पुराणे विश्वासटिप्पन्यः

1

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 1: Sri Paraasharah - Pruthoh putrou tu dharmajnou jajnyaate antarddhvivaadinou | Shikhandinee havirdhaanam antardhaanaat ajaayata || Pruthu had two sons, who were knowledgeable about dharma -Antardhaana and Vaadi. Antardhaana’s wife Shikhandinee, gave birth to Havirdhaana.

2

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 2: Havirdhaanaat shadaagneyee dhishanaa ajanayat sutaan | Praacheenabarhisham shukram gayam krushnam vrajaajinou || From Havirdhaana, his wife Dhishanaa of the Agni kula, gave birth to six sons. Their names are *Praacheenabarhis, Shukra, Gaya, Krushna, Vruja, *Ajina.

3

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 3: Praacheenabarhih bhagavaan mahaan aaseet prajaapatih | Havirdhaanaat mahaabhaaga yena samvardhitaah prajaah || Among them, Praacheenabarhis was great Prajaapati. Who was born of Havirdhaana, Praacheenabarhis, the mankind was multiplied.

4

[[478]] Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 4: Praacheenaagraa kushaah tasya pruthivyaam vistrutaa mune | Praacheena barhih abhavat khyaato bhuvi mahaa balah || He was called Praacheenabarhis because all the darbhaas which had praacheena agra, which are used for specific purpose in the yajnyaas, were spread all over the earth. That is why he became famous as Praacheenabarhis. He was of great valour.

Sri Engal Aalwaan’s Commentary: Praacheenaagraa iti | Praacheenaamnaah kushaah yajnya
vishesheeyaah |

5

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 5: Samudra tanayaayaam tu kruta daaro maheepatih | Mahatah tamasah paare savarnaayaam mahaamate || He accepted Savarnaa as his wife, who was daughter of Samudra.

Sri Engal Aalwaan’s Commentary: Samudra ityaadi | Atra daara shabdena daara kriyaa lakshyate | Kruta
daarah kruta vivaaha ityarthah | Mahatah tamasah paara iti savarnaa
visheshanam | Putra utpatti dvaarena taamisraadi narakottara hetu
bhootaayaam iti arthah | Samudra tanayaayaaam savarnaaya kruta
vivaahah | Kruta daaro maheepateh iti paathe maheepateh iti asya
uttarena sambandhah | Savarnaa made him cross over all the tamas, the narakaas like Taamisra, through the birth of son.

6

[[479]] Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 6: Savarnaa aadhatta saamudree dasha praacheena barhishah | Sarve prachetaso naama dhanurvedasya paaragaah || From Praacheenabarhis, Savarnaa, Samudra’s daughter, bore ten sons. They were all called Prachetas, and were all experts in dhanur veda.

Sri Engal Aalwaan’s Commentary: Savarnaa iti | Praacheenabarhisho maheepateh saamudree savarnaa
prachetaso naama putraan aadhatta | Ye tamasah paare taan iti vaa
anvayah | Taamisraadi naraka naashakaani iti arthah | * Shashvat
putrena pitaro na adhyayan bahulam tamah * Jyotih hi putrah parame
vyoman * iti cha shruteh | From Praacheenabarhis, Savarnaa, daughter of Samudraa, gave birth to ten children, Prachetas. Tamasah paare can also be used with Prachetas. When sons are born, the person does not go to the narakaas.

7

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 7: Apruthak dharma charanaah te atapyanta mahat tapah | Dasha varsha sahasraani samudra salileshayaah || Following the same dhamaacharane, they started to perform great tapas for 10000 years under the waters of the ocean.

Sri Engal Aalwaan’s Commentary: Apruthak iti | Apruthak dharma charanaah eka vidha dharma charanaah
iti dashaanaam api eka patnee bhoga upakshepah || Apruthak dharma charanaah means same type of dharma they were performing. That is why probably all the ten are going to have one wife. [[480]]

8

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 8: Maitreyah - Yat artham te mahaatmaanah tapah tepuh mahaa mune | Prachetasah samudraambhah etat aakhyaatum arhasi || Maitreyar asks *Parasharar *– For what purpose did the prachetasas perform such great tapas staying under the waters of the ocean, please do tell me.

9

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 9: Sri Paraasharah - Pitraa prachetasah proktaah prajaartham amitaatmanaa | Prajaapati niyuktena bahumaana purassaram || The father of Prachetas, Praacheenabarhis, called all of them and told them. He was called upon by Prajaapati for expanding the mankind.

10

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 10: Praacheenabarhih uvaacha - Brahmanaa deva devena samaadishtosmi aham sutaah | Prajaah samvardhaneeyaah te mayaa cha uktam tathaa iti tat || Praacheenabarhis said - From the God of gods, Brahma, I have been ordered thus - You have to expand the mankind. I have already accepted this, I shall do as ordered.

11

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 11: Tat mama preetaye putraah prajaa vruddhim atandritaah | [[481]] Kurudhvam maananeeyaah vah samyah aajnyaa prajaapateh || For my sake, I will be very pleased if you do this, O sons, please continue to expand the mankind, without losing interest, because Prajaapati’s orders have to be respected by all of you.

12

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 12: Sri Paraasharah - Tatah te tat pituh shrutvaa vachanam nrupa nandanaah | Tathaa iti uktvaa cha tam bhooyah paoracchuh pitaram mune || Sri Paraashara said - The sons, Prachetas, having listened to their father, said that we shall definitely do so. Again, they asked him thus.

13

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 13: Prachetasah oochuh - Yena taata prajaavruddhou samarthaah karmanaa vayam | Bhavema tat samastam nah karma vyaakhyaatum arhasi || Prachetas said - Please do tell us through what deed shall we become capable of expanding the mankind.

14

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 14: Pitaa uvaacha - Aaraadhya varadam vishnum ishta praaptim asamshayam | Sameti na anyathaa martyah kim anyat kathayaami vah || Praacheenabarhis said - What else can I say? You have to worship *Varada, *Vishnu, One who gives all boons to everyone with whom he is very pleased. [[482]] Without any doubt, you can attain all your desires by worshipping Him. There is no other way for anyone to attain all their desires, but for worshipping Vishnu.

15

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 15: Tasmaat prajaa vivruddhyartham sarva bhoota prabhum harim | Aaraadhayata govindam yadi siddhim abheepsatha || If you want to become successful in your endeavour, for expanding the mankind, you worship Hari, the Lord of all beings, Govinda.

16

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 16: Dharmam artham cha kaamam cha moksham cha anvicchataam sadaa | Aaraadhaneeyo bhagavaan anaadih purushottamah || By anyone who is desiring to attain either dharma, artha, kaama, or moksha, he has to all the time worship that Purushottama, who has no beginning, Bhagavaan.

17

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 17: Yasmin aaraadhite sargam chakaaraadou prajaapateh | Tam aaraadhya achyutam vruddhih prajaanaam vo bhavishyati || Having worshipped whom, the Prajaapati did creation in the very beginning. If you worship that Achyuta, you will be able to expand the mankind.

18

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 18: ***Sri Paraasharah - *** [[483]] Iti evam uktaah te pitraa putraah praachetaso dasha | Magnaah payodhi salile tapah tepuh samaahitaah || *Sri Paraasharar *- Having been told thus by Praacheenabarhis, the ten sons Prachetas, entered the waters of the oceans and performed tapas, being very focussed and concentrating.

19

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 19: Dasha varsha sahasraani nyasta chittaa jagat pitou | Naaraayane munisreshtha sarva loka paraayane || For ten thousand years, they meditated upon Lord Naaraayana, who is the object of attainment of the entire world.

20

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 20: Tatra eva avasthitaa devam ekaagra manaso harim | Tushtuvuh yah stutah kaamaan stotuh ishtaan prayacchati || Staying there only, in the waters of the oceans, meditating upon Hari alone and thinking of nothing else they worshipped Hari who, being praised thus bestows all that is desired by the devotee.

Recap: In the previous session, we were studying Chapter Fourteen, the story of the Prachetasaas, where their father told them that they have to continue the progeny, help in procreation, that creation of mankind should continue, and they should involve in that, that is what I have been told by Chaturmukha Brahma. They ask him what to do in order to continue the prajaa vruddhi. Father says that they have to worship Vishnu, who if pleased, can bestow any boon that is wanted, and you will be able to achieve this through His grace. Anything one desires, *dharma, artha, *kaama or moksha, they will have to worship Bhagavaan Purushottama, [[484]] Mahaa Vishnu, and then only can they attain any of those desires. ***

16

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 16:
Dharmam artham cha kaamam cha moksham cha anvicchataam sadaa |
Aaraadhaneeyo bhagavaan anaadih purushottamah ||*** By anyone who is desiring to attain either dharma, artha, kaama, or moksha, he has to all the time worship that Purushottama, who has no beginning, Bhagavaan.

17

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 17:
Yasmin aaraadhite sargam chakaaraadou prajaapateh |
Tam aaraadhya achyutam vruddhih prajaanaam vo bhavishyati || ***Even Prajaapati, Chaturmukha Brahma did all what he did by worshipping Mahaa Vishnu. If you also worship Him with great devotion, then you will be able to do the continuation of mankind. ***

18

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 18:
Sri Paraasharah -
Iti evam uktaah te pitraa putraah praachetaso dasha |
Magnaah payodhi salile tapah tepuh samaahitaah ||*** *Sri Paraasharar *- Thus being told by their father, the prachetasaas started to engage in penance, under the waters of the ocean, with great devotion and concentration. They started to meditate upon Mahaa Vishnu. ***

19

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 19:
Dasha varsha sahasraani nyasta chittaa jagat patou |
Naaraayane munisreshtha sarva loka paraayane ||*** Naaraayana who is the ultimate goal of all beings, O Maitreya, excellent among sages, they meditated upon Him, who is the master of the entire universe, for ten thousand years.

20

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 20:
Tatra eva avasthitaa devam ekaagra manaso harim |
Tushtuvuh yah stutah kaamaan stotuh ishtaan prayacchati || ***Remaining under the waters of the ocean and concentrating single mindedly on Hari, they pleased Him; and when He is pleased whatever is the desire of [[485]] one who is worshipping Him, He bestows all the desires of His devotee. ***

21

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 21:
Maitreyah -
Stavam prachetaso vishnoh samudra ambhasi yam sthitaah |
Chakruh tam me munisreshta supunyam vaktum arhasi ||*** Maitreyar asks - O Paraashara, do kindly tell me how did they do stotra of Bhagavaan, how did they eulogize Bhagavaan. I would like to know that because it bestows all punya to one who listens to them. ***
Sri Engal Aalwaan’s Commentary:
Stavam iti | Yam stavam chakruh tam vaktum arhasi |

22

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 22:
Sri Paraasharah -
Shrunu maitreya govindam yathaa poorvam prachetasah |
Tushtuvuh tanmayee bhootaah samudra salileshayaah ||*** *Sri Paraashara *- Being completely engrossed in the thought of *Bhagavaan *Govinda, how they eulogized Him, do listen to that. ***

23

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 23:
Prachetasah oochuh -
Nataassma sarva vachasaam pratishthaa yatra shaashvatee |
Tam aadyantam asheshasya jagatah paramam prabhum ||*** Prachetasaas prayed thus to *Bhagavaan *- They pray Him as the cause of everything whatever is created, being the antaryaami. We prostrate unto the One, where the ultimate meaning of all words rests, He who creates the entire world, and is also the final resort of the entire world, where everything merges unto Him during pralaya, we prostrate unto Him.

***Sri Engal Aalwaan’s Commentary:
Nataassma iti | Vachasaam yatra pratishthaa | Vaachye hi vachasaam
pratishthaa | Pravrutti nimitta maatram hi sarvam vastu jaatam
vachasaam, na tu pradhaanatayaa vaachyam, yathaa guna jaati
aadikam | ***Vaachya is the object denoted by the word, vaak. The word rests in the [[486]] object which it denotes. All the words ultimately denote Bhagavaan, as He did anupravesha, and naama roopa vyaakarana was done by Bhagavaan only, so all words in the ultimate sense denote Bhagavaan only. If we say so, how can we used the words to denote objects, in our normal transactions? It is only for a particular purpose that we use, and the connotation of the word is limited because of our need and the way we understand. So, when we say that this is a mobile, the meaning of the word rests in that object only; in the ultimate sense it is resting in Bhagavaan who is antaryaami of everything. The primary meaning of the word goes up to the *antaryaami *Bhagavaan, who is the inner self of all objects. When we say *gouh, *manushyah, devah, we limit the connotations to the objects which we see and perceive, but in the ultimate sense, they all rest in Bhagavaan only. It is only for our transactional purposes that we limit the meanings.

When we say that ’ Devadaatta is a manushya’, the purpose of that word is to make one understand the class of the person. Whereas it is not the primary meaning. The primary meaning of all words is Bhagavaan only. All words ultimately connote Bhagavaan only. ***

24

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 24:
Jyotiraadyam anoupamyam anu anantam apaaravat |
Yonibhootam asheshasya sthaavarsya charasya cha ||*** He is the cause of all movables and immovables. His wonderful lustrous form is not material, it is apraakruta. He is One who is present before anything else; He is the cause of everything. All luminous objects get their luminosity, shine, brightness only from Bhagavaan; they are not independent, they are dependent on Bhagavaan. There is no comparison for Him; He is incomparable. He is very sookshma, subtle. He is not limited by time, place of object; He is present at all times, in all places, in all objects. ***
Sri Engal Aalwaan’s Commentary:
Jyotih iti | Jyotih apraakruta jyotirmaya roopam | Aadyam aadou
bhavam, * Tam eva bhaantam * ityaadi shruteh | Anoupamyam
upamevaih oupamyam tat rahitam | Anu sookshmam | Anantam
apaaravat desha kaala pariccheda rahitam |*** [[487]] ***

25

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 25:
Yasya aahah prathamam roopam aroopasya tathaa nishaa |
Sandhyaa cha parameshasya tasmai kaalaatmane namah ||*** Now, they start to eulogize Bhagavaan extolling the various forms in which He is present, starting with kaala. He is present as antaryaami of kaala, He controls kaala, and is kaalaatmaka. Though He does not have a form, He can take any form, He can be without form, day itself is His first form. In the same way, night is also His form, and twilight. One who is present in the form of these times, I bow down to Him.

26

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 26:
Bhujyate anudinam devaih pitrubhih cha sudhaatmakah |
(Jeeva) Beeja bhoota samastasya tasmai somaatmane namah || ***One who is enjoyed by devaas and pitrus, in the form of amruta, sudhaa, He is only present in that form, and is inner controller of that form. He is the seed, everything is created from Him. Soma is the moon, or Soma is also the lord of all plants, trees, herbs. One who is present in the form of Soma, the antaryaami of Soma, the cause of the rain, and all that is grown. To Him, I bow down. ***
Sri Engal Aalwaan’s Commentary:
Bhujyata iti | Beeja bhootah samastasya iti cha paathah | Beeja
bhootah vrushti oushadhi dvaaraa |

27

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 27:
Yah tamo hanti teevraatmaa prabhaabhih bhaasayat nabhah |
Dharma sheetaambhasaam yonih tasmai sooryaatmane namah ||*** One who is present as Soorya, Sun, He is antaryaami of that also; his sharp rays dispel darkness, he brightens the sky with his numerous rays. He is the cause of dharma, the heat and hima, cold, and waters and ice. That Lord who is present in the form of Soorya, I prostrate unto You. ***
Sri Engal Aalwaan’s Commentary:
Ya iti | Dharmah ushnam aatapah | Sheetam himam |

28

*** [[488]] Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 28:
Kaathinyavaan yo bibharti jagat etat asheshatah |
Shabdaadi samshrayo vyaapi tasmai bhoomyaatmane namah || One who is present in the form of Bhoomi, the earth, which has the hardness because of which it is able to support everything on it; One who has this hardness and supports everything, and One who is also the abode of shabda, etc., One who is all pervading; that Bhagavaan who is present in the form of Bhoomi, I prostrate.

29

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 29:
Yat yonibhootam jagato beejam yat sarva dehinaam |
Tat toya roopam eeshasya namaamo harimedhasah || ***One who is present in the form of water, which is also a form of Bhagavaan only, because He is inner controller of that also, we prostrate unto that Bhagavaan. He is the cause of the whole world, He is the one who creates all beings, embodied souls. Water is the cause of all these, and One who is present in the form of water, that Bhagavaan, we bow down to Him.

30

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 30:
Yo mukham sarva devaanaam havyabhukkavyabhuk tathaa |
Pitruunaam cha namah tasmai vishnave paavaka aatmane || ***To the One who is the mouth for all Gods receiving havya and for all *Pitrus *receiving kavya, that agni-form of Bhagavan we prostrate unto. Havya is offered to Gods in sacrifices and kavya to pitrus in *pitruyajnas *(like *tarpana *etc) through agni. Bhagavan only receives this being the inner-controller of agni also. ***

31

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 31:
Panchadhaa avasthito dehe yah cheshtaam kurute anisham |
Aakaasha yonih bhagavaan tasmai vaayvaatmane namah ||*** One who is present as vaayu. He only is present as bhoomi, ap, vaayu, etc. He is present in five different forms. Day and night, He is causing all kinds of functions within the body, through *praana, apaana, vyaana, *udaana and samaana. All the functions of the body like inhaling, exhaling, doing the various movements, maintaining equanimity of various liquids in the body, speaking, all these functions which are done through the [[489]] five vaayus, and also that which is having aakaasha as its cause, that *vaayu, *Bhagavaan who is present in the form of vaayu, to Him I prostrate.

*Aakaashaat vaayuh | *

Sri Engal Aalwaan’s Commentary:** *****Panchadhaa iti | Panchadhaa praanaadi roopena | Cheshtaam
ucchsvaasa nishvaasa vyaayaama rasa samaadhaana
ucchaaranaatmikaam | Aakaasha yonih aakaashaaddhi vaayuh | *****

32

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 32:** Avakaasham asheshaanaam bhootaanaam yah prayacchati | Ananta moortimaan shuddhah tasmai vyomaatmane namah || **The sky, ether, which gives the place for all beings to exist, One who is present in the form of endless space, that Vyomaatmaa, and Aakaashaatmaa, Bhagavaan, to Him I prostrate. ***

33

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 33:
Samasta indriya vargasya yah sadaa sthaanam uttamam |
Tasmai shabda aadi roopaaya namah krushnaaya vedhase ||*** One who is the place where all sense organs reside, to Him, *shabda, *sparsha, roopa, rasa, gandha, all objects of the senses, to Him, Lord Krishna, I prostrate. ***
Sri Engal Aalwaan’s Commentary:
Samasta iti | Sthaanam aalambanam |

34

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 34:
Grhunnaati vishayaan nityam indriyaatmaa kshara aksharah |
Yah tasmai jnyaana moolaya nataassma hari medhase ||*** One who is seen in the form of the senses, indriyaas, which are of two types - kshara and akshara, the cause of perception, that Bhagavaan we prostrate.

Sri Engal Aalwaan’s Commentary:
Grhunnaati iti | Vishayah kshara aksharah ksharam chakshuh nirgatya [[490]] ***vishaya grahanaat aksharam shrotraadi | ***Indriyaas are of two types - kshara and akshara. How does the eye perceive the object? It is explained in the shaastraas that the rays go to the object from the eye, and come into contact with the object, which is at a distance, and then they get back to the eye, and convey the message. This is how the indriya, the eye, travels to the object which it perceives, comes into contact, and this is how it is able to perceive the object. So, it is not staying in one place and perceiving. That is why they are called ksharam. Akshara is the organ of hearing, is staying in one place, and sound reaches the ear for it to be perceived. ***

35

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 35:
Gruheetaan indriyaih arthaan aatmane yah prayacchati |
Antah karana roopaaya tasmai vishvaatmane namah ||*** Bhagavaan who is present as the entire world, who is present in the form of antahkarana, the manas, inner organ, which is a channel between the self and sense organs, that Bhagavaan who is present in the form of mind itself.

When the eye perceives an object, that is conveyed through the mind to the inner self. ***
Sri Engal Aalwaan’s Commentary:
Gruheetaan iti | Gruheetaan baahyendriyaih sprushtaan aalochita
anaatma jnyaana vishayaan karoti iti | Antah karana bhootaaya mano
buddhi ahamkaara chittaatmane |*** Objects which are touched by the external senses, it makes them object of knowledge for the aatma. Mind has got various functions, *manas, buddhi, *ahamkaara, chitta, sarvam mana eva. When one is taking a decision, it is called buddhi. Ahamkaara is the feeling of I. Chitta is when it is thinking. These are all various functions of the mind.

Mattah smrutih jnyaanam apohanam cha. Bhagavaan is only controller of everything, the cause of everything and inner self of everything.

36

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 36: *** [[491]] ***Yasmin anante sakalam vishvam yasmaat tathaa udgatam |
Laya sthaanam cha yah tasmai namah prakruti dharmine || ***For the entire world, one which is supported by whom, from whom only it was created, into whom it goes and merges during pralaya, that Bhagavaan who is present as form of prakruti, to Him I prostrate.

***Sri Engal Aalwaan’s Commentary:
Yasmin iti | Yasmin sakalam tishthati iti sheshah | Prakruti dharmena
prakruti roopavate | ***

Bhagavaan is antaryaami is implied, because He is only present as everything - *prakruti, mahat, ahamkaara, pancha tanmaatraas, pancha *bhootaas, deha, eleven indriyaas. Bhagavaan only creates everything. ***

37

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 37:
Shuddha samlakshyate bhraantyaa gunavaan iva yo agunah |
Tam aatma roopinam devam nataassma purushottamam ||*** After prakruti, now the purusha form is told. Purusha is also a form of Bhagavaan only, because He is the inner self and controller; this way, all these are shareera to Bhagavaan. One who is present in the form of the individual selves; they are all His shareera, and He is antaryaami. He is pure jnyaana aananda svaroopa. Though He does not have *prakruti *gunaas like sattva, rajas, tamas, He is seen as having *sattva, rajas, *tamas due to bhraanti, wrong perception. To that Bhagavaan who is present in the form of the individual selves, we prostrate unto Him. ***
Sri Engal Aalwaan’s Commentary:
Purusha roopam aaha shuddha iti |

38

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 38:
Avikaaram ajam shuddham nirgunam yat niranjanam |
Nataassma tat param brahma vishnoh yat paramam padam ||*** The mukta svaroopa is told here. Though the jeevaatman, in the baddha state, his svaroopa is avikaari, because his *dharma bhoota *jnyaana undergoes contraction and expansion, he has vikaara; whereas muktaatma does not have that. One who is avikaari, one who is [[492]] unborn, pure, without any praakruta or heya gunaas, one who is totally detached from the association with prakruti, called as parambrahma with respect to prakruti; for a mukta aatma, the *dharma bhoota *jnyaana becomes unlimited, expands completely and becomes equal to that of Paramaatman, he also gets bruhatva or brahmatva, huge; he becomes sovereign, not ruled over by karma anymore; that Bhagavaan who is present in the form of muktaas, I prostrate unto Him.

***Sri Engal Aalwaan’s Commentary:
Mukta roopam aaha avikaaram iti | Baddhasya jnyaana sankocha
vikaasa roopo vikaaro asti, tat rahitatvam avikaaratvam | Niranjanam
prakruti sambandha rahitam | Param brahmaa iti pradhaanaadi
apekshayaa | ( * Sachaayantyaayeti brahmatvam uktam | ) Padyata iti
padam; paramatvam svaraat-tvam |

39

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 39:
Adeergha hrasvam asthoolam ananu ashyaaman alohitam |
Asneham achaayam atanum asaktam ashareerinam || ***These are all attributes of Bhagavaan directly now. He is neither long nor short, He is neither subtle nor gross, neither black nor red, He may or may not have shareera, He is not interested, …

***Sri Engal Aalwaan’s Commentary:
Ahamkaaraadi mukta paryanta roopavatah parasya svaroopam aaha
adeergha iti | Anena vyakta avyakta baddha muktebyo vyaavruttih |
Chaaya kaantih | Atanum niravayavam | Asaktam apratihatam | ***Starting with ahamkaara upto the muktaas, all forms and prakruti are told as Bhagavaan. Bhagavaan’s svaroopa is told here. *Baddhaas, muktaas, *vyakta, avyakta prakruti are told here. Two forms of creation are there -samashti and vyashti; prakruti is in avyakta form during samashti srushti, becomes vyakta during vyashti srushti. Bhagavaan’s svaroopa is told as neither this nor that. He is different and distinct from everything other than Himself. He is different and distinct from manifest, unmanifest, from the bound selves, from the liberated selves, everything. Chaaya is His lustre.

Shruti also says - Asthoolam ananu ahrasvam adeergam akaayam acchaayam [[493]] *… *

40

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 40:
Anaakaasham asamsparsham agandham arasam cha yat |
Achakshuh shrotram achalam avaak-paanim amaanasam || ***He is not aakaasha, He cannot be touched, He does not have gandha, He does not have praakruta chakshus, praakruta shrotra, without any speech, without any hands, mind.

Sarva gandhah is also told in Shruti. He also listens to the prayers of the devotees and sees everything. Chakshushmate shrunvate te braveemi. ***
Sri Engal Aalwaan’s Commentary:
Anaakaasham iti | Anaakaasham vivara rahitam |

41

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 41:
Anaama gotram asukham atejaskam ahetukam |
Abhayam bhraanti rahitam anidram ajaraamaram ||*** He does not have a name or a gotra, He does not have the pleasures obtained by eating food, or drinking various things, He is different and distinct from the bound selves, as bound selves have bhaya of samsaara, He is not without the right knowledge. ***
Sri Engal Aalwaan’s Commentary:
Anaama iti | Asukham anna paana aadi janya sukha rahitam | Abhayam
ityaadinaa baddha vyaavruttih |

42

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 42:
Arajo shabda amrutam aplutam yadasamvrutam |
Poorva apare na vai yasmin tat vishnoh paramam padam ||*** He does not have gati like us, He is present everywhere, and cannot be said to go from here to there, He does not have the praakrutika gunaas, there is nothing which can exist before Him, or after Him, as He has no beginning nor end, Bhagavaan’s form is directly eulogized with all these attributes.

He cannot be told as only a particular attribute. He can be anything and [[494]] everything. ***
Sri Engal Aalwaan’s Commentary:
Araja iti | Aplutam yadasamvrutam iti cha paathah | Plutam gatih, tat
rahitam | Poorva apare vastuni nastah tasya nityatvaat | Paramam
aksharam svaroopam iti sheshah |

43

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 43:
Parameshatva gunavat sarva bhootam asamshrayam |
Nataassma tat padam vishnoh jihvaat druk gocharam na yat ||*** He has the attribute of overlord of everything, ruling over everything. He is the inner self of everything. He is not dependent on anyone, and is not controlled by anyone. He has no controller for Himself. Nityaas and others, they function as per Bhagavaan’s sankalpa only. Asamshrayam is an attribute which differentiates Him from the nityaas. He cannot be perceived by either our mind or sight, nor cannot be eulogized enough through words. One cannot imagine what is His nature. One cannot eulogize Him any amount. We bow down to the Bhagavaan of this wonderful nature.

*Yato vaacho nivartante apraapya manasaa saha | *

This is how Prachetasaas eulogized Bhagavaan as being present as everything, whatever we see here in this world, in the *vyakta, *avyakta forms, the aatmaas, nityaas, muktaas, baddhaas, being different and distinct from everything else. ***

44

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 44:
Sri Paraasharah -
Evam prachetaso vishnum stuvantah tat samaadhayah |
Dasha varsha sahasraani tapah cheruh mahaarnave ||*** With such concentration on Bhagavaan that they were completely merged in [[495]] His thought, eulogizing Him, the Prachetasaas, being immersed in the waters of the ocean, they performed penance for ten thousand years. ***

45

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 45:
Tatah prasanno bhagavaan teshaam antarjale harih |
Dadou darshanam unnidra neelotpala dalacchavih ||*** Bhagavaan being very pleased with their worship, He directly appeared in front of them, in the waters itself, He revealed His wonderful form, with the lustre of the just bloomed petals of the lotus.

46

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 46:
Patatri raajam aaroodham avalokya prachetasah |
Pranipetuh shirobhih tam bhakti bhaaraavanaamitaih || ***He was on His Garuda. Being overcome by devotion, Prachetasaas bowed down, and completely prostrated, in front of Bhagavaan. ***

47

Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 47:
Tatah taan aaha bhagavaan vriyataam eepsito varah |
Prasaada sumukho aham vo varadah samupasthitah ||*** Then Bhagavaan tells them - You can seek whatever boon you want. I am highly pleased with you. I can give any boon to those devotees with whom I am pleased.

48

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 48:
Tatah tam oochoh varadam pranipatya prachetasah |
Yathaa priyaa samaadishtam prajaanaam vruddhi kaaranam || ***Again prostrating to that Bhagavaan Varada, as ordered by their father, that they want to continue creation of the mankind.

49

***Sri Vishnu Puraana, Amsha 1, Chapter 14, Shloka 49:
Sa cha api devah tam dattvaa yathaa abhilashitam varam |
Antardhaanam jagaamaashu te cha nischakramuh jalaat || ***Bhagavaan immediately gave them that boon. He disappeared having given them the boon, and said ‘So be it, and it will happen’. Then they came out of the water.

[[496]] With this, the Fourteenth Chapter comes to a completion. Where the Prachetasaas eulogized Bhagavaan most wonderfully, and get their desired boon from Bhagavaan who appeared in front of them on the Garuda.

***|| Iti Sri Vishnu Puraane Prathame Amshe Chaturdasho Adhyaayah ||

|| Iti Sri Vishnu Puraana Vyaakhyaane Sri Vishnu Chitteeye Pathame
Amshe Chaturdasho Adhyaayah || ***

|| Atha Panchadasho Adhyaayah ||

All this time, for ten thousand years, the Prachetasaas were performing penance under water.