पुराणे विश्वासटिप्पन्यः

1

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 1: Maitreyah: Yathaa sasarja devo asou devarshi pitru daanavaan | Manushya tiryak vrukshaadeen bhoo vyoma salila oukasah || Paramaatman created devaas, manushyaas, animals, trees, vegetation, earth, sky, water.

Sri Engal Aalwaan’s Commentary: Atha vaikruta sargam prucchati yathaa iti | How the vikaaras, the various effects were created, this is being told.

Initially samashti srushti was told, the mahat, ahamkaara, etc. Now, the vyashti srushti is going to be told. [[187]]

2

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 2: Yat gunam yat svabhaavam cha yat roopam cha jagat dvija | Sargaadou srushtavaan brahmaa tam mamaachakshva krutsnashah || What are their qualities, what is their nature, characteristics, forms, O Brahmin, do tell me. During the beginning of creation, please do tell me completely, in detail, how He created all these various forms of beings.

Sri Engal Aalwaan’s Commentary: Yat gunam iti | Gunaah sattvaadyaah, svabhaavah sheelam, roopam
aakaarah | Gunaas are sattva, rajas, tamas. The conduct, and forms are going to be told.

3

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 3: Sri Paraasharah: Maitreya kathayaami etat shrunushva susamaahitah | Yathaa sasarja devo asou deva aadeen akhilaan vibhuh || O Maitreya, I am going to tell you all these things. Be attentive and listen to all the details. The Vibhu, the all pervading Lord, how He created the devaas and all the beings.

4

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 4: Srushtim chintayatah tasya kalpa aadishu yathaa puraa | Abuddhi poorvakah sargah praadurbhootah tamomayah ||

[[188]] Sri Engal Aalwaan’s Commentary: Srushtim iti | Yathaa puraa - yathaa poorvam, kalpa aadishu tathaa
chintayatah abuddhi poorvakah vishesha dhyaana rahitah, tamomayah -
tamo guna prachurah, sargah nagasargah | In previous kalpaas, the way in which the creation was made, in the same way, Bhagavaan does in every kalpa. He did not have any specific thing in mind, when He did creation. The mountains and trees got created. Tamas was abundant in them.

As He started to do sankalpa for creation, He did in the same way as done in the previous kalpaas.

5

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 5: Tamo moho mahaa mohah taamisro hi andha samjnitah | Avidyaa pancha parvaishaa praadurbhootaa mahaatmanah ||

Sri Engal Aalwaan’s Commentary: Tamo moha iti | Avidyaa paryaayaah tamah prabhrutayoh
mahaatmanah praadurbhootaah | Those which were having abundance of tamas, they were created first. They are all synonyms of avidyaa, various forms of ignorance.

In this, there is a lot of reference from Saankhya kaarikaa, the 47th kaarikaa. Five types of avidyaa are told - *avidyaa, asmitaa, raaga, *dvesha, abhinivesha. The effect of this is *tamas, moha, mahaa moha, *taamisra and andha taamisra. Tamas is obscurity, moha is delusion, *mahaa *moha is excessive delusion, taamisra is gloom, andha taamisra is extreme gloom. They are all synonyms of avidyaa only, neiscience. [[189]]

6

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 6: Panchadhaa avasthitah sarge dhyaayato apratibodhavaan | Bahiranto aprakaashah cha samvrutaatmaa nagaatmakah || The trees and vegetation were created in five different forms.

Sri Engal Aalwaan’s Commentary: Etat svabhaavakatayaa vruksha aadi roopena cha panchadhaa naga
sarga iti aaha - panchadhaa iti | Jnyaana alpatva praachuryena
vruksha gulma lataa veerut truneshu tama aadi svabhaava vyavasthaa
| Apratibodhanaat iti naga sargasya taamasatve hetuh |
Apratibodhavaan iti vaa paathah | Bahih shabdaadishu, antah
sukhaadishu cha, aprakaashah prakrushta jnyaana rahitah | Jalaadi
aadaana kshata bhagna samrohana dohinaadibhih vrukshaadeenaam
kinchit jnyaatrutva siddheh * Antah samjnyaa bhavantyete sukha dukha
samanvitaah * ityaadeh cha | Samvruttaatmaa tamasaa samvruta
chaitanyah | Having the five types of avidyaa, five types of vegetation were created. They have very meagre knowledge. In the order of diminutive knowledge, (i) vruksha, the guna is tamas, (ii) bushes, it is moha, (iii) twiners, it is *mahaa moha *(iv) small plants, it is *tamisra *(v) grass, it is andha tamisra. He was not very much awake. He started to do sankalpa, but was not fully awake, so tamas was abundant; this is when vruksha and others were created. The vegetation - there is no knowledge inside and outside; outside sound and others, and inside sukha and dukha, knowledge is not there; very minute knowledge is there. That vruksha, etc. have little bit of knowledge is well known, because they drink water; and grow a branch which is cut off, there is milk produced from the tree, all this indicates that there is some jnyaatrutva. Being enveloped by great tamas, they were all created.

7

[[190]] Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 7: Mukhyaa nagaa yatah proktaa mukhya sargah tatah tvayam || This creation is called mukhya sarga, created at the beginning of the creation.

Sri Engal Aalwaan’s Commentary: Mukhyaa iti | Mukhyaah - tiryak aadi sargasya aadou jaataah | First the mountains were formed, then the trees were created. Next come the animals, manushyaas, devaas.

8

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 8: Tam drushtvaa asaadhakam sargam amanyata param punah || Having seen this creation, Paramaatman thought that still it is not enough.

Sri Engal Aalwaan’s Commentary: Tam iti | Asaadhakam - karma anadhikaaraat samsaaraadi
apravartakam | These do not have any karma adhikaara, as plants and trees don’t do any karma, so samsaara cannot be continued. So He wanted to continue doing further creation.

Next comes creation of the animals.

9

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 9: Tasya abhidhyaayatah sargah tiryak sroto abhyavartata | [[191]] Yasmaat tiryak pravruttih sa tiryak strotaa tatah smrutah || Paramaatman who was continuing to do sankalpa for *srushti *- creation of the animals started. Four legged animals which move across are called tiryak.

Sri Engal Aalwaan’s Commentary: Tasya iti | Tiryak srotaah vaayuvat tiryak pravruttah |
Paarshvaabyaam utpanna iti vaa | Tiryak were created from His sides.

10

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 10: Pashu aadayah te vikhyaataa tamah praayaah hi avedinah | Utpatha graahinah cha eva te ajnyaane jnyaana maaninah || They are well known as pashu and others. They are also having tamas.

Sri Engal Aalwaan’s Commentary: Pashu aadayah iti | Avedinah avivekinah, utpathagraahinah maatru
gamanaadi durmaarga gataah, ajnyaane samyak jnyaana abhaave api
samyak jnyaana maaninah | They do not have viveka, discriminatory knowledge. They do not know anything, and go in all kinds of wrong ways, do wrong acts. Animals were said to be thinking that they had good knowledge, though they did not have proper knowledge.

11

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 11: Aham krutaah aham maanaah ashtaavimshadvadhaatmakaah | [[192]] Antah prakaashaah te sarve hi aavrutaah cha parasparam ||

This shloka is taken from Saankhya kaarikaa. There is a very detailed commentary for this shloka, which we shall take up in the next session. Here, it is said how the animals were created, and they are having these kind of qualities,* ahamkaara, aham maana*.

Sri Engal Aalwaan’s Commentary: Ahamkrutaa iti | Ahamkrutaah - avaliptaah, aham maanaah - tat hetu
shareera aatmaabhimaaninah | Ashtaavimshadvadhaatmakaah - ashta
vimshati shakti vadhaa vaayu uktaah * Ekaadashendriyavadhaa
navadhaambaadhayah tathaa || Ashtou cha taarakaadyaah cha
teshaam shaktivadhaa mataah || iti | Indriya vaikalyam ekaadasha
vidham, baadhirya tvak doshah, aandhyam vairasyam naasaadhvamso
mookatvam, kunitvam pangutvam vaiklavyam udaavarto jadatvam cha
iti, ambhaadinavatushteenaam taarakaadi ashta siddhinaam cha
vaiklavyam, sapta dasha vidham buddhivadhaakhyam vaiklavyam
tiraschaam praayikam iti arthah | Tatra ashta vidhaayaam
prakrutyaam chittalayaanmuktah asmi iti tushtih ambhaakhyaa,
sannyaasa vesha upaadaana maatraat krutaartho asmi iti tushtih
salilaakhyaa, kaalaantare setsyati iti tushtih aapaakhyaa, bhaagyaat
eva setsyati iti tushtih vrushtyaakhya, etaah prakruti upaadaana kaala
bhaagya lakshanaa aadhyaatmikaah chatasrah tushtayah | Arthasya
aarjane rakshane kshaye bhoge bhogaavaitrushnaye cha klesha aadi
dosha darshanaat artha aarjanaadi virakto mukto asmi iti tushtayah,
sutaara supaara sunetra maareechakottamaanbhaakhyaah pancha
braamhaah | Aarjana rakshana kshayeshu kleshah, bhoge tu atrupti
doshah bhogaavaitrushnye paapa aadih doshah, anupadishte arthe
buddhi aadinaa oohah taaraakhyaa siddhih, praasangikaat shabda
shravanaat loka yaatraa darshanaat vaa artha jnyaanam [[193]] sutaraakhyaa, guru upadeshena eva tato adhikaartha jnyaanam
taaraayantyaakhyaa taapatraya jaya laabhaah tisro moda pramutidita
modamaanaakhyaah | Tatra aadhyaatmikasya aayurvedena jayah |
Aadhi bhoutikasya loukikaih upaayaih jayah | Aadhi daivikasya
pratishrayaa aacchaadana pratishthaa daana shavyaakoutuka mangala
aacharana aadinaa jayah | Mitra yoga vashaadartha
siddhiradhigamyaakhyaa | Vidvattapasvi shushrooshaa labhyaartha
siddhih sadaa pramuditaakhyaa iti ashtou siddhayah, nava tushtayah,
indriya ashaktayah cha mokshaantaraayaah | Uktam cha saamkhye *
Ekaadashendriyavadhaa saha buddhivadhih ashaktiruddhishtaah |
Sapta dashadhaa tu buddheh viparyayaat tushti siddheenaam ||
Aadhyaatmikataah chatasrah prakruti upaadaana kaala
bhaagyaakhyaah | Baahya vishaya uparamaat pancha nava tushtayoh
abhihitaah | Oohah shabda udyananam dukha vighaataah trayah suhrut
praaptih | Daanam cha siddhayo ashtou siddheh poorva ankushah
trividhah || iti | Trividhah viparyayah shaktih tushtih iti siddheh
mokshasya ankushah antaraayah | Aavrutaah - parasparam pitru
putravatvaadi sambandha anabhijnyaah | Egotism, due to having the idea of aatman in the body, eighteen types of impairment of senses are told in the *Vaayu Puraana *- deafness, defects of the skin, eye defects such a going blind, losing sense of taste, losing sense of smell, dumbness, defects of hands, legs, defects related to rectum, and so on. These are all impairments of the senses. Twenty eight forms of imperfections are 11 types of impairments of the senses, and 17 types of impairment in buddhi. Nine types of contentment are four internal ( aadhyaatimika, prakruti, upaadaana, kaala, bhaagya) and five external ( baahya), due to abstinence from sense objects. The nine kinds of tushti, contentment are *prakruti, upaadaana, kaala, bhaagya, aarjana, rakshana, *kshaya, sanga, himsaa. Eight kinds of siddhi are ooha, shabda, adhyayana, prevention of three kinds of *dukha - aadhyaatmika, aadhibhoutika, *aadhidaivika, and suhrutpraapti and daana. There are seventeen types of imperfections of buddhi.

The nine types of contentment are explained thus: [[194]]  If chitta is merged into prakruti, that itself is *moksha *- thinking like this and feeling happy about it is called ambhaa.  By just wearing the sings of sannyaasa, such as kaavi cloth, feeling that one has become a krutaartha, and feeling content and not putting any effort to do upaaya anusthaana is called salilaa.  Thinking that anyway, at whatever time siddhi will happen, so why worry now, and there is no need to put effort, thinking like this and feeling content is aapah,  Thinking that viveka jnyaana cannot be achieved by any other means, but can only happen due to luck, contentment coming out of such thinking is vrushti. The above four are said to be internal forms of contentment.  Five external forms of contentment are - contentment arising from abstinence from five sense objects thinking that they are painful. They perceive defects in the process of earning, saving, spending, enjoying, and not being able to stop enjoyment, etc. and do not put any effort for these, and feel contented. This is tushti.

Thinking that why I should earn money, as it is painful to work, and not doing it and feeling happy about it, is arthasya aarjane viraktih, called as sutaara, supaara, sunetra, maareechaka, uttamaambha.

Now, the taaraka aadi ashta siddhayah. Eight kinds of siddhi are *ooha, *shabda, adhyayana, prevention of three kinds of *dukha *( *aadhyaatmika, *aadhidaivika, aadhibhoutika), suhrut praapti, daana.

Three kinds of siddhi called *dukha vighaata siddhayah *- are the winning over the sorrows caused by three kinds of tapas.

*Abhigamyaakhyaa siddhih, mitra yoga vishaada artha siddhih *- acquiring friends is suhrutpraapti.

[[195]] *Vidvat tapasvi shushrooshaa labhyaartha siddhih sadaa pramutidaakhyaa *siddhih, is called daana.

All these siddhis, nine tushtis, and impairment of senses, are all obstructions to attaining liberation.

The eight kinds of siddhis, the nine kinds of contentment ( tushtis), the impairment of the senses ( indriya ashakti), are explained in the commentary. These are all called anugraha srushti, these are required for the functioning, and they are done for the abhivruddhi. One should get this knowledge, and the obstructions, and then win over that, and then attain moksha. These are all said to be obstructions to moksha; this is told clearly here.

12

What happened after creation of the animals comes next. Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 12: Tam api asaadhakam matvaa dhyaayato anyah tato abhavat | Oordhva srotaah truteeyah tu saatvikordhvam avartata || Again, Brahma started meditating that this is also not sufficient for the prosperity of the earth. One more srushti happened. The third creation is called oordhva srotas. The upward part is called saatvika srushti.

Sri Engal Aalwaan’s commentary: Tam iti | Oordhva srotaah asprushta bhoomikaah | Saatviko oordhvam
iti aarshah sandhih | Ordhvam avartata dyu loke avartata | Oordhva srotah means upwards, not touching the earth. The gods are not touching the earth. Saatviko oordhvam is not according to vyaakarana, but [[196]] it is aarsha, rishi kruta, so we have to accept it. In the upper worlds, the devaas were created.

13

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 13: Te sukha preeti bahulaah bahirantah cha na aavrutaah | Prakaashaa bahirantah cha oordhva srota udbhavaah smrutaah || They had excess of enjoyment of the senses, love, experience of the sense objects. They had very good knowledge.

14

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 14: Tushta aatmaanah truteeyah tu deva sargah tu sa smrutah | Tasmin sarge abhavat preetih nishpanne brahmanah tadaa || The third creation is said to be deva sarga. Brahma was quite satisfied with that creation of devaas, gods.

Sri Engal Aalwaan’s Commentary: Ta iti | Sukha preeti bahulaah - vishaya anubhava dashaa sukham, tat
janitaa nirvruttih preetih | Prakaashaa - prakrushta jnyaanaah,
jnyaana nirodha rahitaah | They had experience of sense objects, the contentment arising out of that is said to be preeti.

15

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 15: Tato anyam sa tadaa dadhyou saadhakam sargam uttamam | Asaadhakaan tu taan jnyaatvaa mukhya sarga aadi sambhavaan || [[197]] He wanted to do one more creation, that which can achieve the purpose properly and well. Not content with the creation of the gods, again he meditated.

Sri Engal Aalwaan’s Commentary: Tata iti | Mukhya sargah aadih yeshaam sambhavaanaam sargaanaam
te tathaa uktaah |

16

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 16: Tathaa abhidhyaayatah tasya satya abhidhyaayinah tatah | Praadurbabhoova cha avyaktaat arvaak srotaah tu saadhakah || He was satya sankalpa, and again He did meditation. Then this *arvaak *srotas was created, which was sufficient to meet His objective in the creation. It was created from prakruti.

Sri Engal Aalwaan’s Commentary: Tathaa iti | Satya abhidhyaayinah sadaa satya sankalpasya avyakta
aadi iti etat shareera upaadaana pruthivyaadi aapyaayana dvaaraa;
idam cha sarva sargeshu api samam | * Avyaktaat jaayate cha asya
manasaa yat yat icchati | Vasheekrutatvaat traigunyaat
saakaankshatvaat svabhaavatah || iti vaayu ukteh | Saadhakah - *
Agnou praastaa aahutih samyak aadityam * ityaadi prakaarena yajnya
aadinaa loka saadhakah | All the time, He was of true willing, the shareera and everything were pleasing for enjoyment, experience; in all creations it was same. In *Vaayu *Puraana, it is told that it is all created from avyakta, body and other things for all the beings are created from modifications of prakruti. Saadhakah means it was sufficient to meet His objectives. He was happy with that. His main purpose was to make sure that yajnya, [[198]] yaaga and the vaidika karmaas told in the Vedaas, are all performed, and the earth will prosper.

This arvaak srotas, which was created in the lower worlds, the manushyaas were created, which was sufficient to achieve His purpose. In the Upanishads, it is said that the oblations offered in the Agni will go and reach Aaditya. Various devataas are offered oblations in the yaaga, through the fire. They go and reach those devataas, this is told in the Shruti. It was possible to offer the yaagaas, and the manushyaas created were capable of performing these yaagaas, and the gods get pleased with this, and give all the boons; in this way, it was possible to perform yajnyaas. With this, the world would sustain and prosper.

17

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 17: Yasmaat arvaak vyavartanta tato arvaak srotasah tu te | Te cha prakaasha bahulaa tamodriktaa rajodhikaah || They are said to be arvaak srotasah (arvaak is lower), as they were created in the lower worlds, earth and other worlds. They had excess of sattva guna, at the same time, tamas and rajas also. All the three were found in excess in the humans.

18

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 18: Tasmaat te dukha bahulaa bhooyo bhooyah cha kaarinah | Prakaashaa bahirantah cha manushyaah saadhakaah tu te || Because tamas was high, there was ajnyaana, suffering, grief, etc. Because rajas was more, which makes one engage in action, they were doing lot of work, activities. They also had more sattva, they had knowledge inside and outside, they were able to perceive what is happening outside [[199]] through their senses, and could experience sukha, dukha inside. They were called manushyaas, and were able to achieve, perform yajnya, yaaga.

Sri Engal Aalwaan’s Commentary: Yasmaat iti | Arvaak - bhoomou, vyavartanta, vyavardhante iti
paathaantaram | Arvaak means in the earth. They were born in the earth, and grew here.

If one is feeling unhappy, they would do yaaga, and then find happiness. All these gunaas were there.

19

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 19: Iti ete kathitaah sargaah shat atra munisattama | Prathamo mahatah sargo vijneyo brahmanah tu sah || Like this, six kinds of creations were told, O great sage, trees, animals, gods, humans, anugraha, and *koumaara *(or mahat and others). The first creation of Brahman is said to be mahat (ahamkaara is included).

Sri Engal Aalwaan’s Commentary: Iti iti | Shat atra iti | Naga aadayah chatvaarah avidyaa vadha tushti
siddhi roopo avaantareeyako anugraha sargah ekah | Atra vaayuh *
Ashtamo anugrahah sargah sa chaturdhaa vyavasthitah | Viparyayena
cha ashaktya siddhyaa tushyaa tathaa eva cha || Sthaavareshu
viparyaasaat tiryak yonishu ashaktitah | Siddhyaatmanaa manushyeshu
tushtyaa deveshu krutsnashah || iti | Tasya tasya tattvam viparyayaat
itareshaam anugraahakatvam, deva sarga antargata bhootah kumaara
sarga iti eke | Sapta atra iti paathe naga aadayaha chatvaarah mahat
aadayah trayah iti | Atha anugraha koumaarakou vivareetum uktaan [[200]] sargaan anuvadati prathama iti | Brahma svaroopena avasthitasya
para brahmanah tu shabdena etat soochitam | Ahamkaarasya mahati
antarbhaavah | Bhoutikasya andasya bhoota sarge antarbhaavah | Six are told. Trees, animals, gods and humans are four. Five kinds of avidyaa that were told, moha, mahaa moha, etc., twenty eight types of impairment of senses, nine types of tushti, contentment, eight siddhis, all these kinds of varieties, sub-divisions, are said to be one kind of creation called anugraha sarga. Trees is one type, animals is the second type, gods is the third type, humans is the fourth type, and anugraha srushti is the fifth type. Anugraha sarga is said to be the eighth type in *Vaayu Puraana *- that itself is of four types. Avidya, the impairment, siddhi, tushti, trees (which have moha, mahaa moha), animals where the impairment of senses was told, among the humans it was existing in the form of siddhi, and devaas had tushti, nine kinds of contentment ( nava tushtayah). Some say that there is a kumaara sarga, which is subdivision of deva sarga. Because it helps others, it is said to be *anugraha sarga. Mahat, ahankaara, *tanmaatraas, pancha bhootaas, are all said to be kinds of creation. Now, these are going to be told in detail in further shlokaas.

20

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 20: Tanmaatraanaam dviteeyah cha bhoota sargo hi sa smrutah | Vaikaarikah truteeyastu sargah aindriyakah smrutah || Then tanmaatraas are created, this is said to be second kind of sarga; this is said to be bhoota sarga because from tanmaatraas, pancha bhootaas are created. The third one is said to be vaikaarika, it is created from the vikaaraas, these are the indriyaas and others.

21

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 21: Iti eshah praakrutah sargah sambhooto buddhi poorvakah | Mukhya sargah chaturthah tu mukhyaa vai sthaavaraah smrutaah || [[201]] This is called praakruta sarga. There are two divisions -prakruta and vaikruta. Mahat, tanmaatra, aindriyaka are said to be praakruta sarga. The fourth one is said to be mukhya sarga, which is the creation of immovables.

22

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 22: Panchamah cha hi yah proktah tairyagyo anyah cha uchyate | Tat oordhva srotasaam shashte deva sargah tu samstutah || The fifth one is the animals, tiryak. The sixth one is oordhva srotas, the gods who don’t touch the earth, who live in the upper world.

23

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 23: Tato arvaak srotasaam sargah saptamah sa tu maanushah || The seventh one is said to be maanusha srushti, it is called arvaak srotas, as they live in the bhoomi, earth.

24

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 24: Ashtamah anugrahah sargah saatvikah taamasah cha sah | Pancha ete vaikrutaah sargaah praakrutaah tu trayah smrutaah || The eighth one is said to be anugraha sarga - saatvika and taamasa. Five are said to be vaikruta and three are said to be praakruta. The three kinds of srushti which come from prakruti are said to be *praakruta *- these are the causes. The five vaikrutas are said to be the effects. The three praakrutaas are mahat, tanmaatraas and aindriyakaas. The vaikrutaas are five - trees, animals, devaas, anugraha, manushya.

25

***Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 25: *** [[202]] Praakruto vaikrutah cha eva koumaaro navamah smrutah | Iti ete vai samaakhyaataa nava sargaah prajaapateh || The ninth one is said to be koumaara sarga, which is praakruta and vaikruta both. Prajaapati’s nine kinds of creation are told like this. They are said to be the root of all this world.

Sri Engal Aalwaan’s Commentary: Praakruta iti | Praakruto vaikrutah cha iti | Koumaaro dvividhah,
sanatkumaara aadi roopah, neela lohita kumaara cha | Tatra
prathamah praakruta pralaya avasara srushtatvaat praakrutah |
Dviteeyah kalpaadou brahmanaa srushtatvaat vaikrutah | Atah
koumaarah praakruto vaikrutah cha | Eshu mahat aadyaah trayah
prajaapateh vishnoh svaroopena avasthitasya, anye chaturmukha
roopena avasthitasya iti vibhaagah | Koumaara is of two types - *Sanatkumaara, Sanaka, Sanandana, *Sanatsujaata, (Brahma’s maanasa putraas) is one, Neela Lohita Kumaara is another. The first one is - at the time of praakruta pralaya, when Chaturmukha Brahma is also not there, at the end of *Chaturmukha *Brahma’s hundred years; the srushti that happens after praakruta pralaya is said to be praakruta srushti, which is *samashti srushti - prakruti, mahat, *ahamkaara, pancha tanmaatraas, pancha bhoota tattvaas are all said to be praakruta srushti. Second part of the srushti is after *Chaturmukha *Brahma is created, from the *pancha bhootaas, *Bhagavaan does pancheekarana, mixing, from where body can be created. Trees, animals, gods, humans, anugraha are all created after *Chaturmukha *Brahma is created - this is said to be vaikruta srushti; this happens during praakruta pralaya at the beginning of every kalpa, every day of Chaturmukha Brahma is also vaikruta only. One day of *Chaturmukha *Brahma is said to be a kalpa, and after that, he sleeps for one night. At the beginning of every kalpa, there is kalpa srushti. Koumaara is said to be praakruta and *vaikruta. Mahat, tanmaatra, aindriyaka srushti *- this is done by Paramaatman when He is existing in His svaroopa. Remaining are [[203]] created by Chaturmukha Brahma; being antaryaami of *Chaturmukha *Brahma, He does that.

26

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 26: Praakrutaa vaikrutaah cha eva jagatah moola hetavah | Srujato jagadeeshasya kim anyat shrotum icchasi | The primary causes of this world are the praakruta and vaikruta creations. Like this, the Supreme Lord, Paramaatman, created all these things. Parasharar asks *Maitreya *- what else do you want to know?

Recap: We were studying Amsha 1, Chapter 5, where the various kinds of creation were told briefly. There were eight types of creation told. The initial creations were done by Paramaatman directly. Trees, animals, devaas and manushyaas, then comes anugraha sarga. The first one is mahat and ahamkaara. Then the tanmaatraas is the second. Vaikaarika, that which undergoes vikaara, aindriyaka is the third one. This is the praakruta sarga, during praakruta pralaya, when even *Chaturmukha *Brahma gets merged; when everything gets merged and resides in Paramaatman with ekee bhaava. Sthaavaraas are the fourth one, called mukhya sarga. Tiryak yonis, animals, pashus, are the fifth one. The sixth one is oordhva srotas, gods who live in the upper worlds, who do not touch the earth. Then is the arvaak srotas, the humans who live on earth.

Mahat, tanmaatraas, aindriyaka, trees, animals, gods, humans are the seven types. The eighth one is anugraha sarga, saatvika, taamasa. Out of these eight, three are said to be praakruta. Five are said to be *vaikruta. *Praakruta means whatever happens after praakruta pralaya. Vaikruta means after Chaturmukha Brahma is created, whatever is done through Chaturmukha Brahma during every kalpa. Anugraha sarga is said to be saatvika and taamasa, impairments to the senses are all *taamasa; **siddhi *(for manushyaas) and *tushti *(for devaas), are said to be saatvika. [[204]]

The ninth type of creation is said to be koumaara, which is praakruta as well as vaikruta. Two are said there - one is Sanathkumaara and the maanasa putraas of Brahma, and Neelalohita, who is *Rudra. Maanasa *putraas are said to live as long as Brahma’s life; they are praakruta as well as vaikruta. Thus, nine creations were told.

After praakruta pralaya, when srushti happens, Sanathkumara and others were created. Rudra srushti was done by Chaturmukha Brahma, at the beginning of every kalpa, this is said to be vaikruta. Therefore, koumaara is said to be praakruta and vaikruta.

The three srushtis, the mahat, tanmaatraas and aindriyaka told, is till the creation of Chaturmukha Brahma, are directly created by Paramaatman, because Chaturmukha Brahma is not yet created. The term Prajaapati is used to denote Vishnu as well as Chaturmukha Brahma also. In the *mahat, *tanmaatraas, aindriyaka creations which are praakruta sargaas, the term Prajaapati means Vishnu who is Himself present. Others are all created through Chaturmukha Brahma, Paramaatman being his antaryaami. Here also, Prajaapati in the ultimate sense will denote Paramaatman only, Paramaatman gets the creation done through Chaturmukha Brahma.

26

27

[[205]] Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 27: Maitreyah: Sankshepaat kathitah sargo devaadeenaam mune tvayaa | Vistaraat shrotum icchaami tvatto munivarottama || O Superior among sages. Whatever you said so far briefly, about the creation of devaas and others, I would like to listen to it in detail.

Paraasharar explains in detail the creation of all the various beings in each of these categories.

28

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 28: Sri Paraasharah: Karmabhih bhaavitaah poorvaih kushalaah kushalaih tu taah | Khyaatyaa tayaa hi anirmuktaah samhaare hi upasamhrutaah || They are all having those reminiscent impressions of earlier births, they are bound by all this. All the beings are having these reminiscent impressions, due to the karmaas which they have performed, in prior births. All actions create reminiscent impressions, in their jnyaana. Being associated with those reminiscent impressions, they are bound by them; during pralaya they are withdrawn into Paramaatman.

Sri Engal Aalwaan’s Commentary: Karmabhih iti | Bhaavitaah vaasitaah, khyaatyaa poorva jnyaana
vaasanayaa |

29

***Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 29: *** [[206]] Sthaavaraantaah suraadyaah tu prajaa brahman chaturvidhaah | Brahmanah kurvatah srushtim jajnynire maanasaa sutaah || Starting with the devaas, and ending with immovables, (including *devaas, *manushyaas, pashus, immovables), these four types of creation, various creations were done by Chaturmukha Brahma. As he started creation, children were born from his mind.

Sri Engal Aalwaan’s Commentary: Sthaavaraantaah iti | Atah karma bhedaat chaturviddhyam prajaanaam
punya taaratamyena brahmano manastanuh stree linge tridhaa jamna
vakshyan prathamam manaso janma aaha - brahmana iti | Maanasaah
tu taa iti paathaantaram | Taah prajaah | Kaaschit iti sheshah | The various creations were done by Chaturmukha Brahma through his mind, body, and organ of procreation, through women. These are the three ways by which he creates, through his mind, he takes different bodies and creates, and gets creation done through union of man and woman. To start with, those who are born from his mind, is going to be told.

30

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 30: Tato deva asura pritruun manushyaan cha chatushtayam | Sisrukshuh ambhaamsi etaani svam aatmaaman ayooyujat || Then he created deva, asura, pitrus and manushyaas. He deployed his own body for creation of deva, asura, pitrus and manushyaas.

Sri Engal Aalwaan’s Commentary: Atha shaareeram prajaa sargam aaha - tata iti | Ambhaamsi
ambhasanjnyam deva aadi chaturshtayam sisrukshuh svayam
aatmaanam ayooyujat yojitavaan, shareera antarena iti sheshah | [[207]] He started to do creation through his body. He started to use or deploy his own body, he himself took different bodies and started to create for these four kinds of creation - deva, asura, pitrus and manushyaas.

31

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 31: Yukta aatmanah tamo maatraa hi udriktaah abhoot prajaapateh | Sisrukshoh jaghanaat poorvam asuraa jajnyre tatah || Once he started to use his own body for creation, he took different bodies. Those who have excess of tamo guna, were created. They were called asuraas, demons; they were born from the lower part of the body.

*Srashtum icchuh sisrukshuh | *

32

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 32: Utsasarja tatah taam tu tamo maatraatmikaam tanum | Saa tu tyaktaa tanuh tena maitreya abhoot vibhaavaree || That body which was having excess of tamo guna, he gave up that body. That body which was given up by him, that body became night, as it had tamo guna praachurya.

Sri Engal Aalwaan’s Commentary: Yukta aatmanah iti | Tamo maatraa tamo guna amshah |

He got a body which had a lot of tamo guna, and created the asuraas from his jaghana; he then left that body, and it became night.

33

[[208]] Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 33: Sisrukshuh anya dehasthah preetim aapa tatah suraah | Sattvodriktaah samudbhootaah mukhato brahmano dvija || He wanted to create again, and so he took another body. Having left the taamasa body, he took a saatvika deha. The gods who were having excess of sattva guna, they were born out of this, from the mouth.

34

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 34: Tyaktaa so api tanuh tena sattvapraayam abhoot dinam | Tato hi balino raatrou asuraa devataa divaa || He gave up this body also, this body became the day. This is why during the day, gods are powerful and during the night, demons are powerful.

Sri Engal Aalwaan’s Commentary: Sisrukshuh iti | Anya dehasthah saatvika dehasthah |

35

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 35: Sattva maatraatmikaam eva tato anyaam jagruhe tanum | Pitruvat manyamaanasya pitarah tasya jajnyre || He took on another body which had only sattva. In his mind, he thought that he was like pitrus, and from there, the pitrus were created.

36

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 36: Utsasarja pitruun srushtvaa tatah taam api sa prabhuh | [[209]] Sa cha utsrushtaa abhavat sandhyaa dina nakta antarah sthitaa || Having created the pitrus, he gave up that body also. That body which he gave up, which he gave up, became sandhyaa, which is in between day and night.

Sri Engal Aalwaan’s Commentary: Sattva maatraatmikaam iti | Pitruvat manyamaanasya | Aatmaanam iti
sheshah | Paarshvaabhyaam pitru janma, prajananaat manushya
janma, * Mukhaat ajanayat devaan sa pitruun upapakshatah ||
Jaghanaat asuraan sarvaan prajanaat api maanushaan || Iti maatsya
ukteh | From his sides, the pitrus were born; from his regenerative organ, the manushyaas were born. This is also told in Matsya Puraana. From his mouth, devaas were created. From his sides, pitrus were created. From the lower hip, asuraas were created. From his organ of procreation, manushyaas were created.

37

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 37: Rajo maatraatmikaam anyaam jagruhe sa tanum tatah | Rajo maatrotkataa jaataa manushyaa dvija sattama || After that, he took a body made of rajas. From this, the manushyaas who had excess of rajo guna, were born.

38

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 38: Taam api aashu sa tatyaaja tanum sanghah prajaapatih | Jyotsnaa samabhavat saa api praak sandhyaa yaa abhidheeyate || [[210]] Chaturmukha Brahma gave up that body also immediately. That body, which had rajo guna, became jyotsnaa.

Sandhyaa is the later part of the day before night. Jyotsnaa is the earlier part of the day. We have jyotsnaa, then day, then sandhyaa, then night.

39

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 39: Jyotsnaa aagame tu balinah manushyaah pitarah tathaa | Maitreya sandhyaa samaye tasmaat ete bhavanti vai || In the earlier part of the day, is when the humans are said to be more powerful. During the later part of the day, is when pitrus are more powerful.

Sri Engal Aalwaan’s Commentary: Jyotsnaa iti | Jyotsnaa aagame praak sandhya upalakshite poorvaanhe
| Sandhyaa samaye charama sangha upalakshite aparaanhe | Atah te
tadaa poojyaah; * Aparaanhah pitruunaam iti shruteh | This is why the pitru tarpana during amaavaasyaas, etc. - they are all given in the aparaanha. The later part of the day is when pitrus are more prominent. This is because they were created with those bodies, which became that part of the day.

40

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 40: Jyotsnaa raatri ahanee sandhyaa chatvaari etaani vai prabhoh | Brahmanah tu shareeraani triguna upaashrayaani cha || The four parts of the day are told as jyotsnaa (poorvaahna, earlier part of the day), *raatri *(night), *ahani *(day), *sandhyaa *(later part of the day [[211]] between day and night). These four parts of the day are different bodies of Chaturmukha Brahma. Based on the three gunaas, these four parts of the body are formed.

41

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 41: Rajo maatraatmikaam eva tato anyaam jagruhe tanum | Tatah kshut brahmano jaataa jajnye kopah tataa tatah || Then Brahma took another body made of rajas only. Then, hunger, anger, were born from that body.

42

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 42: Kshut kshaamaan andhakaare atha sah asrujat bhagavaan tatah | Viroopaah smashrulaah jaataah te abhyadhaavan tatah prabhum || Standing in darkness at that time, Chaturmukha Brahma created those people who are having terrible hunger. Those people of terrible hunger were of very awkward forms, they had beard and moustache, lot of hair in their face, they started running towards Chaturmukha Brahma who created them, to catch him, to probably eat him up.

Sri Engal Aalwaan’s Commentary: Kshut iti | Andhakaare sthitvaa iti sheshah |

43

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 43: Maivam bho rakshyataam esha yaih uktam raakshasaah tu te | Oochuh jakshaama iti anye ye te yakshaah tu jakshanaat || [[212]] Among them who were created who had terrible hunger, some said don’t run like this, that he has to be protected. Those who said like this became raakshasaas. Those others who said that let us eat him up, because they want to eat all the time, they were called yakshaas.

Raakshaasaas means not those who are bad, they are those who wanted to protect Chaturmukha Brahma.

44

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 44: Apriyena tu taan drushtvaa keshaah sheeryanta vedhasah | Heenaah cha shiraso bhooyah samaarohanti tat shirah || Having seen them with dislike, the hairs of Brahma started deteriorating and falling apart. They fell down, and again they came back, and mounted on his head.

Sri Engal Aalwaan’s Commentary: Apriyena iti | Asya vedhasah shirasah keshaah apriyena heenaah
bhootvaa sheeryanta samaarohanta vyasarpan |

45

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 45: Sarpanaat te abhavan sarpaah heenatvaat ahayah smrutaah | [[213]] Tatah kruddho jagat srushtaa krodhaaat maano vinirmame | Varnena kapishenograa bhootaah te pishitaashanaah || Those which fell down are called ahis, (one kind of serpent). Those which moved up, became sarpaas. Then, having got fierce anger, the creator created those who are ferocious, who had lot of anger. They were brown, the fierce beings who eat flesh are called pishitaashanaas.

Sri Engal Aalwaan’s Commentary: Sarpanaat iti | Krodhaatmaanah krodhaatmakaan | Kapishena varnena
upalakshitaah bhootaah, abhavan iti sheshah |

46

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 46: Dhyaayato angaat samutpannah gandharvaah tasya tat kshanaat | Pibanto jagnynire vaacham (gaamvai) gandharvaah tena te dvija || Then the gandharvaas were created. Why they were called gandharvaas is explained here. As Brahma started meditating, from his body, the gandharvaas were created immediately. They were pronouncing the letters, and because of this, they were called gandharvaas.

There is one paathaantara, Gaayato angaat.

Sri Engal Aalwaan’s Commentary: Dhyaayata iti | Dhyaayata angaat iti | Pibanto jagnynire vaacham iti
paathaantaram | Dhyaayate iti dhakaarena angaat iti ga kaarena
vaacham iti va kaaraanea gandharva pada nirvachanam | [[214]] From dhyaayata, the dha kaara is taken, from angaat, ga kaara is taken, from vaacham, va kaara is taken. They keep singing all the time. They were called gandharvaas.

47

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 47: Etaani srushtvaa bhagavaan brahmaa tat shakti choditah | Tatah svacchandato anyaani vayaamsi vayaso asrujat || Having created all these, being impelled by the karmaas of all these beings, and he again created birds, after that.

Sri Engal Aalwaan’s Commentary: Etaan iti | Tat shakti choditah teshaam srujyaanaam karma choditah |
Vayaamsi pakshinah |

48

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 48: Avayo vakshasah chakre mukhato ajaah sa srushtavaan | Srushtavaan udaraat gaah cha paarshvaabhyaam cha prajaapatih || Then he created sheep from his chest portion. From his mouth, he created the goat. From his stomach and sides, he created cows.

Sri Engal Aalwaan’s Commentary: Avaya iti | Avayah aveen |

49

***Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 49: *** [[215]] Padbhyaam cha ashvaan sa maatangaan raasabhaan gavayaan mrugaan
| Ushtraan ashvaataraan cha eva nyankoon anyaan cha jaayatah || From his feet, he created the horses. He created elephants. He created donkeys, wild cows, deer, camels, mules, antelopes.

Sri Engal Aalwaan’s Commentary: Padbhyaam iti | Mrugaan harinaan | Ashva gardabha sankaro hi
ashvatarah | * Nyankuh tu shambharaakaara trikona vipulonnatah * iti
vaijayanti | Jaatayah mruga aadi jaateeh | Mruga means deer. Cross of horse and donkey is said to be *ashvatara. *Nyanku is an antelope. The various kinds of animals were created.

50

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 50: Oshadhyah phala moolinyo romabhyah tasya jagnynire | Tretaayoga mukhe brahmaa kalpasya aadou dvijottama | Srustvaa aapah cha oushadheeh samyak yuyoja sa tadaa adhvare || From his hair, all the trees were created. At the beginning of the kalpa, when Treta Yuga starts, he creates all these things. He performed sacrifices. He created water and other things. It is like he performed a proper yajnya.

Sri Engal Aalwaan’s Commentary: Oshadhya iti | Oshadhyah phala paakaa vaasanaah vreehi aadayah,
phala moolinyah nishpaavasooranaadyaah | Tretaayuga mukhe *
yajanyajnyaih tretaayaam iti vakshyamaanatvaat kalpadou tretaayuga
mukhe yajnya anga pashu aadi srushtih | * Taani dharmaani [[216]] prathamaani aasan | * Dhyaayan krute ityaadi dhyaana yoga eva kruta
yuge | Oshadhyah means the various grains, pulses, etc. were created from his hair. Only at the start of Treta Yuga, Chaturmukha Brahma creates all these things ( pashu and others) which are accessory to various sacrifices. In *Kruta *Yuga, he is said to be doing only meditation.

51

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 51: Gauh ajah purusho mesha cha ashva ashvatara gardabhaah | Etaan graamyaan pashoon aahuh aaranyaan cha nibodha me || Cows, goats, horses, mules, donkeys - they are called graamya pashus, found in the villages. I am going to tell you now whatever is found in the forests.

52

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 52: Shvaapaadaa dvikhuraa hastee vaanaraah pakshi panchamaah | Oudakaaha pashavah pashtaah saptamaah tu sareesrupaah || Tigers and others, wild cows which have two hooves, elephants, monkeys, birds - these five types which live in the forest, were created. Those which live in water, fish, crocodile, which are of six types, serpents which move by their body itself, are of seven types.

Sri Engal Aalwaan’s Commentary: ***Shvaapaadaa iti | Shvaapaadaah vyaaghraadyaah, dvikhuraah
gavayaadhyaah, oudakaah nakraadyaah, sareesrupaah
sarpagodhaadyaah | ***

53

[[217]] Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 53: Gaayatram cha rushah cha eva trivrutstomam rathantaram | Agnishtomam cha yajnyaanaam nirmame prathamaan mukhaat || From his face, the various kinds of chandas were created, stoma is a kind of stuti found in Saama Veda, were created. He created the *Gaayatri *Chandas, trivrut stoma, rathantara, agnistoma and other yajnyaas, from his mouth.

54

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 54: Yajoomshi traishtubham chandah stomam pancha dasham tathaa | Bruhat saama tathokthyam cha dakshinaat asrujan mukhaat || The various yajur mantraas, agnistoma and other soma yaagaas, he created. He created Trishtup chandas, bruhat soma, from the right portion of his mouth.

Sri Engal Aalwaan’s Commentary: Gaayatram iti | Trivrut pancha dasha sapta dashaika vimshah tomaa
mukhyaah saama vrutti visheshaah, rathantara bruhat vairoopa
vairaajaah saama visheshaah | Agnistoma aadayah soma samsthaa
visheshaah | Trivrut, pancha dasha, sapta dasha, ekavimsha are stomas found in *Saama *Veda. Rathantarta, vairoopa are all different types of saamas.

55

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 55: Saamaani jagatee cchandah stomam sapta dasham tathaa | Vairoopam atiraatram cha paschimaat asrujan mukhaat || [[218]] Various saamaas, jagati chandas, the seventeen *stomaas, *vairoopa and atiraatra, he created from the western parts of his mouth.

56

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 56: Eka vimsham atharvaanam aaptoryaamaanameva cha | Anushtubham cha vairaajam uttaraat asrujan mukhaat || From the north part of the mouth, he created *eka vimshati stoma, Atharva *Veda, aaptoryaamaanameva, anushtup chandas, and vairaaja. These are different parts of the Vedaas, different stutis, chandas.

57

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 57: Ucchaavachaani bhootaani gaatrebhyah tasya jajnynire | Deva asura pitruun srushtvaa manushyaam cha prajaapatih || Those which are superior and inferior, different types of beings, were born of various parts of his body. He crated devaas, asuraas, pitrus, and manushyaas.

58

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 58: Tatah punah sasarja aadou sankalpasya pitaamahah | Yakshaan pishaachaan gandharvaan tathaa eva apsarasaan ganaan || Then, he again created through his willing, *yakshaas, pischaachaas, *gandharvaas, groups of apsaras.

***Sri Engal Aalwaan’s Commentary: *** [[219]] Ucchaa vaachaan iti | Uccha vachaani utkrushta nikrushtaani aneka
vidhaani | Jeevaanaam vishama srushteh karma apekshitaam vaktum
tat sargam anuvadati deva asura iti |

59

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 59: Nara kinnara rakshaamsi vayau pashu mruga uragaan | Avyayam cha vyayam cha eva yat idam sthaanu jangamam || Naraas, kinnaraas, demons, birds, animals, deer, the immovables like trees, movables which move, all this he created.

Sri Engal Aalwaan’s Commentary: Nara kinnara rakshaamsi iti | Visheshena ayate gacchati iti vyayam
jangamam, itarat sthaanu |

60

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 60: Tat sasarja tadaa brahmaa bhagavaan aadi krut prabhuh | Teshaam ye yaani karmaani praak srushtyaam pratipedire | Taani eva te prapadyante srujyamaanaah punah punah || The prime creator at the beginning, he created all these things. Whatever karmaas they had done in their earlier creations, according to that, they have to experience the results of all those karmaas, the fruits of those karmaas - punya or *paapa *- which have accumulated in innumerable earlier births, according to this, again and again they get different types of bodies, and are born as all these different types told here.

Sri Engal Aalwaan’s Commentary: [[220]] Tat iti | Evam srujyamaanaanaam praaninaam gunaakaara
svabhaavaah tat karma anugunyena brahmanaa srujyante, na tu
svaatantreyena iti aaha teshaam iti | Though it is told in the earlier shlokaas that he created out of his own freedom, he did not independently create according to his will. This is all decided based on the poorva janma karmaas of those beings. He is without any partiality. Their qualities, attributes, forms, their nature, are done according to their karmaas only. He has no freedom in creating what he wants; he creates according to their earlier karmaas.

The last few shlokaas of this chapter tell a lot of tattva. We shall these take up in the next class.

We studied the different classifications, subdivisions, different types of beings created. Also the various chandas, saamas, the various Veda bhaagaas, stotraas, yajnyaas. We have to understand that the *Veda *bhaagaas are not created newly every time, but again and again taught by Parabrahman, to Chaturmukha Brahma. He teaches and gives the powers to some rishis to do saakshatkaara. The Vedaas are apourusheya and nitya. All the beings get associated with various bodies according to their karmaas.

Recap: We were studying Amsha 1, Chapter 5, where we studied the various varieties of beings created by Brahma. He created the various immovables and movables, the naraas, kinnaraas, demons, birds, animals, deer, the variety of beings. Whatever karmaas the sentient beings had accumulated, came the various births. From beginningless time, the sentient beings have been engaged in all kinds of work, and accumulating punya and paapa, the result of various karmaas done. All the time, they are engaged in doing something or the other - *Na hi kaschit kshanam api jaatu tishthati *akarmakrut, he cannot be without doing something even for a fraction of a second. According to these karmaas, Brahma, during creation, gives the [[221]] various bodies, as nara, kinnara, demons, birds, animals, etc. The Lord, one who creates in the beginning, Bhagavaan, created everything according to each one’s previous karmaas. Again and again when they are getting created, they engage in various kinds of work, and accumulate virtues or sins, and they have to experience these; they again get different births; they are getting into this cycle of births and deaths again and again,

61

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 61: Himsraa ahimsre mrudu kroore dharma adharmou ruta anrute | Tat bhaavitaah prapadyante tasmaat tat tasya rochate || These are the various contradicting qualities which they get, in their births - cruel nature, or not having that cruel nature, being of good nature, soft or tough natured, they follow the virtuous path, or keep doing sins, truth and false. Being controlled by these karmaas, the reminiscent impressions accumulated in the previous births, they get the births accordingly, and their nature will be according to this, they act accordingly, and the impressions continue.

Sri Engal Aalwaan’s Commentary: Himsre iti | Tat bhaavitaah - taih himsraadibhih, karmabhih vaasitaah,
himsra kathina anrutaani ahimsra mrudu satyaani cha mano vaak kaaya
karmaani pratipadyante | Tat janya dharma adharmou cha yena
vaasitou yah yat karoti tat tasmai rochate | These are said to be the acts of body, speech and mind. Being cruel natured means causing bodily injuries. Or telling harsh words, or speaking lies. Or not injuring anyone, being soft natured by mind, and speaking the truth. They do the various activities of body, speech, mind, according to their nature. According to these qualities, their nature, whatever dharma or adharma are there, good and bad deeds, they are driven by those impressions, they will engage in those acts, and this will be appealing to them; they would like to do only that. One who has the [[222]] tendency, from previous reminiscent impressions, to speak the truth all the time, they will engage in virtuous acts, and this will only appeal to them; they would want to do more and more of that. They are born, already having inherited these characteristics, this is their nature from the previous karmaas, due to reminiscent impressions, those acts will be appealing to them.

62

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 62: Indriyaartheshu bhooteshu shareereshu cha sa prabhuh | Naanaatvam viniyogam cha dhaataivam vyasrujat svayam || The multitude seen in the sense objects, sound, smell etc. in the organs of hearing, etc. - this is the variety in sense objects; the various places of experience - the earth, oceans, heavens, etc. - this is the variety in bhootaas, and bodies; the place where they experience, the bodies which they take, two legged or four legged bodies, where the sentient beings, individual selves reside and experience all of these; in various places like the earth, ocean, etc., using various sense organs and objects of the senses - this is the variety that is told in them.

Sri Engal Aalwaan’s Commentary: Indriyaartheshu iti | Indriyeshu tat artheshu cha naanaatvam
shrotraaditva shabdaaditva vibhaagam, bhooteshu naanaatvam, bhoo
samudra dyu loka aadi bhoga desha vibhaagam, shareereshu
naanaatvam dvipaat chatushpaada aadi bhoga aayatana vibhaagam,
teshaam viniyogam, asya jeevasya ayam dehah ayam lokah anena
indriyena idam bhogyatvam iti eva lakshanam, dhaataa eva
svaatantryena vyasrujat tebhyah aadishtavaan | * Naanaatvam
viniyogam cha dhaataa eva vyadadhaat svayam * iti paathaantaram | The distribution to the sentient beings, the various bodies, etc.; for this particular sentient, this is the body, this is the place in heaven or in earth, these are the sense organs, these are the things that he will experience, [[223]] these are the objects of experience; this kind of distribution is called viniyoga. He creates all these things independently. There is one more paathaantara with the same meaning.

63

This is a very important pramaana used in our aachaaryaa’s works. The establish the Veda Nityatva, eternity and impersonality of the Vedaas. Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 63: Naama roopam cha bhootaanaam krutyaanaam cha prapanchanam | Veda shabdebhyah eva aadou devaadeenaam chakaara sah || The names of the various beings, starting with deva, up to the immovables, the four kinds of creations, *deva, manushya, tiryak, sthaavara *- their names like *sura *(gods), *nara *(humans), *mruga *(animals), *khaga *(birds), *vruksha *(trees), the name of their class, is called naama. The form is that they do not blink (for gods), being two legged (humans), being four legged (animals), having branches (trees), is the roopa. The acts that they do are enjoying the havis which is offered during sacrifices (gods), performance of the sacrifices (humans), being the material cause of the sacrifices like the sruk, ladle, spoon, darvi, upadarvi, (from trees, leaves, etc.) - these are all the functions of these classes.

Sri Engal Aalwaan’s Commentary: Naama iti | Devaadi sthaavara antaanaam bhootaanaam naama sura
nara mruga khaga vrukshaadi jaati abhidhaanam, roopam animesha
dvipada chatushpada shaakhitva aadi, krutyam havirbhoga yajnya aadi
anusthaana sruk chamasa aadi upaadaanatva aadikam * Aindram dadhi
* Braahmano agninaa dadheeta * Khaadiram yoopam dhruvam kurveeta
* ityaadi veda shabdebhyah eva jnyaatvaa nirmame | It is told in the Vedaas, that the havis offered to Indra is curd. For yajnya, the braahmana has to bring agni and offer the havis. The stambha for the sacrifice is made from khaadira wood. Knowing all these from [[224]] the Vedic words, only, he created all these things. Creation was done through understanding of the Vedic words.

The Supreme Lord, Paramaatman, teaches Vedaas to Chaturmukha Brahma. This is further taught in the aachaarya - shishya paramparaa, the lineage. He also gives certain sages the powers based on their karmaas, to directly perceive the various parts of the Vedaas, through tapas. The Veda parts are revealed to them directly. The Veda shabda is eternal, present always, and is pronounced in the same order all the time in every kalpa, every srushti. This order is called krama. The same words are used. The *Veda *shabdaas indicate the nature of these objects. The characteristics of everything - like Indra, dadhi, etc. are told in the *Vedaas. Chaturmukha *Brahma will create seeing the Vedic words. One chetana with the right karma will be created as Indra, with this form and name; and that chetana will be called as Indra. Similarly, the object with the material cause, called curd is created, and is given name and form. This word dadhi is already present in the Vedaas. Chaturmukha Brahma knows the word dadhi, and he creates the object and gives it the name. All the devaas are created like this.

64

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 64: Rishinaam naamadheyaani yathaa veda shrutaani vai | Tathaa niyoga yogyaani hi anyeshaam api so akarot || Even the names of the various sages, rishis, Vasishta and others; he creates one sage as Vasishta, another with that kind of karma as Vishvaamitra, even others like Indra, Varuna, Agni, Vaayu, according to their *karmaas, *Harischandra, every individual being, the names are already present; the individual object is created according to that form, based on the words present in the Vedaas, and they are given those names. A new boy is born, and is given the name Devadatta; and Devadatta indicates that person. During creation, the words are present already; the name is not given after creation of the object. The name is already present in the Vedaas, the [[225]] object is created and named so. Their functioning also, as in Indra is supposed to function like this, these are his capabilities, these are his activities; according to this, whatever he is supposed to do, and the roles like *adhvaryu *(one who performs the sacrifice), *yajamaana *(the owner of the sacrifice, who gets the sacrifice performed through adhvaryu), etc., these are already known in the Vedaas, and are created accordingly. Similarly for samraat. He creates whatever is told in the Vedaas.

Will different souls get different rishi’s names in the next creation cycle? This will come in the next shloka. They are said to be pravaaha nitya; someone is always present in this. Different individual selves will be there at different times. It is like the Chief Minister. This name and role is always present, but the individual performing this role differs from time to time. Vasishta and Vishvaamitra are all like this. There is never a period when there is no Vasishta. Only during praakruta pralaya, everyone is merged into Paramaatman; there is no name and form differentiation. This is a cycle which keeps repeating. They are called pravaaha nitya, eternal as a continuous stream. There is one person always in the role as Vasishta. But the individual self who is there as Vasishta will differ. Once that person’s karma finishes, he may go to moksha, or may come back to perform various yaagaas.

Sri Engal Aalwaan’s Commentary: Kincha rishinaam iti | Rishinaam vasishtaadeenaam, anyeshaam - indra
harischandra aadeenaam cha tat tat loka yaatraa niyuktaanaam tat tat
kriya upaadhikam naam adhvaryu yajamaana samraat aadikam cha,
veda krutam veda shrutam eva tatra tatra sanketitavaan | Vasishta
indra aadi vyakteenaam anityatve api tat tat pravaahasya nityatvaat
tat tat naamnaam vreehi aadi padaanaam iva shroutatva nityatva
upapattih | The individual selves are not eternal, they stay in that position according to karma. After that, they go and someone else comes there. The stream of [[226]] selves occupying that role are eternal. Just like the word vreehi, which stands for grain, is the same in all kalpaas, though the same grain will not be there, this is so. So, it is reasonable to say that they are eternal like a continuous stream of individual selves occupying that role.

In Brahma Sutraas, the Veda Nityatva and Pravaaha Nityatva are answered in three Brahma Sutraas. Samaana naama roopatvaat … Naama roopa is similar, but the person is not the same. Again and again, different people occupy; their name, form and characteristics are the same, but the individual selves are different.

65

Now, an example is given. Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 65: Yathaa ruthushu rutu lingaani naana roopaani paryaye | Drushyante taani taani eva tathaa bhaavaa yugaadishu || The signs of the various seasons, happen all the time in the same way. The cycle repeats. In the summer season, the same kinds of things happen every year. Same with the winter season. Different forms are there, and keep repeating all the time with the same signs. In the same way, in every yuga, the same thing keeps repeating in the same way.

We may not see the same mango tree the next year. There may be a new mango tree. But we see a mango tree every year. Same with every kalpa. At the end of every kalpa, some worlds get dissolved, not everything. However, during praakruta pralaya, everything gets dissolved, and Supreme Brahman creates as it was earlier. The activities and all are repeating in the same way.

Sri Engal Aalwaan’s Commentary: [[227]] Pravaaha nityatvam drushtaantena dhrudayati yathaa iti | Rutu
lingaani pushpa phala aadeeni, paryaye punaraavruttou, taani taani
tat tat jaateeyaani eva, yugaadishu yuga kalpa aadi aavruttishu | How the pravaaha nityatva is being established is made firm through an example. Fruits, flowers, when the same season comes next year, a mango fruit, in the next season also will come; in the same way, in every yuga and kalpa, they keep repeating.

66

Sri Vishnu Puraana, Amsha 1, Chapter 5, Shloka 66: Karoti evam vidhaam srushtim kalpaadou sa punah punah | Sisrukshaa shakti yukto asou srujya shakti prachoditah || In the beginning of the kalpa, again and again the same kind of creation is made by Chaturmukha Brahma. Paramaatman being his antaryaami gets it done. The desire to create, and having the capability to create, being endowed with both, Chaturmukha Brahma creates according to the karma of those who are going to be created.

Sri Engal Aalwaan’s Commentary: Karoti iti | Sisrukshaa shakti yuktah - srushti shaktibhyaam yuktah |
Srujya shaktih karma |

With this the fifth chapter comes to an end.

|| Iti Sri Vishnu Puraane prathame amshe panchamo achyaayah ||

[[228]] *|| Sri Bhagavad Raamaanuja paada antaranga sri vishnu chitta virachite sri **vishnu puraana vyaakhyaane sri vishnu chitteeye parthame amshe panchamo *adhyaayah ||

|| Atha Shashto Adhyaayah ||

Maitreyar asks a question to Paraasharar to know more details about creation.