1
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 1: *** Sri Paraasharah - Kathitah taamasah sargo brahmanaste mahaa mune | Rudra sargam pravakshyaami tat me nigadatah shrunu || The taamasa sarga of Chaturmukha Brahma was told, O great sage. Continuing from that, Rudra sarga is going to be told now. Listen to this Rudra sarga, the creation of the Rudras, now.
Sri Engal Aalwaan’s Commentary: Nitya pralaya hetoh adharmaadeh taamasasya prasangaat bhrugu
sargam atikramya poorva ukta koumaara sarga antargatam taamasam
rudra sargam prapanchayitum prastouti kathita iti | The cause of nitya pralaya, the destruction that keeps happening on a daily basis, adharma and others which are because of tamas, skipping the *Bhrugu *sarga, whatever was told earlier in the koumaara sarga, within this koumaara sarga the taamasa Rudra sarga happens, this will be explained now.
2
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 2: *** Kalpaadou aatmanah tulyam sutam pradhyaayatah tatah | Praaduraaseet prabhoranke kumaaro neela lohitah || In the beginning of the kalpa, he wanted to get a son who is very similar to himself. So, Chaturmukha Brahma started to do sankalpa. At that time, Neelalohota was born on his lap.
3
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 3: *** [[277]] Ruroda su svaram so atha praadravat dvijasattama | Kim rodishi iti tam brahmaa rudantam pratyuvaacha ha || He cried loudly making lot of noise. And he started moving here and there. Chaturmukha Brahma asked him why are you crying like this.
4
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 4: *** Naama deheeti tam so atha pratyuvaacha prajaapatih | Rudrastvam deva naamnaasi maa rodeeh dhairyam aavaha | Evam uktah punah so atha sapta krutvo ruroda vai || He said, ‘Give me a name’. Prajaapati replied ‘You are going to be called Rudra deva. Do not cry. Be bold, courageous’. After that, the Neelalohota, after having got the name of Rudra, again cried seven times.
Sri Engal Aalwaan’s Commentary: Naama iti | Rodana dravanaabhyaam rudra naama niruktih | *
Rodanaat dravanaat cha eva rudra naamnaa abhivishrutah | * iti vaayu
ukteh | The nirukti for the word Rudra is Rodana dravanaabhyaam, because of crying and moving here and there. In Vaayu Puraana, it is told like this.
5
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 5: *** Tato anyaani dadou tasmai sapta naamaani vai prabhuh | Sthaanaani cha eshaam ashtaanaam patneeh putraamscha sa prabhuh
|| [[278]] Then Chaturmukha Brahma gave him another seven names. He gave Rudra and the other seven places also, gave them wives and children also.
6
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 6: *** Bhavam sharvam asheshaanam tathaa pashupatim dvija | Bheemam ugram mahaadevam uvaacha sa pitaamahah || He gave names to the seven people as *Bhava, Sharva, Eeshaana, Pashupati, *Bheema, Ugra, Mahaadeva.
Sri Engal Aalwaan’s Commentary: Tata iti | Naamaani rudra bhava aadeeni, patneeh suvarchalaa
aadikaah |
7
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 7: *** Chakre naamaani atha etaani sthaanaani eshaam chakaara sah | Sooryo jalam mahee vanhih vaayuh aakaasham eva cha | Deekshito braahmanah soma iti etaah tanavah kramaat || He also gave them forms, *Soorya, Jala, Mahee (Pruthivi), Vanhi, Vaayu, *Aakaasha, Deekshita braahmana (braahmana who has taken deekshaa in yajnyaas), Soma (Chandra).
8
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 8: *** Suvarchalaa tathaa eva oshaa sukeshee chaaparaa shivaa | Svaahaa dishah tathaa deekshaa rohinee cha yathaakramam || [[279]] He gave wives which are *Suvarchalaa, Oshaa, Sukeshi, Shivaa, Svaahaa, **Dishaa, Deekshaa, Rohinee. *
Sri Engal Aalwaan’s Commentary: Chakre naamaani iti | Atra vanhih vaayuh iti paatha kramo na
vivakshitah, agneh devataa patnee putraanaam pashupati svaahaa
skandaanaam panchama sthaane vakshyamaanatvaat | The paatha krama is told as Vanhi (Agni), Vaayu. In the artha krama, we have to take it the other way, Vaayu and Agni. Because, when the wives are told, Svaahaa is the wife of Agni.
9
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 9: *** Sooryaadeenaam dvija sreshta rudraadyaih naamabhih saha | Patnyah smrutaa mahaabhaaga tat apatyaani me shrunu || Soorya, water, earth, etc. are the forms and the names are Rudra and others which were given. Along with the names called Rudra and others, Soorya and others, listen to their children.
Sri Engal Aalwaan’s Commentary: Sooryaadeenaam iti | Sooryaadeenaam rudra moorteenaam |
10
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 10: *** Eshaam sooti prasootibhyaam idam aapooritam jagat | By whose children and grand children, this entire world is filled.
Sri Engal Aalwaan’s Commentary: [[280]] Eshaam iti | Sooti prasootibhyaam sootih putraadih prasootih
poutraadih | Sooti is children, prasooti is grand children.
11
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 11: *** Shanaischarah tathaa shukro lohitaango manojavah | Skandah sargo atha santaano budhah cha anukramaat sutaah || *Shanaischara, Shukra, Lohitaanga, Manojava, Skanda, Sarga, Santaana, *Budha, are the children.
12
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 12: *** Evam prakaaro rudro asou sateem bhaaryaam aninditaam | Upayeme duhitaram dakshasya eva prajaapateh || In this way, Rudra takes Daksha Prajaapati’s daughter Sati as his wife.
Sri Engal Aalwaan’s Commentary: Evam iti | Sateem satee naamneem |
13
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 13: *** Dakshakopaat cha tatyaaja saa satee sa kalevaram | Himavat duhitaa saa abhoot menaayaam dvija sattama || Because of the anger of Daksha, Sati gave her body, she sacrificed herself. Then she became the daughter of Himavaan and Menaa, called Uma.
14
[[281]] ***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 14: *** Upayeme Punah cha umaam ananyaam bhagavaan harah || Rudra again marries her.
15
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 15: *** Daivo dhaatru vidhaataarou bhrugoh khyaatih asooyataa | Shriyam cha deva devasya patnee naaraayanasya yaa || From Bhrugu, Khyaati gives birth to two devaas Dhaatru and Vidhaatru, and also Lakshmi, who became wife of Sriman Naaraayana.
Maitreyar asks for this story, and this continues now. The story of *Amruta *Manthana, and how Maha Lakshmi was born there will now continue.
Recap: In the previous session, we were studying Amsha 1, Chapter 8, where the prakarana where Rudra married Uma was told. We studied the Rudra sarga.
15
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 15: *** Devou dhaatru vidhaataarou bhrugoh khyaatih asooyataa | Shriyam cha deva devasya patnee naaraayanasya yaa || After this Paraasharar says that Bhrugu and Khyaati got married. Khyaati gave birth to two devaas, Dhaatru and Vidhaatru. And also the consort of Lord Naaraayana, the Lord of all Gods, Shridevi was born of Bhrugu in Khyaati.
16
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 16: *** [[282]] Maitreyah - Ksheeraabdhoh shreeh samutpannaa shrooyate amruta manthane | Bhrugoh khyaatyaam samutpannaa iti etat aaha katham bhavaan || Maitreyar asks - I have heard that in the Ksheeraabdhi, the milk ocean, when devaas and asuraas did churning of the ocean to get amruta, at that time, Shree was born. Now, you are telling that She was born of Bhrugu and Khyaati, how is this possible.
Sri Engal Aalwaan’s Commentary: Maitreyah chodayati - ksheeraabdhou iti |
Paraasharar now starts to answer this. While answering, he starts to tell the nature of Shridevi, Mahaalakshmi, svaroopa, svabhaava, and also how Shree and Naaraayana are ever associated. The *Amruta Mathana *prakarana will come later.
17
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 17: *** Sri Paraasharah - Nitya eva eshaa jaganmaataa vishnoh shreeh anapaayini | Yathaa sarvagato vishnuh tathaa eva iyam dvijottama ||
Shree is ever inseparably associated with Vishnu, She is the mother of the whole world, She is eternal. Just as Vishnu is all pervading, She is also all pervading.
This is an often quoted shloka in commentaries.
[[283]] Sri Engal Aalwaan’s Commentary: Pariharati - nitya iti | Vishnoh jagat pituh vishnoh anapaayinee eshaa
jagat maatrutvena tadvat nityaa | Tasyaah cha vishnoh iva
aavirbhaava tirobhaavou stah | Saa poorvam bhrugoh sutaatvena
aavirbhootaa, paschaat indrasya doorvaasasah shaapat tirobhootvaa
amruta mathane praadurbhootaa | Ato na virodhah | Yathaa iti | Sarva
gato vishnuh yathaa yat svabhaavah, iyam api tathaa tat svabhaavaa
iti, vishnoh sarvagatatva satya jnyaana aadi svaroopa kalyaana
gunaadinaam atideshah | Athavaa bhagavaan vibhutvena sarva gatah,
asyaah tat shakti vashaat anutve api tatra tatra sandhaanaat sarva
gatatvam uktam | Iyam cha sarva gataa |
Jagat pitaa is Vishnu, the father of the whole world. She is ever associated with Him, and is the mother. They are the father and mother of this whole world. Just like Vishnu, She is also eternal. For Her also, just like Vishnu, She also manifests, and ends Her avataaraas, incarnations, many times. First, She was born as the daughter of Bhrugu. After that, *Doorvaasa *Rishi curses Indra, and at that time, She disappears, and again manifests during the churning of the ocean. So, there is no contradiction here. The all pervading Vishnu, whatever nature He is, She is also of the same nature. The attributes of Vishnu such as all pervasiveness, His essential, substantive nature being of satyatva, jnyaanatva, anantatva, amalatva, aanandatva, etc., all the innumerable auspicious qualities of *Vishnu, vaatsalya, *soulabhya, sousheelya, etc., they are all extended in Her also. Or, Bhagavaan is all pervasive in His essential nature itself. She is His shakti, and though She is anu, She is there everywhere, and can be perceived in all places; She is also all pervasive.
Here there are some aspects we have to see. Shrutis, tell about Shridevi and Vishnu both. Though they may not express the words vibhu and anu in some places, they tell that Naaraayana is supreme in some places, that Shridevi is supreme in other places. An *Upanishadic **vaakya “Ksharam pradhaanam amrutaaksharam harah ksharaatmanou *eeshate deva ekah” says that prakruti, pradhaana, avyakta is kshara, [[284]] chetanaas are akshara, one Lord rules over chetana and achetana; tells *deva *ekah, and does not talk about Shridevi there. " *Aaneedavaatam svadhaayaa *tadekam", even during pralaya, when nothing exists, there is one Brahman, associated with *Shridevi. “Tasya madhye vanhi shikhaa aniyordhvaa *vyavasthitah neelato yata madhyasthaa vidyullekheva bhaasvaraa” in *Mahaa *Naaraayana Upanishad, says that Paramaatman is present in the heard, and Shridevi is also present as a streak of lightning there; Bhagavaan is like a dark cloud and Shridevi is like lightning. " Sumajjaani" tells about Bhagavaan who is ever associated with *Shridevi. “Vishvasya bhartree **jagatah pratishthaa, eeshaanaa devi bhuvanasya aadi patni, shraddhayaa *devo devatvam ashnute”, She is the support of the entire world, She rules over the entire world. " Kum pradhaana eeshvara eeshvari", She rules over even Eeshvara.
Paraashara Bhattar says that " Shruti may not tell You in some places clearly, separately, because You are included in Him, You are ever associated with Him". Though they are two, they are told as One, they both rule over everything.
There are two versions of Vishnuchitteeya itself. There is a version published in 1882 at Madras, edited by Vavilla Anantanarayana Shastri, and Vaavilla Ramaswamy Shastri. There is one more published earlier than 1882 in Telugu at Madras. This has the following commentary " *Yathaa iti **sarvagato vishnuh yathaa yat svabhaavah iyam api tathaa tat svabhaavaa **iti. Vishnoh sarvagatatvam pratyajnyaanaadi svaroopa kalyaana **gunaadeenaam atideshah. Athavaa bhagavaan vibhutvena sarvagatah iyam *cha sarva gataa" - anutva is not mentioned. Among the followers of Bhagavad Raamaanuja also, there is a difference between Vadagalai and Tengalai sampradaayaas. In Vadagalai, they think that Mahaalakshmi is vibhu svaroopa, and in Tengalai, she is told as *anu *svaroopa.
[[285]] Next, Paraasharar starts to explain the wonderful relationship of Naaraayana and Mahaalakshmi, how they both exist together.
18
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 18: *** Artho vishnuh iyam vaani neetireshaa nayo harih | Bodho vishnuriyam buddhih dharmo asou satkriyaa tviyam || Shridevi is the word, vaani, shabda, and Bhagavaan is the meaning, artha. They are eternally associated like that. Shridevi is neethi, and Hari is *naya. *Shree is buddhi and Bhagavaan is bodha. Dharma is Bhagavaan and Shree is y aaga and others.
In our siddhaanta, the relationship between shabda and artha is eternal, existing all the time. It is not that someone creates an object and associates a word with that. For example, Devadatta is born, and the naamakarana is done as Devadatta. There is a view that after an object is created only, a word can have a meaning; when there is no object, how can a word have a meaning? It is established in the Shrutis that Bhagavaan does creation with the words only. " Veda shabdebhya eva aadou devaadeenaam chakaara sah" says Manu. Shruti says " Sa bhooriti vyaaharat sa bhuvam asrujata", He said Bhoo, and created the world. " Yathaa poorvam dhaataa akalpayat". All these things show that the relationship between word and meaning is that the meaning is antargata in the shabda itself. They are ever associated and there is no need to associate an object with a word. Words like Indra are existing all the time, apourusheya, nitya, and the meaning always exists. This is examined in detail in various works. There is always an Indra, they are called pravaaha nityaas. During creation, Bhagavaan takes the *Veda *shabda, and looking at the characteristics, associates the object with the word. The meaning is the svaroopa of the shabda itself. Bhaashyakaarar establishes all of this in three sutraas of Brahma Sutraas.
[[286]] This is also the reason why Kaalidaasa says ’ *Vaagarthou iva sampruktou *vaagartha pratipattaye’.
Sri Engal Aalwaan’s Commentary: Tayoh sarvaatmakatvam anapaayitvam cha upapaadayati artha iti |
Arthah shabda vaachyah, neetih nyaaya shaastram | Nayo nyaayah |
Buddhih adhyavasaayaatmakam antahkaranam, tat kaaryo nischayo
bodhah | Satkriyaa yaagaadih | Dharmah tat utpaadyamadrushtam | Everything is ubhaya aatmaka, Bhagavaan and Shree are ever associated. Both are there always. Everything has Vishnu and Lakshmi as their aatmaa; they both together control and support everything, and both together are the masters. Word and meaning have *vaachya vaachaka sambandha, *vaachaka is the shabda, and vaachya is the object denoted by the word, this is artha. Nyaaya is the way the concepts are presented, the *pancha *avayayava vaakya. Nyaaya shaastra is that which houses all of these. Buddhi is the mind, when it is in the deciding mode, when it is taking a decision. When it is thinking, it is called chinte. Like this, there are different prakaaraas, modes of the mind. The effect of the deciding mind is the decision itself; the decision taken by such a mind is called bodha. *Sat *kriyaa is all the good deeds told in the Vedaas, which is yaagaas. From the yaagaas, adrushta is born, obtained, which is Bhagvaan’s sankalpa to bestow various benefits.
Aalwaar also says this in many places.
19
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 19: *** Srashtaa vishnuriyam srushtih shreeh bhoomih bhoodharo harih | Santosho bhagavaan lakshmeeh tushtih maitreya shaashvatee || The creator is Vishnu, and She is the creation. Shree is bhoomi, and He is the one who supports the bhoomi. O Maitreya, The idea of enoughness [[287]] is tushti. The happiness that arises out of this, is *santosha. *Bhagavaan is santosha, and Lakshmi is tushti.
Sri Engal Aalwaan’s Commentary: Srashataa iti | Alam buddhih tushtih | Tat abhivyaktam sukham
santoshah, shaashvatee iti lakshmyaa visheshanam | Shaashvati is the attribute of Lakshmi.
20
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 20: *** Icchaa shreeh bhagavaan kaamo yajnyo asou dakshinaa tviyam | Aajyaahutih asou devee purodaasho janaardanah || Shree is icchaa, and Bhagavaan is Kaama. If Vishnu is yajnya, She is dakshinaa, donation given during the yajnyaas. Every yajnya is never complete without dakshinaa. Shree is the aajyaahuti, the ghee which is offered as oblation, and Janaardana is the purodaasha, the rice cake which is offered.
Sri Engal Aalwaan’s Commentary: Icchaa iti | Icchaa apekshaa, tat janyo abhiniveshah kaamah | Icchaa is desire, and out of this, comes the wanting to attain that.
21
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 21: *** Patneeshaalaa mune lakshmeeh praagvamsho madhusoodanah | Chitih lakshmeeh harih yoopa idhmaa shreeh bhagavaan kushah || Lakshmi is the patneeshaalaa, the place where the women folk sit, and Madhusoodana is the praagvamsha, the front portion where [[288]] the yajamaana sits. She is the altar, and Bhagavaan is the yoopastambha. If Bhagavaan is darbhaa, She is like the samit.
Sri Engal Aalwaan’s Commentary: Patneeshaalaa iti | Idhmaa samit | Aarshatvaat taap |
22
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 22: *** Saama svaroopi bhagavaan udgeetih kamalaalayaa | Svaahaa lakshmeeh jagannaatho vaasudevo hutaashanah || Bhagavaan is saama svaroopa itself. She is a special type of that saama. If Vaasudeva is like the Agni, She is like the Svaaha Devi, who is wife of Hutaashana, Agni.
Sri Engal Aalwaan’s Commentary: Saama svaroopi iti | Sagaano mantrah saama, tat gaana vishesha
udgeetih | Saama is mantraas which are sung. A special type of such saama is called as udgeeti.
23
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 23: *** Shankaro bhagavaanchourih gouri lakshmeeh dvijottama | Maitreya keshavah sooryah tat prabhaa kamalaalayaa || If He is like Shankara, She is like Gowri. If Keshava is the Sun, the Sun’s brightness is Lakshmi.
[[289]] There is prabhaa and prabhaavat; prabhaavat is the Soorya, and prabhaa is the rays emanating from the Sun.
24
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 24: *** Vishnuh pitruganah padmaa svadhaa shaashvata pushtidhaa | Dyou shreeh sarvaatmako vishnuh avakaasho ati vistatarah || Vishnu is like the pitru gana, the host of pitrus; and She is Svadhaa, which gives pushti all the time, nitya pushti. If She is like the sky, He is the broad space.
For pitrus, when we offer, it is called svadhaa. For devaas, it is svaahaa.
25
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 25: Shashaankah shreedharah kaantih shreeh tatha eva anapaayinee | Dhrutih lakshmeeh jagat cheshtaa vaayuh sarvatrago harih || Shreedhara is the Moon, and the brightness of the Moon is Shridevi. She is the capability to support. The Vaayu is said to be Bhagavaan.
Sri Engal Aalwaan’s Commentary: Shashaanka iti | Vaayuh jagat praanah, dhrutih dhaaranam, jagat
cheshtaa cha pravahaadi praanaadi roopa vaayu krutyam | Vaayu is the jagat praana, the life of the entire world. Air carries things with it, and gives life to beings through breathing - *praana, apaana, vyaana, **udaana, samaana *- these are the effects of Vaayu.
26
***Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 26: *** [[290]] Jaladhih dvija govindah tat velaa shreeh mahaa mune | Lakshmeeh svaroopam indraanee devendro madhusoodanah || Govinda is like the ocean. Shree is said to be the shores. If Madhusoodana is like Devendra, then Lakshmi is like Indraani, the wife of Devendra.
There is a paatha that Shree is the tide.
27
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 27: Yamah chakradharah saakshaat dhoomornaa kamalaalayaa | Ruddhih shreeh shreedharo devah svayameva dhaneshvarah || If He is Yama himself, She is the wife of Yama, Dhoomornaa. Lord Vishnu is Kubera, and She is Kubera’s wife, Ruddhi.
Sri Engal Aalwaan’s Commentary: Yama iti | Yamasya patni dhoomornaa | Ruddhih kuberasya | Dhoomornaa is the wife of Yama. Ruddhi is Kubera’s wife.
It can also be taken as Bhagavaan being antaryaami to all of these.
28
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 28: Gouri lakshmi mahaabhaaga keshavo varunah svayam | Shreeh devasenaa viprendra devasenaa patih harih || If Keshava is like Varuna, Lakshmi is like Varuna’s wife, Gowri. if Shree is Devasenaa, Vishnu is Skanda. [[291]]
Sri Engal Aalwaan’s Commentary: Gowri iti | Gowri varunasya patni | Devasenaa skanda bhaaryaa | Varuna’s wife is Gowri. Skanda’s wife is Devasenaa.
Tayoh sarvaatmakatvam is told. They are told in saamaanaadhikaranya to be those things. Varuna is Keshavaatmaka. Gowri is Lakshmyaatmikaa. Both are ubhayaatmaka.
29
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 29: Avashtambho gadaa panih shaktih lakshmeeh dvijottama | Kaashthaa lakshmeeh nimesho asou muhoorto asou kalaa tu iyam || If Bhagavaan is like the aadhaara, Lakshmi becomes the power itself. One kaashtaa is fifteen nimeshaas. Similarly, kalaa is part of muhoorta.
Sri Engal Aalwaan’s Commentary: Avashtambha iti | Avashtambhah aadhaaro balam vaa | Avashtambha is support or power.
30
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 30: Jyotsnaa lakshmeeh pradeepo asou sarvah sarveshvaro harih | Lathaa bhootaa jaganmaataa shreeh vishnuh druma sanjnitah || If the light is Bhagavaan, brightness is Lakshmi. If Bhagavaan is the tree, She is the twiner. [[292]]
Sri Engal Aalwaan’s Commentary: Jyotsnaa iti | Jyotsnaa prabhaa |
31
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 31: Vibhaavari shreeh devo asou devah chakra gadaadharah | Varaprado varo vishnuh vadhooh padma vanaalayaa || They are associated like night and day. He is the bridegroom, who gives all boons. Mahaalakshmi is like the bride.
There is another *paatha, Vibhaavari shree divaso … *
32
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 32: Nada svaroopi bhagavaan shreeh nadee roopa samsthitaa | Dhvajah cha pundareekaakshah pataakaa kamalaalayaa || She is nadi, and He is nada. He is the flag, and She is the banner.
Nada is the masculine gender of nadi. In the rivers also, it is told like that.
33
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 33: Trushnaa lakshmeeh jagannaatho lobho naaraayanah parah | Rathee raagascha maitreya lakshmeeh govinda eva cha || Trushnaa is Lakshmi, and Jagannaatha is lobha. Rathi is Lakshmi, and raaga is Govinda. [[293]]
Sri Engal Aalwaan’s Commentary: Trushnaa iti | Deyasya aaditsaa nishiddha lipsaa cha lobhah | Labdheh
aparyaaptadheeh trushnaa | Ratih priya sangamajaa tat kaala preetih;
tat prakarsho raagah | Not being satisfied with whatever one gets is trushnaa; they want more and more all the time. Whatever is given in donation, wanting to possess that; and desiring to attain what is prohibited; is lobha. The happiness that arises out of union with the dear one, is rathi; and the excess of that is raaga.
34
After telling how they are both associated, and how they are *ubhaya *aatmaka, Paraasharar says. It is difficult to understand this aspect of Vishnu and Lakshmi being ever associated inseparably, was explained by so many examples. Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 34: Kim cha atra bahunoktena sankshepena idam uchyate || What else can I say, I cannot explain the relationship how they exist, I am telling you very briefly.
There are two aspects of all that is told. That they are the inner controllers of everything, and are inseparably ever associated.
35
Sri Vishnu Puraana, Amsha 1, Chapter 8, Shloka 35: Deva tiryak manushy(eshu)aadou punnaamaa bhagavaan harih | Stree naamnee shreeh cha vijneyaa naanayoh vardhate param || [[294]] In all these creations of gods, animal, human, all movables and immovables, whatever is told as man, male, is all Bhagavaan. Whatever is feminine, are Shridevi’s amsha. There is nothing superior than these two.
Sri Engal Aalwaan’s Commentary: Deva iti | Anayoh aabhyaam param anyat | Sarvasya ubhayaatmakatve
api tatra tatra aabhimukhya atishaya visheshaat arthavaani
aadeenaam tat aatmakatvam uktam | Why only so few examples like artha, vaani, etc. Everything has these two as their inner selves, in some places there is a special presence of them that is seen. That was only told here. These are all the examples where this relationship is significantly seen. The examples were told only in specific places, though they are inner controller of everything, and there is nothing superior to them.
|| Om Tat Sat iti Shree Vishnu Puraane Prathama Amshe Ashtamo
Adhyaayah ||
***|| Iti Shree Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Prathame
Amshe Ashtamo Adhyaayah || ***
|| Atha Navamo Adhyaayah ||
Here comes the prakarana if Durvaasa Muni and Indra, and the churning of the ocean comes after this.
[[295]] Maitreyar had asked about Shridevi, Her nature, and how She was also born as daughter of Bhrugu and Khyaati and also manifests during *Amrutha *Mathana. Now, Paraasharar starts to explain the second part of it.