Text 1: Śukadeva Gosvāmī said: Vidura, the best amongst the Kuru dynasty, who was perfect in devotional service to the Lord, thus reached the source of the celestial Ganges river [Hardwar], where Maitreya, the great, fathomless learned sage of the world, was seated. Vidura, who was perfect in gentleness and satisfied in transcendence, inquired from him.
Text 2: Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness.
Text 3: O my lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord.
Text 4: Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the ancient Vedic principles delivered only to those who are purified by the process of devotional service.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the fifth [chapter], the great sage, asked by Kṣattā about the Lord's pastimes, narrated the creation of mahat and others, and their praise of Hari. || 1 ||
The meeting of Kṣattā and Maitreya has been described in four chapters. Now their dialogue is narrated in two skandhas. || 2 ||
Seated at the door of the Ganges river in Haridvāra, not busy with work. The reason for this: [He was] satisfied by the qualities of Maitreya such as unfathomable knowledge, gentleness, straightforwardness, compassion, etc. In another reading, [it means] Maitreya was satisfied by Kṣattā's qualities like gentleness, etc. || 1 || He states the questions in fifteen verses starting with "for happiness". The meaning is: By those actions, either happiness or cessation of suffering for others. Or else, if one does not know what else, then the explanation of that very thing is: "or cessation". Therefore, by those actions, one would repeatedly experience only suffering. In this kind of cycle, what is proper for us to do, may the all-knowing Lord explain. || 2 || Due to fate, which is the instrumental cause of past karma, [for a person] averse to Kṛṣṇa, thus of unrighteous nature, thus very miserable, auspicious beings move about for the welfare of people. The meaning is: You are naturally inclined to help others. || 3 || Therefore, O best of sages, instruct us in the blissful path by which, when propitiated and situated in the heart, [one attains] realization of truth, direct perception of the self, along with the Purāṇa which is beginningless Vedic authority. || 4 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The great sage Maitreya, by those presiding deities of mahat, etc. || 1 || Now after their meeting, of those two - Vidura and Maitreya. || 2 || There, in the alternative reading with the second case ending, [it means] not busy with work. || 1 || The meaning is thus. The sense is: From upa + ram, [it means] cessation. Here, seeing the inelegance due to lack of a rule prescribing the augment duk in compound state for the word anya, he says "or". Anya is just an indeclinable in the sense of "other". Of that very thing denoted by the word anya - thus tataḥ in the sense of the third case, he says "by those". In this kind of [world] full of much suffering, the word bhagavat here is in the sense of "you", based on the maxim "All words denote all meanings." || 2 || The meaning is: You should not say "I am not speaking", because people like you are naturally inclined to help others. Therefore, averse to Kṛṣṇa, as it is said "There is no sin greater than aversion to Janārdana." Therefore, of unrighteous nature, the word su here means "very", thus the meaning is "very miserable". Bhūtāni means those who think, i.e. devotees. The suffix ta in the present sense from bhū meaning "to make prosperous" or "to think" should be understood. Amara says: "Bhāvuka, bhavika, bhavya mean auspicious, welfare - not in feminine." The meaning is thus, as it is said "The glories of the good are for the welfare of others." || 3 || Since this is the nature of sages, therefore you, being the best of sages, must certainly speak - this is the meaning. Yacchati means "gives". || 4 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Asked about the Lord's pastimes, by those agents like mahat, etc. As it is said: "Context, introduction, cause, occasion, conclusion, and unity of purpose - these six types of connection are accepted." He states the introductory connection in "It has been said". Dialogue means conversation of questions and answers. Now after their meeting. There, [it means] absence of being busy with work. In another reading, in the reading "satisfied". || 1 || In the previous meaning, as a single word it would be anyoparamam, thus this is archaic usage. Or else, anya is a separate word, of that very other, the explanation of tataḥ is "by those". Bhagavān means "omniscient". || 2 || The implied meaning of bhavantaḥ with eva is that all saintly persons are of such nature, indicating that sādhus are not engaged in selfish pursuits. || 3 || Therefore, because of the nature of helping others. In devotion purified by pure love. Direct perception of the self means realization of Brahman, the Supreme Soul, and the Lord. || 4 ||
Śrīmad Vīrarāghava Vyākhyā
Thus, where and when did Kṣattā meet with the venerable Maitreya and have a dialogue - in answer to this, desiring to narrate the dialogue of Vidura and Maitreya in the third and fourth skandhas from here onwards, he first describes in this fifth chapter the manner of Vidura's approach to Maitreya and the nature of the Lord's pastimes in the form of the creation of mahat, etc. that he inquired about. Bādarāyaṇa first describes the manner of Kṣattā's proper approach to Maitreya in "At the door". At the door, i.e. entrance, of the river Ganges, seated, i.e. established, of unfathomable knowledge, i.e. whose knowledge of the true nature of the individual self and Supreme Self is unfathomable, boundless. Thus he is indicated as having the characteristics of a teacher as stated in "One should approach, with sacrificial fuel in hand, a teacher who is learned in the scriptures and established in Brahman." Approaching such a Maitreya in the prescribed manner of approaching a guru, Kṣattā asked. How was Kṣattā? Purified by unfailing devotion to the Supreme Self. By this, the meaning of "to one of pacified mind, endowed with tranquility" is expressed. Satisfied by the quality of good character - good character means the nature of intimately associating with the lowly despite being great. Satisfied by Maitreya's quality of good character, and also implying satisfaction with qualities like truthfulness, straightforwardness, charity, non-violence, etc. By this, his fitness as a teacher is implied. || 1 || In expectation of "What did he ask?", suggesting the meaning of "having examined the worlds" etc., he states that very question in "For happiness" etc. People perform actions like agriculture etc., worldly as well as Vedic and smārta, for happiness, i.e. with a desire for happiness. By those actions, if attainment of unsurpassed happiness and cessation of ultimate suffering are properly to be done as means, may the Lord, endowed with knowledge of origin etc., tell us - this is the meaning. As it is said "As the world built up by work perishes here, so the world built up by merit perishes in the hereafter" - examining the inability of actions to be means for attaining ultimate happiness preceded by cessation of suffering, to me who desires to know the means of attaining unsurpassed happiness, may he instruct - this is the meaning. || 2 || For one whose external and internal organs have ceased functioning, whose mind is solely devoted to the Lord, what is the use of answering questions made by the Lord? Dispelling this doubt and revealing his eagerness for the answer, he says "Of people" etc. Due to fate, i.e. by force of past karma, of unrighteous nature, i.e. devoted to unrighteousness. As it is said "Sin destroys wisdom when performed repeatedly. One whose wisdom is destroyed always engages in sin." Hence averse to Kṛṣṇa, i.e. turned away. Hence very miserable. For the welfare of such people, auspicious, i.e. blessed, beings, i.e. devotees of Viṣṇu, of Janārdana, move about in this mortal world. The movement of you compassionate ones in the mortal world is only out of desire to uplift people, not otherwise - this is the meaning. || 3 || He asks step by step what he wishes to know in "That" etc. O best of sages! Instruct us in that path which brings happiness. What kind of path? By which path the Lord, when propitiated, being situated in the heart purified by devotional service, gives knowledge which is the means of realizing truth, which illuminates truth, which is ancient, i.e. authorized by the beginningless Veda - instruct in such a path, this is the meaning. || 4 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Here he describes how Vidura, having reached Maitreya at Gangadvāra, asked questions, in "At the door" etc. Kṣattā, having properly approached Maitreya who was seated at the door of the river, i.e. at Gangadvāra, who was of unfathomable knowledge, i.e. of incomprehensible wisdom, who was extremely satisfied by Vidura's qualities like good character etc., asked - this is the connection. Purified by unfailing devotion, i.e. devotion to the Lord. In the reading "satisfied by unfailing bhāva", the meaning is: Sustaining his body by drinking the nectar of the Lord's pastimes. Bhāva means līlā, action, behavior - thus the lexicon. By this, he indicates his fitness to receive knowledge due to noble birth. || 1 || If it is argued that since the verb "to ask" should have two objects, and that is not seen here, this question is meaningless - to that he says "For happiness" etc. People perform ritual actions like sacrifices etc. for happiness, i.e. to attain happiness. By those actions, would one not attain happiness or cessation, i.e. destruction, of suffering of others? Rather, even greater misfortune may result - he says this in "Again". From those actions, one obtains only suffering again. Let that be so, what is your concern here - he states this in "Where". Here, what is proper, i.e. appropriate without contradiction, for attaining happiness and removing suffering, may he tell us - this is the connection. By this, it is said that he asked about the means of attaining happiness and removing suffering. || 2 || If it is argued that the question here is only about means of attaining happiness and removing suffering, not about the truth of the Lord - to that he says "Of people" etc. Due to lack of knowledge in oneself and inability to find a person who can enlighten, he says "averse to Kṛṣṇa" - not due to unfitness, otherwise the statement "For his welfare, beings of Janārdana move about" would be contradictory. Auspicious, i.e. blessed, beings of Janārdana of this kind maintain bodies in this world of karma for the sake of bestowing the grace of instructing in knowledge - this is the idea. || 3 || He states the conclusion in "That" etc. Since your life is for the welfare of people, therefore, O best of sages! Instruct in the path of happiness, i.e. the means of attaining happiness - this is the connection. By which blissful path, [the Lord] gives the Purāṇa which is the indicator of His own existence, which is handed down through tradition. || 4 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Gentleness, good nature - these are his chief qualities. Satisfied by these, free from desire for honor, etc. In another reading: Maitreya, satisfied and content with Vidura's gentleness, etc. || 1 || Although Vidura desired to hear knowledge of the Lord's will and had previously asked Śrī Uddhava, and Śrī Uddhava was instructed by the Lord's command to ask Śrī Maitreya, still he asked him due to the humble nature that arose after questioning Śrī Uddhava. This humility came from feeling unworthy after the Lord instructed him through Uddhava as His representative. The Lord, seeing that Vidura's mind was not illuminated by just the four verses from Uddhava and that he had many more questions, did not instruct him directly but had the qualified Maitreya do so instead. Therefore, to make himself worthy of that knowledge, he makes his request with "for happiness" in three verses. The first shows the misery of ordinary people to show his own ordinariness. The second shows his lack of any other shelter. The third expresses his desired request. || 2 || "Of people" means those who are unrighteous and devoid of devotion to God due to the influence of past karma. || 3 || "That good" means purified by devotion and cleansed by love. "Existence" means knowledge manifesting as Brahman, Bhagavān, Paramātmā. || 4 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the fifth, about the creation of the suffering world, Kṣattā asked, and Maitreya praised Hari with the elements. || 1 ||
In four chapters the state of the shelter is stated indirectly. Though creation is mentioned in its parts, it is explained by Vyāsa. || 2 ||
Seated at Haridvāra on the bank of the Ganges, not wasting time. In the nominative reading, Maitreya is satisfied with his gentle qualities. In the accusative reading, it refers to Vidura. || 1 || Here Vidura, having received from Uddhava the secret knowledge instructed by the Lord, feeling unworthy, became very dejected in his mind. As Uddhava said: "The Lord, with a glance of loving laughter, comforted me as I listened with neck bowed under the weight of joy." The Lord instructed the secret of His knowledge only to Uddhava, the crest jewel of His most intimate devotees. But not hearing this, I will not first ask this great soul for that knowledge, but I will ask whatever I wish to know. If he knows it, then O Vidura, I have been instructed by the Lord for your sake to take this secret knowledge spoken by the Lord that resolves the contradictions of His birthlessness and taking birth, etc. Thinking he will say this himself, he says "for happiness", etc. By those actions one finds neither happiness nor relief from suffering nor detachment, but only more and more suffering from those repeated actions. In this question, may you tell us what is proper. || 2 || "Those like you who are compassionate to all beings, great devotees, know this truth," he says. "Auspicious beings" means devotees who are embodiments of auspiciousness. || 3 || Instruct us in the auspicious path of devotional service. That famous Lord gives knowledge by which one attains realization of the nature of Brahman, Paramātmā and Bhagavān, which was stated by "the knowers of truth speak of that truth." As it is said: "Faithful sages, endowed with knowledge and detachment, perceive the Self in the self through devotion received from hearing." Purāṇa means ancient, not recent like Mīmāṃsā, etc. || 4 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Thus having elaborated the meeting of Vidura and Maitreya, in the fifth chapter Bhagavān Śuka elaborates through the dialogue of Vidura and Maitreya the creation of mahat, etc. and the praise of the Lord by mahat, etc., saying "At the door". || 1 || * People perform actions for happiness and, by "and", for relief from suffering. By those actions they find neither happiness nor cessation of suffering. Here may the Lord explain what is proper for us to do. || 2 || Due to past karma. "Auspicious beings" means auspicious devotees of Viṣṇu like yourself. || 3 || Therefore, because of your nature of working for others' benefit, O best of sages, instruct us in the auspicious path. By which path, when properly worshipped, He resides in the heart purified by devotion and gives ancient knowledge based on Vedic authority, along with direct realization of the truth to be known, as the Veda enjoins: "The Self is to be seen" - direct knowledge of the truth to be known; "It should be heard about, reflected on, and meditated upon" - the means of knowledge. It is understood that only the Lord, when properly worshipped, gives such knowledge. || 4 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The first creation is described here in four chapters, For Kṛṣṇa's personhood, creation is described in four. || 1 ||
He alone is fit to hear of the Lord's pastimes in truth. Otherwise one thinks differently, so qualification is beneficial. || 2 ||
In Kṛṣṇa's creation, beings are certainly born. In the Veda His personhood is described in five ways. || 3 ||
They are indeed manifested in many ways, so they are the elements. Enjoyment is in the body alone, so the sense objects are described there. || 4 ||
Various scriptures, by them doubt and certainty. The mind is said to be of the Lord, by that the senses are described. || 5 ||
The intellect is the Lord's Brahmā, and his function is described. Praise, grace, actions, beings - this is the conclusion. || 6 ||
Then their bodies are the sense objects of Hari. Time is their senses, attached to that one would die. || 7 ||
Their intellect is the great souls, the Vedas, Manu, etc. What is proper is stated there for their benefit. || 8 ||
In the fifth, the origin of the functional elements Is described - how they function and their nature. || 9 ||
In acknowledging the question, a part of Hari's work is everywhere. So here the Lord's question is described in six ways. Detachment, etc. By entering the opposite path of creation. || 10 ||
First he states their connection for the conversation - "At the door". The divine river that flows for establishing the divinity of all was situated there from the beginning to do proper work, by the Lord's order. In my opinion, "at the door of the Ganges" means at Brahmakuṇḍa, due to the Lord's presence in Antarvedi. "Best of the Kurus" indicates his great effort will be fruitful. Maitreya is a benefactor. "Seated" is indeclinable. "Of unfathomable wisdom" suggests his intellect will be immersed there, otherwise all doubts would not be removed. Kṣattā was from the beginning self-controlled and wise. Unshakable devotion to the infallible Lord, and purified of all impurities like the seeds of curses, birth defects, etc. Approaching means going near, or according to injunction. Maitreya's gentle qualities like simplicity and compassion fully satisfied him. How will he speak if not satisfied? The hunger of doubt was removed by the qualities, so having become like that he asked. || 1 || Of the six questions, asking about the means for detachment, he states that by nature the cause of detachment is ineffective - "Actions for happiness". In the world there are two kinds of results: absence of suffering or happiness. Or the absence of suffering is the cause of happiness by removing the obstacle to happiness. So people perform all activities only for happiness, but never attain happiness by that. "People" indicates it is authoritative. "And" indicates even previous happiness is lost. Moreover, there is neither cessation nor absence of suffering, as sometimes only the absence of obstacles is seen as the culmination of means. That ultimate is also not produced, otherwise innate happiness would occur. Rather, suffering arises from those very means. "Again and again" means even more than innate suffering. "From that alone" indicates cessation of other means, as no other means are seen. "That indeed which immediately follows" shows the very means of happiness becomes the cause of suffering. Knowledge of the means comes through a blind tradition. Non-cessation is due to obstinacy, thinking "our ancestors did it this way." Even seeing exceptions, faith in the tradition obstructs. In such a situation, if they do not desist even after seeing the opposite result, how will they desist merely by words? Therefore the question is what should be done for detachment. Or what should be said by which unfailing happiness occurs. He states the Lord's authority as superior to worldly authority. For us, only what the Lord says is authoritative, so we ask for our own sake - thus it is not irrelevant. "May he speak" expresses the request. || 2 || Objecting that "We have the Lord's command for teaching the truth, not for speaking of such matters," he says: janasya kṛṣṇād vimukhasya (of people averse to Kṛṣṇa). You have two things: the Lord's general command and special command. This should be spoken by the general command; because the Lord creates you for this very purpose, otherwise the Lord's devotees would not be born, as there would be no purpose for them. Hence the use of the word bhūta (beings) for them, meaning "born." It is indicated that they become attached through verbal trickery and make others like themselves. Even if people do not have such fortune, they themselves become fortune-like and make others like themselves, hence bhavyāni (auspicious) is said. Therefore this is necessary for you who have come for the welfare of the world. Janasya means of all living beings. It is known from birth itself that this one is averse to the Lord, otherwise there would be no birth at all. And it is inferred from activity. Kṛṣṇād (from Kṛṣṇa) indicates aversion to the original sat-cit-ānanda, which is a great wonder. Still vimukhasya, of one averse even after birth due to past demonic karma, naturally inclined to unrighteousness by fate, unrighteousness is naturally pleasing. Indeed, what is natural cannot be changed by anyone. Hence suduḥkhitasya, extremely miserable, otherwise one would not consider even His grace. In this world, there is certainly no other cause for removing misery. There is no doubt in both cases. Only through the Lord's devotees is there absence of misery, not through others. The reason for this is janārdanasya (of Janārdana). He moves (ardati) the people (janān), the mother of all people, or from whom is the affliction (ardana) of people (janāyāḥ). For He prevents the root birth, and His devotees accomplish that. || 3 || If the answer to this is "Devotion to the Lord should be practiced" which becomes a cause of happiness overcoming that, then he asks about the means for that: tat sādhuvaryeti (O best of sages, that). Tat means then. If through devotion to the Lord alone a being becomes fulfilled, then show the path for that. Even when done by the Lord's inspiration or according to the Vedas which are the form of the Lord's command, the Lord is not satisfied, due to the non-cessation of misery. Therefore, the question is to state clearly the well-established means known to all people, by which path when properly worshipped the Lord gives knowledge. Kalyāṇarūpam (auspicious form) indicates it is pleasant even in the stage of practice, like traveling by airplane. The reason for revealing even what is extremely desired though hidden is the address sādhuvaryeti (O best of sages). Even an ordinary good person speaks what is beneficial, but only a devotee of the Lord who knows Brahman speaks like this, for he considers all like his own self. By which path the Lord is first properly worshipped. And due to being the Lord, worship is difficult, as per the statement "What seat is there for You who have Garuḍa as Your seat?" and due to one's own qualities of being unbounded, etc. Puṁsām (of people) indicates it does not become a path for many by mere coincidence. Moreover, the Lord as the inner controller inspires all in various ways, by His own nature or following the nature of the individual soul. Either way, He becomes imbued with the quality of being inspired. If He were to inspire in the same way as before, then even devotional practice would be futile. Therefore such a means should be stated, by which that very inner controller becomes purified by devotion. When purified, He inspires only in devotion. For He is naturally engaged only for maintaining the flow and inspires in such a way that the flow is accomplished. This is His innate nature. By acting thus, He is known in the world as if unpurified. And time is the external form of that very one. Just as one hand holds and the other strikes, similarly two paths are created for purifying both. The Veda is for time, devotion for the inner controller. One who enters by that path becomes purified like Soma. One purified by the Veda, time does not kill; one purified by devotion, the inner controller does not inspire otherwise. And this purification is not producing purity in what is impure, but like Soma, it is emerging from that path. And due to mutual dependence, this meaning is not established, hence the question. And this meaning will not be established by the guru's instruction, hence he says hṛdi sthita (situated in the heart). For He who is situated in the heart, if He inspires by His own will, what is the need for external instruction? Therefore what was said by the Lord that "this" knowledge should be spoken to Vidura, that will not happen without the resolution of the inner controller. For resolving that, first there is worship of the Lord, then satisfaction of the Lord, then attainment of love given by the Lord, then inspiration by that inner controller for knowledge through loving devotion. Due to the existence of various previously established knowledges, just as knowledge arises from words preceded by non-remembrance of those, similarly inspiration is previously established, hence the knowledge produced by that does not yield results. Therefore even by great practice, knowledge does not arise from words. But when that very inner controller gives His own knowledge which is His quality to him, then the word becomes a cause of knowledge as if purified. That knowledge is of three kinds: Experience of the embodied self as Brahman, Sāṅkhya which is the analysis of all principles, and that which gives knowledge of the Lord's own nature in all specific ways. The Lord purified by devotion which is the means, goal and fruit gives all three kinds of knowledge. Knowledge is the state of Brahman, and that along with knowledge of all principles. Even there, knowledge of all states of the root of all principles is purāṇa (ancient). || 4 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, desiring to explain the fifth chapter, due to the commencement of a new section, in order to elucidate the connection between the previous and subsequent sections, they explain the meaning of both and establish the relationship between the prior and latter with two verses - "caturṇām" etc.
In this section describing creation, since the first creation was described in the topic of authority, therefore another creation is described for the manifestation of Krishna, the Supreme Person, in the form of the first person. Thus, he alone as the authority knows this, not others, so it is absolutely necessary. Thus, the connection is the relationship of cause and effect.
Having explained the connection, to indicate that in the two types of creation to be described here, there is not purification of the created entities as before, but rather the origination of their essential nature itself, they explain the nature of the elements in the fifth chapter with "kṛṣṇārthe" etc. Here, the state of being an element is meant in the sense of being produced, not in the sense of being one of the five elements from earth onwards.
Now, since the state of being produced is common, in response to the question of how these can be considered elements, they state the form that establishes this - "veda" etc. "By the five" means by ether and the others. "In many ways" means in the form of the 23 principles. Thus, elementhood is in the form of being the nature of the individual elements described in the Vedas.
They explain how the items described in the next chapter are sense objects: "bhoga" etc. In the body. In the form of the cosmic egg. The items described in that chapter are sense objects. Since enjoyment is mentioned in "The palate is split by Varuṇa" etc., sense objecthood is meant here as being enjoyable by a person, not subtlety of elements or being one of sound etc.
They explain how the items described in the subsequent chapter are senses: "nāne" etc. Here, the scriptures are the subject. The mind is the predicate. The reasoning is: doubt and certainty. By that alone, i.e. by the mind which impels both types of senses. Thus, by inferring from the effects of doubt and certainty, the scriptures teach that the mind is a sense, and by implication indicate the other items are senses as well.
They explain how the items described in the next chapter are intellect: "buddhir" etc. Its effect means the intellectual function of reflection like "Who is this?" Thus, since Brahmā performs the function of intellect, he is the Lord's intellect.
Having explained the nature of the four items in the section on the Lord, they describe the four in the section on effects with three meaningful verses starting with "stuti". Praise and grace are described in the ninth chapter. The elements are the individual entities within the cosmic egg, due to being produced and being the cause of aggregation - this is the determination by subtle examination.
Similarly, ahead, due to being objects of enjoyment, their bodies are sense objects. Just as in the previous section, due to the Lord's function of being the cause of death attached to himself, time itself is His senses. Since it is stated there with Veda etc. that "This action was not done by previous ones" etc., it is properly said for the benefit of those effects. Therefore, those great souls are indeed the form of intellect.
This should be understood here: In the definition, only the production of elements etc. is stated to be creation. In this section examining that, in the fifth chapter after four chapters, the production of all principles from mahat onwards, then the production of the cosmic egg, then scriptural doubt and certainty, then the production of Brahmā, then Brahmā's praise etc., then again the creation of mahat etc., then time, then Brahmā etc. are described. What is stated ahead about the incarnation of Varāha etc. and other stories, from that it is understood: The common creation of elements etc. is not meant here as creation, nor are those elements etc. meant, but rather the creation that is a divine play. The elements etc. that are its counterparts are only considered in relation to that. It will be stated "This is the play of the Lord who has the quality of passion."
This being so, being one of earth etc., being one of sound etc., being one of the eyes etc., being one of the mind etc., or anything else is not meant as the definition of elements, sense objects, senses and intellect. Rather, the intended definition qualified by results is: Elementhood is being the producer of specific gross effects like bodies etc. Sense objecthood is being enjoyable while being subtle elements. Sensehood is being difficult to know while being an instrument of either knowledge or action. Intellecthood is supporting the senses. The same should be understood in the next section as well.
Thus it follows that the Lord alone, who effortlessly performs the functions of the elements etc., has the nature of the elements etc., and creation is simply His becoming in those various forms. This very meaning will be clearly explained ahead at the beginning of the 25th chapter with two verses starting with "In the production of the Lord's form" etc. So there is no objection here.
Having thus briefly shown the meaning of eight chapters, they specifically show the meaning of the present chapter: "kārye" etc. The effect is the body of Virāj. The production of the principles useful for that, and again by which that effect is accomplished, the manner of having such capability - this is described in the fifth chapter.
Now, in response to the question of what is the purpose of the introductory questions etc., they say: "praśne" etc. Since these two are auxiliary in describing the Lord's activity, therefore in the means of knowledge of the Lord that is creation, due to the contrary entrance of the Lord's qualities, the dispassionate seeker inquires, the knower takes refuge, the refugee has faith in His fame, one unsatisfied with fame inquires about His powers, one who knows His power contemplates Him as the controller - thus the sixfold questioning about the Lord is described just for knowledge of the principles. So its purpose is simply to teach that as an introduction. ॥ 1 ॥
In "sukhāya" etc. in the root text. In "anyad upāramam", there is insertion of a syllable, or the two words are meaningful. Or it means: "I ceased from anything else", i.e. absence of sorrow. The gender is irregular. Intending this view, they say "pratibandhake" etc. ॥ 2 ॥
In "janasya" etc. Since birth is mentioned here for both the Lord's devotee and one averse to Him, that alone does not indicate aversion. So they say "pravṛtty" etc. They state the purpose of becoming sorrowful: "anyathā" etc. If one did not obtain sorrow, intoxicated by a trace of pleasure, one would not contemplate the Lord's grace in the form of birth in a good family etc. ॥ 3 ॥
In "tad" etc. "Due to sorrow not ceasing" - this reason should be understood as indicating dissatisfaction. "Prahitam" means excellently beneficial. "Like Soma" means: Just as Soma, a particular creeper, purified by the Vedic method becomes an accomplisher of results due to its efficacy, similarly etc.
Now, in response to the question: He indeed impels for the sake of knowledge, otherwise how could you have the desire for knowledge - so what is the purpose of such questioning about the means of impelling? - they say: "pūrve" etc. By the logic of this knowledge, dispassion of the same kind should also be understood to be asked about. Because for one of ignorant disposition, like other knowledge, there is the possibility of loss, so it is unstable. ॥ 4 ॥
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having reached Gangadvara, Vidura questioned in the fifth. The creation of mahat etc. is described by Maitreya.
In response to the question of what Vidura did upon arriving at Haridvara, he says: "dvāri" etc. Having approached Maitreya who was seated at the door of the river Ganga, absorbed in contemplation of the Lord, Vidura the kṣatriya, satisfied by his virtues of good character, straightforwardness etc., questioned him - this is the connection. Even if he had good character etc., if he lacked the ability to enlighten, what would be the use of questioning? Thinking thus, he states that he had the characteristics of a teacher described in "One learned in scripture and established in Brahman" etc.: "agādhabodham" - one whose knowledge of the true nature of the self and Supreme Self is unfathomable, i.e. limitless.
He states that Vidura also had the characteristics of a disciple: "kurūṇāṃ madhye ṛṣabhaḥ" - the best among the Kurus. Because he was purified by devotion to Acyuta, the perfectly blissful form of Krishna, free from all faults like attraction and aversion. ॥ 1 ॥
He shows those very questions with fifteen verses starting with "sukhāya". In the world, results are of two types - pleasure and absence of pain. So all people in the world perform actions - worldly ones like agriculture and trade, as well as Vedic and traditional ones like sacrifices - for the sake of pleasure, i.e. to obtain pleasure, and also - indicated by "ca" - for the cessation of pain. By those actions, they do not find pleasure as desired, i.e. unsurpassed happiness, or the complete cessation of other pain. Rather, by those very actions, they repeatedly find only more pain.
In worldly actions, the pain of exertion, expense, business etc. is well-known. In sinful conduct, the pain of hell etc. caused by that is certain. In Vedic and traditional actions, due to the prevalence of defects, even when they are completed without fault and one goes to the corresponding world, pain is certain due to seeing the superiority of others, thoughts of decay etc.
Therefore, that which is proper for us to do as a means for attaining unsurpassed happiness and absolute cessation of pain, may the omniscient Lord, you, please state. The optative is used in entreaty. Thus he indicates "I am requesting you, not commanding." ॥ 2 ॥
Now, addressing the concern "What is the purpose of answering your questions for me, whose external and internal faculties have ceased functioning and whose mind is solely devoted to the Lord?", he says - janasya iti. Since the devotees of Janārdana (he who agitates the people), the Lord who transcends māyā (illusion), the creative power of the universe, move about in this mortal world solely for uplifting pitiable people like myself through instructing in practices according to qualification, for the sake of bestowing grace - this is certainly true, there is no doubt about this. Therefore, please tell me the means to happiness that I have asked about - this is the connection with the previous.
Now, in response to the question "Why is a person sorrowful?", he says - kṛṣṇād vimukhasya (one who is averse to Krishna). In response to "Why is that?", he says - devāt (due to fate), meaning due to being engaged in unrighteousness because of past karma. Sin destroys wisdom, and being repeatedly committed, one with destroyed wisdom constantly engages in sin - by this principle, due to the destruction of intelligence by sin committed day and night through attachment to sense objects, there is aversion to Krishna - this is the idea. ॥ 3 ॥
One who accomplishes goals for oneself and others is a sādhu (saint). You are the best of saints due to being a devotee of the Lord. Therefore, your effort for our upliftment is necessary - indicating this, he addresses him - sādhuvaryeti (O best of saints). Now, if it is said that the means to unsurpassed happiness asked by you is indeed knowledge bestowed by the Lord to one whose heart is purified by devotion, then he says - tell me that auspicious path by which the Lord, renowned in all good scriptures, when worshipped, becomes situated in the hearts of people purified by devotional yoga and bestows that ancient knowledge which is the means of realizing the truth, which has the Veda as its eternal authority - this is the connection. ॥ 4 ॥
Hindī Anuvāda
Śrī Śukadeva said - The supremely wise sage Maitreya was residing in (the holy place of Haridvara). Vidura, whose heart was purified by devotion to the Lord, approached him and, inspired by his saintly nature, asked: ॥ 1 ॥
Vidura said - O Lord! In the world, all people perform actions for happiness; but from those they neither obtain happiness nor is their sorrow removed. Rather, their sorrow only increases from that. Therefore, what is proper to do in this matter - please mercifully tell me this. ॥ 2 ॥
Those who are unfortunately averse to Lord Krishna, devoted to unrighteousness, and extremely sorrowful - it is only to bestow grace on them that fortunate devotees of the Lord like yourself move about in the world. ॥ 3 ॥
O crest-jewel of saints! Please instruct me in that peace-giving practice by which the Lord, when worshipped according to the scriptures, becomes seated in the hearts of His devotees purified by devotion and bestows the eternal knowledge that gives direct realization of His nature. ॥ 4 ॥
