Text 5: O great sage, kindly narrate how the Supreme Personality of Godhead, who is the independent, desireless Lord of the three worlds and the controller of all energies, accepts incarnations and creates the cosmic manifestation with perfectly arranged regulative principles for its maintenance.
Text 6: He lies down on His own heart spread in the form of the sky, and thus placing the whole creation in that space, He expands Himself into many living entities, which are manifested as different species of life. He does not have to endeavor for His maintenance, because He is the master of all mystic powers and the proprietor of everything. Thus He is distinct from the living entities.
Text 7: You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His transcendental activities.
Text 8: The Supreme King of all kings has created different planets and places of habitation where living entities are situated in terms of the modes of nature and work, and He has created their different kings and rulers.
Text 9: O chief amongst the brāhmaṇas, please also describe how Nārāyaṇa, the creator of the universe and the self-sufficient Lord, has differently created the natures, activities, forms, features and names of the different living creatures.
Text 10: O my lord, I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyāsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Kṛṣṇa.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The verb connection in the fifth verse is with "karoti karmāṇi" etc. and "varṇaya". Just as the Lord of the three guṇas (triguṇa), who controls māyā and is thus independent, having incarnated in human form, performs actions. He specifically asks about the actions, saying "yathā" etc. Establishing [the world] while being desireless, inactive or unattached. [Establishing] the livelihood [of beings]. [5]
Placing in one's own space, in the heart-space. Whose mental activities have ceased. In the cave of yogamāyā. In many forms like Brahmā etc., the supreme controller with inconceivable powers. [6]
He performs actions playfully through various incarnations like Matsya etc. Again he expresses eagerness to ask for more details. "Mana" refers to the virtuous deeds that are like a crown shining above them, that is the meaning. [7]
The Lord of all worlds created the regions beyond the Lokāloka mountain. Where all the beings and their groups are established with their respective duties and statuses. [8]
And also, how he created the differences in the nature, actions, forms and names of the living beings. The creator of the universe, self-born. [9]
Now, you have heard everything in the Mahābhārata, so what is the need for questions? To this he says: The upper three varṇas and the lower śūdras etc., their vows and duties, I have heard repeatedly from you, but am not satisfied with hearing them, due to giving only trivial pleasures. But without that flood of nectar-like stories about Krishna that was indicated there, there is no fulfillment of the intellect, that is the meaning. [10]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Therefore, due to controlling māyā, and the word "īhā" having both meanings. [5]
The reason for one effortlessly becoming many is that he is the "Lord of the lords of yoga". He created this universe and entered into it. [6]
"Puṇyakīrtayaḥ" means Śaṅkara etc., that is the meaning. The idea is that it is said "puṇyaślokēḍyakarmaṇaḥ". According to the principle "Who in the world other than Mukunda purifies even Śiva?", the meaning is that Hari alone is supreme. [7]
If the reading is "adhiśrita", the meaning understood is "āśrita". The object of understanding. [8]
"Tatkṛtaṃ" means created by nature, again "tatkṛtaṃ" means created by karma, "tatkṛtā" means created form. Nature means sāttvika etc., karma means yajña etc., form means brāhmaṇa-ness etc., name means brāhmaṇa etc. Indicating the ability to describe the manner of creating differences in nature etc., he says "O best of brāhmaṇas". Although in many books the reading is "viśvasṛgātmayoniḥ", according to the sūtra "sṛjidṛśoḥ" and the usage in the commentary "rajjusṛḍbhyām", the absence of ku at the end of "viśvasṛjaḥ" seems incorrect. Or it can be considered an Vedic usage with ku. [9]
The meaning is "of those higher and lower dharmas there in the Bhārata". The idea is that due to the ever-increasing sweetness of the flood of nectar-like Krishna stories, there is no satisfaction in Krishna's stories. The etymology is: "Abhīkṣṇaṃ means repeatedly, kṣullaṃ means trivial and hunger-conquering, kṣudhā means hunger, kṣodayute means in a man". [10]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Yathā" is connected with the first half also. Therefore, due to controlling māyā. [5]
That great creative Puruṣa. The mental activities like desire to see māyā etc. cease. He rests in identity with Brahman. When yogamāyā which is the cause is present, just as he entered this universe as the inner controller after creating the universe, he became manifold as Brahmā etc. - this should be connected. [6]
It is said to mean "by counting the mental activities of explanation etc." [7]
Renowned, well-known. [8]
And this refers to the creation of differences in specific natures etc. [9]
In which particular part of the Mahābhārata. [10]
Śrīmad Vīrarāghava Vyākhyā
"Karoti" - The Lord of the three worlds, the independent Lord not subject to karma, having incarnated in forms like Brahmā etc., performs actions. Before creation, being inactive, he himself created this universe in a certain way, properly establishing and maintaining it, he provides livelihood for the world - this is connected with the following. Similarly for the rest also. [5]
Just as that Lord, placing this effect-universe in his own body-like subtle causal space called Akṣara which is denoted by the word tamas as said "merges in tamas", with his cosmic activities ceased, rests in the cave, i.e. the supreme space Vaikuṇṭha. O Lord of lords of yogis! The one who himself entered this universe of conscious and unconscious entities, maintaining it under his control, became manifold with many names like gods, humans etc. [6]
"Krīḍan" - Just as he performs actions like destroying the wicked, protecting the virtuous etc. through various incarnations like Rāma, Kṛṣṇa etc. for the welfare of brāhmaṇas, cows and gods. The word "bheda" indicates minor incarnations also. Wanting to ask more, he expresses his eagerness to hear the reply in the second half. "Mana" - Of the one who is the crest-jewel of those with pure fame. Our minds are not satisfied even on hearing the nectar-like deeds of that Lord which are equal to nectar. [7]
He asks something else with "yaiḥ" - The Lord of all worlds, with those tattvas like mahat etc. created the worlds, the regions beyond Lokāloka, or the hells. Where in those worlds etc. all the beings have their groups and differences established according to their karmas - this is understood. [8]
"Yena" - And also, the self-born creator of the universe, who has no other cause, created the differences in the self (sense organs), actions (motor organs), forms (bodies of gods, humans etc.) and names (like god, human etc.) of the individual beings in whichever way - directly or indirectly is the intention. O best of brāhmaṇas! Describe this to us, and also what is not asked, indicated by "ca". [9]
Now, what is the use of this inquiry for you who have heard so much? To this he says "parāvareṣām" - O venerable Maitreya! I have heard repeatedly from Vyāsa about the vows of the upper three varṇas and the lower ones like women, śūdras etc. We became satisfied by hearing those which give little pleasure, without the flood of nectar-like stories of the Lord. But we are not satisfied by hearing the nectar-like stories of the Lord. [10]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
With the intention that only hearing about the Lord's qualities and actions of creation etc. is the easy path, not anything else, he asks about the manner of creation etc. with "karoti". To exclude Devadatta etc., "ātmatantra" is said. And independence is not in everything but only in some things, so "bhagavāṃstryaḍhīśa" is said. "Describe those actions" like subduing the wicked etc. should be connected with each. And "yathā" - the manner in which he created this world in the beginning should be connected everywhere. Establishing that on the bridge, as he ordains the livelihood of the world, he states through scripture "this is yours". [5]
Again at dissolution, placing this in the cave, i.e. the space of his own belly, with cosmic activities of creation etc. ceased, how that Hari rests. Having created this world and entered it, how Hari became manifold. He takes many forms effortlessly, so he is called "Lord of lords of yogis". [6]
As the mind is properly fixed on hearing about the actions of world creation etc. performed through various incarnations, those actions must certainly be described - with this intention he again says "krīḍan". "For the welfare of brāhmaṇas, cows and gods" - the dative case ascertains that alone as the purpose. Anticipating the objection "What is the use of asking again about Hari's actions which you have heard before?", he says "mano na" - Of those drinking the nectar of his deeds. [7]
Now it is heard that the worlds etc. are created by the four-faced Brahmā - "The creator created the sun and moon as before" etc. So how can creation of worlds etc. be attributed to Hari and asked to be described? To this he says "yaiḥ". With the divisions of tattvas like mahat etc. The division or distinction of worlds like bhūr etc. and non-worlds i.e. the outer coverings beyond earth etc. By saying "with tattva divisions", first the creation of the cosmic egg and then the creation of worlds etc. should be understood, as it will be stated later. Where in that cosmic egg, in the created worlds, the groups of all beings i.e. all living entities are established with divisions of gods, humans etc. suitable for their respective positions. How this is directly and inferentially known, describe that also. [8]
How Nārāyaṇa created the differences in the self (body or nature), actions (visible activities or unseen potencies), forms (particular shapes like white, blue etc.) and names (like pot etc.) of the beings - describe this also to us. This is connected. Since "all being groups" was stated generally, this is its particularity. To avoid the doubt "How can he be the creator of the universe like Devadatta?", "self-born" is said. Self alone is the source i.e. cause for whom, he is such. Since it is well-known that the four-faced one is the creator as in "creator, ordainer", how can he be the creator of the universe? To avoid this, "or" is said in "ātmayoniḥ" - meaning the source of the self i.e. Virinci (Brahmā). [9]
Anticipating the objection "Let it be so, but what is the use of knowing the differences of humans etc.?", he shows that such knowledge is useful for knowing the Lord by saying "parāvareṣām". I have repeatedly heard from Vyāsa's mouth about the deeds of the higher and lower beings from Brahmā to humans. What then? To this he says "na". Because even the glories of Brahmā etc. depend on the Lord's glory, that flood of nectar-like stories of Krishna alone is meant. Therefore we are not satisfied by hearing that flood of nectar-like stories about the devotees and Krishna. Why is it nectar-like only for Krishna's stories? To this he says "karṇa" - Only Krishna's stories are pleasing to the ears, not others which are harsh to the ears. The word "ṛta" is the past participle of the root "ṛ" meaning "to go", not the indeclinable "ṛte". If the latter were accepted, the usage would be "tebhyo na tṛpnuma" not "teṣām". Also because praise of the Bhārata is not appropriate in other texts. [10]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
There, among many means, he offers his own heart, as stated in the commentary with words like "as" etc. In both cases, due to the connection of the word "as", it was also used previously. [5]
In one's own form, in the sky (ākāśe) named Brahman according to the principle "ākāśa is of that gender" etc., having dissolved, he remains in the cave, in some place perceptible to all, in identity with that - this is the remainder of "the great seer of the Tṛṣṭup meter". [6-11]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Of "performs actions" etc. "Describes". This connects with the fifth verse. The Lord of the three, Krishna, the Lord of the three Puruṣas, performs actions like lifting Govardhana. And Mahāviṣṇu, the controller of the three guṇas of māyā, just as he established this before, at the end of the previous great kalpa, having withdrawn it, again created it at the beginning of this great kalpa. The creator and sustenance means livelihood. [5]
Just as again, having placed in one's own heart-space, in the cave meaning in the river Virajā due to being inaccessible to all. Free from the activities of the guṇas of māyā, having created this universe, he entered into it, becoming many forms like gods and humans, as he was. In response to the repeated questions about creation etc., whether the pastimes of creation etc. in a great kalpa are of one form or different forms. [6]
With different avatāras like Matsya, Kūrma etc. [7]
With different principles like Vairāja etc., he created the worlds like earth etc., the netherworlds like Pātāla etc., the non-worlds meaning the regions outside Lokāloka mountain, where the division of all groups of living entities is established, would be known and unobstructed as having the qualifications for bhakti, jñāna, yoga, karma etc. [8]
Moreover, in the way that the self-nature of the living entities, their karma following that, their form following karma, their names following form - he made their division. Nārāyaṇa himself, being Brahmā born from himself for the purpose of creating the universe. [9]
But all this you have already heard in the Mahābhārata. To that he says - we are satisfied with the higher gods etc. and lower animals etc., their natures. Like "Fire is not satisfied with firewood", the sixth case. Except for the flood of nectar of Krishna's stories there, which is insignificant. Therefore whatever I ask, all that should be spoken by you as connected to the nectar of Krishna's stories - this is the meaning. [10]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The Lord of the three, the controller of the three guṇas of māyā, having incarnated in the form of Puruṣa. "Describe" connects with the verb to be stated later for "performs actions" etc. He specifically asks about the actions with "as" etc. Desireless, without desire, as he created this universe and as he establishes and maintains livelihood. [5]
As again, having placed this universe in his own space, the cause which is the place of entry for the effect, with ceased activity. With ceased activity in the universe, he rests in the cave, the resting place. And as the one having entered into this effect as the material cause, he became many in the form of various effects. [6]
Playing with different avatāras like Matsya etc. And the actions he performs for the welfare of brahmins etc. The reason for asking about various Hari's pastimes is stated as "mind". Those whose verses or poems are beautiful praises, for the sake of establishing them like a crown ornament, our minds are not satisfied hearing the nectar of his pastimes. [7]
The non-worlds. He created the regions outside Lokāloka mountain. Where, in which worlds etc. the division of all groups of beings is established, placed according to their respective qualifications, becomes known through scripture, is the remainder. [8]
Self-born, self-established, in the way that the self-nature of the created beings like gods etc., the karma done by that, the form created by that, the names created by that - he made their division. And describe this to us. [9]
O divine guru! Of the higher and lower! The higher is Sri Krishna, his vows are pastimes, the lower are the living beings like Brahmā etc., and their vows are actions. I have heard repeatedly from Vyāsa's mouth in Mahābhārata etc. We are satisfied by hearing those vows which give trivial happiness except for the flood of nectar of Krishna's stories, is the remainder. We are satisfied, meaning we are not unsatisfied in drinking the flood of nectar of Sri Krishna's stories, is the resultant meaning. [10]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
If this is from constant hearing of the Lord's qualities, to that he says - "performs actions". This is the third question. This is indeed the glory of the Lord. Here seven topics are asked, for the accomplishment of seven types of devotion. The Lord's incarnation activities, the three - creation, maintenance and dissolution of the universe, entry and multiplicity, the types of the universe. The seven are mutually supportive. There, if asked for what purpose are the Lord's incarnation activities, if for liberation; then creation would be purposeless, thus there is doubt. If creation is for that purpose only, then the incarnation activities would be purposeless due to their oneness, and because the purpose is accomplished just by removing delusion. Therefore the pastime of creation should also be known. And since the purpose is not accomplished by creation alone, maintenance for that duration is also to be sought for the accomplishment of capability. If the Lord were to destroy it, then even by prescribed actions etc. the purpose would be accomplished, so there is no purpose for incarnation. Moreover, if the Lord did not become many, then by incarnation there would be liberation of all only, so by inspiring with different natures and due to manifoldness, all arrangements would be accomplished. If the worlds created by the Lord were of one type, or if there were no exit from the universe, then also the incarnation activities would be different. Or if in oneness, if the means of one were for another, even then it would be purposeless, so the creation of difference should also be known. Thus the seven are one question, due to glory having seven limbs. The actions which the incarnated Lord performs. "Which" indicates fame. And many are to be spoken, and their being actions is to be spoken. And whether those actions of the Lord occur or not, whether they are to be done or not done by the Lord. The absence of three faults is known by me alone, so he states three adjectives - the Lord does not do anything dependent on time, or for the sake of time. As he says - self-dependent. Independent, not dependent on time is the meaning. Due to karma and nature falling in the middle of the self, he prevents as different - "the Lord". Dependence on karma is prevented, for actions are not binding for one with full knowledge. "Lord of the three" means controller of the three guṇas, so not dependent on nature. Therefore the actions done by such a one are not from nature, not from unseen merit, not from time's impelling, those actions become supernatural indeed, thus they are to be heard. Moreover, as he created this. Before, prior to creation. One absence of fault is known, that he does not act by effort, and even desire is prevented, there is doubt in desire, there is certainty of no effort, and there is knowledge. Moreover, having properly established all that was created, he maintains the livelihood of the universe, he gives livelihood to all indeed. Here the absence of faults etc. is not heard, not known, due to creatures eating each other. [5]
Moreover - "as". Or as having withdrawn all this, having placed all this in his own heart-space, he himself indeed rests in a cave, a hidden place. Here the removal of one fault is known. Whose activities have ceased, where the waking, dream and deep sleep states do not exist. What is the cave, or who is to be hidden? We do not know. And again he placed all in the heart. Moreover, the Lord of the lords of yogis. How the one alone, having entered into all this created, became many, that is to be spoken. A yogi creates many forms by yoga. They, having spent their yoga by a trick, become thus, as if by karma. But by karma they become gradually. But by yoga they become at once. But this one is the Lord even of them. And by the word "adhi" even greater than yogic powers are indicated. By this, becoming many is said to be possible. But whether as undivided, or as a whole, or in parts - there is doubt. [6]
If such pastimes have been heard by you many times in Mahābhārata etc., why do you ask again - anticipating this objection he says - "Playing, he performs". Playing with different incarnations for the welfare of brahmins, cows and gods, he performs actions. What from this? To that he says - even hearing those actions, the mind is not satisfied. Even when others are satisfied, our mind is not satisfied. The reason for that: "The nectar of the pastimes of the crest-jewel of those with beautiful verses". One is an adjective of the doer, the other of the actions. Whose crest has excellent fame. When the Lord is seen, then from afar his fame is seen, just as a person's crown is seen from afar. So when the Lord's desire ceases, then the desire for fame ceases last. Considering the Lord, how could one turn away from the head ornament? Moreover, these actions are nectar-like pastimes. The actions themselves are pastimes. The nectar-like nature of the pastimes is established by experience, by removing hunger, thirst etc. and by preventing death. Pastime means mere effort. Or by contradiction with the meaning of eating, the nectar-like nature is by being wonderful actions. And the actions, having been done again by pastime, become nectar-like, produced but eternal. In the eternality of those that are the object of mere effort, because even those that are the object of hearing etc. effort are eternal, by being full of the activities of all senses, they remove both worldly and otherworldly sorrows, then both types of nectar-ness are accomplished. "Of brahmins, cows and gods" indicates the three main elements in a sacrifice - mantras, offerings and deities, performing actions for their welfare. By this it is said that the Lord's actions are in the form of dharma. And thus those contemplated by the mind become mental sacrifices, those glorified become speech sacrifices, those heard become knowledge sacrifices. "With different incarnations" means with various types of incarnations. By saying "different" it is understood that they are unable to be known in the world as his incarnations. Due to being dissimilar to the Matsya and other incarnations, they are called different. Or, there are three incarnations distinguished by knowledge and action. Their differences. Knowledge portion incarnations are Vyāsa etc., action portion incarnations are Varāha etc., both is Krishna. Or incarnations and differences. Then the differences are the empowered. By incarnations and empowerments the protection of sacrifices is done, thus the means is the cause of protection, and the nectar-like nature of the pastimes is the cause of non-satisfaction. Thus the pastimes are indeed to be spoken - this is the meaning. [7]
Chairati. He asks to explain those tattva-bhedas (distinctions of principles) by which He created the lokas (worlds), alokas (non-worlds), and those with lokapālas (world protectors). How many tattvas are involved in the creation of the world, and how many in the non-world? If all tattvas were used to create everything, there would be no distinction between loka, aloka, etc. Loka is that which is perceived, suitable for direct perception. The parts beyond loka-aloka are not suitable for direct perception. This is the meaning. By their very nature, some worlds are in the form of loka and some in the form of aloka, not illuminated by light, as only humans require that. Or what is the basis of its absence? Indeed, clouds, wood, sun etc. are produced here, why don't they exist elsewhere? Therefore, some alokas exist by themselves. There are lokapālas there too. There is no need for light for visual perception there, or there is absence of eyes. Or, lokas means heavens etc., alokas means uninhabited desolate regions without people, and in the world those with lokapālas - this is the threefold meaning. The question is to explain where He created. Now why are three distinctions counted - lokas are rajasic, alokas are tamasic, lokapālas are sattvic? To this he says - The distinction of all groups of beings is established and well-known. All beings are the different species of life, their group is a collection, its distinction is separate existence. Even groups exist separately. Ants and birds do not live together. That too is established. There are authorities there too, otherwise there would be no distinction like water in the mouths of termites. Moreover, all these distinctions are well-known, where all distinctions are perceived, how many unperceived ones are there like crows having one eye, and animals having tūpara-tūpara. The word 'hi' means it is appropriate to have distinction of tattvas in the creation of the great. By this, the question is that the creation of the universe should be explained with reasons. || 8 ||
Moreover, yena means: By what cause did He create the distinction of soul, karma, form and name for each being individually. Even in one species there are endless distinctions; among them not even one is exactly like another in any aspect of its nature etc. What is the reason for this? - is the question. If this were uncaused, to that he says - Nārāyaṇa is the creator of the universe, born of himself. Here we know three reasons, not others. He states them - "The wise know the tattvas born from nāra as nārāṇi." He who has them as his abode, because He exists everywhere in them. One part does not create two, so the Lord existing in that part is one cause of distinction - this is one view. Moreover, viśvasṛk means the Lord is the creator of everything, He has direct knowledge of all material causes everywhere, otherwise who could create so much. So the Lord's knowledge itself is the cause of so much distinction - this is the second. Moreover, ātmayoni means He whose cause is himself. He originates from himself by himself. Therefore the Lord has some such quality by which He originates from himself and becomes distinct, thus He becomes of many forms by himself - in this way three reasons are known - in reality, in knowledge and in being. This means other things are to be explained. Etaye with 'ca' indicates that what was mentioned before is also to be asked, otherwise only the answer would need to be stated everywhere. 'Na' in plural, though there is one disciple, is to indicate multiplicity of tradition of propagation by negating what is not to be said. Vipravarya from the root 'prā pūraṇe' meaning 'one who fills specially' indicates fullness of all qualities. Because they too are the best, he has all the divine qualities fully - this is the reason for stating everything. || 9 ||
Now all this has already been narrated in the Bhārata, so why is it being asked again - with this doubt he says - Parāvareṣām. What is wrong in hearing again what has been heard? If it is said there is no end due to the infinity of objects, to that it is said: Parāvareṣām means from Brahmā to immovable beings. Vratas mean fixed duties, and karmas are well-known. They have been heard repeatedly from Vyāsa's mouth. Indeed, Vyāsa narrates the dharmas of all in many ways for the sake of knowledge of ethics, otherwise there would be no stable understanding in the kingdom. But the kingdom itself was renounced, so their understanding has withdrawn from those. The reason for withdrawal - kṣullasukha-āvahānām - they bring only little happiness. By hearing about those who have that, ultimately the truth arises through contemplation in the heart. Or one is freed from that fault. Either way, the happiness is little in result. But in essence it is only sorrow. Hence it is said they bring little happiness. Thus they have become satisfied with those. Therefore, the desire to hear those further does not arise - this is the meaning. Teṣām means of the well-known. Kṛṣṇa-kathāmṛtaughād means from the flood of nectar of Kṛṣṇa's stories, there is no satisfaction beyond that. A seeming contradiction is indicated - satisfaction from little happiness, but non-satisfaction from the flood of nectar. The meaning is this: Desire arises according to the object, and ceases when that is obtained. It becomes equal to the object. And the object being small, it arises as very small everywhere, like an ant's hunger. An ant cannot eat an elephant's food, so it is satisfied with very little. But an elephant is not satisfied even with the food of millions of ants. Therefore, the desire related to the Lord, due to the Lord's infinite qualities, being unable to grasp everything even in a long time, does not become satisfied. So it does not cease. Kṛṣṇa means ever-blissful; His kathā (story) is of that form, as the Lord's attributes are of the Lord's form. And a juicy object is grasped more, one with little juice is grasped little - this is experience. || 10 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In karoti etc. This is the question of the third quality called śrī by the five verses beginning with ayaṁ ca etc. in reverse order - this is the meaning. Iyam means being asked. Prakāśa means two types of manifestations by distinction of tattvas and distinction of forms etc. Now why are seven included within one question - with this expectation, they state the reason for inclusion: Saptānām etc. Thus, the distinction in the nature of things is established by direct perception. That, being impossible without distinction of causes, proves the distinction of tattvas which are the causes. And distinction of tattvas is distinction of entry. Otherwise, due to the Lord being one, the tattvas would not be distinct. Distinction of entry proves dissolution. Otherwise, the same type of universe would remain in every kalpa. Dissolution [proves] existence. That proves origination. And that proves the Lord by the maxim "from whom is the birth etc." - thus seven are included in one. Now if the establishing nature of each is already known, what is the seed of the question - with this expectation, they say: Tatra etc. Vyartha means: Since origination is for the sake of saṁsāra, how is there consistency of both that and the liberation by incarnation activities - this is the seed of the question. Due to oneness of both means: Since the origination of souls and incarnation activities accomplish the purpose by one alone, the other becomes useless - this is the meaning. If it is said there is no uselessness of either due to being cooperative, to that they say: Amohakatvena etc. Thus the incarnation activities become useless - this is the meaning. Jñātavya means to be known without mutual contradiction. If it is said origination has the purpose of liberation only through existence, to that they say: Yadi etc. Tan nāśayed means it would destroy delusion in existence. If the reading is tan na nāśayed, it means it would not destroy that delusion. By this, doubt about the purpose of the destruction play is also indicated. Saṁpadyeta means thus the distinction in the nature of the inner controller is also to be known with reason - this is the meaning. Nirgamanam means distinction by distinction of tattvas and distinction of forms. Bhinnāni means they would not be - this is the supplement. Thus the twofold distinction of the world is also to be known - this is the meaning. Sarvam means the distinction of tattvas which are its cause. Ata means because later knowledge proves earlier knowledge. Śrī here means the māyā of Vāsudeva is to be known. Thus having stated the seed of the question, they explain: Kṛte etc. Prasiddhir ukta means thus the answer "He does not create" cannot be given - this is the meaning. Teṣāṁ karmatvam means in what form is their being the most desired of the agent. The elaboration of this itself is: Tāni etc. Its conclusion is Bhagavata etc. Tavyas means necessarily to be done. If it is said it should be imagined that He creates dependent on time, karma and nature, to that they say: Svamadhyapātād. Atra means due to the absence of falling into one's own midst indicated by a part of the word ātmatantra. Atra means in the various livelihoods. || 5 ||
In yathā etc. Saṁgopya means His own form is not to be made known. || 6 ||
In kroḍann etc. Death-averting nature means since hunger is an enemy of man according to śruti "Hunger indeed is man's enemy", due to its being so, by averting that it is so - this is the meaning. Since death-averting nature is not established by experience in conduct, considering the negative compound, they state an alternative view: Bhakṣaṇa etc. Since karmas are like sprinkling nectar in hearing, even without excessive relishing, there is no possibility of their loss, so it is thus - this is the meaning. They explain the wonderful nature of the karmas: Karmāṇi etc. Nityāni means without counterparts. To show that both meanings are intended here, they say: Pralaya etc. || 7 ||
In yair etc. In the original. Adhiloka-nātha-padam means indicating lordship over the lords of worlds. By saha-loka-pālān, since their accompaniment is understood even in alokas, and due to absence of that in the part beyond loka-aloka, the word aloka is not referring to that - with this intention they say: Asyāyam etc. Manuṣyāṇām means those with eyes like humans. Tad-abhāva means absence of need for light in owls etc. Considering the beyond loka-aloka part as aloka, they say: Atraiva etc. Thus in the view of the part beyond loka-aloka, this is the seed of the question - this is the meaning. They state what is established by that: Ata etc. Tatrāpi means even in owls etc. To include ants etc. by the word triloka, they say: Cakṣur-abhāvo vā. Due to the contradiction with the word yatra indicating location, as the special beings explained by the word aloka are contained, with dislike for that they state an alternative view: Athavā etc. Tat kathayed means explain the substratum of the tattva-bheda that creates loka etc. - this is the meaning. Adhikāriṇa means appointed for fixed duties. To show its being the means of knowledge for that meaning, they say: Anyathā etc. In yena etc. Akṛtam means without any cause. Pūrvoktam means the three reasons stated by the words Nārāyaṇa etc. By this, aiśvarya (lordship) is to be known as asked. Yaśo-vīryayor asphuṭatvād means yaśas (fame) is here. In that case, "tadasya" in the world means vīrya (vigor), as the result is stated by śivāya. Sa viśva means aiśvarya, as the word īśvara is used there. || 9 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having asked about the means to supreme happiness, he now asks about other desired topics with "karoti" etc. The Lord of the three (tryādhīśaḥ) - the master of the three guṇas or the three worlds - and thus independent, free from dependence on time, karma, nature etc., the Lord who has incarnated as Brahmā etc., performs actions. Before creation, though inactive, He himself created this universe in a certain way, then establishing and protecting it, He arranges the livelihood of this world - all this is to be described, connecting with the fifth verse above. Similarly for what follows. [5]
Again, showing the flow of creation, dissolution etc. Having placed this universe in His own space (sve khe), the heart-space or belly, He himself, with activity ceased, rests in the cave, the secret place or in water etc. Thus, though one, the Lord who is the master and controller even of the lords of yoga, having entered this self-created world, again becomes manifold in the form of gods, humans etc. [6]
Describe the actions He performs while playing through various incarnations for the protection and welfare of brāhmaṇas (dvija), cows (go) and gods (sura). Anticipating the objection "Haven't you already heard these in the Mahābhārata etc., why ask again?", he reveals his eagerness to hear - "ma-mana" etc. The nectar-like deeds of the Lord who shines supremely like a crest-jewel of those with glorious fame, which remove birth, death etc. like nectar and are very sweet - even on hearing these, our minds, who are His devotees, are not satisfied. [7]
He asks other questions - "yair" etc. Describe how the Lord of the worlds created the worlds with their guardians, the non-worlds beyond the Lokāloka mountain, with those categories like mahat etc. This is necessary, otherwise without difference in instruments, all would be equal, but inequality is seen - he specifies with "yatra". In which worlds etc. the divisions of the groups of all beings are established, authorized for particular duties and enjoyments, as is well-known. "Hi" is for emphasis. [8]
Also in whatever way the universe-creator Lord made the nature, forms - divine, animal, human etc., names denoting those, and their differences, as well as differences of clay, stone etc. - describe this to us, both what was asked and what was not asked but is worth hearing. To remove the doubt that there may be another creator of the universe-creator, he says "ātmayoni" - one whose source is himself, i.e. self-established. He gives the reason - "nārāyaṇa". The root "prā" means "to fill". You who are the best among brāhmaṇas who especially fill with the aims of life, thus nothing is unknown or impossible for you, so make me fulfilled - suggesting this, he addresses "vipravarya". [9]
Anticipating the objection "What use is this hearing for you who have heard much?", he says "parāvareṣām". Addressing "bhagavan", suggesting it is not proper to speak otherwise before you who are omniscient. The duties of the higher three varṇas and the lower women, śūdras etc. have been heard by me repeatedly from Vyāsa's mouth. Thus we became satisfied by hearing those. But without that flood of Kṛṣṇa-story nectar that was indicated there, i.e. there is no deep understanding in that. Why is there satisfaction in hearing about dharma etc. but not in hearing the Lord's stories? Suggesting it is because dharma etc. are causes of trivial happiness while the Lord's stories generate supreme bliss, he specifies "kṣullasukha" - kṣulla means small. [10]
Hindī Anuvāda
The controller of the three worlds and supremely independent Śrī Hari, when taking avatars, performs various līlās. Please explain to us how, though being the non-doer, He created this universe at the beginning of the kalpa; how, after establishing it, He arranges for the livelihood of the beings in the world; then how, absorbing it into the sky of His heart, He becomes devoid of mental activity and, taking refuge in yogamāyā (and its English translation: divine illusion), goes to sleep; and how that Lord of the Lords of yoga, though one, enters this universe as the inner controller and manifests in many forms. [5-6]
Also tell us about the various avatars He assumes and the divine acts He playfully performs for the welfare of brāhmaṇas (and its English translation: priests), cows and deities. Our minds are not satiated even after repeatedly drinking the nectar of the līlās of Śrī Hari, the crest jewel among the glorious. [7]
Please also tell us with what elements that Lord of all the world protectors created these worlds, world protectors, and regions beyond the Lokāloka mountain, in which different divisions are perceived according to the qualifications of all kinds of beings? [8]
O best of the twice-born! How did that self-born Śrī Nārāyaṇa (and its English translation: Vishnu), the creator of the universe, design the natures, actions, forms and names of His creatures? O venerable one! I have heard about the duties of high and low castes many times from the mouth of Śrī Vyāsa. But now my mind has grown weary of other marginally pleasurable duties, abandoning the flow of the nectar of Śrī Kṛṣṇa's stories. [9, 10]
SB 3.5.5-10
