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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 1: Maitreya uvaacha: Brahmaa naaraayanaakhyo asou kalpaadou bhagavaan yathaa | Sasarja sarva bhootaani tat aachakshva mahaamune || O great sage. This Brahma who is known as Naaraayana, at the beginning of the kalpa, how he created all the beings, please do tell me that.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 2: Sri Paraasharah: Prajaah sasarja bhagavaan brahmaa naaraayanaatmakah | Prajaapati patih devo yathaa tat me nishaamaya || [[153]] The Lord Prajaapati, Chaturmukha Brahma, who has Bhagavaan as the inner self, the way he created all beings, listen from me.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 3: Ateeta kalpa avasaane nishaa supto sthitah prabhuh | Sattvodriktah tadaa brahmaa shoonyam lokam avaikshata || At the end of the kalpa which just passed, he slept the whole night and then woke up. Having woken up, after the night, he was having excess of sattva, and saw the world which was totally empty.

Sri Engal Aalwaan’s Commentary: Atha paadma kalpa kathaa vishayaat brahma proktaat paadma
puraanaat anantaram vaaraaha kalpa vruttaanta vishayam idam
vaishnavam puraanam iti darshayitum praak paraardha praaptam
paadmam kalpam anoodya vaaraaha kalpa vruttaantam prastouti -
ateeta kalpa iti | Tathaa uktam maatsye - Etat eva cha vai braahmam
paadme kalpe jagat hitam | Sarva bhootaatmakam yat tat paadmam iti
uchyate budhaih | Vaaraaha kalpa vruttaantam adhikrutya
paraasharah | Yaan praaha dharmaan akhilah tat uktam vaishnavam
viduh || * iti | Sattvodriktah bhagavat anupravesha atishayaat tasya
eva vaaraahaadi avataara prasiddheh | Brahma told about the last kalpa of the first paraardha; this is called Paadma Puraana. What is taught by Paraasharar is about the Vaaraaha kalpa. To show that it is called Vaishnava Puraana, he starts to talk about Varaaha kalpa. What is told by Brahma is called *Braahma *Puraana; it was told for the good of the whole world; that is *Paadma *Puraana. All the things which happened in the Vaaraaha Kalpa, whatever Paraashara has told, all dharmaas told, that is *Vaishnava Puraana. *Bhagavaan has done anupravesha, and Bhagavaan is well known for His avataara, Varaaha. [[154]]

In this fourth chapter, Varaaha avataara is going to be told.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 4: Naaraayanah paro achintyah pareshaam api sa prabhuh | Brahma svaroopi bhagavaan anaadih sarva sambhavah || Brahma who woke up from sleep, with excess sattva, he saw the world which was empty, and He is Naaraayana, para, Supreme, beyond out thinking, lord of all, He Himself is present as Brahma, beginningless, cause of everything.

We get a doubt here whether Brahma and Naaraayana have svaroopa aikya. This is made clear here.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 5: Imam cha udaaharanti atra shlokam naaraayanam prati | Brahma svaroopinam devam jagatah prabhavaapyayam || This shloka is being told about Naaraayana. The Lord who is present in the form of Brahma, and who is the cause of creation and destruction of the world. Manu and others tell this.

Sri Engal Aalwaan’s Commentary: Atra brahma naaraayanayoh svaroopa aikya shankaayaam manu
aadayoh tayoh bheda param naaraayana vishayam shlokam
udaaharanti iti aaha imam cha iti | [[155]] Manu and others have told shlokaas which clearly mention that Chaturmukha Brahma and Naaraayana are different and distinct.

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This shloka is from Manu Smruti. Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 6: Aapo naaraa iti proktaa aapo vai narasoonavah | Ayanam tasya taah poorvam tena naaraayanah smrutah || This is shloka about Naaraayana which clearly states that He is different and distinct from Chaturmukha Brahma. The waters are said to be Naaraa, and they are the progeny of Nara. They are the residing place for Him, He is said to be Naaraayana.

Sri Engal Aalwaan’s Commentary: Tam eva shloka darshayati aapa iti | * Praaduraaseet tamonudah * iti
prakruteh parama kaarana bhooto bhagavaan avinaashitvena nara iti
uchyate | Tat srushtaa aapo naaraah | Ap shabdah srujya tattvaantara
pradarshana parah, * Naraat jaataani tattvaani naaraaneeti tato viduh
| Taani eva cha ayanam tasya tena naaraayanah smrutah || ityaadi
darshanaat | Asya ayanam anupravishtasya shareeram | * Yat ambu
vaishnavah kaayah * iti vakshyati | Poorvam brahma srushteh praak |
Kaarana bhoote bhagavati naaraayana shabda nirvachanaat tasya
kaarya bhootaat brahmano bheda iti bhaavah | Bhagavaan is only said to be Nara. There is no naasha, therefore He is said to be Nara; He is the sole cause of everything. Whatever is created from Him are naaraah. Everything that is created is indicated by ap shabda here. Whatever was created from Nara, are all called naara, they are the resting place for Him. Because He is antaryaami, He is residing in everything as antaryaami. This is one of the vyutpattis for *Naaraayana *shabda according to *Bahuvreehi samaasa. Naaraah ayanam yasya sah *naaraayanah | Naaraanaam ayanam naaraayanah is tatpurusha samaasa. [[156]] In Shruti, swara itself will tell how the meaning is to be taken. When He becomes antaryaami, then only the vastu gets the vastutva. Naaraayana is different from Chaturmukha Brahma, and there is no *svaroopa aikya. Naama *roopa vyaakarana was done after His anupravesha. He is present as antaryaami in any object which has name or form. Ultimately, everything connotes Bhagavaan only in aparyavasaana vrutti. They are all His shareera, inseparably associated with Him. That which is *aadheya, niyaamya, *shesha is shareera. Water is Vishnu’s shareera. Poorvam means before srushti. Before srushti, Naaraayana is the cause, kaarana. This clearly distinguishes the effect and cause. In the causal state, Bhagavaan is said to be Naaraayana, and in the state of effect, Chaturmukha Brahma is created, and He is residing as antaryaami. So, He is different and distinct from Chaturmukha Brahma.

Aaseet idam tamobhootam aprajnyaatam alakshanam | It was called Tamas, and it was without any name and form differentiation. And then, Bhagavaan creates from that.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 7: Toyaa antasthaam maheem jnyaatvaa jagati ekaarnaveekrute | Anumaanaat tat uddhaaram kartukaamah prajaapatih || The whole world has become one huge ocean. He inferred that I have to do uddhaara of this world.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 8: Akarot sva tanoom anyaam kalpaadishu yathaa paraa | Matsya koormaadikaam tadvat vaaraaham vapuraasthitaah || [[157]] He took the form of the boar, in the same way that He had done *Matsya *avataara, Koorma avataara, in other kalpaas. He took on the form of Varaaha.

Sri Engal Aalwaan’s Commentary: Toyaantaam iti | Toyaantaam samaheem iti paathaantaram |
Toyenaanto naasho yasyaah taam | Anumaanaat * So apashyat
pushkara parnam iti pushkara parna linga darshanaat jnyaatvaa,
naaraayana moorteh anyaam matsya koormaadikaam sva tanum yathaa
puraa akarot tathaa vaaraaha roopam aasthitah toyam pravivesha iti
anvayah | Worlds when they end, they all become water. In the state of dissolution, everything becomes water. He saw a lotus leaf floating on the water. Seeing this, He inferred that the world is immersed in this, and I have to uplift this world and bring it out. Having taken the form of the boar, He entered into the water.

Bhagavaan took on the form of Varaaha, and entered into the water in order to save the world.

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This is a wonderful explanation of the Varaaha Avataara. Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 9: Veda yaynya mayam roopam ashesha jagatah sthitou | Sthitah sthiraatmaa sarvaatmaa paramaatmaa prajaapatih || As though it is made of Veda and yajnya, as though the world is supported by Veda and Vaidika dharma, is the meaning. For the purpose of sustenance.

[[158]] Sri Engal Aalwaan’s Commentary: Veda iti | Veda yajnya mayama roopam veda yajnya mayatvena
niroopaneeyam, veda vaidika dharmaih bhooh dhaaryate iti bhaavah |
Sthitou sthitah sthiti nimittam aasthitah, sthiraatmaa rakshane sthira
chittah | He is very firm about protection. He is the inner self of everything, the Supreme Self.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 10: Jana loka gataih siddhaih sanakaadyaih abhistutah | Pravivesha tadaa toyam aatmaa aadhaaro dharaadharah || Sanaka and others who have moved to jana loka, are eulogizing Him, singing hymns of praise of His wonderful powers and capabilities, in order for creation. He Himself is the support of Himself, there is no other support. He entered into the waters, one who is supporting the world.

Sri Engal Aalwaan’s Commentary: Jana loka iti | Abhistutah strushtyartham udbodhita mahimaa;
stooyamaana hi devataa veeryena vardhate iti nyaayaat | It is well known that when a devataa is praised, the veerya increases.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 11: Nireekshyatam tadaa devee paataala talam aagatam | Tushtaava pranataa bhootvaa bhakti namraa vasundharaa || Bhoodevi, bowing in great devotion, was greatly pleased, and felt very happy, on seeing Bhagavaan entering in the form of a great boar, into the paataala. [[159]]

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 12: Sri Pruthivi uvaacha: Namaste pundareekaaksha shankha chakra gadaadhara | Maam uddhara asmaat adya tvam tvaatto aham poorvamutthitaa || O Pundareekaaksha, one who is holding shanka, chakra, gadaa, please do save me from here. I was created by You only. I was born from You only. From this ocean that has formed, please do save me.

Sri Engal Aalwaan’s Commentary: Nama iti | Maam uddhara asmaat pralaabdheh | Tvatta utthitaa
utpannaa |

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 13: Tvayaa aham uddhrutaa poorvam tvanmayaa aham janaardana | Tathaa anyaani cha bhootaani gagana aadeeni asheshatah || Earlier also, I was saved by You. You are the material cause for me. In the same way, all the other elements, sky, You are the only cause.

Sri Engal Aalwaan’s Commentary: Tvayaa iti | Tvat mayaa tvat mayee tvat upaadaanaa |

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 14: Namaste paramaatmaatman purushaatman namo astu te | [[160]] Pradhaana vyakta bhootaaya kaala bhootaaya te namah || O Supreme Lord of everything, You are only present as pradhaana, the unmanifest, the manifest, and also kaala. I offer my obeisance to You.

Sri Engal Aalwaan’s Commentary: Nama iti | Paramaatmaatman purusha aadi chatooroopa vilakshana
svaroopa | Apyaye aniruddhaadayah purusha achyuta satya
vaasudevaakhyaah | One who is having four distinct forms, called Purusha and others. During pralaya, the four forms told in *aagamaas, Vaasudeva, Sankarshana, *Pradyumna, Aniruddha. Aniruddha is called Purusha. Pradyumna is called Achuyta. Sankarshana is called Satya.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 15: Tvam kartaa sarva bhootaanaam tvam paataa tvam vinaashakrut | Sarga aadishu prabho brahma vishnu rudra aatma roopa dhruk || You are the creator of everything, You are the protector, You are the destroyer. All these You do during creation and others, taking on the form of Brahma, Vishnu and Rudra.

Sri Engal Aalwaan’s Commentary: Tvam iti | Brahma ityaadi - brahma vishnu rudra roopa dhara | Taking on the form of Brahma, Vishnu, Rudra, You only do creation, sustenance and destruction of this world.

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***Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 16: *** [[161]] Sambhakshayitvaa sakalam jagati ekaarnaveekrute | Sheshe tvam eva govinda chintyamaano maneeshibhih || Having eaten up everything, the world becomes one huge ocean, You are only sleeping, O Govinda, being meditated upon by the knowledgeable wise ones.

Sri Engal Aalwaan’s Commentary: Sambhakshayitvaa iti | Sheshe - svapishi |

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 17: Bhavato yat param (roopam) tattvam tat na jaanaati kaschana | Avataareshu yat roopam tat archanti divoukasah || What is the supreme reality of Your svaroopa, svabhaava, nobody can know that fully. The gods worship You in the form of Your avataaraas.

This is one of the prayojana of avataaraas, as is also seen in *Geetha *Bhaashya. If Bhagavaan does not do avataara, nobody will know in which form to worship Bhagavaan. The supreme form which He exists as Paravaasudeva, nobody has seen or can imagine. How to do dhyaana without a form? The mind needs an aalambana, a support for meditation. This is why Bhagavaan does avataara, in order to show a form, in which all can meditate upon Him and worship Him.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 18: Tvam aaraadhya param brahma yaataa muktim mumukshavah | Vaasudevam anaaraadhya ko moksham samavaapsyati || [[162]] Those who are desirous of getting liberated, they were liberated by worshipping You only. Who can get liberated without worshipping Vaasudeva. *Vasati atra iti vai yatah, sarvam yatra vasati, **sarvatra asou vasati. *

Like this, pruthivi is eulogizing Bhagavaan in the Varaaha avataara, in these most wonderful shlokaas. Further, pruthivi praises the yajnya svaroopa, and the Varaaha roopa is explained by Paraasharar.

Pruthivi Devi is eulogizing Mahaa Varaaha. The Varaaha Stuti by pruthivi has started.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 17: Bhavato yat param (roopam) tattvam tat na jaanaati kaschana | Avataareshu yat roopam tat archanti divoukasah ||

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 18: Tvam aaraadhya param brahma yaataa muktim mumukshavah | Vaasudevam anaaraadhya ko moksham samavaapsyati ||

Worshipping You only, O Supreme Brahman, all those desirous of moksha attain mukti. Without worshipping Vaasudeva, how can anyone get moksha?

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 19: Yat kinchit manasaa graahyam yat graahyam chakshuraadibhih | [[163]] Buddhyaa cha yat paricchedyam tat roopam akhilam tava || Pruthivi is praising Bhagavaan’s most wonderful Varaaha roopa. Whatever is grasped through the mind like sukha, dukha, etc., whatever is perceived through our external senses like eyes, and whatever is known by our intellect, inference, that is whatever is known through other pramaanaas like anumaana, all that form is Yours only. You are only existing as everything.

Sri Engal Aalwaan’s Commentary: ***Yat kinchit iti | Manasaa graahyam sukhaadi, chakshuraadi graahyam
roopaadi, buddhyaa paricchedyam vyaapti sambandha jnyaana aadinaa
pramaanaantara paricchedyam | ***

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 20: Tvat mayaa aham tvat aadhaadhaaraa tvat srushtaa tvat
samaashrayaa | Maadhaveem iti loko ayam abhidhatte tato hi maam || The upaadaana kaarana of pruthivi is Bhagavaan only. You are my support, I am created by You only, I have taken refuge in You only. Since I belong to Maadhava, in the world, I am known as Maadhavee.

Sri Engal Aalwaan’s Commentary: Tvat mayaa iti | Maadhavee | Maadhavasya iyam iti maadhavee |

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 21: Jayaa akhila jnyaana maya jaya sthoola mayaa avyaya | Jayaa ananta jaya avyakta jaya vyakta maya prabho || [[164]] Hail to You, O Lord. One who knows everything by Himself. You are only the gross universe that is being seen, hail to You. You don’t undergo any change, You are immutable. You are endless, You are unmanifest. You are mahat and others.

Definition of sarvajnya as told by Aalavandaar is *yo vetti yugapat sarvam *pratyakshena sadaa svatah, He knows everything at the same time, directly, all the time, by Himself.

Mahat itself is said to be unmanifest; but compared to that, Bhagavaan’s form is still more subtle.

Sri Engal Aalwaan’s Commentary: Jaya iti | Akhila jnyaana maya - sarvajnya | Sthoolam jagat - tanmaya
| Vyaktam mahat aadi, tanmaya |

O Lord, You are the omniscient, the gross universe, everything is Your mode, being Your shareera. You are the immutable, You are the endless unmanifest, and the manifest. Everything is You only.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 22: Paraa paraatman vishvaatman jaya yajnya pate anagha | Tvam yajnyah tvam vashatkaarah tvam onkaarah tvam agnayah || You are the inner self of everything that is superior and inferior, You are the Lord of the sacrifices, You are the one worshipped by the sacrifices, O blemishless, You are only the yajnya, You are vashatkaara. You are only the pranava, You are only the three agnis that are used in the *yajnya **(gaarhapatya, daakshnaagni, aahavaneeya). * [[165]]

Sri Engal Aalwaan’s Commentary: Paraa paraatman iti | Paraa paraatman utkrushta nikrushtayoh aatma
bhoota | Vashatkaarah astu shroushat ityaadi mantrah |

In Vedaas, there are many mantraas that are used, like Astu shroushat. You are all those mantraas.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 23: Tvam vedaah tvam angaani tvam yajnya purusho hare | Sooryaadayo grahaa taaraah nakshatraani akhilam jagat || You are only the Vedaas, You are Veda pratipaadya, You are the supporter of the Vedaas, You are the various angaas of the *Vedaas - shikshaa, *vyaakarana, nirukta, chandas, etc., You are the one worshipped by the yajnyaas, You are the adhidevataa of the yajnyaas, You are the Soorya and the planets, stars.

Vedaas are residing in Bhagavaan during pralaya, and He teaches them to Chaturmukha during srushti.

Sri Engal Aalwaan’s Commentary: Tvam iti | Yajnya purushah yajnya aadi devataa | Taaraah
kruttikaadyaah | Nakshatraani devagruhaah |

Nakshatraani is explained as deva gruhaah, Shruti says *Devagruhaa vai *nakshatraani, the residing places of the gods.

[[166]] Everything is supported by You, everything is Your shareera, everything is controlled by You, and is existing for Your purpose only.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 24: Moorta amoortam adrushyam cha drushyam cha purushottama | Yat cha uktam yat cha na eva uktam mayaa atra parameshvara | Tat sarvam tvam namah tubhyam bhooyo bhooyo namo namah || The substances which exist everywhere are moorta. Amoorta are unmanifest or subtle. That which is unseen and that which is seen. Whatever I have mentioned here, and what I have not told, O Supreme Lord, You are everything. Everything is You only. I bow down in reverence to You again and again.

Sri Engal Aalwaan’s Commentary: Moorta amoortam iti | Moortam sarvagatam dravyam | Drushyam
pratyaksham |

Pruthivi eulogizes Lord Varaaha in this wonderful way. Paraasharar continues explaining that wonderful form of Varaaha.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 25: Sri Paraasharah: Evam samstooyamaanah tu pruthivyaa dharaneedharah | Saamasvara dhvanih shreemaan jagarja parighargharam || Bring eulogized by Pruthivi, the Lord who is bearing the earth, His voice was like Saama Veda, who is ever associated with Shree, Bhagavaan was very [[167]] pleased by the hymns of praise by Pruthivi, and roared, indicating that He approved all of this.

Sri Engal Aalwaan’s Commentary: Evam iti | Parighargharam iti varaaha jaati dhvani anukrutih |
Garjanam strotra anumodana prakaarah | Parigharghara is the sound made by the boar.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 26: Tatah samukshipya dharaam sva damshtrayaa mahaa varaahah sphuta
padma lochanah | Rasaatalaat utpala patra sannibhah samutthita neela iva achalo
mahaan || Paraasharar says Mahaa Varaaha. He, with lotus like eyes, wide open, brought out the earth, from Rasaatala. He was looking like a huge dark hued mountain, like the dark hue of the lotus petal, as though a great mountain goes up from Rasaatala.

Sri Engal Aalwaan’s Commentary: Tata iti | Sphutam vikasitam | Neela utpala patravat snigdha
shyaamah |

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 27: Uthisthataa tena mukhaanilaahatam tat sambhavaambho jana loka
samshrayaan | Sanandanaadeen apakalmashaan muneen chakaara bhooyo api
pavitrataa padam || [[168]] As Varaaha was rising up, from His face, his mouth, the breath which was coming out, which is Veda maya; the water which was gushing out being pushed by the breath of Mahaa Varaaha, went up to Jana Loka, and Sanandana and the munis, who were taking refuge in Jana Loka, it purified them; all their blemishes got washed away; it made them pure.

Sri Engal Aalwaan’s Commentary: Uttisthateti | Tat samplavaambha iti paathaantaram | Tat
samplavaambhah tat abhisheka jalam | Bhagava mukha nishvaasya
veda mayatvaaat tat prerita sheekara sparshaat iti paavanatvam *
tasya vaa etasya mahato bhootasya nihsvasitam etat yat rigvedah *
ityaadi shruteh | Ambhovisheshanam vaa pavitrataa padam iti | The water became pure being pushed by the breath of Bhagavaan, the breath is said to be Veda maya; the Supreme Brahman, His nihsvaasa is nothing but Rig veda. Being pushed by that, it had a cool touch, and it became most pure. Because of being pushed by the Mahaa Varaaha’s breath, waters became purified and went up to Jana Loka, and purified all the munis there.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 28: Prayaanti toyaani khuraagravikshate rasaatale adhah kruta shabda
santati | Shvaasaanilaastaah paritah prayaanti siddhaa jane ye niyataa vasanti
|| Rasaatala was torn apart by the sharp edge of the tusks of Mahaa Varaaha, water started moving down, gushing down making great noise. And being pushed by the breathing of Mahaa Varaaha, the waters started gushing all over, including the Jana Loka where siddhaas are living.

Sri Engal Aalwaan’s Commentary: [[169]] Prayaanti ityaadi | Varaahasya khuraagrena vikshate videerne
rasaatale sati, adhah anda kataahe prayaanti sma | Kruta shabda
santati iti kiyaa visheshanam | Tathaa cha shri vishnu dharmottare
gangaa vyaaptou paataalaani adhikruti uktam * roukma bhoumaat adho
yaataa roudram tejah sudaarunam | Tatra api avilayam yaataa
varaaham lokamaagataa | Vaaraaha loke brahmaandam adha oordhve
bhinnavaan harih | Chidrena tena saa devee svaam yonim
punaraagataa | Rasaatala being torn apart, the waters started moving down in the *anda *kataaha. Great noise was made by the moving waters, when the Rasaatala got torn apart. Sri Engal Aalwaan quotes Vishnu Dharma, where Ganga came from Deva Loka to here, it went to various worlds. Various layers of the earth are told - *shveta bhouma, rakta bhouma, shilaa *bhouma, rukma bhouma. Crossing all of this, it came to *Vaaraaha *loka. Brahmaanda was torn apart into two halves by Hari. After that, He again came back to the original place.

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 29: Uttishtatah tasya jalaardra kuksheh mahaa varaahasya maheem
vigruhya | Vidhunvato veda mayama shareeram romaantarasthaa munayah
stuvanti || Mahaa Varaaha, as He rose up, all His body was wet with water, bringing out the earth, He shook off His body. His shareeara is said to be Veda maya, the hairs of the mane spread till jana loka. Those who were standing in between the hairs of the mane, started praising Him.

Sri Engal Aalwaan’s Commentary: Uttishtatah iti | Romaantarasthaa munayah iti | Jana lokam yaavat
taavat roma prasaaranaat iti bhaavah | Stuvanti sma iti sheshah | [[170]]

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Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 30: Tam tushtuvuh tosha pareeta chetaso loke jane ye nivasanti yoginah | Sanandanaadyaa hi atinamra kandharaa dharaadharama
dheerataroddha tekshanam || All the yogis who are living in the jana loka, being very pleased in their minds, with minds filled with great joy, started praising Him. Yogis, none other than Sanandana and others, bowing down their heads in great reverence, Mahaa Varaaha who was supporting the earth; without doubt, He was casting His glances of oudaarya on everything, and everyone.

Sri Engal Aalwaan’s Commentary: Tam iti | Tosha parita chetasah toshena aanandena vyaaptaani
chetaamsi yeshaam te | Ati namra kandharaah preeti bhaarena |
Dheera taroddhatekshanam nirvishanka udaara eekshanam iti arthah |

31

Sanandana and other yogis start praising the Mahaa Varaaha. Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 31: Jayeshvaraanaam paramesha keshava prabho gadaa shankha dharaasi
chakradhruk | Prasooti naasha sthiti hetuh eeshvara tvam eva naanyat paramam cha
yat padam || You are the Lord of Brahma, Rudra. O Lord, One who is bearing the most wonderful divine weapons, gadaa, shankha, khadga, chakra. You are the cause of creation, sustenance, destruction. You are only the Lord. The mukta svaroopa is also You only. Parama pada is padyate iti padam, that which is attained, is also You only. Parama pada is also under Your control. [[171]]

Sri Engal Aalwaan’s Commentary: Jayeti | Eeshvaraanaam brahmaadeenaam | Keshaveti | * Ka iti
brahmano naama eesho aham sarva dehinaam | Aavaam tavaange
sambhootou tasmaat keshava naamavaan || Iti mahaabhaarate |
Prasooti aadeenaam tvam eva hetuh | Eeshvarah niyantaa | Paramam
cha yat padam mukta svaroopam, tat cha tvatto naanyat | Tat
paramam padam tvam eva iti arthah, tasya tvat adheenatvaat | Rudra praises Bhagavaan - Kah is said to be the name of *Chaturmukha *Brahma. I am Eeshvara. We both were born from You only. That is why You are called Keshava.

32

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 32: Paadeshu vedaah tava yoopa damshtra danteshu yajnyaah chitayah cha
vaktre | Hutaasha jihvo asi tanooruhaani darbhaah prabho yajnya pumaan tvam
eva || The entire shareera of Paramaatman is said to be yajnya. He is said to be yajnya purusha. All the Vedaas are in Your paada. Your tusk is the *yoopa *stambha, where the pashu is tied. All the sacrifices are in Your teeth. Your mouth is the altar. Your tongue itself is agni. All the hairs in Your body are sacrificial darbha. O Lord, You are only the personification of a yajnya.

Sri Engal Aalwaan’s Commentary: ***Paadeshu iti | Yajnyaah agnistoma aadyaah, chitayah kanka chita

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aadyaani chayanaani uttara kratushu uttara veda sthaaneeyaani |*** Yajnyaah means agnishtoma and other yagnyas, chitayah means kankachita, shyenachita etc whch are told that are the chayanas and located in place of uttaravedi in uttarakratu’s. [[172]] Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 33: Vilochane raatri ahanee mahaatman sarvaaspadam brahma param
shiraste | Sooktaanya asheshaani sataa kalaapo ghraanam samastaani haveemshi
deva || Night and day are Your eyes. Day and night are told as the time of the yajnya. The refuge of all the varnaas. Brahma, pranava is Your shiras. All Vedic hymns are Your mane. Your nostrils are the oblations, havis offered in a yajnya.

Sarvaashrayam is also a paathaantara.

Sri Engal Aalwaan’s Commentary: ***Vilochane iti | Raatri ahanee chandraarkopalakshitou yajnyeeya kaalou
| Sarvaaspadam iti paathe sarva varnaashrayatvaat sarvaaspadam |

34

Brahma pranavah | Sataah skandha romaani |*** Raatri and ahanee – means the kaalas for yagnyas indicated by Chandra and surya. The times for various yajnyas are decided in jyoutisha (which is a vedaanga). There are two paathas – sarvaaspadam and sarvaashrayam. Since ‘brahma’ which means pranava is you shiras as it is aashraya for all varnas. Sataakalaapa means the hairs of your mane. Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 34: Sruk tunda saamasvara dheera naada praagvamsha kaaya akhila satra
sandhe | Poorteshta dharma shravano asi deva sanaatanaatman bhagavan
praseeda || Sruk, sruva, darvi, the ladle with which the havis is offered, are Your tongue. Your deep voice is the sound of saama gaana. Your body is the [[173]] praagvamsha, front portion of the yajnya vaatikaa, agni shaalaa. A yaaga which is ordained to attain something which is immediately available, is a satram. All Your joints are the satra. Your ears are the poorta and ishta; the tanks are called poorta, and ishta are the yajnya and others. You are anaadi, and of the same form all the time, be pleased.

Sri Engal Aalwaan’s Commentary: Sruk tunda iti | Praagvamsha agni shaalaayaah praagdeshah | Satram
aasannopaaya chodanaa chodito yaagah | Poortam tataaka khaataadi |
Ishtam yajnyaadi |

35

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 35: Pada krama antaa bhuvam bhuvantam aadi sthitam cha akshara vishva
moorte | Vishvasya vidmah parameshvaro asi praseeda naatho asi paraavarasya
|| What is told here is shabda brahma, made of akshara, pada, krama, and the way Vedaas are recited. The shabda brahma, which is all pervading - all are You only. You are the vaachya for all the vaachaka shabdaas. You are the supreme lord of this whole world. You are the Lord, the one to whom we can pray. Para avarasya naathah.

Sri Engal Aalwaan’s Commentary: ***Pada krameti | Pada kramaabhyaam aakraantam vyaaptam | Anantam
aadou cha sthitam shabda brahma iti arthah | Aksharah kakaara aadi

36

varnaatmakah | Naathah praarthyah svaamee vaa |*** [[174]] Everything is pervaded by pada and karma. It means that which exists in the beginning and end – which is shabda brahma. Aksharah means ‘ka’kaara and other varnas. Naathah means swamee or one who is prayed to. Beautiful similes are given how Mahaa Varaaha was looking. Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 36: Damshtra agra vinyastam ashesham etat bhroomandalam naatha
vibhaavyate te | Vigaahatah padma vanam vilagnam sarojini patram iva oodhapankam
|| This entire universe which is placed on the edge of Your tusk, is seen as though You are sporting in the lotus pond, as though a lotus petal having some mud on it. The whole universe on Your tusk is looking like some mud which is sticking to a lotus petal when You are sporting in the lotus pond and get up.

37

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 37: Dyaavaapruthivyoh achala prabhaava yat antaram tat vapushaa
tavaiva | Vyaaptam jagat vyaapti samartha deepte hitaaya vishvasya vibho
bhava tvam || O all pervading lord, of incomparable glory, all the place in between *dyu *loka and pruthivi loka is all filled with Your great form, which is capable of pervading the entire world. Do good to the entire world. Grace us with all good.

Now, the Aadi Varaaha Chatusshloki which is famous, and is commented upon in Sri Bhaashya in detail, comes, in the next four shlokaas.

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[[175]] Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 38: Paramaarthah tvam eva eko naanyo asti jagatah pate | Tavaiva mahimaa yena vyaaptam etat charaacharam || Paramaartha is that which is real, there is no other Lord. He is *chit achit *vishishta, so everything is said to be Him only. You are the Lord of the universe. All this is Your glory only. All the movables and immovables are pervaded by Your mahimaa only.

Sri Engal Aalwaan’s Commentary: Paramaartha ityaadi | Paramaarthah satyah | Tvat vyatiriktah
paramaartho naasti * Bahu syaam * Sa brahmaa sa shivah sa indrah sah
aksharah paramah svaraat * Neha naanaasti * Tasmin jajnye svayam
brahmaa * Sarva gatvaat anantasya * Tat anupravishya, sat cha tyat
cha abhavat, * Harih akhilaabhih udeeryate * Hareh na kinchit
vyatiriktam asti * ityaadibhyah | Atra hetuh yena upaadaana bhootena
tvayaa etat charaacharam vyaaptam tasya tava eva
charaacharaatmano mahimaa, atah tvat aatmakam eva idam sarvam
iti, tvat anyah ko api paramaartho naasti iti bhaavah | There is no other paramaartha other than You. Bhagavaan did *sankalpa *‘Let Me become many’, He Himself became many. Everything is His vibhooti, all are told in saamaanaadhikaranya. He is the antaraatman of everything. The multiplicity of brahmaatmaka and abrahmaatmaka does not exist. Brahma was also born in Him only. He is everywhere. Having entered, He became sat and tyat, chetana and achetana. You who are the material cause of everything, all the movables and immovables are pervaded. This is all Your greatness, glory. Everything is bhagavadaatmaka; You are the inner self of everything. There is nothing other than You which can be said to be paramaartha. This all pervasiveness of Yours, with which You are pervading all the movables and immovables, is Your glory.

[[176]] This is also explained in *Sri Bhaashya. Paramaarthah tvam eva ekah **ityaadyapi na krutsnasya apaaramaarthyam vadati. Api tu krustsnasya *tadaamakatayaa tat vyatirekena avasthitasya apaaramaarthyam. Because everything is bhagavat aatmaka, there is nothing which is existing apart from Him as not being bhagavat aatmaka. Because You are pervading all these movables and immovables, everything is bhagavat aatmaka, having You as inner self, there is nothing other than You. Because of being the inner self of everything, You are only the paramaartha. This all pervasiveness which is there, is Your glory, greatness. Otherwise, if everything was illusion, it would have been told bhraanti. It is not said bhraanti, but mahimaa. Bhaashyakaarar mentions the *Mahaa Varaaha *avataara of Vishnu Puraana here. O Lord of the universe, all these become secondary if everything was illusion. This whole prakarana is eulogizing the Mahaa Varaaha, who uplifted the universe, very easily, without any difficulty.

39

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 39: Yat etat drushyate moortam etat jnyaanaatmanah tava | Bhraanti jnyaanena pashyanti jagat roopam ayoginah || All that which are manifest, the gross form, this universe which is being seen, all is Your form only, because You are the one who is pervading all these as the inner self. All these are Your form only. Those who do not have that yoga, who have not performed that meditation, which is the means to experience the fact that everything is Bhagavat aatmaka, are ayogis. Those who do not have the means to experience that You are the inner self of everything, they see everything as that form which is seen only; this is a wrong perception.

Sri Engal Aalwaan’s Commentary: Yat etat iti | Yat etat jagat drushyate jnyaanaatmanaa tvayaa
aatmatayaa vyaaptatvaat etat tava moortam moortih, tasmaat [[177]] ayoginah tvat aatmakatva anubhava saadhana yoga virahinah, etat
kevala deva manushyaadi roopam iti bhraanti jnyaanena pashyanti | The ayogis perceive this whole world as simply made of gods and humans, and such forms only, which is a wrong perception. They do not perceive the inner self, existing in everything. Because of the inner self existing in everything, every form seen in this world is a manifestation of Bhagavaan only. All are His mode, His shareera.

This is also explained in Sri Bhaashya in a similar way. The ayogis see as ‘This is only the human that I am seeing’, ‘This is only the deva’, ‘This is only the animal that I am seeing’ - like this, they perceive only the form that they are seeing. They do not perceive the aatman who is inside. Because of Paramaatman being inside only can anything function, or exist. That is why they are seeing with a wrong perception; they see as an illusion.

Recap:The first two shlokaas of the Aadi Varaaha Chatusshloki.

38

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 38: Paramaarthah tvam eva eko naanyo asti jagatah pate | Tavaiva mahimaa yena vyaaptam etat charaacharam ||

Everything is You, and is inseparably associated with You. You are the only truth, the real truth. The sat-shabda-vaachya Brahman willed and said ‘May I become many’. He is only Chaturmukha Brahma, Shiva, Indra, everything; all are His vibhootis. Everything is Brahmaatmaka, there is nothing which is abrahmaatkama. Brahmaatmaka abrahmaatmaka naanaatva does not exist. Prahlaada experiences that Paramaatman is everywhere, all pervading, ananta; I am only everything; everything is existing in Me. Having [[178]] entered, He became the sentient and non-sentient. There is nothing is other than Hari.

It is said ’ Tava esha mahimaa’. If it was unreal, it would have been told ’ *Tava *esha bhraantih’. This is also the same experienced by Nammaazhvaar. He said that I am only the worlds, the oceans, the earth, everything is created by me only. Nammaazhvaar experiences the ’ Aham Brahmaasmi’. Because everything brahmaatmaka. Every roopa, naama ultimately denotes Paramaatman.

By His mahimaa, His wonderful powers, everything is pervaded. By You who is the material cause of this entire universe, the movables and immovables are all pervaded. This is Your wonderful shakti that You are being seen as all the movables and immovables here. Everything is having You as the inner self. There is nothing which exists, which does not have You as the inner self.

39

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 39: Yat etat drushyate moortam etat jnyaanaatmanah tava | Bhraanti jnyaanena pashyanti jagat roopam ayoginah ||

The whole universe which is being seen here, which is also real, is pervaded by You as the inner self. This is all Your shareera. Those who do not have the means to realize, that everything is having You as the inner self, the see all the things that are perceived here as mere forms of that person, being; they do not see the Parabrahman who is antaryaami. He is only the inner controller existing in everything. Everything is His shareera, being inseparably associated with Him, controlled by Him and supported by Him. Those who do not see this perceive with bhraanti jnyaana, as an illusion, which is wrong perception. [[179]]

40

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 40: Jnyaana svaroopam akhilam jagat etat abuddhayah | Artha svaroopam pashyanto bhraamyante moha samplave ||

Sri Engal Aalwaan’s Commentary: Vastutastu tvadaatmakasha jagatah kevala deva manushyaadi
roopatvena darshanam eva na bhramah, jnyaanaakaaraanaam
aatmanaam deva manushyaadi arthaakaaratva darshanam api bhrama
ityaaha jnyaana svaroopam iti | Jnyaana svaroopam
jnyaanaatmakatvam iti arthah | Atra jnyaana shabdena jnyaana guna
saaratvaat pratyagaatma uchyate | Na ayam shlokah para vishayah,
yushma shabda adarshanaat | Prakruti purusha viveka eva naasti kutah
tvat darshanam iti bhaavah |

The brahma told is not mere seeing of all the forms as bird, or cow, or mountain, as that form only; not realizing the Paramaatman who is antaryaami; this is one bhrame. The second aspect is that there is also a jeevaatman inside each. A manushya who is seen is *manushya deha **vishishta jeevaatma vishishta Paramaatman. Chit achit vishishta *Paramaatman is there is every being. External appearance is the achetana, the body, shareera. Inside is the jeevaatman. Controlling both of these is Paramaatman, for whom both of these are shareera. The entire world which has You as the inner self, seeing it as only that form, this is not the only bhrame which exists. The individual selves which are also of the nature of consciousness, is deha aatma bhrame; when we call a person Devadatta, we think that only the external appearance, body is Devadatta, without realizing the jeevaatman who is inside. Here, jnyaana svaroopam is referring to the jeevaatman. Those who are not knowledgeable, they see only the external appearance; they are deluded. By jnyaana shabda is meant pratyagaatma, one who has a jnyaatrutva. It is not mere knowledge, [[180]] but jnyaana with jnyaatrutva guna. A knower is only told as jnyaana, mere consciousness, because the aspect of knowership is the most prominent characteristic of a *jeevaatman. Tat guna saaratvaat tu tat vyapadeshah *praajnyavat, is a Brahma Sutra. Vijnyaanam yajnyam tanute is from Taittiriya Upanishad. Here, it is not viyjaana, but vijnyaataa. Here, the most essential characteristic of jeevaatman, which is knowership is told. His svaroopa is also jnyaana, and guna is also jnyaana.

This shloka is not about Paramaatman, as there is no yushmat shabda. Here, yogis are praising Varaaha roopi Paramaatman; Sanaka, Sanandana and others are euologizing Him; earlier it was told about Paramaatman. Now, it is not a repetition telling about Paramaatman, it is about jeevaatman. They do not have the discriminatory knowledge of the body and jeevaatman is itself not there, how can they realize You who are the inner self of even jeevaatman?

41

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 41: Ye tu jnyaana vidah shuddha chetasah te akhilam jagat | Jnyaanaatmakam prapashyanti tvat roopam parameshvara ||

Sri Engal Aalwaan’s Commentary: Ye punah buddhimanto jnyaana svaroopa aatma vidah sarvasya hi
bhagavat aatmakatva anubhava saadhanayoga yogya parishuddha
manasah cha te deva manushyaadi prakruti parinaama vishesha roopam
akhilam jagat shareera atirikta jnyaana svaroopa aatmakam tvat
shareeram cha pashyanti iti aaha ye tu iti | The knowledgeable ones, those knowledgeable about the nature of consciousness, jnyaana svaroopa of Paramaatman and jeevaatman, they have pure mind, which is capable of meditating, the means to experience everything as bhagavadaatmaka, having the mind capable of meditating like [[181]] that; all the forms which we see, the external appearances of *deva, *manushya, etc., they are the modifications of *prakruti *- they perceive it as there is something beyond the world that is seen here, which is Paramaatman, and the jeevaatman, this is how they realize.

42

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 42: Praseeda sarva sarvaatman bhavaaya jagataam imaam | Uddharorveem mameyaatman sham no dehi abjalochana || O Paraamaatman. You are the inner self of everything that exists. Let this world exist, and let it survive. Be pleased, O lotus eyed supreme Lord. Please grant us all auspiciousness, grant us peace, O Lotus eyed Lord.

Sri Engal Aalwaan’s Commentary: Praseedeti | Bhaavaaya jagataam iti paathe bhaavaaya sadbhaavaaya
| There is another paatha called bhaavaaya jagataam. This means for proper existence.

43

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 43: Sattvodrikto asi bhagavan govinda pruthiveem imaam | Samuddhara bhavaayesham sham no dehi abjalochana || You are having excess of sattva guna, O Bhagavan, Govinda, please uplift this pruthivi, let it exist and let it live.

44

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 44: Sarga pravruttih bhavato jagataam upakaarini | [[182]] Bhavatyeshaa namaste astu sham no dehi abjalochana || You who are going to engage in this creation, which is for the good of the world only. We do obeisance, we pray You, do grant us all auspiciousness.

Sri Engal Aalwaan’s Commentary: Sattva udrikto asi iti | Sattva udrikto asi, atah para upakaarako asi |

45

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 45: Sri Paraasharah: Evam samstooyamaanastu paramaatmaa maheedharah | Ujjahaara kshitim kshipram nyastavaan cha mahaambhasi || Being eulogized thus, Paramaatman, who is carrying the pruthivi, called Maheedharah, lifted it up quickly, and placed it on the huge ocean.

46

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 46: Tasya upari jaloughasya mahatee nouriva sthitaa | Vitatatvaat tu dehasya na mahee yaati samplavam || This pruthivi was looking as though a huge ship, placed on that ocean. Because the expanse of the earth was so much, it did not submerge in it.

47

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 47: Tatah kshitim samaam krutvaa pruthivyaam so achinot gireen | Yathaa vibhaagam bhagavaan anaadih parameshvarah || [[183]] He made it uniform, and started forming mountains in the same way that it used to exist earlier, He started making divisions, the Supreme Lord who is beginningless.

Sri Engal Aalwaan’s Commentary: Tasya iti | Vitatvaat - vistruta mrutpinda aakaara samsthaanatvaat |
Mrutpinda aakaaraa hi apsu majjati na tu shaaraavaadi aakaaraa | Pruthivi was like a ball of mud, it was expanded, broad.

48

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 48: Praak sarga dagdhaan akhilaan parvataan pruthiveetale | Amoghena prabhaavena sasarja amogha vaanchitah || Before creation, all mountains which were all burnt earlier, He created with His wonderful powers, through His mere sankalpa; His sankalpa will never go wrong. He is called *satya kaamah, satya sankalpah *- whatever He desires will happen.

Sri Engal Aalwaan’s Commentary: Praak iti | Prabhaavena sankalpena, amogha vaanchitah satya kaamah
|

49

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 49: Bhoo vibhaagam tatah krutvaa sapta dveepaan yathaatatham | Bhooraadyaam chaturo lokaan poorvavat samakalpayat || Creating all the divisions of the earth, and all the seven islands, *bhooh, *bhuvah, and the lokaas, He created. He created them as earlier. [[184]]

Sri Engal Aalwaan’s Commentary: Bhoo vibhaagam iti | Bhooh iti paataalaam api upalakshanam | Bhoo is upalakshana for everything - the bhoo, bhuvah, etc., and the paataalaas. He also created all the words which are below.

50

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 50: Brahma roopa dharo devah tato asou rajasaa aavrutah | Chakaara srushtim bhagavaan chaturvaktradharo harih || Then He took the form of Chaturmukha Brahma, and was filled with rajas, which made Him to act. Taking on four faces, the form Hari, He started creation.

Sri Engal Aalwaan’s Commentary: Brahma roopa iti | Chaturvaktra dhara iti | Hareh brahma roopa
dhaaratayaa chaturvaktratvam suvacham |

51

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 51: Nimitta maatrameva asou srujyaanaam sarga karmani | Pradhaana kaaraneebhootaa yato vai srujya shaktayah || In the act of creation of those who are going to be created, the Bhagavaan is just a nimitta, He just does the act of creation. According to the praacheena karma vaasanaas of all the individual selves, the creation happens. Whether someone becomes a deva, manushya, vruksha, or pashu, though Paramaatman does creation through Chaturmukha Brahma, it is only because of the praacheena karma vaasanaa of the individual self; whatever [[185]] is accumulated over innumerable births, they take on the next birth. This is decided based on the karma, and Bhagavaan is only a nimitta in the act.

Sri Engal Aalwaan’s Commentary: Nimitta maatram iti | Srujya shaktayah - jeevaanaam praacheena
karma vaasanaah |

52

Sri Vishnu Puraana, Amsha 1, Chapter 4, Shloka 52: Nimitta maatram muktvaa enam na anyat kinchit apekshate | Neeyate tapataam sreshta sva shaktyaa vastu vastutaam || There is no expectation from Paramaatman apart from being nimitta. Every object becomes that being because of its own karma vaasanaa.

Sri Engal Aalwaan’s Commentary: Nimitta maatram iti | Nimitta maatram enam parama purusham
muktvaa na anyat kinchit vishesha kaaranam apekshate | Vastu deva
aadi sva shaktyaa sva karmabhih, vastutaam tat tat roopataam | Jeeva
karmayat tattvaat vichitra srushteh teshu pradhaana kaaranatva uktih
upachaarikee | Apart from Paramaatman being the nimitta kaarana, there is no other specific cause needed for creation. Vastu means *deva, manushya, pashu, *pakshi, all the various things that are created, they all take that form based on the previous karma of that individual. Vichitra srushti happens by karma only. The various creations, differentiation into humans, devas, etc. is told as due to the karma shaktis only. The individual selves, though they take those forms, and are created like that, the main cause is said to be the karma behind them.

[[186]] || Iti sri vishnu puraane prathame amshe pruthivi uddhaarah chaturtho
adhyaahah || The fourth chapter comes to an end.

|| Iti suri bhagavad raamaanuja charana nalina chanchareeka sri vishnu
chitta virachite sri vishnu puraana vyaakhyaane vishnu chitteeye
prathame amshe chaturtho adhyaayah ||

|| Atha Panchamo Adhyaayah ||

Now, Maitreyar wants to know in more detail about the creation.