पुराणे विश्वासटिप्पन्यः

1

Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 1: Maitreyah - Arvaak srotaah tu kathito bhavataa yastu maanushah | Brahman vistarato broohi brahmaa tam asrujat yathaa || The arvaak srotas that you told, creation of humans on earth, O Paraashara, knower of Brahman, please do teach me in detail, how *Chaturmukha *Brahma created them.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 2: Yathaa cha varnaan asrujat yat gunaan cha mahaa mune | Yat cha teshaam smrutam karma vipraadeenaam tat uchyataam || How he created the various varnaas, various jaatis, with what qualities were they created? What are all their functions or activities of the Brahmins and others, please tell me that.

Sri Engal Aalwaan’s Commentary: Atha yajnya aadi saadhakaanaam manushyaanaam varna aashrama
karma jeevikaa gati srushti ukteeh prucchati arvaak iti | [[229]] Through humans only, yajnyaas and others are being performed. He created humans so that they can perform the yajnyaas. The world will prosper through manushyaas who perform the yajnyaas. Their station in life, their various classes, their karma, how they make a living, what final beatitude they attain, what various benefits they get - all these things how it was being created, is being asked by Maitreyar.

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Sri Paraashara answers. Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 3: Sri Paraasharah: Satya abhidhyaayinah poorvam sisrukshoh brahmano jagat | Ajaayanta dvija sreshtha sattvodriktaa mukhaat prajaah || At that time, when Chaturmukha Brahma had the desire to create, Chaturmukha Brahma who was of true will, from his mouth all the beings were created who were having excess of sattva guna, O Maitreya, best among Brahmins.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 4: Vakshaso rajasodriktaah tathaa vai brahmano abhavan | Rajasaa tamasaa cha eva samudriktaah tathaa oorutah || From his chest, those who were having excess rajo guna were created, from Brahma. From his thigh portion, those who were having both high rajas and high tamas were born.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 5: Padbhyaam anyaah prajaa brahmaa sasarja dvijasattama | Tamah pradhaanaah taa sarvaah chaaturvarnyam idam tatah || [[230]] Other beings were created from his feet, O Braahmana sreshtha. Those who were born from his feet were having excess of tamo guna. Then the four varnaas were created.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 6: Braahmanaah kshatriyaah vaishyaah shoodraah cha dvijasattama | Paada ooru vakshasthalato mukhatascha samudgataah || O best among Brahmins, the four varnaas were created - *Braahmanaas, *Kshatriyaas, Vaishyaas and Shoodraas. They were created from his feet, his thighs, his chest and his mouth.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 7: Yajnya nishpattaye sarvam etat brahmaa chakaara vai | Chaaturvarnyam mahaa bhaaga yajnya saadhanam uttamam || In order to make sure that the yajnyaas are being performed, to fulfil the objective of performance of the yajnyaas, Chaturmukha Brahma created all of these. These four classes are the means to fulfilling the performance of the yajnyaas. They are all said to be yajnya saadhana.

It is told that only traivarnikaas have the right to perform yajnya. How is it that shoodraas are also told as yajnya saadhana, this is explained below.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 8: Yajnyaih aapyaayitaa devaa vrushti utsargena vai prajaah | Aapyaayayante dharmajnya yajnyaah kalyaana hetavah || [[231]] Yajnyaas are extremely auspicious and create all good to the whole world; the devaas who are pleased by performance of the yajnyaas, and havis is offered to them, they help in proper rains at proper times, and people will be helped by this, as the people can grow food, people are pleased.

Sri Engal Aalwaan’s Commentary: Yajnya nishpattaye iti | Shoodrasya adhyayana agnyaadhaana
tatsaadhya yajnya anadhikaare api namaskaara eka mantraka paaka
yajnya daana dvija shushrooshaadi adhikaaritvaat chaaturvarnyam
yajnya saadhanam iti uktam | Shoodraas do not have the right to do adhyayana, for performing the sacrifice, because yajnya can be performed by one who has studied the Vedaas, and one who can establish the agni in the vedi. For performing the yajnya, one should have the right to bring the agni and establish it in the vedi, and should have the right to study the Vedaas. Shoodraas do not have either of these rights. But there are other things that they are allowed to do, like doing namaskaara, reciting something without pranava, cooking food (as told in the Upanishads), can donate, can serve the brahmins; because of this, which are also part of performing the yajnya, like this, they also become yajnya saadhana; they are also needed for achieving the objective of performing the yajnya.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 9: Nishpaadyante naraih tai tu svadharmaabhirataih sadaa | Vishuddha aacharanopetaih sadbhih sanmaarga gaamibhih || All the humans established firmly in performing their duties of their station in life, performing with utmost liking, always established in good conduct as ordained in the Vedaas, they being virtuous people, always tread the path of virtue, …

[[232]] Sri Engal Aalwaan’s Commentary: Nishpaadyanta iti | Pravachana rakshana vaanijya paricharyaanaam
mukhaadi anga saadhyatvaat vipraadeenaam tat tat anga saadhya
kriya ujjeevitvam svaadhyaaya sva gruha uktam sva karma |
Sanmaargah shishtaachaarah |

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 10: Svarga apavargou maanushyaat praapnuvanti naraa mune | Yat cha abhiruchitam sthaanam tat yaanti manujaa dvija || … they attain various heavens where they enjoy various pleasures, or they can also attain liberation. Taking a human birth, they can attain svarga or apavarga. Whatever they like, they can attain that place, according to their wishes and liking.

Sri Engal Aalwaan’s Commentary: Svarga apavargou iti | Maanushyam manushya karma tasmaat |
Abhiruchitam bhouma svarga paataala aadi |

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 11: Prajaah taa brahmanaa srushtaa chaaturvarnya vyavasthitaah | Samyak shraaddha samaachaara pravanaa munisattama || All the humans who are created are divided into the four classes by Chaturmukha Brahma. They were performing everything sincerely, performing the ordained obligatory duties, always established in that, O excellent sage.

Sri Engal Aalwaan’s Commentary: [[233]] Prajaa iti | Vyavasthitou iti paathe vyavasthitou niyame |

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 12: Yathecccha aavaasa nirataah sarva baadhaa vivarjitaah | Shuddha antahkaranaah shuddhaah karma anusthaana nirmalaah || They can stay in any place they like, they do not have any disturbances or obstructions. Having pure mind, being pure in their acts, performing their obligatory duties with pure mind.

Sri Engal Aalwaan’s Commentary: Yathaa iti | Yatheeccha aavaasaah vaasa sthaanam aashramo vaa
tasmin nirataah | Shuddha antahkaranaah ahamkaara phala sanga
heenaah, shuddhaah snaana aadinaa | This means place of living, like aashrama, etc. Having pure mind means not having the idea of ‘I am doing this’, or ‘I am interested in the fruits’, or ‘I am the enjoyer of the benefits’, not having ahamkaara, not having *phala *aashaa, not having sanga; this is the way by which karma is to be performed. Taking bath, and keeping them internally and externally pure.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 13: Shuddhe cha taasaam manasi shuddhe antah samsthite harou | Shuddha jnyaanam prapashyanti vishnvaakhyam yena tat padam || When their mind becomes pure like this, having given up all desires, they perceive Bhagavaan who is living in their inner self itself, called as Vishnu; they see the Paramaatman.

Sri Engal Aalwaan’s Commentary: [[234]] Shuddhe cha iti | Shuddhe - anusthaanena viraage, shuddha jnyaanam -
shuddha jnyaana svaroopam |

So far, it was told that people were created, and divided into four classes. And that they were established in their duties of station in life. That all four classes are needed for the performance of the sacrifices. That they were always established in performance of obligatory duties, and also not performing what is prohibited. And having pure mind, having established in good conduct. And performing the karmaas as karma yoga, without any desire in fruits, without the idea of ‘I am doing, this is mine’.

From now on, what happened after some time is going to be told. How the time passed and it deteriorated further, is going to be told. Bhagavaan is also told to be kaalaatmaka.

**************** Today is Thai Tiruvadurai, which is the Tirunakshatram of Aachaarya Sri V T

Tirunarayana Iyengar Swamy in whose memory these lectures are being conducted by Sri Tirunarayana Trust. In punya smarana of this great Aachaarya, a recitation of Sri Sampathkumaara Stavam composed by Sri V T T Swamy himself and recited by himself will be played.

**** Recitation of Sri Sampathkumaara Stava by Aachaarya Sri V T T
Swamy (recording) ****

Offering our pranaamans to the great aachaarya and seeking his *divya *anugraha, we shall resume our session of Sri Vishnu Puraana.

****************** Recap: We were studying Amsha 1, Chapter 6,

where Parabrahman through Chaturmukha Brahma created yajnyaas and [[235]] classified people into four classes, varnaas, who can all involve in performance of the yajnyaas, to please the gods and get benefits as desired. The gods would bestow all good to those who worshipped through yajnyaas, and also make sure that there are good amount of rains. All four varnaas were involved in the performance of yajnyaas, which is very important for sustenance and prosperity of this whole world. People performing their ordained duties as per their varna and aashrama, duties of their respective stations in life, is also told in the *Bhagavad Geetha *- Saha yajnyaih prajaah srushtvaa uraa uvaacha prajaapatih | Anena prasavishyadhvam eshavo tu ishta kaamadhuk || Devaan bhaavayataanena te devaah bhaavayantu vah | Parasparam bhaavayantah shreyah param avaapsyatha || Ishtaan bhogaan hi vo devaah daasyante yajnya bhaavitaah | Performing the varna aashrama dharmaas, the people who are living a pure sin free life, their minds became pure by performance of *karma, karma *anusthaana, as what was told in the shaastraas. Performing like this, they can even attain Paramaatman, they can perceive Bhagavaan, who is their inner self, antaryaami.

They had no sufferings, and they were living in good places which they liked. They were keeping themselves pure with snaana and other things ordained in the shaastraas. Their minds were also pure through *karma *anusthaana.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 13: Shuddhe cha taasaam manasi shuddhe antah samsthite harou | Shuddha jnyaanam prapashyanti vishnvaakhyam yena tat padam || [[236]] They realize Vishnu who is Paramaatman, who is shuddha jnyaana svaroopa, this is how life was going on in the Kruta yuga.

Then the Treta yoga started. Then the effect of kaala, which is also an amsha of Paramaatman, which is Paramaatman’s shareera, came. Kaala brought in lot of change, there was deterioration in the standard of living, this is being told now. Kaala is a dravya in our siddhaanta.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 14: Tatah kaalaatmako yo asou sa cha amshah kathito hareh | Sa paatayatyagham ghoram alpam alpa alpa saaravat || After the starting of Treta yuga, Kaala, controlled and supported by Paramaatman, and used by Paramaatman for pravartana of this *samsaara *chakra, that amsha of Paramaatman started to become active. It brought in a lot of grief, dukha, and had very little sukha. There was lot of grief, sorrow in the lives.

Sri Engal Aalwaan’s Commentary: Tata iti | Tatah tretaamukhaantaram | Alpam alpa alpa saaravat iti
paathe alpam udbhootam jaatam alpa alpa saaravat ati alpa sukham,
ghoram bahu dukham |

People started to suffer a lot, and there was hardly any happiness in their lives.

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Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 15: Adharma beejam udbhootam tamo lobha samudbhavam | [[237]] Prajaasu taasu maitreya raagaadikam asaadhakam || The cause of adharma, which causes krodha, lobha; people had ignorance, desire, passion - these things started to sprout in the minds of people, which is the cause of adharma.

Sri Engal Aalwaan’s Commentary: Adharma iti | Adharma beejam adharmasya kaaranam, tamah krodha
samudbhavam krodha lobhayoh hetum, asaadhakam ashta siddhi virodhi
raaga aadikam, ayam kaalah prajaasu paatayati kshipati iti poorvena
anvayah | Adharma beejam udbhootam iti cha paathah | Passion about the various sense objects, which made them not capable of attaining the eight siddhis which are told.

In the Kruta yuga, the attainment of siddhis was very natural to people. In the Treta yuga, this became difficult for people.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 16: *** Tatah saa sahajaa siddhih taasaam naateeva jaayate | Rasollasa aadayah cha anyaah siddhayoh ashtou bhavanti yaah || The siddhi which was natural to them during the Kruta yuga, they were not able to attain that during Treta yuga. They were not able to attain those eight siddhis.

Sri Engal Aalwaan’s Commentary: Tata iti | Sahajaa siddhih outpattikam jnyaanam | * Krute tu
mithunotpattih siddhih cha api rasollasaa | Sakrut drushtimayee
chaanyaa gruha vrukshatmikaa aparaa || Paschaat sankalpa siddhih
cha kalpavruksha aatmikaa aparaa | Prakaama vrushtih chaakrusta [[238]] pachya siddhih tathaa ashtamee || iti ashta siddhayah | Rasollasah -
yogaabhyaasa balaat sva moordhanyamurtaamshu bimbasravat amruta
truptataa | Yathaa skandhe - * Rasasya svata eva antarullaasah syaat
krute yuge | Rasollaasaakhyaa saa siddhih tayaa hanti kshudham narah
|| iti | Stree nairapekshyena aanando mithunotpattih | Yathaa tatra
eva - * Stri aadi nairapekshyena sadaa truptaah prajaah tathaa |
Dviteeyaa siddhih uddishtaa * iti | Kourme cha * Krute mithunotpatti
tathaa saakshaat rasollasaah | Prajaah truptaah sadaa sarvaah sarva
aanandaah cha yoginah || iti | Sakrut vrushtimayee sakrut vrushtyaa
sasya nishpattih | Gruha vrukshaatmikaa - icchayaa gruha vruksha
udgamah | Sankalpa siddhih - sankalpena abhimata siddhih | Kalpa
vrukshaatmikaa - bharadvaaja aashramavat | Prakaama vrushtih -
nikaamenikaame vrushtih | Akrushta pachya siddhih - akrushta pachya
bhoomitvam iti, puraaneshu ashta siddhayo bahudhaa uktaah | In Kruta yuga, there were eight siddhis told - *mithunotpatti, rasollaasa, **sakrut vrushtimayee siddhi, gruha vrukshaatmikaa siddhi, sankalpa siddhi, **kalpa vrukshaatmikaa siddhi, prakaama vrushti siddhi, akrushta pachya *siddhi. This was naturally possible for people in Kruta yuga.

Rasollaasa is when amruta is supposed to flow from the chandra bimba, through moordhanya naadi for yogis, and with that, yogis never feel hunger. Winning over hunger through continuous practice of yoga is *rasollaasa *siddhi; the various things required to satiate hunger are produced automatically inside the body. 2. Mithunotpatti is when yogis who attain such siddhi were able to get all kinds of joy by themselves. They were in bliss by themselves without the need for anything else. They had freedom from sensual desires. This is told in Skanda and Koorma Puraanaas. 3. The third siddhi is sakrut vrushtimayee; with just one spell of rain, it was sufficient to bring in all kinds of prosperity needed, and all plants would grow abundantly. 4. The next is gruha vrukshaatmikaa. The trees in their houses would bear fruits as and when they desired. 5. The next is sankalpa siddhi; just by willing, they could get whatever they wanted to attain. [[2396]] . Kalpavruksha aatmikaa is the next one, as though they have a *kalpa *vruksha under their control and can get anything by praying to that *kalpa *vruksha. Just as Sage Bharadwaaja treated the entire army of Bharata, when Bharata wanted to bring back *Sri Raama; *Bharadwaaja tells Bharata that he would like to treat his army with whatever they needed, this is explained wonderfully in *Srimad *Raamaayana,; he invited all the gods from heaven, and they gave all kinds of food, and they had a wonderful treat never dreamt of. People were able to attain such siddhi in Kruta yuga. 7. The next is *prakaame vrushtih *- whenever they wanted, they could get rains. 8. Akrushta pachya is the next one - without having to do any farming, they could reap all harvest. These eight siddhis were naturally possible for people in Kruta yuga. As *Treta *yuga started, things started to deteriorate.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 17: *** Taasu ksheenaasu asheshaasu vardhamaane cha paatake | Dvandva abhibhavat dukhaartaah taa bhavanti tatah prajaah || When the state of mind of people started deteriorating, sufferings, disturbances, ill deeds were increasing, the people were affected and suffered the dualities of life like sheeta, ushna; some time after the start of Treta yuga.

Sri Engal Aalwaan’s Commentary: Taasu iti | Dvandva sheeta ushnaadi |

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 18: *** Tato durgaani taah chakruh dhaanvam paarvatamoudakam | Krutrimam cha tathaa durgam purakharvatakaadikam || [[240]] Then they started to make places for themselves, to stay, houses, forts, surrounded by mountains, surrounded by water ditches, walls all around, artificial, employed manual labour; they also made houses of different types, cities.

Sri Engal Aalwaan’s Commentary: Tata iti | Dhaanvam bahirnirjalam marudurgam | Dhaanvam paarvatam
iti paathah | Krutrimam kriyaanirvruttam vanaadi | Puraadi lakshanam
bhrugooktam * Nrupaavaasah puree proktaa vishaam puram iteeshyate
| Ekato yatra tu graamo nagaram chaikatah sthitam | Mishram tat
kharvatam naama nadee giri samaashritam || iti | Aadi shabdaat
shibira pattanaadi | Dhaanvam means desert, surrounded by waterless sand fort, surrounded by mountains. They built themselves, created them artificially. Pura is told by Bhrugu as: Place of residence of the kings is said to be puri, vishaam means peoples’, their place of residence is said to be puram. There will be a village, and after some distance, there will be a city. A mixture of these, would be near the water sources, like rivers or mountains - is said to be kharvata. They created for themselves places which were secure and where they could live and get over the effects of dualities of life. They had camps, towns also.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 19: *** Gruhaani cha yathaa nyaayam teshu chakruh puraadishu | Sheeta aatapaadi baadhaanaam prashamaaya mahaamate || They created houses as per Vaastu shaastra, in those cities, villages, towns, in order to prevent suffering from cold, heat, etc.

Sri Engal Aalwaan’s Commentary: [[241]] Gruhaani iti | Yathaa nyaayam - vaastu shaastra anatikramena | Vaartaah means farming, cultivation; hasta siddhih means manual labour.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 20: *** Prateekaaram imam krutvaa sheetaadeh taah prajaah punah | Vaartopaayam tatah chakruh hasta siddhim cha karmajaam || Having controlled the effects of cold, heat, they started farming, construction, sculpting. They started to do manual labour, farming, to grow grains, after having secured themselves against the effects of heat and cold.

Sri Engal Aalwaan’s Commentary: Prateekaaram iti | Vaartaa krushyaadih | Hasta siddhih - shilpaadih |

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 21: *** Vreehayah cha yavaaschaiva godhoomaa anavastilaah | Priyangavo hi udaaraah cha koradooshaah sateenakaah || Different types of grains are told here. They are paddy, barley, wheat, millets, sesamum, black mustard, lentil, some kind of beans, field peas (or groundnut or nelagadale in Kannada).

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 22: *** Maashaa mudgaa masooraascha nishpaavaah sakulutthakaah | Aadhakyah chanakaaschaiva shanaah sapta dasha smrutaah || They grew seventeen types of grains - they are called *graamya dhaanyaas. *Urad daal, green gram ( hesaru bele in Kannada), lentils, cow peas (or *avare *kaalu), kind of pulse, *tubaree *(or togari bele in Kannada), chick pea *(kadale *kaalu), sanabu.

harimanthakah | Shanah - gonyupaadaanatvak |***

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 23: *** Iti etaa oshadheenaam tu graamyaanaam jaatayo mune | Oshadhyo yajnyiyaah cha eva graamyaaranyaah chaturdasha || O Sage, these are the classes of graamya dhaanyaas and plants grown. Those plants which were yielding the grains for yajnya, they are fourteen in number; they are called graamyaaranyaa dhaanyaas, which were also grown.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 24: *** Vreehayassayavaa maashaa godhoomaa chanavah tilaah | [[243]] Priyangu saptamaa hi ete ashtamaah tu kulutthakaah ||

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 25: *** Shyaamaakaah tu atha neevaara jartilaah sagavedhukaah | Tathaa venu yavaah proktaah tathaa markatakaa mune || A sort of panic, uncultivated rice, wild variety of sesamum, wheat, some kind of grain, sesamum, some kind of millet, bamboo seeds, a variety of priyangu, seeds of a tree called naaga bala, these are the names of the grains told here.

Once they built their houses to protect themselves from cold, heat and other disturbances, they started to engage themselves in cultivation, manual labour, and they grew the seventeen types of graamya dhaanyaas, grains, and the fourteen types useful for performance of the yajnyaas. We find many of these names in the Vedaas too.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 26: *** Graamyaaranyaah smrutaah hi etaah oshadhyah tu chaturdasha | Yajnya nishpattaye yajnyah tathaa aasaam heturuttamah || The fourteen types of grains are said to be graamyaaranyaas, which are used in the performance of yajnyaas. These were used for the completion of [[244]] the yajnya, and useful for the growth of the plants. These grains are used for performance of yajnya, and yajnya in turn is required for growing these plants. Yajnya is the best means for growing all these plants and grains. Through yajnya only, rains and all this kind of prosperity can be attained; and this will bring in all kind of good in the world. Performance of yajnyaas is very important, and for those yajnyaas, these grains are useful. Performance of yajnyaas becomes a cause of good growth of these plants.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 27: *** Etaah cha saha yajnyena prajaanaam kaaranam param | Paraavaravidah praajnyaah tato yajnyaan vitanvate || Those who are the knowledgeable people of *para, avara *- they always engage in performance of yajnyaas. This is also very important for perpetuation of the human race itself.

Sri Engal Aalwaan’s Commentary: Graamya iti | Aasaam - oshadheenaam hetuh - vardhakah |

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 28: *** Ahani ahani anusthaanam yajnyaanaam muni sattama | Upakaarakaram pumsaam kriyamaana agha shaantidam || When yajnyaas are being performed every single day, O excellent of the sages, it is extremely helpful to people. It helps them to get rid of all sins.

Sri Engal Aalwaan’s Commentary: [[245]] Ahani ahani iti | Yajnyaanaam pancha mahaa yajnyaanaam
anusthaanam nityam kriyamaanaagham * Pancha soonaa gruhah tasya
ityaadinaa sooktam, atra tu poorvam alpa alpasaaravat iti uktam,
tasya aghasya shaantidam - naashakaram iti arthah | The yajnyaas are told to be *pancha mahaa yajnyaas - Deva yajnya, Rishi *yajnya, Pitru yajnya, Bhoota yajnya and Manushya yajnya. Performance of pancha mahaa yajnyaas every single day helps people to get rid of all kinds of sins. There are many sins which keep accumulating. These will be happening without our knowledge - they are told as *pancha soonaas *- five kinds of sins that we accumulate every day. A householder performs five kinds of sins - (i) the hearth for frying, where we kill so many beings, (ii) during grinding, (iii) sweeping with the broom, (iv) making paste, (v) heating the water vessel. A gruhasta engages in all these every day. We do not know the innumerable invisible number of beings we will be torturing. All these accumulate sins. When we do the pancha mahaa yajnyaas, these are said to get rid of these sins - this is told in Manu Smruti. Adhyaapanam brahma yajnyah pitru yajnya tu tarpanam | Homo daivo balirbhooto nri yajnyo atithi poojanam || Pancha etaan yo mahaa yajnyaan na haapayati shaktitah | Gruhe api vasan nityam soonaa doshaih na lipyate || When one performs these pancha mahaa yajnyaas, such a person will never be affected by these kind of sins, which are unknowingly performed every single day.

Paraasharar now tells about people who are not interested in performing yajnyaas and who always engage in bad deeds. And about the worlds attained by those who are engaged in *pancha mahaa *yajnyaas and varna aashrama dharmaas, and those who are not following the shaastraas, and hate the Vedic way of life.

[[246]] Recap: In the previous session, we were studying Amsha 1, Chapter 6 of *Sri *Vishnu Puraanam. We saw how after the Treta Yuga started, after some time, the changes started to happen. The people started to make residences for themselves, being protected properly from heat, light, and sun, and started cultivation for a means of living, and they grew various grains, seventeen of which are told, which are graamya. Then there are fourteen types which are used for performance of yajnyaas.

The importance of yajnyaas which sustains the cycle of creation, and human race, was told. Those who realize the importance of yajnyaas, and those who are knowledgeable about both para and avara, it is of utmost benefit to humans, and helps in getting rid of all sins. The pancha mahaa yajnyaas are meant here. The pancha mahaa yajnyaas which are being performed, the nitya naimittika karmaas, on a daily basis, through these, the gruhastaas get rid of pancha soonaas; so these are of great benefit. This is what is ordained, and is to be performed.

29

***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 29: *** Eshaam tu kaala srushto asou paapa binduh mahaa mune | Chetassu vavrudhe chakruh te na yajneshu maanasam || O Sage, due to the effect of time, in their minds, the sins were growing, they were always thinking about transgressing the shaastraas. They had no inclination to perform the yajnyaas.

30

Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 30: Vedaan vedyam tathaa devaan yajnya karma aadikam cha yat | Tat sarvam nindamaanaah te yajnyavyaasedhakaarinah || Such people who were not inclined to perform yajnyaas but were only evil minded, they ridiculed the Vedaas, and yajnya and other karmaas which are [[247]] known from the Vedaas to be performed for various benefits, and the gods who are praised, and offered havis, they ridiculed all of these. Thus they became a hindrance to performance of yajnyaas.

31

***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 31: *** Pravrutti maarga vyucchitti kaarino veda nindakaah | Duraatmaano duraachaaraa babhoovuh kutilaashayaah || Creation is told, the cause of lineage through procreation, they thought that they were the cause of such things, and they ridiculed the Vedaas. They were evil minded, of bad conduct, they were going against the shaastraas, they became evil minded people.

Sri Engal Aalwaan’s Commentary: Pravrutti iti | Yajnya pravruttyaa pravruttih - sargah, prajaa sarga iti
arthah |

32

Such being the time when there were also people like that who were ridiculing the Vedaas, gods, yajnya, karma, etc., they were hindrance to performance of yajnya, and hence continuation of human race, … ***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 32: *** Samsiddhaayaam tu vaartaayaam prajaah srushtvaa prajaapatih | Maryaadaam sthaapayaamaasa yathaa sthaanam yathaa gunam || When the means of living such as farming, cultivation, were well established, Prajaapati having created all the people, started to establish the rules and guidelines,

Sri Engal Aalwaan’s Commentary: [[248]] Samsiddhaayaam iti | Krushi roopaayaam samsiddhaayaam oshadhi
dvaaraa prajaah srushtvaa yathaa sthaanam asmin dehe ayam dharmah
iti yathaa gunam raaginaam kaamyam karma, viraktaanaam tu
nivartakam ityaadi vyavasthaam sthaapayaamaasa || In these places, these are the dharmaas to be followed. For those who are desirous of attaining benefits and pleasures, like svarga loka, etc., he established kaamya karmaas. These are all told in the Vedaas itself, as various yaagaas are told, vaajapeya, ashwamedha, etc. Various *kaamya *karmaas are told by which people can experience various worlds, and enjoy there. For those who had given up all these desires, the moksha maarga, the means to attain liberation, he started to establish.

33

***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 33: *** Varnaashramaanaam cha dharmaan dharmabhrutaam vara | Lokaanscha sarva varnaanaam samyak dharmaanupaalinaam || O Excellent among those who are supporting and adopting dharma, the various dharmaas to be followed by various dharmaas and aashramaas, based on one’s station in life ( varnaas are *braahmana, kshatriya, vaishya, *shoodra; and aashramaas are *brahmacharya, gruhasta, vaanaprastha, *sannyaasi), what are the dharmaas to be followed, and what worlds do they attain, for those who follow the *nitya naimittika karmaas, *Prajaapati established all of these.

This is what is told in the Vedaas, and everyone has to follow the *Varna *Aashrama dharmaas. Veda is Bhagavaan’s aajnyaa, and He will be pleased only when people follow the varna aashrama dharmaas as ordained in the Vedaas. Otherwise there will be pratyavaaya. Based on their ruchi, whether they are viraktaas, desirous of attaining the benefits, according to their needs, Prajaapati established all of this.

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[[249]] ***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 34: *** Praajaapatyam braahmanaanaam smrutam sthaanam kriyaavataam | Sthaanam aindram kshatriyaanaam samgrameshu anivartinaam || Those braahmanaas who are always engaged in following the *nitya *naimittika karmaas, the daily and occasional ordained duties, as told in the Vedaas, the worlds called as Bhrugu loka, etc., they will attain those worlds. Kshatriyaas who do not turn their back in the battlefield, attain the world of Indra.

Braahmanaas become eligible only if they are following the *nitya naimittika *karmaas; otherwise they are called as braahmana bandhus.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 35: *** Vaishyaanaam maarutam sthaanam sva dharma nirataatmanaam | Gaandharvam shoodrajaateenaam paricharya anuvartinaam || Vaishyaas who are always established in the dharmaas as told for their varna, they attain the world of Vaayu. For shoodraas, who serve other classes, for those who are following that as ordained, they attain the Gaandharva loka.

Sri Engal Aalwaan’s Commentary: Praajaapatyam iti | Praajaapatyam bhrugvaadilokah |
Braahmanaanaam kriyaavataam nitya naimittika kriyaavataam |

36

***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 36: *** Ashta asheeti sahasraani muninaam oordhvaretasaam | [[250]] Smrutam teshaam tu yat sthaanam tat eva guruvaasinaam || Those who are in the brahmachaari aashrama, serving their aachaaryaas living in the gurukula, they attain the worlds where eighty eight thousand sages live.

Sri Engal Aalwaan’s Commentary: Ashta asheeti iti | Guruvaasinaam brahmachaarinaam |

37

Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 37: Saptarsheenaam tu yat sthaanam smrutam tat vai vanaukasaam | Praajaapatyam gruhasthaanam nyaasinaam brahma sanjnyitam || Vaanaprasthaas attain the world of *Saptarshis. *Gruhastaas attain praajaapatya loka. Sannyaasi attain *Brahma loka, Satya *loka.

Sri Engal Aalwaan’s Commentary: Saptarsheenaam iti | Nyaasinaam sannyaasinaam, devayaana
maargastho brahma sanjniytah - satya lokah | Satya loka is located in Deva yaana, the Archiraadi maarga.

Till now, what was told was about those established in the *Varna Aashrama *dharmaas. Next, the world attained by the jnyaanis is told.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 38: *** Yoginaam amrutam sthaanam svaatma santoshakaarinaam || [[251]] Among the aashramis, belonging to the various aashramaas, yogis established in prateeka upaasana, meditation with the idea of a superior object on an inferior one, called as prateekopaasakaas, they attain a world known as Vishnu Pada, which is above Dhruva loka; the Ganga river is supposed to start from there only.

Sri Engal Aalwaan’s Commentary: Yoginaam iti | Aashramishu eva ye prateeka upaasakaah yoginah
teshaam amrutam vishnu padaakhyam dhruvaat upari sthaanam * Yato
gangaa pravahati iti vakshyamaanam | Prateeka upaasana is thinking of a nikrushta vastu as utkrushta. It should not be the other way; one should not think of a *utkrushta *vastu as nikrushta. For example, if we tell a servant that he is the king, this is alright. However, the idea of servant cannot be made in a king. There are various prateeka upaasaanaas told - for example, thinking of manas itself as *Brahman - Mano brahmeti upaaseeta, maanavaan bhavati. Annam *brahmeti vyajaanaat, annavaan bhavati.

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***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 39: *** Ekaantinah sadaa brahma dhyaayino yoginah cha ye | Teshaam tat paramam sthaanam yat vai pashyanti soorayah || Those who are all the time meditating on the Brahman, only thinking of Brahman as praapya, praapaka, for them, the world attained is where the nitya sooris are located.

Sri Engal Aalwaan’s Commentary: Ekaantinah iti | Paramam sthaanam parama vyoma | [[252]] Those who are meditating on Brahman, brahma upaasakaas, yogis, ekaantis, for whom everything is Brahman only, Paramaatman only, they are told here. They attain the Parama Pada, the Parama Vyoma.

40

***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 40: *** Gatvaa gatvaa nivartante chandra sooryaadayo grahaah | Adyaapi na nivartante dvaadashaakshara chintakaah || Difference between bhagavat upaasakaas and other upaasakaas is told here. Those who attain the other worlds, Soorya, Chandra; they keep going and coming back. Up to Chaturmukha Brahma, the worlds attained by various people, who do kaamya karma, prateekopaasana, once the period ends, they come back here. While those who are meditating on Paramaatman, who do upaasanaa of Paramaatman, through various mantraas such as Vaasudeva Dvaadasha akshari or Ashta akshari, Vishnu shadakshara, they do not come back; they attain eternal abode of Paramaatman; they get liberated once and for all from this samsaara.

Sri Engal Aalwaan’s Commentary: Bhagavat upaasakaanaam eva punaraavruttih itareshaam tu nivruttih
eva iti aaha - gatvaa iti | Chandra sooryaadi grahanam teshaam kaala
netrutva visheshaat, tat vilakshanaam brahmaadeenaam api
upalakshanam | Chandra sooryaadayo api svam svam adhikaaram
gatvaa - praapya, ante pralaya kaale nivartante - te sva padaat
bhrashyanti | Dvaadasha akshara aadinaa mantrena bhagavat
upaasakaah na nivartante - na cha punaraavartante | Etat vyatiriktaah
sarve api nivartanta eva | * Aabrahma bhuvanaallokaah
punaraavartino arjuna * iti bhagavat ukteh | Day, time is determined by the movement of moon and sun, this is upalakshana for all other gods, including Chaturmukha Brahma. Even the gods like Chandra, Soorya, Chaturmukha Brahma, they attain their positions, and during pralaya, they also get merged into their causes. When [[253]] the gods themselves are not there, their worlds also will go; they also have a time limit. Even Chaturmukha Brahma has a time limit of 100 years. During praakruta pralaya, Chaturmukha Brahma and his world get merged into Paramaatman; so they are not permanent. Everyone other than the Bhagavat upaasakaas, they keep coming back into this world. In Bhagavad Geetha, Sri Krishna has told this very clearly, that up to Chaturmukha Brahma, all the worlds are impermanent. When they attain those worlds, once their time period is over, they have to come back again. Whereas Bhagavat upaasakaas attain Parama Pada, and do not return; they escape from samsaara forever.

41

Having told the various worlds attained by these people, up to *Bhagavat *upaasakaas, prateekopasakaas, and all those engaged in *nitya naimittika *karmaas, varna aashrama dharmaas, what are the world attained by those transgressing the shaastraas. They attain various types of hell. ***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 41: *** Taamisram andha taamisram mahaa rourava rouravou | Asi patra vanam ghoram kaala sootram aveechikam ||

42

***Sri Vishnu Puraana, Amsha 1, Chapter 6, Shloka 42: *** Vinindakaanaam vedasya yajnya vyaaghaata kaarinaam | Sthaanam etat samaakhyaatam sva dharma tyaaginah cha ye || Those who ridicule the Vedaas, who don’t follow the dharmaas ordained in the Vedaas, as per their station in life, varna aashrama, who obstruct the performance of yajnyaas, the various hells are told - *taamisra, andha **taamisra, mahaa rourava, rourava, asi patra vana, ghora, kaala sootra, *aveechika. They attain various hells and suffer there.

Sri Engal Aalwaan’s Commentary: [[254]] Taamisra aadeenaam svaroopam vakshyate taamisram iti |

Following the various varna aashrama dharmaas is told here. The glory of Bhagavat upaasakaas, that they attain Parama Pada and do not come back to samsaara again, and that all others return and are born again, is told.

|| Iti Sri Vishnu Puraane Prathame Amshe Shashto Adhyaayah ||

|| Iti Sri Bhagavad Raamaanuja Pada Antaranga Sri Vishnu Chitta
Virachite Sri Vishnu Puraana Vyaakhyaane Sri Vishnu Chitteeye
Prathame Amshe Shastho Adhyaayah ||

|| Atha Saptamo Adhyaayah ||

Next, Sage Paraashara starts to tell about mithuna srushti, the combination of man and woman. Sri Paraasharah: