09

1

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 1: Sri Paraasharah - Idam cha shrunu maitreya yat prushto aham iha tvayaa | Shree sambandham mayaa api etat shrutam aaseet mareechitah || O Maitreya, listen to this also, I am going to tell you more, which is connected to Shridevi, which I heard from Mareechi.

Sri Engal Aalwaan’s Commentary: Idam iti | Mareechih kaashyapa pitaa | Mareechi is the father of Kaashyapa.

He told me that story, I will tell you.

2

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 2: Doorvaasaah shankarasya amshah chachaara pruthiveem imaam | Sa dadarsha srajam divyaam rushih vidyaadharee kare || Durvaasa Rushi is well known for his anger, is Shankara’s amsha, was roaming around in the world. He saw a wonderful divine garland, in the hand of a Vidyaadhara stree.

Sri Engal Aalwaan’s Commentary: [[296]] Doorvaasaah iti | Shankarasya amsha iti vakshyamaanaa
akshyaantyaadeh hetu nirdeshah | Durvaasa is very intolerant, akshaanti. He curses people for the slightest of mistakes, as well known in the Puraanaas. The cause of the akshaanti is said that he is amsha of Shankara, as Shankara also is said to be like that.

3

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 3: Santaanakaanaam akhilam yasyaa gandhena vaasitam | Ati sevyam abhoot brahman tat vanam vanachaarinaam || It had the wonderful perfume of the flowers of Santaanaka. With this, the entire forest was having a wonderful fragrance of these flowers, which was most pleasant.

4

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 4: Unmatta vrata dhruk viprah taam drushtvaa shobhanaam srajam | Taam yathaache varaarohaam vidyaadhara vadhoom tatah || Durvaasa Rushi was highly attracted by that garland. He was following the vrata of behaving like an unmatta, inebriated. He begged her to give him that garland.

Sri Engal Aalwaan’s Commentary: Unmatta iti | Unmatta vrata dhruk | Yogino hi jada unmatta
pishaachavat vartante | Athavaa sanatkumaara shaapaat unmatta
vrata dhruk | There is an instance of Sanatkumaara shaapa for Durvaasa, because of which he was as though inebriated. It is also said that yogis behave like this. Yogis when they are in aatma anubhava, behave like inert [[297]] objects, jada, without realizing anything that is happening around. Or as though they are in an inebriated condition.

5

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 5: Yaachitaa tena tanvangee maalaam vidyaadharaanganaa | Dadou tasmai vishaalaakshee saadaram pranipatya tam || Immediately that vidyaadhara stree offered her obeisance to the rishi, and with great respect, gave him that garland.

6

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 6: Taam aadaaya aatmano moordhni srajam unmatta roopa dhruk | Krutvaa sa vipro maitreya paribabhraama medineem || He placed that garland on his head, Durvaasa Muni roamed around the whole world as though in an inebriated condition. He was so happy with the fragrance of that garland.

7

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 7: Sa dadarsha tam aayaantam unmatta airaavate sthitam | Trailokya adhipatim devam saha devaih shacheepatim || At that time, he saw Indra, the Lord of the gods, the Lord of the three worlds, coming there, sitting on the Airaavata elephant, which was also like unmatta; along with all the gods.

8

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 8: Taam aatmanah sa shirasah srajam unmatta shat padaam | [[298]] Aadaaya amara raajaaya chikshepa unmattvat munih || The garland was surrounded by bees, and had a wonderful fragrance. Durvaasa Muni threw it at Indra.

9

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 9: Gruheetvaa amara raajena srak airaavata moordhani | Nyastaa raraaja kailaasa shikhare jaanhavee yathaa || Indra took that garland, and placed it on Airaavata elephant. When he placed it on Airaavata’s head, it was shining forth like Ganga river on Kailaasa shikhara. It was such a wonderful view.

Next, the elephant throws it down, and Durvaasa Muni gets very angry, and curses Indra. After this, Indra loses all his wealth, and this is told as tirodhaana of Shridevi. The whole world loses all its prosperity. After that, they do Amrutha mathana, the churning of the ocean. Recap: In the previous session, we were studying Amsha 1, Chapter 9, where we were starting to study the part where Durvaasa Muni, when roaming around as a yogi, sees a Vidyaadhara stree carrying a wonderful garland, with most wonderful fragrance filling the entire area. He is so much attracted to it, and he begs her to give that garland, and she gives it to him with great respect. He carries it on his head, and is captivated by its fragrance.

7

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 7: Sa dadarsha tam aayaantam unmatta airaavate sthitam | Trailokya adhipatim devam saha devaih shacheepatim || [[299]] At that time, he saw Devendra, the husband of Shachi Devi, along with devaas. Indra, the ruler of three worlds, was coming, seated on Airaavata, which was in a very intoxicated state.

8

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 8: Taam aatmanah sa shirasah srajam unmatta shat padaam | Aadaaya amara raajaaya chikshepa unmattvat munih || The garland which was covered by bees, he took it from his head, and gave it to Indra.

9

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 9: Gruheetvaa amara raajena srak airaavata moordhani | Nyastaa raraaja kailaasa shikhare jaanhavee yathaa || Indra took that garland from Durvaasa Rishi, and placed it on the head of Airaavata. It was shining forth like Jaanhavi river on the summit of Kailaasa mountain.

10

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 10: Madaandhakaaritaa aksho asou gandhaa krishnena vaaranah | Karenaaghraaya chikshepa taam srajam dharaneetale || The Airaavata got more intoxicated with that wonderful fragrance of the garland. It was attracted by that fragrance. The trunk of the elephant being the nose, having breathed in the scent, it was intoxicated, and threw the garland down on the ground.

Sri Engal Aalwaan’s Commentary: [[300]] Mandhaataa iti | Gandhaa aakrushtena iti paathaantaram | Karinaam
karasya gandhaakrushtatvam tasya eva naasaatvaat |

11

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 11: Tataschukrodha bhagavaan durvaasaa muni sattamah | Maitreya devaraajaanam kruddhah cha etat uvaacha ha || Seeing this, Durvaasa got infuriated, and O Maitreya, the excellent sage Durvaasa, told Indra thus.

12

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 12: Durvaasaa uvaacha - Aishwarya mada dushtaatman ati stabdho asi vaasava | Shriyaa dhaama srajam yastvam maddattaam na abhinandasi || Durvaasa said - You are having a lot of wealth, and because of that, you have become very arrogant. You don’t give respect to elders. This wonderful garland that I had given you, you are not treating with respect. You are not showing any delight in keeping it.

Sri Engal Aalwaan’s Commentary: Aishwarya iti | Stabdhah avinayoddhatah | Atra hetuh shriyeti | Shriyo
dhaameti vaa paathah | Because of the wealth that you have, you are not showing respect. There is another paatha called shriyo dhaama.

It can also be told that the garland bestows all kinds of prosperity.

13

[[301]] Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 13: Prasaada iti noktam te pranipaatah purah saram | Harshotpulla kapolena na chaapi shirasaa dhrutaa || Having received the garland by me, you should have accepted it with great respect saying that ‘I treat it as your prasaada, I am highly blessed’, having paid obeisance to me. Feeling extremely happy, and expressing it, you should have worn it on your head. This was not done by you.

Sri Engal Aalwaan’s Commentary: Prasaada iti | Te tvayaa | Te is to be taken as tvayaa, by you.

14

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 14: Mayaa dattaam imaam maalaam yasmaat na bahu manyase | Trailokya shreerato moodha vinaasham upayaasyati || For the reason that you are not giving due respect to this garland which was given by me, the prosperity of the three worlds will get destroyed, O ignorant one.

15

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 15: Maam manyase anyaih sadrusham noonam shakra bhavaan dvijaih | Ato avamaanam asmaasu maaninaa bhavataa krutam || O Shakra, you thinking that I am just like other rishis, other brahmins. For that reason, being arrogant, you have shown disrespect to me.

16

[[302]] Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 16: Maddattaa bhavataa yasmaat kshiptaa maalaa maheetale | Tasmaat pranashta lakshmeekam trailokyam te bhavishyati || For the reason that the garland that was given by me, was thrown by you on the ground, your three worlds will disappear from you, you will not have them.

Sri Engal Aalwaan’s Commentary: Maddattaa iti | Pranashta lakshmeekam tirohita lakshmeekam | Atra
pranashta shabdasya tirohitatvam arthah | The meaning for pranashta should be taken as that it will disappear from you.

17

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 17: Yasya sanjaata kopasya bhayameti charaacharam | Tam tvam maam ati garvena devaraaja avamasyase || The entire world of movables and immovables, tremble with fear if I am angered. Being arrogant, such sage that I am, you are showing disrespect to me.

18

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 18: Sri Paraashara uvaacha - Mahendro vaaranaskandhaat avateerya tvaraanvitah | Prasaadayaamaasa tadaa durvaasasam akalmasham || Then Devendra, immediately got down from the Airaavata, hurriedly, bowed down to Durvaasa Rishi, who was blemishless, and tried to please him. [[303]]

Sri Engal Aalwaan’s Commentary: Mahendra iti | Akalmasham saaparaadha shaape dosha abhaavaat | When someone has committed a mistake, if he is cursed by a sage, there is no defect on the part of the sage.

19

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 19: Prasaadyamaanaasya tadaa pranipaata purassaram | Prati uvaacha sahasraaksham durvaasaa munisattamah || He paid obeisance and fell at the feet of Durvaasa, and tried to please him. The excellent sage Durvaasa told him.

Sahasraaksha is the name of Indra.

20

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 20: Durvaasaa uvaacha - Naaham krupaalu hrudayo na cha maam bhajate kshamaa | Anye te munayah shakra durvaasa samavehi maam || O Indra, I am not kind hearted. Tolerance finds no place in me. Those who are tolerant and kind hearted, those sages are all different. Know me as Durvaasa.

Sri Engal Aalwaan’s Commentary: Naaham iti | Anye te munayah, ye kshamaavantah | [[304]] Those sages who have a lot of tolerance are different, I am not one among them.

21

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 21: Gautamaadibhih anyaih tvam garvam aaropito mudhaa | Akshanti saara sarvasvam durvaasa samavehi maam || Your arrogance has increased by the tolerance shown by Gautama and other rishis. Know me as Durvaasa, who is the essence of intolerance.

Sri Engal Aalwaan’s Commentary: Gautamaadibhih iti | Gautamo hi ahalyaadharshakam tvaam
sarvaangabhago bhaveti shaptvaa punah tvat prasaaditah sarvaanga
netram chakre | Akshaanti saara sarvasvam naivam kaaraniko aham iti
bhaavah | This instance of Gautama, Ahalya and Indra comes in Ramaayana and other places. Indra had a wrong relationship with Ahalya, and Gautama cursed him. In Raamayana, the curse is to be come infertile. In other puraanaas, the curse is for his body be covered by the female organ. Indra begs Gautama, and Gautama gets pleased, and changed the curse to have Indras entire body to have eyes instead, so he is called Sahasraaksha. So, Gautama got pleased when Indra begged him to forgive him. Durvaasa says that he is not a kind person.

22

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 22: Vasishtaadyaih dayaa saaraih stotram kurvadbhih ucchakaih | Garvam gato asi yena evam maam api adya avamanyase || [[305]] Even sages like Vasistha and others, who are the essence of compassion, they praise you in loud voices. Because of this, you have become very arrogant. You are showing a lot of disrespect to me.

23

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 23: Jvalajjataa kalaapasya bhru kutee kutilam mukham | Nireekshya kah tribhuvane mama yo na gato bhayam || When I get infuriated with anger, and my eyebrows are knotted, when my jataa is shining, looking at my face which is infuriated with anger, who is there in these three worlds who does not tremble with fear?

24

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 24: Na aham kshamishye bahunaa kimuktena shatakrato | Vidambanaam imaam bhooyah karoshi anunayaatmikaam || O Indra, I don’t want to tell anything more. I am not going to forgive you. Now you are showing more disrespect by trying to please me.

Sri Engal Aalwaan’s Commentary: Na aham iti | Vidambanaa avamaanah |

25

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 25: Sri Paraasharah - Iti uktvaa prayayou vipro devaraajo api tam punah | Aaruhya airaavatam naagam prayayou amaraavateem || [[306]] *Sri Paraashara *- Saying this, Durvaasa Rishi went off. Indra also went back to city Amaraavathi on his Airaavata.

26

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 26: Tatah prabhruti nisshreekam sa shakram bhuvana trayam | Maitreya aaseet apadhvastam samksheenoushadhi veerudham || From that time onward, all three worlds were without any wealth and prosperity. All herbs and plants were not growing at all.

Sri Engal Aalwaan’s Commentary: Tata iti | Nisshreekatvam bhogya vastu abhaava iva | Evam
oushadhyaadi bhogya abhaavam tat saadhana yajnya satvaadi
abhaavam cha aaha - samksheena ityaadinaa | There was no prosperity, enjoyment in the three worlds. Plants and trees were not growing, and because of this, yajnya could not be performed.

27

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 27: Na yajnyaah sam pravartante na tapasyanti taapasaah | Na cha daanaadi dharmeshu manah chakre tadaa janah || From that time onwards, nobody was performing sacrifices, because nothing was available to them. Sages were not able to perform tapas. People never had any intention or mind to perform daana, dharma, etc.

28

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 28: Nissattvaa sakalaa lokaa lobhaat upahata indriyaah | Svalpe api hi babhoovuh te saabhilaashaa dvijottama || [[307]] All three worlds were without any sattva, they were all covered by lobha and all those bad qualities. They got liking to even small and meagre benefits and pleasures.

29

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 29: Yatah sattvam tato lakshmeeh sattvam bhootyanusaari cha | Nisshreekaanaam kutah sattvam vinaa tena gunaah kutah || Where there is sattva guna or dhairya, all the wealth will come. When there is sattva, aishwarya will happen. When there is no wealth or prosperity, where is the sattva guna? Where can they have good qualities?

Sri Engal Aalwaan’s Commentary: Yata iti | Sattvam dhairyam, sattva guno vaa | Bhootih lakshmeeh |
Sattvat bhootyoh itaretara hetutvam | Gunaah satya shoucha
sheelaadyaah | Sattva and bhooti (aishwarya) are mutually present. Guna means telling the truth, shaastreeya shuddhi, sadaachaara.

30

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 30: Bala shouryaadi abhaavah cha purushaanaam gunaih vinaa | Langhaneeyah samastasya bala shourya vivarjitah || Bala, shourya were absent without the gunaas of satya, shoucha and sheela. When these are absent, everything will be disrespected or dishonoured.

31

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 31: Bhavati apadhvastamatih langhitah prathitah pumaan | [[308]] Evam atyanta nisshreeke trailokye sattva varjite || When a person who was respected earlier is disrespected or dishonoured in society, his mind will be totally disturbed. Thus, with extreme absence of prosperity and good qualities, there was no sattva at all in the three worlds.

Sri Engal Aalwaan’s Commentary: Bhavati iti | Prathitah prasiddhah pumaan, langhitah avajnyaatah
pumaan, apadhvasta matih bhavati |

32

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 32: Devaan prati balodyogam chakruh daiteya daanavaah || At that time, Diti’s children, the daanavaas started to wage a war against the devaas and tried to overpower them.

33

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 33: Lobhaabhibhootaa nisshreekaa daityaah sattva vivarjitaah | Shriyaa viheenaih nissatvaih devaih chakruh tato ranam || Daityaas by nature are without sattva guna, and do not have good qualities, their mind is always covered by lobha and such qualities. They, who were naturally without sattva guna, waged war against the devaas who had lost their good qualities and wealth.

34

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 34: Vijitaa tridashaa daityaih indraadyaah sharanam yayuh | Pitaamaham mahaabhaagam hutaashana purogamaah || [[309]] Indra and other devataas who were won over by the daityaas, making Agni as the leader, the front, went and took refuge in Pitaamaha, *Chaturmukha Brahma. *

Sri Engal Aalwaan’s Commentary: Vijitaa iti | Nisshreekatvaadi dosha saamye api gunavat prakruti
prachyutaa devaa nirgunatva prakruti sthitaih daityaih nirjitaah | Both devaas and asuraas were nisshreekaa. Devaas, by nature were having good qualities and having lost them now, were won over by the daityaas.

35

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 35: Yathaavat kathito devaih brahmaa praaha tatah suraan | Paraavaresham sharanam vrajadhvam asuraardanam || When Chaturmukha Brahma was narrated all the story, he told the Devaas thus - the tormentor of the demons, who is none other than Mahaa Vishnu, who is the ruler of the entirety of sentients and non sentients, go and surrender unto Him.

36

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 36: Utpatti sthiti naashanaam ahetum hetum eeshvaram | Prajaapati patim vishnum anantam aparaajitam || The supreme Lord of everything, Mahaa Vishnu, does not have any cause; He is the cause of everything - utpatti, sthiti, naasha, creation sustenance destruction. Vishnu who is the Lord of even Prajaapati, who is endless, undefeatable.

[[310]] He has desha kaala vastu pariccheda raahitya. He is all pervading, in all objects at all times.

Sri Engal Aalwaan’s Commentary: Utpatti iti | Ahetum svayam hetu rahitam * Na cha asya kaschit janitaa
* ityaadi shruteh | Hetum sarvasya utpattyaadeh | He is without a cause, He is eternal, cause of everything. There is no creator for Him. He is the cause of creation of everything.

37

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 37: Pradhaana pumsoh ajayoh kaaranam kaarya bhootayoh | Pranataartiharam vishnum sa vah shreyo vidhaasyati || He is the cause of pradhaana (avyakta, achetana, moola prakruti, primordial matter) and *chetana *(collectivity of all sentients), the two unborns (unmanifest and the sentients), which are the effects. He is none other than Vishnu, who destroys the grief of all those who surrender unto Him. He will do all good to you.

Sri Engal Aalwaan’s Commentary: Pradhaana iti | Ajayoh api kaaryatvam vikaaryatvaat svaroopa
svabhaava anyathaa bhaavena cha | Though they are told as unborn and effects; if it is an effect, how can it be said to be unborn? Because it undergoes modifications, kaarya is avasthaantaraapatti, the cause takes a different state.

Pradhaana continuously undergoes changes into *mahat, ahamkaara, pancha *bhootaas, pancha tanmaatraas; achetana undergoes change in svaroopa, its [[311]] essential nature itself. Sentients undergo change in their attributive knowledge; their svaroopa does not change, but svabhaava undergoes change; dharma bhoota jnyaana undergoes change because of karma. Both are eternal. In the unmanifest state, primordial matter is eternal.

38

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 38: Sri Paraasharah - Evam uktvaa suraan sarvaan brahmaa loka pitaamahah | Ksheerodasyottaram teeram taireva sahito yayou || Sri Paraashara - Chaturmukha Brahma having told all the gods thus, he went to the northern shore of the Milky Ocean, along with all the gods.

Sri Engal Aalwaan’s Commentary: Evam iti | Uttaram teeram uttaram koolam shaaka dveepaashritam | There is an island called Shaaka Dveepa.

39

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 39: Sa gatvaa tridashaih sarvaih samavetah pitaamahah | Tushtaava vaagbhih ishtaabhih paraavara patih harim || Having reached there with all the gods, they eulogized Hari with pleasing words, who is master of para and avara, the movables and immovables, the sentients and non sentients.

40

Next comes the Brahma Stuti of Paramaatman. ***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 40: *** [[312]] Brahmovaacha - Namaami sarvam sarvesham anantam ajam avyayam | Loka dhaama dharaadhaaram aprakaasham abhedinam || Brahma said - I pay obeisance to You, who is everything, who is the Lord of everything, who is all pervading, unborn, who does not undergo any change any time, immutable, residing place for everything in all the worlds, support of the earth, who is not revealed, who does not differentiate.

Sri Engal Aalwaan’s Commentary: Namaami iti | Avyayam apakshaya aadi vikaara rahitam | Abhedinam
bheda anarham | There is no vikaara for Paramaatman, He is immutable. He does not differentiate; those who take refuge in Him, He does not see whether it is an animal, or bird or demon or sage, whether he has good or bad qualities. He protects anyone who takes refuge in Him. As we see in *Kaakaasura, *Sugreeva, Vibheeshana.

Every entity in this universe undergoes six types of modification - *asti, *jaayate, vardhate, viparinamate, apaksheeyate, nashyati. These are called shat bhaava vikaaraas. He is not subject to any of these, and is said to be avyaya.

Aprakaasham means that it is not possible to see Him with all the *praakruta **chakshus. Na sandrushe tishthati roopam asya, na chakshushaa pashyati *kaschanainam. With His anugraha only, His grace only, He can be seen by His devotees. If anyone can see Him, it is through His grace.

41

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 41: *** [[313]] Naaraayanam aneeyaamsam asheshaanaam aneeyasaam | Samastaanaam garishtham cha bhooraadeenaam gareeyasaam || Naaraayana is more subtle than all subtle things. He is bigger than even the lokaas, the Bhoo and other lokaas.

Naaraayana is a unique name of Paramaatman, and it has got two meanings, *Naaraanaam ayanam, Naaraah ayanam yasya sah, Tatpurusha *samaasa or Bahuvreehi samaasa; He resides in everything as antaryaami, and He is the goal or refuge of everything. He is bigger than the big and smaller than the small.

Sri Engal Aalwaan’s Commentary: Naaraayanam iti | Aneeyasaam aatmanaam | The most subtle entity is the self itself, the aatmaas, and He is more subtle than even the aatmaas.

He is the inner controller of the aatman itself. He does anupravesha of the aatman also.

42

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 42: Yatra sarvam yatah sarvam utpannam matpurassaram | Sarva bhootascha yo devah paraanaam api yah parah || Starting with me, everything was created, everything resides in Him. All beings are He only. Everything is His body, His prakaara being His shareera. Everything is controlled by Him, supported by Him and ruled by Him. He is supreme even than the exalted ones.

[[314]] The vyutpatti of the word Vaasudeva is *sarvatra asou samastam cha vasati *atreti vai yatah, tatah sa vaasudeveti vidvadbhih paripathyate. Everything resides in Him, and He resides in everything. Everything is supported by Him, being His shareera.

43

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 43: Parah parasmaat purushaat paramaatma svaroopa dhruk | Yogibhih chintyate yo asou mukti hetoh mumukshubhih || He is superior than even the muktaas, the liberated ones. He is Supreme in His essential nature. He is meditated by the yogis. By mumukshus who are desirous of liberation, He is meditated upon as the bestower of liberation.

Sri Engal Aalwaan’s Commentary: Para iti | Parasmaat muktaat |

44

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 44: Sattvaadayo na santeeshe yatra cha praakrutaa gunaah | Sa shuddhah sarva shuddhebhyah pumaan aadyah praseedatu || He is the ruler of everything, Supreme ruler. In Him, the material qualities, sattva, rajas and tamas are not present. He is apraakruta, divya. He is more pure than all the pure things. One who is the cause of everything, let Him get pleased and grace us.

Sattva, rajas, tamas are present in all things material, *prakruti, mahat, *ahamkaara, pancha bhootaas, pancha tanmaatraas, indriyaas, deha. They are all various effects, states of prakruti. Whereas Paramaatman is *shuddha *sattva, apraakruta. [[315]]

Sri Engal Aalwaan’s Commentary: Sattvaadaya iti | Atah sarva bhootebhyah shuddhah | He is purer than everything else.

45

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 45: Kalaa kaashthaa muhoorta aadi kalaa sootrasya gochare | Yasya shaktih na shuddhasya praseedatu sa no harih || His glories are not controlled by kalaa, kaashthaa, muhoorta, and the other time divisions. He is not controlled by time; He controls time also. One who is the purest, that Hari, let Him be pleased with us.

Sri Engal Aalwaan’s Commentary: Kalaa iti | Shaktih lakshmeeh | Vigraha parijana paricchada aadi
vibhootih | * Kalaa muhoortaadi mayah cha kaalo na yat vibhooteh
parinaama hetuh * ityaadeh | All His wealth such as vigraha, parijana, paricchada, His divine auspicious form, the nityaas and muktaas who are serving Him all the time - all these put together are called as His shakti, vibhooti.

In this prakruti mandala, everything is controlled and limited by time. Beyond a time, things do not exist. Even Chaturmukha Brahma has a limited life period of hundred years of his; after that, he gets merged and pralaya happens. Whereas in Parama pada, time is controlled by Paramaatman, and nothing is controlled by time there.

46

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 46: *** [[316]] Prochyate paramesho ajo yah shuddho api upachaaratah | Praseedatu sa no vishnuh aatmaa yat sarva dehinaam || He is the inner controller of all embodied beings. Let Him be pleased with us, let Him grace us. A mukta is told as shuddha in the secondary sense. Paramaatman is the inner self of muktaas also. That Vishnu who is controller of all these - muktaas and baddhaas, let Him grace us.

Dehi means one who has the deha.

Sri Engal Aalwaan’s Commentary: Prochyata iti | Upachaaratah | Shuddhah muktah, poorvam
avidyaantargatatvena shuddhayabhaavaat yah shuddho api
upachaaratah iti anvayah | Atra hetuh aatmaa yah sarva dehinaam iti
| One who had karma earlier, and was impure; after getting rid of the karma, when he becomes a liberated self, becomes shuddha. A mukta even though told as shuddha, he is not shuddha all the time; at one time, he was baddha, a bound self, and then became mukta. Embodied selves are ashuddha because they are under the sway of karma.

Brahma’s stuti, the most wonderful prayer of *Chaturmukha *Brahma continues. Recap: In the previous session, we were studying Amsha 1, Chapter 9, Brahma Stuti, where Chaturmukha Brahma along with all the devaas goes and prays to Bhagavaan, standing on the shore of Ksheera Saagara. They all surrender unto Bhagavaan. They have lost all their wealth. *Chaturmukha *Brahma tells to the devaas to go and pray to Bhagavaan, and that He is the one who can actually help us in this trouble.

[[317]] Brahma starts to pray, extolling Bhagavaan’s wonderful svaroopa, that Bhagavaan is sarvaantaryaami, sarva gata, everything is Him only, everything is His prakaara being His shareera. He said that ‘You are superior to even the muktaas, the liberated ones; You are meditated upon by yogis, and are the cause of liberation, those who are desirous of liberation meditate upon You’. He is purer than everything that is pure; He is the aadya, the first, there is no one before Him. He does not have the praakruta gunaas, the material qualities of *sattva, *rajas and tamas of prakruti, because He has an *apraakruta divya mangala *vigraha. The various divisions of time are all controlled by Paramaatman. There is kaala in Parama Pada also, but kaala has no control there. Whereas in the prakruti mandala, everything is controlled by time.

The word shuddha is used in many shlokaas here, and has different meanings.

46

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 46: Prochyate paramesho ajo yah shuddho api upachaaratah | Praseedatu sa no vishnuh aatmaa yat sarva dehinaam || Bhagavaan is said to be upachaaratah shuddha. One who is the inner controller of all embodied souls, Vishnu, let Him be pleased.

Sri Engal Aalwaan’s Commentary: Prochyata iti | Upachaaratah | Shuddhah muktah, poorvam
avidyaantargatatvena shuddhayabhaavaat yah shuddho api
upachaaratah iti anvayah | Atra hetuh aatmaa yah sarva dehinaam iti
| One who had karma earlier, and was impure; after getting rid of the karma, when he becomes a liberated self, becomes shuddha. A mukta even though told as shuddha, he is not shuddha all the time; at one time, he [[318]] was baddha, a bound self, and then became mukta. Embodied selves are ashuddha because they are under the sway of karma.

47

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 47: *** Yah kaaranam cha kaaryam cha kaaranasya api kaaranam | Kaaryasya api cha yah kaaryam praseedatu sa no harih || Chaturmukha Brahma eulogizes Bhagavaan that He is *kaarana avasthaa, *kaarya avasthaa, everything is Bhagavaan only. The kaarana is different from Bhagavaan, who is also the cause of everything. Prakruti is also He only, and mahat tattva is also He only. He is antaryaami of everything, and that is all His shareera. He is *prakruti shareeraka brahma, mahat *shareeraka Paramaatman. He is also the effect of the effect. Let that Hari be pleased with us.

Sri Engal Aalwaan’s Commentary: Yah iti | Kaaranam iti | Kaaranam prakrutih mahatah kaaranatvaat,
kaaryam mahaan | Kaaranasya prakruteh api kaaranam brahma |
Kaaryasya mahatah kaaryam ahamkaarah | Here, the meaning of kaaranam is prakruti, according to Commentary, because it is the cause of mahat. Kaaryam is mahaan or mahat itself, the effect of moola prakruti. He is the cause of even moola prakruti. He is ahamkaara which is the effect of mahat, which is the effect of *moola *prakruti.

Moola prakruti is eternal, how can He be said to be the kaaranam? He is the cause of sustenance, though it is eternal. It is due to *Paramaatman’s *sankalpa that it is eternal. He is only controlling it and supporting it.

48

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 48: *** [[319]] Kaarya kaaryasya yat kaaryam tat kaaryasya api yat svayam | Tat kaarya kaarya bhooto yah tatah cha pranataasma tam || Mahat, ahamkaara tattva, and pancha tanmaatraas, and its effect the bhoota panchaka, He Himself is all these. The kaarya of *bhoota *panchaka, which is Viraat, the Anda, then Chaturmukha Brahma, then the jagat, the world, all these are You only.

This shloka has the usage of word kaarya many times.

Pranataah means prakarshena nataah, we are bowing with great reverence.

Sri Engal Aalwaan’s Commentary: Kaarya kaaryasya iti | Kaarya kaaryasya kaarya bhoota mahat
kaaryasya ahamkaarasya kaaryam tanmaatra panchakam tasya api
kaaryam bhoota panchakam, tat kaaryasya andasya kaaryam
chaturmukhah, tatah cha kaaryam iti anushangah, tat kaaryam jagat,
tat sarvam yah svayam eva tam pranataassma iyi anvayah | Kaarya kaaryasya means ahamkaarasya. First kaarya stands for mahat, and second kaarya stands for ahamkaara. Ahamkaara tattva modifies into pancha tanmaatraas. The effect of tanmaatra panchaka is *bhoota *panchaka. Then the Anda, then Chaturmukha Brahma, then the world. He Himself is all of these means that He has all of these as His shareera and He is present as antaryaami of these, controlling everything.

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 49: Kaaranam kaaranasyaapi tasya kaarana kaaranam | Tat kaaranaanaam hetum tam pranataassma sureshvaram || [[320]] For Chaturmukha Brahma, the anda is the kaarana, then bhoota panchaka, and tanmaatra panchaka. The cause of these - *ahamkaara, mahat, moola *prakruti, that Supreme Lord, we pay obeisance to.

This shloka has the usage of word kaarana many times. Here it is told in the reverse order as the previous shloka.

Sri Engal Aalwaan’s Commentary: Kaaranam iti | Kaaranasya jagat kaaranasya chaturmukhasya,
kaaranam andam, tasya kaaranam bhoota panchakam, tat kaaranam
tanmaatra panchakam, tat kaaranaanaam ahamkaara mahat
prakruteenaam hetum kaaranam | Kaarana avastham kaarya avastham
cha sarvam tvam eva iti arthah | For Chaturmukha Brahma, anda is the cause; for anda, the cause is *bhoota *panchaka, then tanmaatra panchaka. The cause of these, in reverse order, is ahamkaara, mahat, moola prakruti. First, He is told as kaarana avasthaa, and also kaarya avasthaa.

The order of creation is moola prakruti, mahat, ahamkaara, etc. During pralaya, the laya order is that effects go and merge into their causes. In each one of these, they happen only because Paramaatman is antaryaami. It is not that moola prakruti itself becomes the cause of mahat, mahat becomes cause of ahamkaara, etc. Mahat shareeraka Paramaatman only becomes cause of ahamkaara. First, it is told in the srushti order, and then told in the pralaya order. In both of these, Paramaatman only is the cause in every single step.

50

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 50: Bhoktaaram bhojya bhootam cha srashtaaram srajyam eva cha | [[321]] Kaarya kartru svaroopam tam pranataassma param padam || The enjoyer and object of enjoyment, the creator and the created, everything is Paramaatman only. All the actions and the doers, the nature of all that is Paramaatman only. That which is attained is Param padam, that is also Paramaatma svaroopa only. Such a Paramaatman, we bow in reverence.

It should be taken as bhogya bhootam.

Sri Engal Aalwaan’s Commentary: Bhoktaaram iti | Bhojyam bhogyam shabdaadi srujyam ghataadi
kaaryam yaagaadi gatyaadi cha | Param padam paramam praapya
sthaanam | Bhogya are the objects of senses - *shabda, sparsha, roopa, rasa, gandha. *Bhoktru is the enjoyer. Srashtaa is the creator. Srujya is the ghata, pata, the objects which are created. Kaaryam is the actions like yaaga, gati, all kinds of movements, etc., everything is Paramaatman. The doers of all those are also Paramaatman only. Param padam has three meanings -jeevaatma svaroopa, the *Vaikuntha *(the sthaana where Paramaatman resides), *Paramaatma *svaroopa itself. Here it means Bhagavaan only.

51

After having eulogized Bhagavaan that He is what is seen in various states of effects or causes, if He is only present as cause and effect in various states, does He undergo any modifications, are there any defects in Him? These doubts are removed here. Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 51: Vishuddha bodhavat nityam ajam akshayam avyayam | Avyaktam avikaaram yat tat vishnoh paramam padam || [[322]] He is parishuddha jnyaana svaroopa, He is eternal, He is unborn, He is undeteriorating, He is immutable, does not change, He is unmanifest, not easy to see or know, He does not undergo any change, that Supreme nature of Paramaatman, we pay our obeisance.

Though there are changes in His shareera, the prakruti undergoes change in its svaroopa itself, the jeevaatmans undergo change in their *dharma bhoota *jnyaana, Paramaatman who is shareeri, antaryaami, does not undergo any change at any point of time.

52

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 52: Na sthoolam na cha sookshmam yat na visheshana gocharam | Tat padam paramam vishnoh pranamaama sadaa amalam || He is not the gross, He is not the subtle, He cannot be identified or denoted by any other attribute. He is everything. We cannot say that He is just sthoola; because He is also sookshma. If He is said to be sookshma, He is also sthoola. He is not mere that, He is that and everything else also. He is untainted by any defects of prakruti or jeevaatmans, even though He is existing as the antaryaami of everything. We pay obeisance to Him.

Asthoolam, ananu, ahrasvam, akaayam, avranam, Shruti says so. He is not this, He is not that, etc. means that He is this also, He is that also, He is everything else also.

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 53: Yasya ayuta ayuta amsha amshe vishva shaktih iyam sthitaa | Para brahma svaroopasya pranamaamah tam avyayam || [[323]] This whole world, which is His shareera, which is also said to be His shakti, that vishva shakti, the Parabrahma svaroopa, a part of the ten thousandth part of the ten thousandth part of His svaroopa, that immutable Paramaatman, we pay obeisance to.

Shakti is also one synonym for shareera.

Sri Engal Aalwaan’s Commentary: Yasya iti | Ayutaamsho yah, tasya aayutaamsho yah, tasya amshe
sthitaa merorivaanuh; paado asyetaadih vishva shaktih jaganmaayee | Take a ten thousandth part, and again divide into ten thousandth, a part of that, in that, the entire world is supported and is existing. One cannot even imagine His svaroopa. This whole world, the prakruti mandala is itself so huge, the whole thing is just a speck in His svaroopa. It is like an atom in front of Meru parvata.

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 54: Yat yoginah sadaa udyuktaah punya paapa kshaye akshayam | Pashyanti pranave chintyam tat vishnoh paramam padam || Yogis who are always engaged in meditating upon Paramaatman, who get the saakshaatkaara of Paramaatman through Pranava, who is meditated upon as the meaning of the Pranava, that Vishnu’s Parama Pada, we bow to. When both the bandhakaas punya and paapa are got rid of, yogis get a direct vision of the Lord, who is to be meditated upon through Pranava. Such a wonderful svaroopa of Paramaatman, we bow unto.

Sri Engal Aalwaan’s Commentary: Yat iti | Akshayam iti paricchedah | [[324]]

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 55: Yat na devaa na munayo na cha aham na cha shankarah | Jaananti parameshasya tat vishnoh paramam padam || What else to say? That nature of Paramaatman, nobody can know, gods, sages, Shankara, and I also, cannot know, that wonderful svaroopa of Vishnu, we bow unto.

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 56: Shaktayo yasya devasya brahma vishnu shivaatmikaah | Bhavanti abhoota poorvasya tat vishnoh paramam padam || Abhoota purvasya – one before whom there was none, yasya devasya – that Paramatman’s – *brahmaa Vishnu shivaatmikaah shaktayah bhavanti – *Chaturmukha Brahma, Vishnu and Shiva are the shareeras ( Vishnu is also said as shakti but Vishnu is actual manifestation of Paramatman is to be understood), that vishnoh paramam padam – that Vishnu’s supreme form we prostrate unto.

Sri Engal Aalwaan’s Commentary: Abhoota poorvasya na bhootam poorvam yasmaat tasya, sa hi
sarvasmaat poorvah | Bhoota poorvasya iti paathe bhootaanaam
poorva iti | Bhoota poorvasya is also a pathaantara – in that case it means HE existed before all beings.

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***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 57: *** [[325]] Sarvesha sarva bhootaatman sarva sarvaashraya achyuta | Praseeda vishno bhaktaanaam vraja no drushti gocharam || Lord of everything, the inner self of everything, everything is present as His form only, He is refuge to everything, everything is supported in Him, he does not have chyuti anytime, He is immutable. Please do grace us, we are all praying unto You, and do appear in front of us.

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 58: Sri Paraasharah - Iti udeeritam aakarnya brahmanah tridashaah tatah | Pranamya oochuh praseedeti vraja no drushti gocharam || Sri Paraashara said - Listening to Brahma’s prayer thus, all the gods bowed unto Bhagavaan, and said - ‘Please do grace us, be pleased, do appear in front of us’.

59

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 59: Yat na ayam bhagavaan brahmaa jaanaati paramam padam | Tat nataah sma jagat dhaama tava sarva gata achyuta || If Chaturmukha Brahma also cannot know, then nobody else can know. That support of the entire world, Your wonderful nature, You are all pervading, O Achyuta, we prostrated unto You.

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 60: Ityante vachasah teshaam devaanaam brahmanah tathaa | Oochuh deva rishayah sarve bruhaspati purogamaah || [[326]] At the end of Chaturmukha Brahma and gods prayer to Bhagavaan, all the devarshis, starting with Bruhaspati, started to pray unto Paramaatman thus.

61

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 61: Devarshayah oochuh - Aadyo yajnya punaam eedyah poorveshaam yasya poorvajah | Tam nataassma jagat srushtuh srashtaaram avisheshanam || Devarshis said - The creator of even Chaturmukha Brahma, that Paramaatman, we prostrate unto, who is the very first one, He is the yajnya purusha Himself, One who is worshipped unto, one who is worthy of worship, He is earlier to even the earlier ones, the primeval one, there is no one who existed before Him, the creator of the world, He cannot be told with a particular visheshana or word, to Him, we bow unto.

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 62: Bhagavan bhoota bhavyesha yajnya moorti dharaa avyaya | Praseeda pranataanaam tvam sarveshaam dehi darshanam || O Bhagavaan, the Lord of all that was past, and that is going to come in the future, You are the Lord of everything, you are the Yajnya moorthi dhara, immutable, please do grace us, who have surrendered unto You, please do appear before us.

63

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 63: Esha brahmaa sahaasmabhih saha roudraih trilochanah | Sarvaadityaih samam pooshaa paavako ayam saha agnibhih || [[327]] This Chaturmukha Brahma along with all of us, with the ekaadasha rudraas, and Shankara himself with three eyes, along with dvaadasha aadityaas, along with all the agnis, …

64

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 64: Ashvinou vasavascha ime sarve cha ete marut ganaah | Saadhyaa vishve tathaa devaa devendrah cha ayam eeshvarah || … along with the Ashwini Devataas, the ashta vasus, along with the hosts of maruts, and the saadhyaa group of gods, the vishve devaas, and also Devendra, the lord of gods himself, …

65

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 65: Pranaama pravanaa naatha daitya sainyaih paraajitaah | Sharanam tvaam anupraaptaah samastaa devataa ganaah || … we are all surrendering unto You, we are only interested in surrendering unto You, and have surrendered unto You with great devotion, we have been won over by the army of daityaas, along with the hosts of *devataa *ganaas, we have come and surrendered unto You.

66

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 66: Sri Paraasharah - Evam samstooyamaanah tu bhagavan shanka chakra dhruk | Jagaama darshanam teshaam maitreya parameshvarah || Paraashara said - Thus being eulogized by all the gods, the *devarshis, *Chaturmukha Brahma and everyone, Bhagavaan with all His *divya *aabharanaas and aayudhaas, Shanka, Chakra, the Supreme Lord directly appeared before them, O Maitreya. [[328]]

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 67: Tam drushtvaa te tadaa devaah shanka chakra gadaa dharam | Apoorva roopa samsthaanam tejasaam raashim oorjitam || All the gods saw His most wonderful form, carrying His *shanka, chakra, *gadaa, the divya aayudhaas, the form was so wonderful and was not seen before, His divya mangala vigraha was a huge mountain of radiance.

Sri Engal Aalwaan’s Commentary: Tam iti | Apoorva roopa samsthaanam samasta loka vilakshana
varnaanga sannivesham | The hue of the divya mangala vigraha, the various parts of the *divya *mangala vigraha, was distinct and different from everything that can be seen in this world. It was so wonderful and unique.

68

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 68: Pranamya pranataah poorvam santosha sthiti tekshanaah | Tushtuvuh pundareekaaksham pitaamaha purogamaah || The beheld His form with rapt attention, they could not move their eyelids. Their eyes were fixed on His wonderful form. They again bowed unto Him. All the gods and devarshis starting with Chaturmukha Brahma, they praised Him, did stotra.

Sri Engal Aalwaan’s Commentary: Pranamya iti | Pranamya pranataah poorvam pranataa api bhaktyaa
punah pranamya | [[329]] Out of great devotion, they bowed unto Him again and again.

69

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 69: Devaah oochuh - Namo namo avisheshah tvam brahmaa tvam pinaaka dhruk | Indrah tvam agnih pavano varunah savitaa yamah || Devaas said - We offer our namaskaarams to You again and again, One who does not see any special qualities in those who surrender unto Him, You are only Chaturmukha Brahma, You are only Rudra who is holding the trishoola, You are only Indra, You are only Agni, You are only Pavana, You are only Varuna, You are only Savitaa, You are also Yama, …

Sri Engal Aalwaan’s Commentary: Namo nama iti | Avisheshah - sarva samah | Whoever surrenders unto Bhagvaan, He does not see any vishesha in them, about whether someone has good knowledge, or whether he is born in a good kula, etc. Whoever surrenders unto Him, without distinction, He protects them. We see that He protected a kaakaasura, a vaanara, a raakshaasa also.

Here, the saamaanaadhikaranya told is that all are You only, that all are bhagavat aatmaka, that You are the inner self of all of them, they are all like shareera bhootaas to You,

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Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 70: Vasavo marutah saadhyaa vishve deva ganaa bhavaan | Yo ayam tava agrato deva samasto devataa ganah | [[330]] Sa tvam eva jagat srashtaa yatah sarvagato bhavaan || … You are only Vasavaas, You are only Maruts, You are only Saadhyaas, You are only the host of Vishve Devataas. This entire host of gods, who are there in front of You, the entire thing is You only. You are the creator of the world, and You are all pervading. There is no place in which You are not there. There is no object in which You are not there. There is no time in which You don’t exist.

He has desha kaala vastu pariccheda raahitya. He is *satyam jnyaanam *anantam brahma.

71

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 71: Tvam yajnyah tvam vashatkaarah tvam onkaarah prajaapatih | Vidyaa vedyam cha sarvaatmam tvanmayam cha akhilam jagat || You are only yajnya, You are also vashatkaara, You are also Omkaara, You are also Prajaapati. All the Vidyaas which are there, and all that is to be known, You are the self of everything. The whole world is made of You only.

It can be taken as Omkaara pratipaadya, or as the name itself.

72

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 72: Tvaam aartaah sharanam vishno aprayaataa daitya nirjitaah | Vayam praseeda sarvaatman tejasaa apyaayasva nah || O Vishnu, Supreme Lord. We who are defeated by the daityaas, having lost all our power, wealth, prosperity, we have come and surrendered unto You. O all pervading Lord, the antaryaami of everything, please grace us, and make us get back our powers and capabilities. [[331]]

73

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 73: Taavat aartih tathaa vaancchaa taavat mohah tathaa ashukham | Yaavat na yaati sharanam tvaam ashesha agha naashanam || Grief due to some loss, desire, moha (delusion) and dukkha – all these can be there only as long as one does not surrender unto YOU who are the destroyer of all sins.

74

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 74: Tvam prasaadam prasanna aatman prapannaanaam kurushva nah | Tejasaam naatha sarveshaam sva shaktyaa aapyaayanam kuru || Please be pleased with us, grace us, who have all surrendered unto You. With Your powers please make us get our tejas, let our capabilities and powers increase.

75

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 75: Sri Paraasharah - Evam samstooyamaanah tu pranataih amaraih harih | Prasanna drushtih bhagavaan idam aaha sa vishvakrut || Paraashara said - With utmost pleasing glances towards all the gods, being eulogized wonderfully by all of them, by them who had surrendered unto Him, all the gods, Bhagavaan, the creator of the whole world, told them thus.

76

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 76: Tejaso bhavataam devaah karishyaami upabrahmanam | [[332]] Vedaami aham yat kriyataam bhavadbhih tat idam suraah || I will make your tejas increase. Whatever you have to do now, that I am going to tell you now, O gods.

Upabrahmana is expansion.

77

Now, He tells them to do the churning of the ocean. Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 77: Aaneeya sahitaa daityaih ksheeraabdhou sakalaa oshadheeh | Manthaanam mandaram krutvaa yoktram krutvaa cha vaasukim || Bring all the oshadhees, the various herbs, and throw them in the Milk Ocean, and do it along with the daityaas, make the Mandara parvata as the stick for churning, make Vaasuki serpent as the rope for churning,

Sri Engal Aalwaan’s Commentary: Aaneeya iti | Oshadheenaam vichitra shaktikatvat vichitra vastu
utpattyartham aanayanam | The various herbs have the wonderful powers to create different types of wonderful objects. Bring all these herbs.

78

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 78: Mathyataam amrutam devaah sahaaye mayi avasthite || I am going to be present and helping you; churn the ocean in order to get amruta.

[[333]] Sri Engal Aalwaan’s Commentary: Mathyataam iti | Amrutam mathyataam mathanena amrutam
utpaadyataam | Do the churning and then generate amruta.

79

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 79: Saama poorvam cha daiteyaah tatra saamaanya karmani | Saamaanya phala bhoktaaro yooyam vaachyaa bhavishyatha || Bhagavaan tells the gods what to tell the *daityaas *- Tell them in good words, that this is a common activity for both, and that both will get the fruits that will come. Please come and take part in this common activity.

The four ways of treatment are *saama, daana, bheda, danda. *

80

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 80: Mathyamaane cha tatra abdhou yat samutpatsyate amrutam | Tat paanaat balino yooyam amaraah cha bhavishyatha || Tell the daityaas that when we are going to churn this Milk Ocean, the amruta which is going to be generated, you will become very powerful and also immortal.

81

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 81: Tathaa cha aham karishyaami te yathaa tridashadvishah | Na praapsyanti amrutam devaah kevalam kleshabhaaginah || [[334]] I will do in such a way that those asuraas who are the enemies of gods they will not get amruta, they will only undergo sufferings and misery.

When all the gods went and surrendered unto Him along with *Chaturmukha *Brahma, Bhagavaan tells them to bring the daityaas also, and make them also part of this common activity, and tell them to partake the amruta which is going to be generated from this churning, and I will see to it that they will not partake this amruta but will only be subjected to all kinds of suffering and misery, and you will get all the benefits and get back all your wealth, powers and prosperity.

Now, the ksheera saagara mathana will start. Sage Paraasharar will start to tell that. Recap: In the previous session, we were studying Amsha 1, Chapter 9, where Chaturmukha Brahma, devaas and rishis eulogize Paramaatman, and pray to Him to appear before them, He promptly appears revealing His wonderful auspicious form, they surrender unto Him, and say that they have lost all their glory, and pray to restore their glory. Bhagavaan tells them to “Do as I tell you, churn the Ksheera Abdhi, the Ocean of Milk, making Mandara Parvata itself as the staff, and the great serpent Vaasuki as the cord, include the daanavaas, and tell them that they will also get an equal portion of the amruta which is going to be generated from the churning. I will help you and see to it that they do not get the nectar of immortality, and you will get everything”. Paraasharar says what happened after that.

82

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 82: Sri Paraasharah - Ityuktaa devadevena sarva eva tatah suraah | Sandhaanam asuraih krutvaa yatnavanto amrute abhavan || [[335]] Sri Paraasharar said - Being told thus by the Supreme Lord, all the devaas made an agreement with the asuraas that they will get equal proportion of the amruta that they will get from this churning, and started to engage in churning of the ocean.

83

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 83: Naanaa oushadheeh samaaneeya deva daiteya daanavaah | Kshiptvaa ksheeraabdhi payasi sharadabhra amalatvishi || They brought various herbs, all the devaas and daanavaas, and threw them in the Ksheera Abdhi, it was as though the clouds of the sharad kaala, it was so pure and glowing.

84

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 84: Manthanam mandaram krutvaa yoktram krutvaa cha vaasukim | Tato mathitum aarabdhaah maitreya tarasaa amrutam || They made the Manthara parvata itself as the staff for churning, the great serpent Vaasuki was made as the rope for churning, and they started to churn the ocean with great speed in order to generate amruta.

85

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 85: Vibudhah sahitaah sarve yatah puccham tatah krutaah | Krishnena vaasukeh daityaah poorva kaaye niveshitaah || The Lord Sarveshvara is told as Krishna here. Krishna made all the asuraas stand towards the head portion of Vaasuki, and all the devaas were made to hold the tail portion of Vaasuki.

[[336]] In Bhagavata it is said that when Krishna told the daanavaas to hold the tail, they thought it was below their prestige to hold the tail; they said that they will hold the head part of Vaasuki. But here it is not told so. Bhagavaan saw to it that the daanavaas were located towards the head portion of Vaasuki serpent.

86

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 86: *** Te tasya mukha nihsvaasa vanhinaa apahatatvishah | Nistejaso asuraah sarve babhoovuh amitoujasah || All the asuraas were extremely exhausted, they lost all their strength and vigour, because of being hit by the breath of Vaasuki, the fire which was coming out of the mouth of Vaasuki.

Sri Engal Aalwaan’s Commentary: Ta iti | Amitoujasah tasya iti anvayah | Amitoujasah is an adjective to Vaasuki, the serpent.

87

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 87: Tenaiva mukha nihsvaasa vaayunaasta balaahakaih | Puccha pradeshe varshadbhih tathaa cha aapyaayitaah suraah || The devaas were located at the tail end of Vaasuki; there were lot of clouds blown by the breath of Vaasuki, and these clouds moved towards the tail, and started to rain cool waters on the devataas; they were never feeling tired.

Sri Engal Aalwaan’s Commentary: [[337]] Tena eva iti | Vanhinaastam balaahakaih iti paathe, pucche vanhinaa
astam samksheenam iti arthah | Balaahakaih bhagavataa srushteh | There are two paathaas, vaayunaa asta balaahakaih and *vanhinaa asta *balaahakaih. Balaahaka means cloud. Clouds moved towards the tail, and at the tail, it rained. Clouds emptied everything that they had. If a question arises as to how the clouds came there, it was because of Bhagavaan only. He created clouds which moved due to the powerful breath of Vaasuki, which came towards the tail and poured cool waters on the devaas and created a pleasant environment there; they got more and more energy to do the churning.

88

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 88: Ksheeroda madhye bhagavaan koorma roopi svayam harih | Manthanaadreh adhisthaanam bhramato abhoot mahaa mune || Koorma avataara is mentioned in just one shloka. Bhagavaan Himself incarnated as the great Koorma, tortoise, in the middle of the *Ksheera *Saagara. O great sage, Maitreya, He became the support for the *Mandara *parvata, which was being used as the manthaana, churning, which was continuously revolving due to the churning.

89

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 89: Roopena anyena devaanaam madhye chakra gadaadharah | Chakarsha naagaraajaanam daitya madhye aparena cha || Bhagavaan, who was holding the chakra, gadaa, took two forms, one form along with the devaas, as though another deva, and another form, and went in between the asuraas, and joined them. He also started moving the Naagaraaja, Vaasuki, king of the serpents.

[[338]] He incarnated as the Koorma, took a form along with devaas, and another form along with the asuraas.

90

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 90: Uparyaakraantavaan shailam bruhat roopena keshavah | Tathaa aparena maitreya yat na drushtam sura asuraih || Not only this, He took one more form, a mighty huge form, He occupied the top portion of the Mandara Parvata, and this form was not seen by the gods or the asuraas.

91

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 91: Tejasaa naagaraajaanam tathaa aapyaayitavaan harih | Anyena tejasaa devaan upabruhmitavaan prabhuh || He started to give lot of energy to Vaasuki, king of serpents; also the gods, He pumped them with energy so that they had all the strength and vigour to do the churning with great speed.

92

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 92: Mathyamaane tatah tasmin ksheera abdhou deva daanavaih | Havirdhaamaa abhavat poorvam surabhih sura poojitaa || When it was being churned in Ksheera Abdhi, by the devaas and asuraas, the Kaamadhenu cow came out of the ocean, which was worshipped by all the gods. First the Surabhi came, which is said to be Havirdhaamaa.

Sri Engal Aalwaan’s Commentary: Mathyamaana iti | Havirdhaam havisha aashrayah | [[339]] All the yajnya saamagris, havis and others used for yajnya, Surabhi is said to be the storehouse of all this havis.

93

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 93: Jagmuh mudam tadaa devaah daanavaah cha mahaa mune | Vyaakshipta chetasah cha eva babhoovuh sthimitekshanaah || The devaas and danavaas were highly pleased, overjoyed. Also, they were disturbed by what is happening here, they could not understand. When Surabhi came, their eyes were totally locked on this, about what is happening.

94

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 94: Kim etat iti siddhaanaam divi chintayataam tatah | Babhoova vaarunee devee madaaghoornita lochanaa || The siddhaas were all thinking “What is this, what is happening?” *Vaaruni *Devi came out next, and her eyes were rolling with intoxication.

95

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 95: Krutaavartaat tatah tasmaat ksheerodaat vaasayan jagat | Gandhena paarijaato abhoot deva stree nandanah taruh || Next came the Paarijaata tree, from the whirlpool which was formed due to the churning, in the Ksheera Saagara. The Paarijaata tree which gives joy to all the deva strees, the women folk of the gods, spreading its fragrance in the entire world, came next.

96

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 96: *** [[340]] Roopa oudaarya gunopetah tathaa cha apsarasaam ganah | Ksheerodadheh samutpanno maitreya parama adbhutah || The most wonderful host of apsaras, endowed with supreme beauty, and endowed with qualities, came next, O Maitreya. It was most wonderful.

97

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 97: Tatah sheetaamshuh abhavat jagruhe tam maheshvarah | Jagruhuh cha visham naagaah ksheerodaabdhi samutthitam || Then the moon came, and immediately, it was taken by Maheshvara. Then the poison came from the Ksheera Saagara, which the serpents took.

Sri Engal Aalwaan’s Commentary: Tata iti | Aadou bhagavan manaso jaatasya chandrasya dvou dehou |
Tatra eko abdhijah shiva shiro bhooshanam; anyastu atrinetrajo loka
yaatraa niyuktah | Naagaah cha iti cha shabdaat maheshvaro api
visham jagraaha | The moon which was created by the mind of Bhagavaan had two forms. One of them was born out of the Ksheera Saagara, it became an ornament in Shiva’s head, and another is the moon we see, which was born through the eyes of Atri, it is meant for the loka yaatre. It is well known that Maheshvara took the poison, and is called Neelakantha after that. The word cha indicates that Maheshvara also took part of the poison.

98

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 98: Tato dhanvantirih devah shvetaambara dharah svayam | Vibhrat kamandalum poornam amrutasya samuttitah || [[341]] Holding the kumbha filled with amruta, God Dhanvantari who was wearing white clothes, He Himself came out of the Ksheera Samudra.

Sri Engal Aalwaan’s Commentary: Tata iti | Amrutasya poornam iti triteeyaarthe shashti |

99

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 99: Tatah svastha manaskaah te sarve daiteya daanavaah | Babhoovuh muditaah sadyo (sarve) maitreya munibhih saha || O Maitreya, at that time, when they saw Dhanvantari Bhagavaan come out of the Ksheera Abdhi, holding the pot of Amruta, they were all pleased in their minds. The rishis and munis were highly pleased.

100

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 100: Tatah sphurat kaantimateem vikaasi kamale sthitaa | Shreeh devee payasah tasmaat udbhootaa ghruta pankajaa || And then, Shridevi came out of that, radiating brilliance, sitting on a full bloomed lotus, was also holding a lotus in Her hands.

Sri Engal Aalwaan’s Commentary: Tata iti | Drava roopam ekam dravyam amrutam jaatam, anyat
somaatmakam | Amruta is in two forms - one is in liquid form, the other was present as soma. From soma lataa, they extract soma.

101

[[342]] Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 101: Taam tushtuvuh mudaa yuktaah shree sooktena maharshayah || All the rishis, being overjoyed, eulogized Here with Sri Sookta.

102

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 102: Vishvaa vasuh mukhaah tasyaa gandharvaah purato jaguh | Ghrutaachee pramukhaah tatra nanurtuh cha apsaro ganaah || All the gandharvaas led by Vishvaavasu, came in front of Her and started to sing. The host of apsaras led by Ghrutaachee, were dancing in front of Her with joy.

103

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 103: Gangaadyaah saritah toyaih snaartham upatasthire | Diggajaa hema patrastham aadaaya vimalam jalam | Snaapayaanchakrire deveem sarva loka maheshvareem || Ganga and all the holy rivers, brought all their waters in order to do abhisheka for Shridevi. All the diggajaas brought pure waters, in golden pots, and did abhisheka to the Supreme Lordess, *Sarva Loka Maheshvari, *Shridevi.

This is also told by Swami Deshikan in Shri Stuti. That gajendras did abhisheka with kanaka kalasha.

104

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 104: Ksheerodo roopadhrittasyai maalaam amlaana pankajaam | [[343]] Dadou vibhooshanaani ange vishvakarmaa chakaara ha || Ksheera Saagara, itself took on a form, and brought out a garland, which was having lotus which will never fade. Vishvakarma came and decorated Her with all wonderful ornaments.

105

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 105: Divya maalyaambaradharaa snaataa bhooshana bhooshitaa | Pashyataam sarva devaanaam yayou vakshasthalam hareh || Shridevi was decorated with wonderful ornaments, and abhisheka was done to Her. She was wearing the divine garland, clothes, and all the wonderful ornaments. After having taken the abhisheka, and wearing all the wonderful ornaments, when all the devaas were beholding that wonderful sight, She went and occupied the vakshasthala of Srihari.

106

The most wonderful kataaksha of Shridevi is told here. Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 106: Tayaa vilokitaa devaa hari vakshasthalastha yaa | Lakshmyaa maitreya sahasaa paraam nirvrutim aagataah || Shridevi who had taken resort in the vaksha sthala of Hari, She saw all the devaas. Being glanced by Her, O Maitreya, immediately they attained great joy because of the kataaksha of Shridevi.

107

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 107: Udvegam paramam jagmuh daityaa vishnu paraanmukhaah | Tyaktaa lakshmyaa mahaabhaaga viprachitti purogamaah || [[344]] All the daityaas starting with viprachitti, they also turned away from Vishnu, and Shridevi did not set Her glances on them, they were highly agitated.

108

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 108: Tatah te jagruhuh daityaa dhanvantari kara sthitam | Kamandalum mahaa veeryaah yatra aaste amrutam uttamam || Immediately, with lot of strength, they snatched the amruta kalasha, the kamandalu which was filled with amruta from Dhanvantari’s hands.

109

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 109: Maayayaa mohayitvaa taan vishnuh stree roopa samsthitah | Daanavebhyah tat aadaaya devabhyah pradadou prabhuh || Bhagavaan immediately took the most wonderful form of a woman, and attracted all of them, they were subjected to delusion, and He took away the amruta kalasha from the daanavaas, and gave it to all the devaas.

110

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 110: Tatah papuh suraganaah shakra aadyaah tat tadaa amrutam | Udyata aayudha nistrimshaa daityaah taam cha samabhyayuh || At that time, the devaas, starting with Indra and others, took that amruta and drank the wonderful nectar of immortality. At that time, the daityaas attacked them, carrying all the weapons, swords.

111

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 111: *** Peete amrute cha balibhih devaih daitya chamooh tadaa | [[345]] Vadhyamaanaa disho bheje paataalam cha vivesha ha || At that time the devaas had already drunk the amruta, and had great strength because of drinking the amruta, and became very powerful. And started to destroy the entire army of daityaas who ran helter skelter in all directions, and also went into paataala, the subterranean worlds.

112

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 112: Tato devaa mudaa yuktaah shanka chakra gadaa aabhrutam | Pranipatya yathaa apoorvam ashaasamstat trivishtapam || The devaas all bowed down to Mahaa Vishnu, who was bearing the *shanka, *chakra, gadaa, His wonderful divine weapons. Being overjoyed the devaas again bowed down to Him and did mangalaashaasanam.

113

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 113: Tatah prasannabhaah sooryah prayayou svena vartmanaa | Jyotimshi cha yathaa maargam prayayuh munisattama || Once the amruta was drunk by all the devaas, they started to get their strength back, and the whole world pleased, and everything started to fall in place. The Sun was glowing with pleasant brightness, and he started to function as per dakshinaayana, uttaraayana, without any change. The stars also started moving not going here and there in wrong directions; they started to function in their respective orbits in a proper manner.

Sri Engal Aalwaan’s Commentary: Tata iti | Svena vartmanaa ayanaadi vyatyaasam vinaa | Yathaa
maargam vakraati chaara varjjam | Without any difference in the *ayanaas. * [[346]]

114

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 114: Jajvaala bhagavan cha ucchaih chaaru deeptih vibhaavasuh | Dharme cha sarva bhootaanaam tadaa matih ajaayata || Agni started to glow with great flame, with most wonderful radiance. The minds of ell the beings became focussed on dharma, with great interest.

115

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 115: Trailokyam cha shriyaa jushtam babhoova dvija sattama | Shakrascha tridasha shreshthah punah shreemaan ajaayata || All the three worlds were again happy, and overjoyed, with the prosperity and glory. The lord of the devaas, Indra, again got back all his glory.

116

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 116: Simhaasanagatah shakrah sampraapya tridivam punah | Devaraajye sthito deveem tushtaava aabja karaam tatah || He went back to his place in svarga, and sat on his simhaasana. Having sat in his throne in the svarga loka, he started to eulogize Shridevi who was holding a lotus in Her hand.

117

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 117: Indra uvaacha - Namaami sarva lokaanaam jananeem abdhi sambhavaam | Shriyam unnidra padmaaksheem vishnu vakshasthala sthitaam || [[347]] Indra said - I bow down, do namaskaara to the Mother of all the worlds, One who has incarnated from the Ksheera Abdhi, Shridevi, who has Her eyes like a full blown lotus, who has taken resort in the vaksha sthala of *Mahaa *Vishnu.

118

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 118: Padmaalayaam padma karaam padma patra nibhekshanaam | Vande padma mukheem deveem padmanaabha priyaam aham || Who has the lotus as Her resting place, who holds the lotus in Her hands, Her glances are like the petals of a lotus, whose face is also like a lotus, consort of Padmanaabha, I bow down to Her.

119

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 119: Tvam siddhih tvam svadhaa svaahaa sudhaa tvam loka paavanee | Sandhyaa raatrih prabhaa bhootih medhaa shraddhaa sarasvatee || You are only Siddhi, You are only Svadhaa, You are only Svaahaa, You are only Sudhaa, You are the one who sanctifies the entire world, You are Sandhyaa, You are Raatri, You are *Prabhaa, Bhooti, Medhaa, Shraddhaa, *Sarasvati. All these are Your glories only.

120

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 120: Yajnya vidyaa mahaa vidyaa guhya vidyaa cha shobhane | Aatma vidyaa cha devee tvam vimukti phala daayinee || You are Yajnya vidyaa, You are Mahaa vidyaa, You are Guha vidyaa. You are only the one who is worshipped by all these things. You give all kinds of fruits, dharma, artha, kaama, moksha. You also give the fruit of moksha.

[[348]] Aatma vidyaa cha devee tvam is quoted in many commentaries. Shridevi is also told to be the bestower of fruits of upaasanaa. She is also to be meditated upon in the upaasanaa.

Sri Engal Aalwaan’s Commentary: Yajnya iti | Yajnya vidyaa dharma meemaamsaa, mahaa vidyaa
indrajaala aadi kuhaka jnyaanam | Guha vidyaa mantra vaada
visheshah | Yajnya vidyaa is dharma meemaamsaa, the poorva kaanda of *Vedaas. Mahaa *vidyaa is knowledge to cheat others like indrajaala, etc. *Guhya *vidyaa is mantra vaada, etc.

121

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 121: Aanveekshikee trayee vaartaa danda neetih tvam eva cha | Soumya asoumyaih jagat roopaih tvayaa etat devi pooritam || Tarka shaastra, artha shaastra, the *Vedaas, vaanijya, pashu paalya, artha **shaastra *- all these are You only. All the forms seen here - pleasant and unpleasant are filled by You only. All forms are You only.

This is also telling about the all pervasiveness of Shridevi.

122

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 122: Kaa tu anyaa tvaamrute devi sarva yajnya mayam vapuh | Adhyaaste deva devasya yogi chintyam gadaabhrutah || The holder of the wonderful divine mace, Bhagavaan, His *divya mangala *vigraha is said to be yajnya maya. You have gone and taken resort in [[349]] that divya mangala vigraha. Who else can take resort in that kind of form of Bhagavaan, who is meditated upon only by yogis?

123

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 123: Tvayaa devi parityaktam sakalam bhuvanatrayam | Vinashta praayam abhavat tvayaa idaaneem samedhitam || When You had left the three worlds, these three worlds were without Shri at that time, everything was as though completely destroyed. Now that You have again incarnated and come back, everything has regained back its glory.

Parityakta means that the world had lost its glory, it was just tirodhaana.

124

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 124: Daaraah putraah tathaa aagaara suhrut dhaanya dhanaadikam | Bhavati etat mahaa bhaage nityam tvat veekshanaat nrunaam || All the wives, children, houses, friends, dhaanya, wealth - all of these they will attain through your kataaksha, if You just cast Your glance on all the people.

125

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 125: Shareera aarogyam aishvaryam ari pakshah kshayah sukham | Devi tvat drushti drushtaanaam purushaanaam na durlabham || Shareera, health, wealth, destruction of all the enemies, all happiness, whoever comes under Your glances, for them it is very easy, not at all unattainable. [[350]]

126

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 126: Tvam maataa sarva lokaanaam deva devo harih pitaa | Tvayaa etat vishnunaa cha ambaa jagat vyaaptam chara acharam || You are the mother of all the worlds. Hari who is the Lord of all the gods, is like the father. O Mother, by You, and Vishnu both, the entire world of movables and immovables is pervaded.

127

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 127: Maa nah kosham tathaa goshtham maa gruham maa paricchadam | Maa shareeram kalatram cha tyajethaah sarva paavanee || Reservoir of all the wealth, the go-shaalaa, house, and the supporting paraphernalia, please do not desert us any more.

128

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 128: Maa putraan maa suhrut vargam maa pashoon maa vibhooshanam | Tyajethaa mama devasya vishnoh vakshasthalaalaye || O Mahaalakshmi who has taken resort in the vakshasthala of Vishnu, let not my children, my host of friends, of pashus, vibhooshana, please do not desert us any more. Let us be endowed with all this prosperity and glory.

129

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 129: Sattvena shoucha satyaabhyaam tathaa sheelaadibhih gunaih | Tyajyante te naraah sadyah santyaktaa ye tvayaa amale || [[351]] O blemishless Mahaalakshmi, those who are deserted by You, immediately what happens to them? They will not have sattva guna, or *shoucha *(shaastreeya shuddhi), or satya, or sheela and other qualities.

130

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 130: Tvayaa avalokitaah sadyah sheeladyaih akhilaih gunaih | Dhanaih aishwaryaih cha yujyante purushaa nirgunaa api || While those who have come under Your kataaksha, Your auspicious glances, even if they are without any qualities, what will happen to them? Immediately, they will attain all qualities, they will get wealth, and they will attain everything.

131

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 131: Sa slaaghyah sa gunee dhanyah sa kuleenah sa buddhimaan | Sa shoorah sa cha vikraanto yam tvam devi nireekshase || Whomever You see, he is the one who is to be honoured, he is the one who will have all good qualities, he the one who feels that he has attained everything, he is the one who is born in higher clan, he becomes the intelligent one, he will be valorous, he will cross over any hurdle, all these will happen to one on whom You show Your kataaksha.

This is an often quoted pramaana in various rahasya granthaas.

132

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 132: Sadyo vaigunyam aayaanti sheelaadyaah sakalaa gunaah | Paraanmukhee jagaddhaatree yasya tvam vishnu vallabhe || [[352]] At the same time, One who supports the entire world, if you turn away from someone, he will lose all his good qualities immediately.

133

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 133: Na te varnayitum shaktaa gunaan jihvaa api vedhasah | Praseeda devi padmaakshi maa smaanstyaaksheeh kadaachana || O Mahaalakshmi, be pleased with us, please do not desert us anymore anytime. Even Chaturmukha Brahma cannot eulogize You completely; he cannot praise You with all Your qualities.

Indra praises Mahaalakshmi wonderfully and tells the greatness of *Lakshmi *kataaksha, what all it can do to one. And if one is not subjected to Mahaalakshmi’s kataaksha, what all they will lose.

134

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 134: Sri Paraasharah - Evam shreeh samstutaa samyak praaha drushyaa shatakratum | Pashyataam sarva devaanaam sarva bhootasthitaa dvija || Sri Paraasharar said - Thus being eulogized wonderfully by Indra, She was present in Her most wonderful form. She told Indra thus, when all the gods were seeing, O Maitreya.

135

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 135: Shreeh uvaacha - Paritushto asmi devesha stotrena anena te hare | Varam vruneeshva yah tvishto varadaaham tavaagataa || [[353]] Now I have come in front of you. I give any boons that you want. Seek any boon that you want, I am very pleased with your stotra.

Recap: In the previous session, we were studying Amsha 1, Chapter 9, the wonderful way in which Indra extolled the greatness of Mahaalakshmi, eulogized Shridevi who incarnated in the Ksheera Samudra, and also about Shridevi’s kataaksha, which has such wonderful powers. All the devaas who were graced by Her kataaksha had all glory, and the asuraas who were denied of that were suffering.

134

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 134: Sri Paraasharah - Evam shreeh samstutaa samyak praaha drushyaa shatakratum | Pashyataam sarva devaanaam sarva bhootasthitaa dvija || Sri Paraasharar said - When all the gods were seeing, Shridevi who is present in all beings, being praised by Indra like this, She told Indra thus.

135

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 135: Shreeh uvaacha - Paritushtaa asmi devesha stotrena anena te hare | Varam vruneeshva yah tvishto varadaaham tavaagataa || I, One who gives boons, have come now in front of you; now I am extremely pleased with your stotraas; you ask for any boon which you like, now that I have come and I give any boon that you seek.

136

***Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 136: *** [[354]] Indra uvaacha - Varadaa yadi me devi vara arho yadi cha api aham | Trailokyam na tvayaa tyaajyam esha me astu varah parah || Indra said - If You are willing to give me any boon, if I deserve any boon from You, the boon that I seek is that You should not leave the three worlds again.

137

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 137: Stotrena yah tathaa etena tvaam stoshyati abdhi sambhave | Sa tvayaa na parityaajyo dviteeyo astu varo mama || O Mahaalakshmi who manifested from the Ksheera Abdhi, one who prays to You with this stotra which I have prayed now ( Indra Stuti to Mahaalakshmi), You should never leave such a person.

138

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 138: Shreeh uvaacha - Trailokyam tridasha sreshtha na santyakshyaami vaasava | Datto varo mayaa ayam te stotra aaraadhana tushtayaa || Shri said - Being very pleased with your stotraas, now I have given you this boon. O excellent among the devaas. I am not going to leave these three worlds, these three worlds will always be having prosperity and glory; I am not going to desert them any more.

139

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 139: Yah cha saayam tathaa praatah stotrena anena maanavah | Maam stoshyati na tasya aham bhavishyaami paraanmukhee || [[355]] I will never turn away from one who prays to Me with this stotra, mornings and evenings, every day; whoever prays to Me and makes Me pleased with this stotra, I will never turn away from him.

140

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 140: Sri Paraasharah - Evam dadou varou devee devaraajaaya vai puraa | Maitreya shreeh mahaa bhaagaa stotra aaraadhana toshitaa || *Sri Paraashara *- Thus, Shridevi gave Indra two boons, O Maitreya, being very pleased by his worship with the stotraas.

141

Now, Paraasharar tells about the nature of Her manifestations. Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 141: Bhrugoh khyaatyaam samutpannaa shreeh poorvam udadheh punah | Deva daanava yatnena prasootaa amruta manthane || Initially She was born of Bhrugu in Khyaati, and again She manifested in the Ksheera Abdhi, during the churning of the ocean, for amruta which was done by devaas and daanavaas.

142

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 142: Evam yadaa jagat svamee deva devo janaardanah | Avataaram karoti eshaa tadaa shreeh tat sahaayinee || Whenever Devadeva, who is the Supreme of the Lords, the Master of the all the worlds, Janaardana, manifests, Shri also manifests along with Him.

[[356]] Sri Engal Aalwaan’s Commentary: Evam iti | Tat sahaayinee tena saha ayate gacchati iti tat sahaayinee,
tat sahachaarinee iti arthah | One who goes with Him, She is always inseparably associated with Him, She always manifests along with Him, is the meaning.

143

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 143: Punascha (padmaat utpannaa) padmaa sambhootaa hi aadityo abhoot
yadaa harih | Yadaa cha bhaargavo raamah tadaa abhoot harinee tu iyam || Again, when He incarnated as Aaditya, (the twelfth son of Aditi, the Vaamana Avataara), Shri manifested as Padmaa. When He manifested as Bhaargava Raama, Parashuraama, She manifested as Harini.

144

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 144: Raaghavatve abhavat seetaa rukmanee krishna janmani | Anyeshu cha avataareshu vishnoh eshaa anapaayinee || When Bhagavaan incarnated as Sriraama, She became Seeta. And, in His incarnation as Krishna, She manifested as Rukmini. In whatever *avataaraas *Vishnu is seen, She is always inseparably associated with Him.

145

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 145: Devatve deva dehaa iyam manushyatve cha maanushee | Vishnoh deha anuroopaam vai karoti eshaa aatmanah tanum || Whenever He takes the form of a deva, She also takes the form of a devataa. Whenever He takes the form of a human, She also takes a human [[357]] form. Whatever form He takes in whichever class, accordingly She also manifests taking on a similar form.

146

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 146: Yah cha etat shrunuyaat janma lakshmyaa yah cha pathet narah | Shriyo na vichyutih tasya gruhe yaavat kula trayam || The purpose of Paraasharar teaching all these to Maitreya, is that it is going to be extremely beneficial for anyone who recites all these things. To this day, it brings all good to one who recites this. This avataara of Lakshmi, whoever listens to this, or whoever reads this, Shridevi will never desert him, and he will always be having all kinds of glory and prosperity.

147

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 147: Pathyate yeshu cha eva eshaa gruheshu shree kathaa mune | Alakshmee kalahaadhaaraa na teshu aaste kadaachana || In whichever house this story of Shridevi’s manifestations is being read, Alakshmi who is the cause of all kinds of quarrel, will never find a place, will never be present in that house.

This is the greatness of the manifestation of Shridevi.

148

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 148: Etat te kathitam sarvam yat maam tvam pariprucchasi | Ksheeraabdhou shreeh yathaa jaataa poorvam bhrugu sutaa satee || As you requested me to tell, I have recited to you as it is, all of them - being the daughter of Bhrugu earlier, how She manifested in the Ksheera Abdhi. [[358]]

149

Sri Vishnu Puraana, Amsha 1, Chapter 9, Shloka 149: Iti sakala vibhooti avaapti hetuh stutih iyam indra mukhodgaataa hi
laskmyaah | Anudinam iha pathyate nrubhih yaih vasati na teshu kadaachit api
alakshmeeh || This Lakshmi Stuti, which has come from Indra, is the cause of one attaining all kinds of glory. Whoever reads this everyday, Lakshmi will never desert them.

This is the phala of the recitation. Most of the puraana kathaas have a phala in the end. This is why these puraanaas are recited, and people sit and listen to them. People do paaraayanam also. Because it brings in immense glories and all good.

Thus the Ninth Chapter comes to an end.

|| Iti Shri Vishnu Puraane Prathame Amshe Navamo Adhyaayah ||

|| Iti Shri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Prathame
Amshe Navamo Adhyaayah ||

|| Atha Dashamo Adhyaayah ||