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The 骋墨迟腻 describes:

ida峁� tu te guhyatama峁� pravak峁�y膩myanas奴yave |
箩帽腻苍补峁� vij帽膩nasahita峁� yajj帽膩tv膩 mok峁�yase'艣ubh膩t ||^[1]

鈥淥 Arjuna, since you have faith in my words, I shall reveal to you the most profound, secret, supreme knowledge, together with supreme experience. Knowing this, you shall be freed from the miseries of worldly existence.鈥�

Bhadre艣ad膩sa explains through his commentary:

鈥�guhyatamam ati艣ayena gopyam | guhyam腻迟尘补svar奴pavedanam | guhyataramak峁�arabrahmasvar奴pavedanam 腻迟尘补no'pyanta岣�sthatv膩t | guhyatama峁� param腻迟尘补vedanam ak峁�arabrahma峁噊'py腻迟尘补tv膩t | yadv膩 艣ar墨r膩dyanta岣�sthasy膩''tmano'tis奴k峁�matv膩ttaj箩帽腻苍补峁� gadyam | 鈥�vij帽膩nasahita峁� vividhaprak膩re峁嘺 tanm膩h膩tmyaj帽膩na惫颈艣颈峁ａ弓补峁� 箩帽腻苍补峁� param腻迟尘补svar奴pani艣cay膩'nuk奴la峁� 箩帽腻苍补峁� pravak峁�ye鈥� | (Bhagavad-骋墨迟腻 9/1, p.201)

鈥淗ere, the 叠丑腻峁�y补办腻谤补 presents an exegetical study about the three types of knowledge. 1. Secret knowledge (self) 2. More secret knowledge (Ak峁�arabrahman鈥檚) and 3. The most secret knowledge (Parabrahman鈥檚). Taken together, this knowledge results in the ultimate liberation of the 箩墨惫补 and 墨艣惫补谤补. 碍峁涐梗峁嚹� wants to reveal this knowledge to consolidate the conviction of Arjuna towards ultimate realities.鈥�

Similarly, the Brahma蝉奴迟谤补 Bh膩峁�ya states while commenting on the 蝉奴迟谤补:

鈥�ath膩to brahma箩颈箩帽腻蝉腻鈥� (Brahma蝉奴迟谤补s 1/1/1)

鈥淭hen, therefore, the inquiry into Brahman.鈥�

The Sv膩min膩r膩ya峁嘺-产丑腻峁�y补 enunciates:

鈥�箩帽腻迟耻尘颈肠肠丑腻 箩颈箩帽腻蝉腻 | brahma艣abdena yathoktadivyatattvadvay膩'bhidh膩n膩d 箩颈箩帽腻蝉腻padasye峁�yam膩峁嚹�'k峁�arapuru峁�ottamaj帽膩necchetyartha岣� | svavi峁�ayapr膩dh膩nyaprak峁泃itv膩ccecch膩y膩stadvi峁�aya-产丑奴迟腻'k峁�arapuru峁�ottam膩khyadivyatattvadvayaj帽膩naprav峁泃teriha vidh膩nam | 箩帽腻苍补峁� ceha dhy膩nop膩san膩dir奴pam |鈥� (Brahma蝉奴迟谤补 1/1/1, p.8)

鈥淭he innermost will to know (to attain knowledge of) Brahman and Parabrahman is 箩墨箩帽腻蝉腻 (inquiry). Here, the aphorism indicates that the will needs three things: 1. who wills (seeker), 2. The subject of will (Brahman and Parabrahman), and 3. The action of willing (meditation, worship, etc.).鈥�

The 鲍辫补苍颈峁�a诲 Sv膩min膩r膩ya峁嘺 Bh膩峁�ya highlights it in the same way:

鈥�惫颈诲测补测腻'尘峁泃补尘补艣苍耻迟别鈥� (莫艣补-耻辫补苍颈峁�a诲 11)

鈥淭he seeker attains emancipation through knowledge.鈥�

The 叠丑腻峁�y补办腻谤补 comments:

鈥�惫颈诲测补测腻鈥� puru峁�ottaman膩r膩ya峁嘺syottamanirvikalpani艣cay膩dir奴pe峁嘺vij帽膩nenetyartha岣� | et膩d峁浥沘峁� 惫颈艣颈峁ａ弓补峁� 箩帽腻苍补尘别惫补 产谤补丑尘补惫颈诲测腻 par膩 vidy膩'诲丑测腻迟尘补惫颈诲测别迟测补诲颈艣补产诲补颈岣� 辫谤补艣补蝉迟补峁� 艣rutism峁泃yadi峁�u | am峁泃ama艣nute janim峁泃ihetubh奴t墨 m膩y膩matikramya mara峁嘺dharmavarjitamavin膩艣ina峁� mok峁�a pr膩pnot墨tyartha岣� |鈥� (莫艣补-耻辫补苍颈峁�a诲 11, p.21)

鈥淭he 叠丑腻峁�y补办腻谤补 defines the glory of knowledge that with the firm conviction of Parabrahman and the knowledge which the 叠谤补丑尘补蝉惫补谤奴辫补 Guru gives, is called 产谤补丑尘补惫颈诲测腻 and 补诲丑测腻迟尘补惫颈诲测腻 which is elaborately described in the 艢谤耻迟颈蝉 and that includes 腻迟尘补-realization and all the daily spiritual routine like 蝉别惫腻, karma, bhakti, etc. this knowledge brings the liberation.鈥�

However, from the aforementioned discussions, we know that the knowledge of the five entities is not merely of copulative or coordinative composition. The realization of Parabrahman and Ak峁�arabrahman consequents in the knowledge of the five eternal entities^[2]. More specifically, for Parabrahman鈥檚 cognition, there is no need of any 辫谤补尘腻峁嘺 since Ak峁�arabrahman, Parabrahman and a person who became the 产谤补丑尘补谤奴辫补 through the grace of them have self-proven knowledge.^[3]

Footnotes and references:

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[1]:

Bhagavad-骋墨迟腻 9/1

[2]:

Brahma蝉奴迟谤补-1/1/1, p.10 112

[3]:

nityodbh膩sitabodhatv膩nm膩n膩'nadh墨nasiddhita岣� |
m膩nava艣ya峁� na vai meyam ak峁�araparam腻迟尘补no岣� ||sv膩sisuk膩 226 ||
tatk峁沺膩labdhapraj帽膩n膩峁� brahma产丑奴迟腻''tman膩峁� tath膩 |
sarv膩rth膩n膩峁� samudbh膩s膩nnaiv膩'sti m膩nava艣yat膩 || sv膩sisuk膩 227 ||
ato m膩n膩t prameyasya siddhiriti tu kevalam |
baddh腻迟尘补niyata峁� 箩帽别测补峁� yaddhi v膩de峁�u yojyate || sv膩sisuk膩. 228 ||