṣoḍaśam*—the sixteenth; *ekaviṁśam*—and the twenty-first; *niṣkiñcanānām*—of the renounced order of life; *nṛpa*—O King; *yat*—what is; *dhanam*—wealth; *viduḥ*—as it is known. ## Translation **While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.** ## Purport In Sanskrit language, the consonant alphabets are divided into two divisions, namely the *sparśa-varṇas* and the *tālavya-varṇas.* From *ka* to *ma* the letters are known as the *sparśa-varṇas,* and the sixteenth of the group is called *ta,* whereas the twenty-first letter is called *pa.* So when they are joined together, the word *tapa,* or penance, is constructed. This penance is the beauty and wealth of the *brāhmaṇas* and the renounced order of life. According to *Bhāgavata* philosophy, every human being is meant simply for this *tapa* and for no other business, because by penance only can one realize his self; and self-realization, not sense gratification, is the business of human life. This *tapa,* or penance, was begun from the very beginning of the creation, and it was first adopted by the supreme spiritual master, Lord Brahmā. By *tapasya* only can one get the profit of human life, and not by a polished civilization of animal life. The animal does not know anything except sense gratification in the jurisdiction of eat, drink, be merry and enjoy. But the human being is made to undergo *tapasya* for going back to Godhead, back home. When Lord Brahmā was perplexed about how to construct the material manifestations in the universe and went down within the water to find out the means and the source of his lotus seat, he heard the word *tapa* vibrated twice. Taking the path of *tapa* is the second birth of the desiring disciple. The word *upāśṛṇot* is very significant. It is similar to *upanayana,* or bringing the disciple nearer to the spiritual master for the path of *tapa.* So Brahmājī was thus initiated by Lord Kṛṣṇa, and this fact is corroborated by Brahmājī himself in his book the *Brahma-saṁhitā.* In the *Brahma-saṁhitā* Lord Brahmā has sung in every verse *govindam ādi-puruṣaṁ tam ahaṁ bhajāmi .* Thus Brahmā was initiated by the Kṛṣṇa *mantra,* by Lord Kṛṣṇa Himself, and thus he became a Vaiṣṇava, or a devotee of the Lord, before he was able to construct the huge universe. It is stated in the *Brahma-saṁhitā* that Lord Brahmā was initiated into the eighteen-letter Kṛṣṇa *mantra,* which is generally accepted by all the devotees of Lord Kṛṣṇa. We follow the same principle because we belong to the Brahmā *sampradāya,* directly in the disciplic chain from Brahmā to Nārada, from Nārada to Vyāsa, from Vyāsa to Madhva Muni, from Madhva Muni to Mādhavendra Purī, from Mādhavendra Purī to Īśvara Purī, from Īśvara Purī to Lord Caitanya and gradually to His Divine Grace Bhaktisiddhānta Sarasvatī, our divine master. One who is thus initiated in the disciplic succession is able to achieve the same result or power of creation. Chanting of this holy *mantra* is the only shelter of the desireless pure devotee of the Lord. Simply by such *tapasya,* or penance, the devotee of the Lord achieves all perfections like Lord Brahmā.