Text 18: Please also explain what may generally be the common religious affiliations of human society, as well as their specific occupational duties in religion, the classification of the social orders as well as the administrative royal orders, and the religious principles for one who may be in distress.
Text 19: Kindly explain all about the elementary principles of creation, the number of such elementary principles, their causes, and their development, and also the process of devotional service and the method of mystic powers.
Text 20: What are the opulences of the great mystics, and what is their ultimate realization? How does the perfect mystic become detached from the subtle astral body? What is the basic knowledge of the Vedic literatures, including the branches of history and the supplementary Purāṇas?
Text 21: Please explain unto me how the living beings are generated, how they are maintained, and how they are annihilated. Tell me also of the advantages and disadvantages of discharging devotional service unto the Lord. What are the Vedic rituals and injunctions of the supplementary Vedic rites, and what are the procedures of religion, economic development and sense satisfaction?
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The dharma (duty) that is specific and bound by varṇa (caste) and āśrama (life stage), characterized by the rules of conduct for guilds and those who make a living from various professions, and for royal sages who have the authority to protect their subjects and for all those living in difficult times of calamity. [18]
The enumeration of all principles such as prakṛti (primordial nature) and others, their nature as defined by number, their characteristics in terms of cause, and their characteristics as causes of their respective effects. The method of worshiping the Supreme Being, the method of worshiping deities, and the method of aṣṭāṅga yoga (eight-limbed yoga). [19]
The yogic masters' attainment of the arcirādi (path of light) and other paths through their supernatural powers like aṇimā (the ability to become infinitely small) and others. The dissolution of the subtle body. The nature of the Vedas such as Ṛgveda and others, Upavedas such as Āyurveda and others, dharmaśāstras (treatises on duty and law), and the nature of itihāsa (historical texts) and purāṇa (ancient narratives). [20]
Saṃplava (partial dissolution) is an intermediate dissolution. Or, saṃplava means complete emergence. Vikrama means existence. Pratisaṃkrama is the great dissolution. Iṣṭa refers to Vedic rituals, pūrta refers to smārta (based on remembered traditions) rituals. "Wells, ponds, lakes, temples, food donation, and gardens are called pūrta," it is said. And there, the method for desire-motivated rituals like Agnihotra, and the non-conflicting method of trivarga (the three aims of life): dharma (duty), artha (wealth), and kāma (pleasure). [21]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Saṃkhyālakṣaṇaṃ svarūpaṃ means "how many principles are there?" Ityarthaḥ means: the principle from which this effect arises is named thus - this is the idea. Aṣṭāṅga yoga refers to the characteristics of yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi. [19]
We will explain arcirādi gati in the third book. By ādi, Yajurveda and others are included. By dvitīyādi, Dhanurveda and others are included. Dharmaśāstras refer to the eighteen smṛtis (remembered texts) starting with Manu. Itihāsa refers to texts like the Bhārata. Purāṇas refer to texts like the Matsya Purāṇa. [20]
Seeing the appropriateness of the word saṃplava to mean intermediate dissolution, he says "yadvā." Agnihotra and other Vedic rituals, smārta refers to rituals prescribed by smṛti texts. Among iṣṭa and pūrta. "Trivarga consists of dharma, kāma, and artha," says Amara. [21] [22]
Śrīmad Vīrarāghava Vyākhyā
Also, the most wonderful incarnations and deeds of Hari, the nature of the yugas (ages), the duration of yugas, and the dharma in each yuga. [18]
The dharma that is common, common to all humans, and specific, with special characteristics bound to varṇa and āśrama, the dharma of guilds who make a living from various professions, characterized by rules of conduct, the dharma of royal sages who have the authority to protect their subjects and are living in difficult times of calamity. [19]
The enumeration of principles like mahat and others is their nature as defined by number, their causal characteristics are the characteristics of the causes of the principles, the method of worshiping the Supreme Being is the way of worshiping the highest person, the method of adhyātmika (spiritual) yoga, which is concerned with the nature of the self as distinct from prakṛti, is the method of jñāna yoga (yoga of knowledge). [20]
The supernatural powers of yogic masters like aṇimā and others, their nature, the dissolution of the subtle body of yogis. The Vedas like Ṛgveda and others, the dharmas proclaimed by them, and the nature of itihāsa and purāṇa. [21]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
"Which is most wonderful to others" should be supplied. Hari's incarnations and deeds, how many yugas there are, the measure of a yuga, its definition in terms of varṇas, and the dharma for each yuga. [18]
The common dharma is that which is enjoined for all castes, characterized by non-violence and so on. The specific dharma is like this: the dharma of guilds like city protectors is said in the context of war, the dharma of royal sages like Priyavrata and others who are living in difficult times of calamity. [19]
The enumeration of principles like mahat and others is their general and specific number, their characteristic is their distinguishing property, the characteristic of the cause, Brahman, is its nature, the method of the person, Viṣṇu, of adhyātmika yoga which is related to the supreme self, of yama and other yogic practices, and of bhakti yoga (devotional yoga). [20]
The attainment of supernatural powers by yogic masters, their nature, and the method of dissolution of the subtle body for yogis accomplished in yama and other yogic practices and those accomplished in the study of Vedānta and other scriptures, as stated in "stable, happy" and so on, and later in "by drinking the nectar of stories about God" and so on. The emergence, such as the elevation, of the Ṛg and other Vedas, Āyurveda and other Upavedas, and the dharmas prescribed by the Vedas for varṇas and āśramas, and the emergence or origin of itihāsa and purāṇa. [21]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Devotion alone is the common dharma for all people, including those of the lowest castes. Their specific dharma is the dharma of their caste, so even while following their caste dharma, they become devotees. This applies to Kirātas, Hūṇas, Andhras, Pulindas, Pulkaśas, etc. Similarly, for guilds of various professions, and for royal sages, one should remain blameless even among those devoted. With this intention, the question about āpaddharma (dharma in times of distress) for those living in difficult circumstances applies to all types of devotion. || 17 ||
The enumeration, progression, characteristics, nature, and causal attributes of the tattvas (tattvānām) beginning with prakṛti (prakṛtyādīnām) are described in the section on the incarnations of the Supreme Being. The term "of yoga" refers to the mixed form of yoga. || 19 ||
For the lords of yoga (yogeśvarāṇām) like Śambhu and other great beings, it refers to their divine progression. "Breaking of the subtle body" is mentioned in the context of śāntabhakti (peaceful devotion). The purport of the Vedas and other scriptures is implied. Here, devotion alone is emphasized in the context of bhakti. || 20 ||
What is the proper means for crossing the ocean of saṃsāra (saṃsārasindhos)? What is the valor in that endeavor? What is the destruction in that return? These questions arise in the inquiry about matters favorable to devotion. Alternatively, creation, maintenance, and dissolution are referred to as samprava, vikrama, and pratisaṅkrama. Iṣṭa refers to Vedic rituals, while pūrta refers to smārta rituals. Wells, ponds, lakes, temples, food donations, and gardens are called pūrta. For desired results, the method of performing desire-driven actions and the threefold path of dharma, artha, and kāma without conflict is discussed in the context of karma-mixed devotion. || 21 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Please explain the duration of the yugas, the dharma in each yuga, and the most wonderful incarnations and their activities in each yuga. || 18 ||
Please explain the common dharma for all people, the specific dharma based on varṇa and āśrama, the dharma characterized by rules of conduct for guilds of various professions, the dharma for royal sages who are entitled to protect their subjects, and the dharma for all those living in difficult circumstances. || 19 ||
Please explain the enumeration of the tattvas beginning with prakṛti, their characteristics, nature, causal attributes, and effects. Also, explain the method of worshiping the Supreme Being, and the method of spiritual yoga and spiritual knowledge. || 20 ||
Please explain the divine progression of the lords of yoga through knowledge, devotion, and other powers, the dissolution of the subtle body into its cause, and the characteristics of the Ṛg and other Vedas, the Upavedas like Āyurveda, Dharmaśāstra, Itihāsa, and Purāṇa. || 21 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The common dharma for people is speaking the truth, etc. The specific dharma includes rituals like yajña. Guilds refer to those who live by a single craft. Royal sages are those who, being kings, became sages, like Manu and others. Their common and specific dharmas should be explained. Dharma in difficult circumstances means dharma during calamities or emergencies. The question is about the dharma for those who are merely alive and unable to perform dharma.
Tattvas refer to prakṛti and other principles. Their enumeration means counting or Sāṅkhya philosophy. Their characteristics are the distinguishing features. Their causal attributes explain why they are as they are. The method of worshiping the Supreme Being refers to the way of serving the Lord. The method of yoga includes the common eightfold yoga and the special spiritual yoga involving listening, contemplation, and meditation. The term "etc." implies explaining the characteristics of rājayoga and others.
The divine progression of the lords of yoga refers to their powers, like that of Kardama. The breaking of the subtle body is for yogis, as in "He did not notice the body had gone" and "Whether the final body remained or departed." The four Vedas, four Upavedas like Āyurveda, Dharmaśāstras, Itihāsa like Mahābhārata, and Purāṇas like Brāhma Purāṇa are to be explained along with their characteristics and extent.
Samplava means destruction. The question is about its extent and nature. Vikrama is the power of all beings, great and elemental. Kāryakaraṇa refers to the organs of the beings. Pratisaṅkrama is the re-entry into the cause, as before. Iṣṭa refers to rituals like yajña performed as karma. Pūrta refers to digging wells, etc. They are mentioned together as they have the same result. Kāmya refers to other desire-driven actions, or it may refer to the method of enjoying desired objects - which objects should be enjoyed and which should not. Trivarga refers to dharma, artha, and kāma. This is not redundant as it is from the perspective of independent human goals. Their nature will be explained later. Vidhi means method, or it may refer to various types of rituals like nitya (daily) and naimittika (occasional). || 18-21 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "vedopaveda" (Vedas and subsidiary Vedas). In this sentence, due to the presence of only a genitive-ending word and the unspecified action of speaking, they say, connecting with what was said before and considering what follows, "definition and extent". [20]
Regarding "iṣṭāpūrta" (ritual and charitable works), just as the word "kāma" (desire) refers to desired actions due to its association with "iṣṭāpūrta", it can also mean sensory objects due to its association with the three aims of life. With this intention, they state an alternative view starting with "alternatively". Thus, previously in the verse "sa sarvadhīvṛttyanubhūta sarva" (he who has experienced all through the functions of all intellects), having logically refuted attachment to other objects, the story of Dhruva and others was introduced in the seventh chapter. In that case, it follows that all objects are not to be abandoned, hence due to doubt, one asks - this is the purport of the alternative explanation. In the critical perspective, they justify the status of the previous chapter as one of prima facie views, starting with "there". There, "the accepted" refers to what is self-acknowledged among the topics to be proved.
Now, due to the abundance of new questions here, why is it not accepted as a chapter of questions? Anticipating this, they state the objection starting with "otherwise". Since the previous chapters are narrated from the king's question itself, if there was no knowledge of their stated meaning, or if there was knowledge of their meaning, it would render oneself purposeless. The limitation to these questions and the reiteration of the stated meaning through "ca" (and) would not be consistent, therefore its status as a chapter of questions is not accepted - this is the meaning. Explaining this, they say "they" and so on. "They" refers to those who understand at first glance. "Others" refers to those who have understood correctly by themselves. They state the indicator for this starting with "otherwise". "Otherwise" means if it were merely a chapter of questions, there would be a suspicion of foolishness or contradictory understanding. Thus, if such arose, he would not give an answer, hence from the giving of answers as well, it is so - this is the meaning.
Now, here only two or three objections seem to be perceived, so how can it be an objector to the seventh chapter? Anticipating this question, they explain starting with "there". "He says that" means he states in one and a half verses the untenability of the stated topic beginning with "śrotavyādīni" (things to be heard, etc.). "Therefore" means because the contradiction between your statement and the Brahman statement must necessarily be resolved. From the statement "jñānaṃ yata" (from which knowledge), stating the understood intention, he objects to the meaning stated in the sentences "tasmādbhārate" (therefore in the Bhārata) and "tasmātsarvātmane" (therefore to the all-self) - they say this starting with "when proper". "adbhutavīryasya" means possessing extraordinary power.
Now, what is the evidence for this? Anticipating this question, they say starting with "otherwise". If merely hearing alone were meant, since it is of the nature described in the verse "taṃ śaśvatpraśāntam" (2.7.47) as beyond speech and mind, the fruit described as focusing the mind on the all-self and the quick entry of the Lord into the heart, which will be stated in the three verses beginning with "yathāham" (2.8.3) and "śṛṇvata" (2.8.4), would be unattainable as an object of one's own experience. Therefore, direct perception itself is the evidence - this is the meaning.
Now, the word "bhagavat" (Lord) implicitly includes the narrative, so from such hearing alone comes your fruit, therefore your direct perception is not evidence here - to this they say starting with "narrative". Thus, like the specificity of the narrative. From the previously stated sentence "evaṃ svacitte svata eva siddha" (2.2.5), since the entry is also like that, it would be so - with this intention he says - this is the meaning. They state the merit in hearing with the specific power, starting with "in that case". "Seen" means in the form of focusing the detached mind. Thus, they state the fault in not accepting this, starting with "otherwise". "Otherwise" means if the hearing with specific power is not accepted, when the detached mind is not focused. "Of faults" means of mental faults. "Not, the fruit" means "would be" is to be supplied. Thus, even from the occurrence of three faults, mere hearing is inconsistent - with this intention also he says - this is the meaning. "This much" means the absence of attachment of the mind, in the form of knowledge of being the whole self. "Other" means the entry of the Lord into the mind and the form of fearlessness.
Thus, the objection to "tasmādbhārate" (2.1.5) and so on has been stated, preceded by a statement of his own understood meaning. Hereafter, objecting to what is stated in the two verses beginning with "kiṃ pramattasya" (2.1.12), he states his own understanding - they say this starting with "if". "Due to having much to be done" means because there is much to be done, starting from entry into the heart for giving fearlessness, up to the removal of inevitable sins. Therefore, how can the fruit be achieved in a short time? With this intention, he states his own understanding - this is the meaning. "For one's own purpose" is a usage with emphasis on the abstract noun, meaning for the purpose of that which is your own, as stated by "svānām" (of one's own). Therefore, they explain in detail that the self-established state is ineffective, saying "externally" and so on. Now, if one were to object that the Lord is capable and could accomplish the task even with the natural state, and thus it is not ineffective, they respond with "otherwise" and so on. True, He is capable, but even then He does not break the boundary, as it would lead to universal liberation. Hence, even there, effort by the individual is necessary. If knowledge and other path-related means are accepted there, it would be so in that process according to the statement "after many births". The reason for this is "in the body" and so on.
Thus, the meaning of the verse "Thus hearing" is stated. For "Entered through the ear cavity", they say "I will hear" and so on. "With determination" means when the individual focuses their mind on the Lord without attachment, as promised in "However they approach Me". Then, "with loosened limbs" and so on. When impurities are washed away and the constituents and their effects become loose-limbed, with the root bond removed, fearlessness would come through the qualities of lordship and so on. To indicate that this is indeed the meaning here, they say "Hence" and so on. Clarifying the next step, they say "Then" and so on. "Second" means another birth. The reason for this is "No fear" and so on.
Now, if one were to ask how this is stated as the only result when Śuka spoke of fearlessness in the form of non-difference from the Lord, they explain the meaning of "purified self" (dhautātmā) in (2-8-6), saying "In conclusion" and so on. If one were to ask that if Śuka's statement is accepted, then the quick liberation he mentioned should also be accepted, they state the objection to this with "Otherwise" and so on. The meaning is that if quick liberation were accepted, it would be so due to the unacceptability of the knowledge of the wonderful power in the form of being the self of all, which has never been seen before.
They state the conclusion with "Therefore" and so on. Thus, when the meanings of the statements "There is indeed no other auspicious path" (2/2/33) and "The Lord is Brahman in its entirety" (2/2/34), and the fifth chapter are considered, it now appears in the heart that the process of knowledge - focusing the mind on the Lord in this birth, obtaining a body suitable for service in the next birth, and fearlessness in the one after that - is difficult to accomplish. And in devotion, knowledge of greatness is a component, so only the stories of His wonderful power should be heard, not the Lord alone. This is the intent of the question, to resolve the mutual contradictions of the previously stated sentences. This should be understood similarly for what follows.
They say "Moreover, it was said" and so on, objecting to the three verses beginning with "should be heard". "Otherwise, liberation would follow" means: The stream of the soul's connection with the body is endless due to its beginningless nature, like the primordial atoms of nature. What is not so is not so, like a pot - by this inference, the endlessness is determined. Thus is the meaning. "By the Lord alone" and so on means: Thus, the fault of unearned consequences and the fault of partiality and cruelty would also follow.
"There was" and so on: With three and a half verses, they object to the part of the qualifying adjective stated in the verse "Therefore in Bhārata". They say "It was said that it should be heard" and so on. The difference, however, has been explained even in the previous explanation, so the intent is also to remove the equality with the individual soul. If one were to say, "Let the state of being the self of all be figurative, then there would be no fault due to non-attachment and indifference," they respond to this saying "Figurative" and so on. "Established" means: It is established because it was proven by Śuka in the fifth and sixth chapters. Thus, the intent is to resolve the contradiction between "the self of all" and "from whose navel-lotus" (2-8-8).
Similarly, it should be understood that the contradiction between statements indicating the Lord's nature and the individual's component status, statements indicating the nature of Hari and the state of being Brahman, and statements indicating the state of being the Lord and having a state equal to material nature, should be resolved.
Now, if one were to ask how the statement of authority is inconsistent, they say "Of alternatives" and so on. By using the plural "they say", either popular belief or tradition is presented as authority. When the meaning of the word "alternative" which is the subject of the question "Whatever period or alternative" (2/8/12) is ascertained as the difference of ages and so on, due to the destruction of the previous age and so on, even popular belief and tradition are destroyed, hence the statement of authority is inconsistent - this is the meaning. As it is inferred by time (2.8.12), this question implies the cornerness of directions, they say. Moreover, etc. If there are no directions, how can there be practices related to them? To this they say, "practices" and so on. Just as the fullness of a tithi (lunar day) existing at the time of sunrise is conventionally limited to that extent, similarly the directionality is also conventionally determined in specific places by the sun's movement. Thus, the practice is justified by them alone, just as in the Sāṃkhya view, time is determined by conditions. "Not of this kind" means not conventional.
Now, if sound, which is eternal and composed of phonemes, is in the form of the ear, then there would be no irregularity, they say "sound" and so on. The question about the measure of life implies that the Aśvins are in the form of the nose, they say "moreover" and so on. Because it cannot be determined, like the useless udder of a he-goat, being so due to the futility of the two non-causes.
They address the objection raised by the question of time continuity, saying "Thus, in the nose" and so on. When considering the conditioning factors that indicate gross forms etc., due to their infinity, there would be infinite noses etc. If infinite cosmic bodies are accepted in accordance with that, it contradicts the stability of the gross time of heaven. If a single cosmic body is accepted in accordance with that, it contradicts the momentary nature of smell etc. Thus, they mutually [contradict], that is the meaning.
"As many as the paths of action" (2.8.13), they address the objection raised by this question, saying "Moreover, the eye" and so on. "As before" means the two days are mutually unconnected like a moth, that is the meaning. They explain this saying "because" and so on. "In the return of the sun" refers to the return according to the Vedic method: "The sun goes from this world to that world. Having gone to that world, it again approaches this world. Having come to this world, it feared death." "In the infinity of suns" means according to the Puranic method: "These [suns] lead the sky for a month" and so on.
Thus, in the consideration of the sun's return and other action paths, due to their regularity, the eye is unjustified. In the consideration of that which determines the arrangement of day etc., due to the mutual contradiction of divine, human, and other days and nights, eyelashes are unjustified, that is the meaning.
"In which it is said" (2.8.14) is said because it conveys the all-pervasive nature. "There" and so on means in that place, attainable only through the convergence of actions, that is the meaning. "By this" and so on, just as the question about the method of convergence of actions implies that the various flavors of water possessing qualities are due to the mixing of specific actions, thus when many of them are considered as the palate, it contradicts the singular "taste", that is the meaning.
"By this" and so on, the question of support in "by which the mixing of actions is supported" (2.8.14) implies that due to the eternality of the supporter like the soul and the non-eternality of the body and senses, and the impossibility of its divine nature, that is the meaning.
They also raise an objection in another way, saying "Moreover" and so on. "Of the particular" means of the earth in the form of the universe. "Objects of the particular word" means the subordinate meanings of the word "particular". "Earth and pātāla (netherworld)" should be completed with "with half".
In "and of the great ones", "it implies" (2.8.16), here the word "anu" meaning "after" implies Prahlāda, suggesting his own superiority and nature as memory, that is the meaning. In "Brahmā's face" also, the implication of the form of mouth etc. should be understood due to the posteriority of that [varṇāśrama (caste and life-stage system)] being created by dharma as the division of varṇas and āśramas.
In "conduct of the listeners" (2.8.17), "that one" is neuter gender for the general. "Worldly" means thus contradicting the previously mentioned non-material nature, that is the meaning. "Would not be" means thus the consideration of yugas (ages) negates the eternality of sacrifice, that is the meaning. "Because of being otherwise" means because before the Tretā age, it was in the form of yoga, austerity, and knowledge. They illustrate this very point saying "just as" and so on, "moreover, the dharma of the age" and so on. The meaning is that it implies by indicating the non-eternal and material nature of these and others, thus establishing the same for sacrifice which is a part of that.
They address the objection raised by the question "enumeration of realities" (2.8.19), saying "although" and so on. "Beyond what is heard" means beginning from "the characteristic is the characteristic of the cause" (2.8.19), that is the meaning. "Of that" means of the source of the self. "By these" means by the five verses beginning from this. "Should contemplate" is said, that is the specificity.
They derive the inconsistency, saying "there" and so on. "There" means in the consideration of the characteristic of the cause. "Exists there" means exists in the mind, thus no cause is established, that is the meaning. They state the reason for its being far removed, saying "the mind" and so on. Thus, in this sentence defining the characteristic, due to the prior statement "That which is the sattva quality, pure, peaceful, the abode of the Lord, which they call by the name Vāsudeva", only the Lord is established, not the self, so it is thus, that is the meaning.
They address the objection raised by the question about the method of worshipping the Supreme Person, saying "although" and so on. They address the objection raised by the question about the method of the two yogas, saying "gross" and so on. "Inconsistent" means thus it is so because concentration also ceases in the cessation of mental fluctuations, that is the meaning. They address the objection raised by the question about the path to the powers of the lord of yoga, saying "Although it is said steady" and so on. Thus, by these seventeen. It becomes incongruous, as there is a break in the characteristic at the attainment of the self. Then, in the next verse, ānandamayatva (state of being full of bliss) is mentioned at the attainment of the imperishable. When that occurs, due to the cessation of the obstruction of the characteristic break, ānandamayatva (state of being full of bliss) is appropriate immediately after. Therefore, due to the ineffability of the cause of delay, it becomes incongruous at the end. This is the meaning. In "bhagavān brahma" (the Lord is Brahman) (2-2-34), there is a consideration of the Veda. The word 'Veda' refers to mantra and brāhmaṇa (explanatory portion of the Vedas). Or, Veda is defined as the extraordinary words that expound dharma (duty) with its auxiliaries, sacrifices, etc., and knowledge of the self. In the consideration of this, they explain the incongruity, starting with "yadi" (if). Thus, the meaning is that there is an incongruity in the reflection on making efforts for the sake of devotion. In this way, they say that not only what was objected to in the second chapter, but also the subject matter of the third chapter is objected to, starting with "yadapi kāmana" (even if there is desire). "Tṛtīyādi" (beginning of the third, etc.) refers to the beginning of the objection to the third chapter. They state the reason for the incongruity with "vede hi" (indeed in the Veda). If it is argued that it is established in the Purāṇas (ancient texts) and other sources, they respond with "bhakti" (devotion), etc. Even though there is no incongruity in this way, still, since devotion was previously established as self-evident, its being something to be accomplished is refuted. This is the meaning. They state the objection to the questions about samplava (dissolution), etc., starting with "yadapyutpatti" (even if origination). This is in the three starting from the fifth, but not in the fourth. Therefore, one should not doubt how it can be an objection to the seventh chapter, as that chapter is not decisive, being only about bowing and praying. Even if that is not objected to, since the meaning of that is already accomplished through the consideration of origination, there is no breach of the proposition, as it is mostly objected to by the objection to the fifth and others. They explain the objection starting with "yadidam" (this which). "Due to lack of distinction" means that, just like what is accepted in other views, this too does not deviate from being non-eternal, etc. They say it objects in the sixth chapter, starting with "yadapi" (even if). "Bhūtasaṃskāra" (refinement of elements), etc. Here, "by that" should be understood as a remainder. Thus, the meaning is that it is refuted due to the futility of that assumption, as there is no distinction. If it is argued that the assumption is for the sake of making sacrifices, etc., belong to the Lord, they respond with "bhagavadīyatvaṃ tu" (but belonging to the Lord), etc. "In another way alone" means by offering alone. "Would not be heresy" means it would not be a division of injunctions or a play. "Is refuted" means it is refuted because it is said that even through the hatred of demons, attainment of the Lord occurs. They state what is to be objected to in "vyavasthānaṃ svarūpataḥ" (abiding in one's own nature) (2-8-22), starting with "bhinnatayā" (as different). "Would be futile" means that since even that abiding in one's own nature is a form of the Lord, in their being the Lord, due to the consequence of Brahman being many or the consequence of the doctrine of difference, there would be no cessation of fear. This is the meaning. After this, they say that the seventh chapter objects with the verse "yathātmatantra" (as the self is independent) (2-8-23), starting with "avatāra" (incarnation). "Such" means in the form of an incarnation. If it is argued that there is no distinction due to the non-abandonment of that incarnation form, they respond with "māyā" (illusion), etc. "Authority" means the authority of the statement that objects to instigation. "Being heard" means being heard in the group of devotees of the Lord by the word "upendradatta" (given by Upendra, a name of Viṣṇu). (21)
Śrī Giridhara-kṛtā Bāla Prabodhinī
What are the general and specific dharmas of humans? The dharma of people engaged in various professions, the dharma of rājarṣis (kings who live like sages) who are devotees of God even while being kings, and the dharma of those living in difficult times and calamities. [18]
The enumeration of tattvas (principles) beginning with mahat (the great principle). Their characteristics are their unique attributes. The causal definition is their characterization as the cause of their respective effects. The method of worshipping the Supreme Person is the way of serving God. The method of adhyātmika (spiritual) yoga, which pertains to the self as distinct from prakṛti (nature). [19]
The aiśvaryas (supernatural powers) of the yogeśvaras (masters of yoga) such as aṇimā (the ability to become infinitesimally small), and their ultimate state. The method of dissolution of the liṅga-śarīra (subtle body) of yogis. The Vedas such as the Ṛgveda, the Upavedas such as the Āyurveda, the dharmas (scriptures on duty and law), and the nature and essence of the Itihāsas (histories) and Purāṇas (ancient narratives). [20]
The samplava (complete emergence) or proper emergence, which is the origin, vikrama (progression) or existence, and pratisaṅkrama (dissolution) of all beings existing in the form of effect and cause, namely the five great elements beginning with earth. The method of iṣṭa (Vedic rituals), pūrta (as stated in the smṛti: "Wells, tanks, ponds, temples, food distribution, and gardens are called pūrta") which is the smārta (based on smṛti texts) karma (ritual action), their integration, as well as the method of kāmya (desire-motivated) karmas to be performed with specific desires, and the method of the trivarga (threefold path) consisting of dharma (righteousness), artha (wealth), and kāma (desire). [21]
Hindī Anuvāda
What are the general and special dharmas of humans? Also instruct about the dharma of people engaged in various professions, of rājarṣis, and of people in distress. [18]
How many tattvas are there? What are their nature and characteristics? What is the method of worshipping God and the method of adhyātma-yoga? [19]
What supernatural powers do the yogeśvaras attain, and what ultimate state do they reach? How does the subtle body of yogis dissolve? What is the nature and purport of the Vedas, Upavedas, Dharmaśāstras, Itihāsas, and Purāṇas? [20]
How does the origin, existence, and dissolution of all beings occur? What is the method of smārta actions like digging wells and ponds, Vedic rituals like yajña, desire-motivated actions, and the means of attaining artha, dharma, and kāma? [21]
SB 2.8.18-21
