Text 1: Śrī Nārada Muni asked Brahmājī: O chief amongst the demigods, O firstborn living entity, I beg to offer my respectful obeisances unto you. Please tell me that transcendental knowledge which specifically directs one to the truth of the individual soul and the Supersoul.
Text 2: My dear father, please describe factually the symptoms of this manifest world. What is its background? How is it created? How is it conserved? And under whose control is all this being done?
Text 3: My dear father, all this is known to you scientifically because whatever was created in the past, whatever will be created in the future, or whatever is being created at present, as well as everything within the universe, is within your grip, just like a walnut.
Text 4: My dear father, what is the source of your knowledge? Under whose protection are you standing? And under whom are you working? What is your real position? Do you alone create all entities with material elements by your personal energy?
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the fifth [chapter], Narada asked about the creation, etc. The Lord's divine play of the universal creation through the powers of time, action, etc. || 1 ||
Narada inquires, "O Lord of lords!" The meaning is: "O Progenitor of all beings! Therefore, the Primeval One, by whom knowledge, the means to realize That, is known. Please explain in detail the nature of the Self, which is seen as distinct." || 1 || The entire universe is only an indication of the knowledge of the Self. Therefore, he asks about its specific nature: "What is its form, by which it is manifested? What is its support, what is its abode? By whom was it created, in whom does it exist, into whom does it dissolve, what is the Supreme, what is dependent on it, and what is its essence, being self-existent and the cause?" Tell the truth about That. || 2 ||
He says that he cannot say, "I do not know." "All" means the past, present, and future—that which has become, is becoming, and will become. [He is] the Lord of them, known by the distinguished knowledge. || 3 || Let this be for now. First, he asks about [the Lord] Himself: "From whom is Your knowledge? Who is Your support? Who is the Supreme, who are You dependent on, and what is Your essence, Your true nature? To me, however, You alone are the independent Supreme Lord—this is my understanding. But out of utmost reverence, I ask with these four [questions]." [He is] alone, without any assistance. || 4 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The sport of Hari, which is the primordial form of creation, the power of time, action, etc., and the creation of the cosmic egg by the first [Brahma], the sustenance, etc. by the second [Vishnu], and the dissolution, etc. by nature and others [Shiva]. || 1 ||
O Lord, you are the illuminator even of the gods like Indra and other deities - this is the intended meaning. Therefore, obeisance to you. You cause all beings, mobile and immobile, to come into existence, and are thus the progenitor of beings. O Primordial One! This is the means of knowledge about you. So it is said. Since verbs have many meanings, the meaning of 'knowing' is also 'making known' - this is the intended meaning. || 1 ||
Because the entire universe is indeed the means of self-knowledge, therefore, the particular form, characteristic or nature of that very universe - this is the meaning of the word 'tat' in the third case. So it is said. The essential nature of the existent, or the essential nature arising from the cause - the implication is that the existence is self-evident, or arises from the cause of existence. O Lord of this universe, you are undoubtedly capable of resolving my doubt regarding its true nature. || 2 ||
In the Shruti it is said, "In the beginning, the golden embryo, the lord of what has become, was the sole sovereign of what is." With the intention of including both the present and future in the word 'bhuta', he says "bhuta-bhavya". You know everything, inside and out, like the fruit in one's palm, including the external and internal components. However, if one objects that even though the external and internal parts of a fruit in the palm are perceived, there are still subtler components beyond perception, then he explains this through the figure of speech 'slesa'. "Amala" means pure water, and "amala-ka" means fruit in the palm or fruit-in-water. Just as the subtlest lines are perceived in pure water in the palm, similarly, no object in the universe, no matter how subtle, remains unknown to you. || 3 ||
Let this discussion about the universe be set aside. Speak about yourself alone - this is the intended meaning. This is the request of the seeker. Indeed, further as well. || 4 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
No commentary || 1 - 11 ||
Śrīmad Vīrarāghava Vyākhyā
Nārada inquires about the essence of the Vedas, to which the Lord replies by asking a question beginning with 'devadeva' (O Lord of lords). 1
O Lord of lords, O source of all beings, praised by all beings! Therefore, O Primeval One, explain to me that knowledge which illumines the true nature of the Self, its special meaning firmly held within. 1
This question relates to the nature of this world-form: whose form is it, what is its essence? It is an inquiry about the material cause, for it asks from what material cause was it created. It is an inquiry about the substrate, for it asks what is its basis, what is the Supreme. It is an inquiry employing multiple meanings, asking what is the support, what is dependent on it. It is an inquiry about dissolution, asking in what do all these finally merge. It is an inquiry about the Supreme, asking what is beyond this, distinct from this, what is subordinate to that. It asks for the true nature of that which is the means, the accessory cause, and so on. (2)
The Lord says: Do not say "I do not know." You know all that has been asked, for you are the Lord of all beings, past, present and future. Indeed, by your grace, the universe has become known to you, like a jewel held on the palm. Such is the question about the universe. (3)
Setting that aside for now, the Lord says: Explain yourself. Regarding what subject do you possess knowledge? From what source is your knowledge derived? What is the basis of your knowledge? Who is the Lord over you? What is your own Self? For you appear to me as the independent Supreme Lord, yet out of uncertainty, with these four questions, I inquire with devotion. Unsupported, you create through your own maya all beings - the elements like earth, and the beings like the gods. (4)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter, under the pretext of narrating the story of the sage Nārada, the previously promised topic of the cause of the origin of the universe, defined as being exclusively devoted to that (one truth), is expounded in detail. In the beginning, he describes the manner of Nārada's question with the words "devadeva" (O lord of lords). (1)
(Nārada said): "Enlighten me about that knowledge by which the truth of the self and the Supreme Self is indicated." There is a great difference in knowing the truth of the individual self and the Supreme Brahman. Without the grace of the Supreme Lord, even the functioning of the senses like speech becomes contrary. This independence (of the Lord) is stated from the perspective of the individual soul being the "doer", with Brahma as the creator, "I" as the instrument. Thus, three distinctions are made – the difference between the individual soul and Brahman, the independence of Hari, and Nārada being the instrument. This is what is meant by the "three distinctions". (2)
He asks about that which is to be known by the words "yadrupam" (whose form is this). "This universe is, as it were, a form of Him, though not directly His form, because of the resemblance in being conscious and existing. And because of being dependent on Him, it is said, "Since it is dependent on Him, this universe is not indeed His own form". That which is the basis, the primeval support of which this (universe) is, is called the "basis", not like the basis of the superimposed snake on the rope. "That from which this arose and came into being" according to the Shruti. That in which the abode exists, that whose abode this is, is called "yadyatsamstha" (that whose abode this is). In which this is situated and perceived. The abode of existence has been thus described. Here, it is specified as "like a pedestal", avoiding repetition. That which is the Supreme, from which this universe (emanated) – Hari is superior to this manifest entire universe. That from which is the dissolution, the annihilation of which this is – "yadyatsamstha" (that whose dissolution this is). By which it is protected – "yadyatpara" (that by which it is protected). "That into which beings are born, by which they live, and into which they finally enter" or "That on which this depends and that which depends on this" – thus it is variously described, though in reality they are ever one in essence with the Lord. Properly explain to me the truth about Him, Hari.
(Brahma said): "You possess all the means of knowledge" – with the word "hi" (indeed) he indicates the authority of the Shruti "Not indeed, O Prajāpati, is there anything else..." This is the proposition "sarvam etad" (all this), the reason is "bhūtādi prabhuh" (the Lord of all beings, etc.), the illustration is "like a gooseberry on the open palm", and the conclusion is "vijnāne" (in knowledge). (3)
But this is not ordinary knowledge; rather, it is indeed distinct because it depends on the grace of Hari – with this idea, he says "yadvijnāne" (by knowledge of which). By whose grace is knowledge, whose grace you possess, which is the basis of which, which is the Supreme from which, the Self which is the master of which, and of what nature you yourself are – the rest is implied as "know that". To understand more than what was stated, he presents the prima facie view with "eko bhūtāni" (the One creates beings): By your own unobstructed will, by means of the five elements like earth, you alone create all movable and immovable beings. (4)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
No commentaries (1-3). The remainder (of the previous verse) is "tam vada iti" (speak of that) after "yadvijñāne" (by knowledge of which). However, (Brahma) says "eka" (the One), implying that it is indeed You who appear in that very form. (In the commentary starting with "atrāstām" - here it should be said that "you yourself" refers to the Supreme Self alone.) (4)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the fifth (chapter), the self-born (Brahma) spoke to Narada about the creation of the principles (tattvas), and the formation of Viraj and others like Bhur from that (Brahman's) feet through sacrifices. (0)
O you whose nature is as it truly is! The knowledge which indicates the truth of the Supreme Self and the individual self - fully comprehend that knowledge, or be enlightened about it. (1)
Whose form is this universe? What is its distinguishing feature? What is its basis, its support? From what was it created? Where does it dissolve? What controls it? And of what nature is it? Describe its true nature in full. (2)
The Supreme Self, the individual self and the universe - these three constitute the whole. The "existent" refers to the previously born multitude of beings. The "future" is that which will be born. The "present" is that which is being born. He is the Lord of them, therefore it is clearly comprehended through distinct knowledge, like a myrobalan fruit on the palm of one's hand. (3)
Let this be set aside for now. First, speak about yourself alone. "By knowledge of which" means the source of your knowledge. "Which is the basis" means your support or foundation. "Which is superior" means that which you are dependent upon. "Of what nature" means your very Self or essence. However, my understanding is that You alone are the independent Supreme Lord. With this apprehension arising from your four-fold attributes, I ask. The "One" means without any assistance. (4)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
To explain the instruction given by Lord Brahma to Sri Narada, the Lord first states Sri Narada's questions beginning with "devadeva" (lord of lords). "Fully comprehend that knowledge which reveals the truth of the Supreme Self" - the inner meaning is 'enlighten (me) in detail about that knowledge'. (1)
"Whose form is this universe? By what is it manifested or revealed? What is manifested? What is its basis or support? What is created by whom? Where does it reside? Of what is it the abode? What controls it or what is it dependent on? And of what nature is it?" Answer these six questions to describe its true essential nature. (2)
(Brahma) says - "You are capable of explaining this", because (Narada) had asked all this. As the Lord of the present, past and future, he is competent to determine this. The reason being - the entire universe is clearly comprehended by your distinct knowledge, like a myrobalan fruit on the palm of one's hand. (3)
Moreover, "from knowledge of which" means 'from where do you derive your knowledge?'. "Which is the basis" means 'what is your foundation or support?'. "Of what nature" means 'what is your essential nature or Self?'. These are the four questions. However, I know you as the Supreme Lord alone, because you are "the One, without assistance". By your own inherent power of Maya, with the unmanifest five elements, you create all beings - divine, human and others. (4)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The examination is considered twofold - through manifestation and through logical reasoning. Of these two, the first (manifestation) is also considered twofold. (1)
Due to the distinction between the gross and the inner controller, and the distinction between the manifest and the unmanifest forms. Within the gross (manifestation), there are two types to be examined - the gross manifest form. (2)
The fifth chapter deals with the manifestation, while the other (sixth chapter) reasons it out. The Supreme Person, successively assuming the three powers, becomes the cause of creation, etc. (3)
After stating this, it is said that (the Son) does not comprehend the births from the union of Brahma and Narada. Though united, he is bewildered by the entry and exit (of creation). (4)
Or, for the sake of ascertaining the means, Narada clearly asks three questions to determine the truth. (5)
The determination of the Supreme Self, the universe, and the means (of realization). By that (questioning), what remains to be determined is those two. (6)
The second (the universe) has two forms - the outer and the inner disposition. Viraj is described as the inner controller, being inward-facing. (7)
Or, the distinction between the gross and the subtle forms is considered to be covered in two chapters. The answer for the first (gross) comes later, after dealing with the arising of the inner controller. (8)
Thus, in the previous chapter, after explaining the goal and the means for those desirous of scrutinizing, the commencement of six chapters is made to deliberate on the previously stated means. In the fifth chapter, the determination of the gross form of the means through manifestation is described. Therein, first distinguishing the speaker and the listener who find it difficult to comprehend the truth, (Narada) addresses (Brahma) as "Devadeva" (Lord of lords). This salutation is intended as a question. Narada, having begun the inquiry, wonders why he did not salute the Lord. Therefore, he indicates by saying "O Lord of lords" that since You are the venerable deity and teacher for me, there is no need for a separate salutation. "May it be" is a prayer for the auspicious continuance until the completion of the topic. "You will surely instruct about the Supreme Self" expresses his confidence. To indicate the reason for his undertaking, he uses the qualification "Bhutabhavana" - You manifest or purify the beings. By placing all souls in the divine fire-form within the womb of the Vedas, purifying them, and then revealing them, You are called the "Purifier". By addressing (Brahma) as "Purvaja" (the first-born), in a respectful sense, Narada questions the eldest. Or, the meaning is - Compared to all others, You alone were born first, therefore there is no one greater than You to be questioned. After praising Him thus, he asks "Tadvijanihi" - Please fully comprehend that, or enlighten me about that knowledge. For everyone speaks of "knowledge, knowledge", but what exactly is that knowledge? Is it the Supreme Self or the direct realization of the Self, or along with the Vedic scriptures, or the means to enter (Brahman), or the generator of devotion, or the indirect knowledge in the form of memory? Clarifying on this, You must speak, is the meaning. Moreover, by using "yattattvavimarshanam" (where the examination of the truth of the Self occurs), he implies asking what is meant by the Self and the truth. Here too, it does not refer to the commonly known, but suggests that the deliberation itself, being the means to realize it, must also be explained. Thus, four questions are properly presented. (1)
Furthermore, the sage asked about the distinctions within Reality, saying: "What is its form?" Reality is the non-superimposed nature. Since the entire world is a product, and even the self has manifested, everything is indeed the object of superimposition. Therefore, its form must be described. "What is its form?" means the essential nature of what? For, superimposition and non-superimposition reside in the substrate. Therefore, the sage asks about that substrate, saying: "What is its substrate?" Even in the world, there is talk of the reality of the world, and from the talk of the realities, in the absence of a fundamental reality, that would not occur. Therefore, he asks about the cause of the world, saying: "Whence was this created?" And for the opponent's objection: "Whence was the world born?" Moreover, "What is its stable state?" That in which it stably exists – is the question about its stable state, death, or the world remaining as a residue after deliberation. Then there are two questions about Reality: about creation there are four – origin, stable existence, dissolution, and essential nature. Its being is Reality, the being of the Lord is verily the world. But the self is that Reality. Or, in general, Reality is being considered. Then it will result in either unity or multiplicity. "What is supreme" means what or who is the controller of it. This indicates stable existence. In the case of unity, of what is that Reality the supreme? Or, who is the perceiver of that Reality – is the meaning. For form is of two kinds: from the means of knowledge and from the essential nature. There, "What is its form?" is from the means of knowledge. And "What?" is from the essential nature. Six aspects were asked about – whether Reality is of the nature of the world, or distinct from it. (Meaning: Explain knowledge as it is truly known.) (2)
You indeed know everything, past and future – with this intention, the sage affirms omniscience: "For all this, you know." Since knowledge of the past and future would not be possible, as that would make it limited by time, and time-bound, he says the Lord alone transcends time. Just as some submerge in and emerge from a river's depths by chance, so the world submerges into and emerges from time. Therefore, he who stands apart from time, he indeed knows all, just as one can stand apart from water. Moreover, through the power of yoga, all is directly known to you, as he says: "Like the myrobalan fruit in the palm." Established in consciousness, or alternatively, "deposited in perception" means all is deposited in consciousness for the sake of later action. There is no doubt about the fruit in the palm. (3)
Moreover, you must explain your own essential nature, as he says: "What is the consciousness...?" Meaning: what or from what is the consciousness? Who is the giver of your consciousness? Moreover, what is your basis? And what is your controller? And of what nature are you? Thus, there are four questions. He prevents the idea of generality by saying: "Just as all..." You alone create. You alone create beings in the form of deities, animals and humans, either directly with those very great elements, or indirectly. Therefore, there are four questions about you, is the meaning. The next verse, "By self-illusion..." indicates the reason for independence, or extols the greatness, continuing the previous thought. "By self-illusion" means in the midst of the origin of all, you do not create all. (4)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now we shall expound the third chapter. Since the purpose of the chapter has already been stated in the form of an introduction, we merely promise to state it here. In order to distinguish the meaning of the sub-chapters and the meaning of the chapters, they define the meaning of the chapter, its twofold nature, and the number of chapters through three steps, namely, 'vimarsha' (investigation) and so on. There they mention the twofold nature of the meaning of the first step thus: "The first, which is the meaning of the chapter on the investigation of the origin, is twofold, meaning that it is of two kinds, gross and subtle." Lest it be thought that in this way there should be only two chapters, they say, "mūrttā" and so on. And since the meaning of the sub-chapters is also twofold, it is quite appropriate to have three chapters here to complete the chapter. Therefore, they mention the meaning of the present chapter with "tatra" and so on.
In the two chapters in the middle, the investigation of the gross physical form (mūrtti), which is the gross physical universe of [50] crore dimensions, is explained by the Virāṭ along with reasoning and proof in the fifth chapter, meaning that the gross physical form as an effect is shown to have its cause in the Supreme. Lest it be asked, "In this chapter in the form of a dialogue between Nārada and Brahman, what reasoning establishes the physicality as Brahman?", they say, "puruṣaḥ" and so on. It is stated by the listener Nārada and the speaker Brahman that the Supreme Person, while undergoing the transformation of sattva and other guṇas in succession, is the agent of creation, etc., not merely as a facilitating cause but also as the material cause that is non-different from the effect, thus having the nature of being the locus of action, which is verily the notion of agentship. Nārada gave the example of the spider and its web. And in the beginning, Brahman spoke two sentences. By both of them, the Supreme Lord's nature as the non-different material cause is established. Thereby, the effect is shown to be non-different from the Supreme. This is the reasoning, as is clearly stated by the example of the spider and its web, and by statements like "He is the Person who alone existed in the beginning," etc. [1]
The phrase 'yadrūpam ityādi' here refers to questions like 'kiñca tava' etc. In the case of something having a subject, they generate distinctions of reality by phrases like 'tattvam ityādi.' 'śrotā iti' is because it is difficult to comprehend. They explain the phrase 'yadhiṣṭhānam' as indicating the previous view, like that of the Māyāvādins, by the intent 'āropita ityādi.' In the previous question, they mention the seed as 'loka ityādi.' The statement 'tan na ghaṭata' means that it is not appropriate for reality and convention to be the subject matter. In the question about the cause, they mention another reason as 'vādī ityādi.' 'Kuta' means 'due to what' and 'of what form?' Here, time, nature, necessity, chance, source, person, etc., should be considered. The scripture 'saṃyoga eṣāṃ na tvātmabhāvāt, ātmāpyanīśaḥ sukhaduḥkhahetor' should be investigated. And thus, the two phrases 'yataḥ sṛṣṭaṃ' and 'yatsaṃstham' establish the question about the creator of the origination, existence, and dissolution of the world. This is because the question of the illusory cause has already been established. Thus, there are five questions here. They mention the other view as 'vimarśa ityādi.' They explain that mode as 'tada ityādi.' 'Tadviṣayā iti' means the subjects of those questions. And thus, the two questions 'yadrūpam ityādi' and 'yataḥ sṛṣṭam ityādi' about the world are also questions about the nature, since 'yata' indicates the material cause. With the intent of whether this question is from the perspective of Brahma-vāda or Viśiṣṭādvaita-vāda, they say 'tasya bhāva ityādi.' In this view, the question 'yadrūpam ityā' is about the nature of the self, whose form is that object, and the remaining questions are about the world, which is the object of existence. Even in this view, there are four or five questions. Here, since there is no other favorable interpretation, due to dissatisfaction, they mention another view as 'athavā ityādi.' And thus, the word 'yad' everywhere is different, and when it is so, 'rūpyata' means the world is the form, or that (world), or its basis, or its creator, or that in which it properly exists. And thus, the question arises as to which one or all of these. 'Niyanta' means the establisher. Since the five questions are already complete, they say 'yaśca ityādi' questioning the need for the sixth. 'Eteṣām ityādi' - by this, it is indicated that in 'tattvam ityātra,' 'teṣāṃ tattvam,' 'tattattvaṃ,' or 'tattvattvam' are three separate words. (2)
In 'sarvam ityātra,' it does not become (applicable). The rest of the sentence is 'ityāśaṅkayā.' 'Śraha' - the meaning is that it is said with the qualification 'bhūtabhavyabhavat-prabhu.' In the time-form view, the meaning 'bhūtabhavyabhavat-prabhu' should be understood as predominating through past, future, and present transactions. In the controller view, they generate omniscience, as in 'rahaṭṭa ityādi.' There, the example is 'yathā - jala ityādi,' meaning 'as your knowledge encompasses both sleeping and waking.' (3)
In 'yadvijñāna,' (it means) active. Among the individual self and the Lord, in which category? Here, with the intention of 'svayam' being in the second case, they mention another view as 'ātmanaṃ vā ityādi.' (4)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having explained the satisfaction of the heart, contemplation is now being explained. In the first chapter, creation is explained. It is said there 'Nāradāya vipṛcchate vedagarbho'bhydhāt,' and the question of Nārada is stated as 'devadeva iti.' By this, an auspicious invocation is made consisting of reverence to the guru, deities and ancestors, at the beginning. To the curiosity of how (Brahma is) the god of gods, another mode of address is given as the reason - 'he pūrvaja iti,' meaning born even before all the gods etc. Again giving another mode of address as the reason, it says 'he bhūtabhāvana iti,' meaning one who generates beings. The knowledge by which the truth of the self is clearly indicated is 'jñānam śāstraṃ,' meaning please instruct that knowledge distinctly. (1)
Having asked in general, he asks specifically 'yadrūpam iti.' This universe, of what form is it manifested? - this is the question about the manifester. What is its basis? - this is the question about the substrate. From what is it created? - this is the question about the creator. In what is it dissolved, of what is that? - this is the question about the substratum of dissolution. What is the supreme, what is subordinate to that, and of what nature is that? - tell the truth of this in reality. With the intention that you are capable of knowing and explaining this, he addresses (Brahma) as 'he prabho.' (2)
Saying 'I do not know' is not to be said, hence he says 'sarvam iti.' Whatever I have asked, all that you indeed know. He gives the reason - just as a gem and water-bubble, this entire universe is clearly comprehended by your distinct knowledge. He gives another reason - because you alone are the lord, the generator of what was, what will be, and what is becoming. (3)
Having asked about the universe, he now says 'leave that aside, you yourself explain' with 'yadvijñāna iti.' 'Whose knowledge?' means 'what is the source of your knowledge?' 'Whose basis?' means 'what is your basis?' 'Whose lord?' means 'who is your lord?' 'Whose self?' means 'what is your self?' But to me, you alone appear as the independent Supreme Lord, however out of great doubt, I ask with four compounds - 'eka iti.' Alone, without assistance, by mere will, you create beings in the form of deities, animals, humans etc. from the created elements like earth etc. (4)
Hindī Anuvāda
Narada asked - Father! You are the father not only of me, but of all, superior to all the deities, and the creator of creation. I bow to you. Please give me that knowledge by which the realization of the Self is attained. (1)
Father! What is the characteristic of this world? What is its basis? Who has created it? Where does its dissolution take place? What is it dependent on? And in reality, what substance is this? Please explain its truth. (2)
You certainly know all this, because you are the master of whatever has happened, is happening, or will happen. This entire world is within your sight of knowledge, like a marble on the palm. (3)
Father! Where did you get this knowledge from? What are you based upon? Who is your master and what is your true form? You alone, by your own maya, create beings through the five elements - how wonderful! (4)
SB 2.5.1-4
