Text 5: As the spider very easily creates the network of its cobweb and manifests its power of creation without being defeated by others, so also you yourself, by employment of your self-sufficient energy, create without any other’s help.
Text 6: Whatever we can understand by the nomenclature, characteristics and features of a particular thing — superior, inferior or equal, eternal or temporary — is not created from any source other than that of Your Lordship, thou so great.
Text 7: Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.
Text 8: My dear father, you know everything, and you are the controller of all. Therefore, may all that I have inquired from you be kindly instructed to me so that I may be able to understand it as your student.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
You generate within yourself, you protect by yourself alone, never attaining decline, free from effort, just as the spider itself, resting on its own strength, creates the thread. (5)
Therefore, in this universe, I think that from you alone comes the utmost superior, the utmost inferior, the equal and the medium, as well as the form of humans etc., the attribute of being two-legged etc., the quality of being fair-complexioned etc., and that which is to be accomplished - the existent, the non-existent, the gross and the subtle. I do not know anything else apart from you. (6)
Although you are such, you undertake austerities, by which you do not delude us, nor do you make us anxious, for you instill the apprehension of there being another lord. Seeing your austerities, the doubt arises that there may be someone greater, depending on you. (7)
Just as I, being instructed by you, have understood, in the same way, please make me understand distinctly. (8)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
You generate within yourself, not declining, even though your glory is supreme - this is implied. Just as when the sun etc. is present, the decline of a lamp etc. is seen, therefore your being the material and efficient cause alone follows. When the sun etc. is present, its rays etc. are also seen - this is the purport. You generate, you protect, not declining from anywhere else. (5)
Because you alone are the Lord of all, therefore, although taking the supreme, inferior forms etc., 'O Lord' - this suggests the doubt 'although being the Lord of all, he is contemplating something!' (6)
By undertaking those austerities. (7)
Om, being the All-knower - the purport is that being the All-knower, you will certainly know my understanding too. Being the Lord of all - the purport is that since you are the bestower of understanding to the entire universe, what relevance do I, your son, have in its bestowal? (8)
Śrīmad Vīrarāghava Vyākhyā
Those creatures were created by you, existing within your own Self, is the meaning. You do not subjugate yourself, nor do you allow yourself to be subjugated, you are the one whose desires are infallible, is the meaning. You nourish (them). Like the spider (spinning) out of its navel, with little effort, you create, protect, and withdraw (the universe), is the meaning. (5)
This is further clarified by "I do not" (nāham). As for me, in this matter of the cause, I do not know from any other source the highest or lowest, the equal or the middle, the gods or the two-footed or the other creatures to be created—whether they are based on being and non-being, conscious or unconscious—but I know only from you, is the meaning. Or, in this condition of the effect, I do not know from any other source any object, conscious or unconscious, characterized by name and form with the gunas of sattva, etc., but I know only from you, is the meaning. Or, in this condition of the effect, characterized by name and form with the gunas of sattva, etc., I do not know any object, conscious or unconscious, as equal to this, inferior to this, or superior to this, is the meaning. (6)
The question "But you, from whom?" (yat paras tvam) is relevant here, so he says "That" (sa). That terrible austerity which is impossible for others to practice, the great austerity—you, the creator of the universe, the Lord—is another reading, meaning "the revered one." You have practiced it, so you make me doubt whether there is anyone superior even to me, thus causing my mind to be disturbed by raising a further doubt, is the meaning. (7)
He summarizes the question with "This" (etat). O omniscient, supreme Lord, instructed by you, I understand exactly as I am taught by you. Please fully explain to me, who is inquiring, all of this. (8)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Just as the origin from time, etc. is seen in the case of the potter, etc., he states its origin as "in the Self" (ātmani). You, being faultless, create those creatures as if from your own power, like (a spider creates) from its navel threads, abiding in your own Self. You would not create them externally, due to your being unrelated. (5)
He affirms the previously stated meaning by "you nourish" (bhāvayase). From that Supreme Cause, which is you, I do not know the highest cause of the universe, nor the lowest cause, nor the equal cause, but this is affirmed by the word "but" (tu). He concludes by saying "by name" (nāmnā). By the name, or the form, or the gunas like white, etc., the gunas of sattva, etc., any object that is to be created, whether existent or non-existent, gross or subtle—I do not know that from any other source, it is condemned. Therefore, you alone are the cause of all, is the meaning. (6)
Since you know the truth, the question "Why did you ask?" is answered by "That terrible austerity" (sa tapa). By that reason, you make us anxious, you make us have no dependence on you, and you also give rise to the supreme doubt of there being another agent besides you—this is the connection. Therefore, the implication is that the question was asked. (7)
"This" (etat) refers to the two adjectives "omniscient" (sarvajña) and "supreme Lord" (sakaleśvara) used to reaffirm the stated meaning, with the rest being "as I understand." By the statement "Even for the inferior, their existence depends on you, O Keshava," this is recognized as the previous view. (8)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
You create within the Self, not creating externally, with the remainder being "although possessing greater glory." From the observation of the subjugation of a lamp, etc. in the presence of the sun, etc., the state of being only the material cause applies to you. The idea is that in the presence of the sun, etc., the manifestation of its rays, etc. is observed. (5)
He expresses the same idea by "I do not" (nāham). That statement, as well as the following reply, was spoken by him to be learned from no other source. (6) (7) (8) (9)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Therefore, truly, in this world, I do not know from any other source the highest, the lowest, the equal, or the middle, including the name (designation) such as human, the form such as two-footed, the qualities such as whiteness - anything to be accomplished, whether existent or non-existent, gross or subtle. But I think all is from you alone. (6)
Even though (you are) like that, you give rise to the supreme doubt (of there being) another Lord. (7)
The meaning is: Explain to me fully all of this, which is the intended object of my inquiry. The implication is: Reflect on it yourself and then speak, for as I have been instructed, I comprehend it fully in that way - so explain it without obstruction. (8)
Śrīmadeva-kṛta Siddhānta Pradīpaḥ
You nourish those creatures, your own creation, within the Self, the cosmic body, not subjugating them elsewhere from your own Self. Without effort, just as (a spider) creates drawing out its own power from its navel. (5)
Therefore, in this world I do not know from any other source the highest, the lowest, the equal (middle), that which is to be accomplished - anything, whether existent or non-existent, gross or subtle, by name, form and qualities. But I know all is from you alone. (6)
Although you are as described, even then, O Lord, because you performed that austerity, by that reason you delude us, and therefore give rise to the supreme doubt of there being another Lord. (7)
O Omniscient One! As I have been instructed by you, I understand this matter in that way alone. Explain all of this fully to me who is inquiring, by distinguishing it clearly. (8)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
You nourish them in the Self alone. You alone subjugate and destroy those very (creatures). According to the reading "na parābhāvayan" (not subjugating externally), (it means) not causing their subjugation. Because you alone, by your own power, cause the creation, maintenance and dissolution of the world - this is the meaning. Or, not causing subjugation of the Self, you cause creation and maintenance - this is the meaning. There is a statement of both, as it is seen that way. He gives an example for doing it without assistance - "ātmaśaktim" (by one's own power). Relying on one's own capacity, like a bird moving through the sky. Ūrṇanābha is a specific insect. For it emerges thread-like strands from its mouth, makes an abode by moving around with them, and then withdraws (the threads) again. Even then, it is not exhausted. You are like that. (5)
He says that such is his understanding, of your power being innate and not derived from another source - "na ahaṃ veda" (I do not know). In this world of cyclical existence, I know all is from you alone. The highest, the lowest, or the equal, even between one another - thus he speaks of the capacity. And furthermore - the names (are) the Vedas, the form is the world, the qualities are the castes like Brahmins. That which is to be accomplished by them - the existent is the superior, the non-existent is the inferior, or it is the form of cause and effect. I do not know of anything to be accomplished from any other source apart from you. (6)
Why is that so? He states the reason - "sa bhavān acarat" (that you performed austerities). Indeed, one who is fully independent does not perform terrible austerities. The word 'ghora' (terrible) indicates the gentle austerities performed by sages like Nara-Narayana, as distinguished from the Lord's austere penances. Because you are extremely absorbed, continuously vigilant by nature in your innate penances, as indicated by statements like "Austerity is my heart" and "His penance is of the nature of knowledge." Indeed, you do not make an effort with a focused inner sense. Therefore, it is understood that there must be another great (being) for the sake of propitiating whom you perform austerities. Furthermore, by performing that deed of austerity, you delude us - this feeling of pride arises in us that our father is the supreme of all. When (you) perform austerities, that (feeling) is rejected, and the doubt arises that there may be another (being) as well. Hence the uncertainty - is there someone other than you or not? (7)
He requests to explain all this by saying "etan me" (explain this to me). Here there are thirteen questions - regarding knowledge, the Self, six on the principles (of reality), and four concerning Brahman, with this being the last. Explain all this by clearly reflecting on it, or enlighten me. For as I have been instructed, I comprehend in that way alone. Because you are omniscient, you have the capacity to explain. Being the Lord of all, you have the power to generate understanding in me. His request for the Lord to impart this understanding is not just by asking the question, but follows the approach of how a father would explain. This indicates that further deliberation is required even in the question-answer process. From his statement "I comprehend in that way," it is stated that the essential nature of all categories must be explained, starting from their origin. Otherwise, even Brahma would not speak, as the Lord's origin would be left unstated. Therefore, it is determined that the categories must be explained according to one's qualification. (8)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding the statement "dvayoḥ" (of the two), they give an example with "ākāśa" etc., in response to the doubt of where just your own capability in creation and sustenance has been witnessed. 'Na ahaṃ veda' (I do not know) should be understood as the conclusion of the previous verse. (5)
Here, regarding "sa bhavān" (that you), when there is an inquiry about what is your innate austerity, they say "tapo me" etc. (7)
Here, in "etan me" (explain this to me), they state that although there are fifteen questions in the previous text analysis, the meaning is that there are thirteen principal ones. This is because the general question "kim tattvam" (what is the truth) is included in the specific questions on that topic, and since deliberation aids comprehension. They explain the purport of the pair "sambodhi" (understanding) with "praśnamātram" etc. "Iti" (thus) here in the phrase "vakṣyate" means "it will be explained in the section on compassionate words in Brahma's speech." By "anena" (this), they indicate omniscience as the agent. But since the very end "vijānīhi" (explain fully) conveys the expectation of knowing, what is the purpose of "yathā buddhaye" (as I understand)? They explain this with "aham" etc. By "anyathā" they indicate the apprehension of the manner being left unstated. But what is the purpose of knowing that way? To this, they say "ato" etc., thus indicating the distinction of qualifications. (8)
Śrī Giridhara-kṛtā Bāla Prabodhinī
You sustain and protect those beings which are present within yourself, which are your own creation. But if it were so, there would be self-defeat in the world, as seen - apprehending this doubt, he says: "Not causing self-defeat or leading others to defeat", meaning you do not defeat yourself or cause defeat to others. When it is asked how this is possible, he establishes it through an example - just as the spider, by drawing upon its own energy without effort, creates and envelops itself without self-defeat or defeat of others, in the same way. (5)
Since it is so, I believe that in this universe, you, the supreme, are to be accomplished by the highest, the lowest, the mediocre forms - divine, human etc. with qualities like two feet etc., and white and other colors. And in that too, whatever entity is existent, non-existent, gross or subtle, I do not know anything as separate from you, but rather everything comes from you alone. (6)
Though being so, you are exceedingly vigilant and performed terrible, difficult austerities. By that austerity, you do not torment us, your sons, your father, by generating excessive self-conceit that you are the greatest of all, for that would cause apprehension of another Supreme Lord. (7)
He summarizes the questions with "etat" (this). "O Omniscient, O Lord of All" - this twofold addressing is for asking questions and giving answers without anger. I, instructed by you, may understand this teaching from you exactly as it is. You, being asked by me, explain all this fully and in detail. (8)
Hindī Anuvāda
Just as a spider effortlessly brings forth a web from its mouth and then begins to play in it, in the same way, taking support of your power, you create beings within yourself, and still there is no defect in you. (5)
In this world, whatever is known by name, form and qualities, I do not see any existent, non-existent, superior, middling or inferior entity that has originated from anyone other than you. (6)
Though being the Lord of all in this way, you have performed terrible austerities with a focused mind. This makes me doubt whether there is someone greater than you as well? (7)
O Father! You are the Omniscient and the Lord of All. Whatever I am asking, please explain it to me in such a way that I can properly understand your teachings. (8)
SB 2.5.5-8
