19

1

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 1:
Sri Paraasharah -
Hiranyakashipuh shrutvaa taam krutyaam vitatheekrutaam |
Aahooya putram papraccha prabhaavasya asya kaaranam || Hiranyakashipu, having heard that even the krutya that they did through the abhichaara kriyaa was of no use, and it also got destroyed, and all their efforts were in vain, he called his son and asked him ‘What is the cause of this great power that you have?’. ***

2

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 2:
Hiranyakashipuh -*** [[577]] Prahlaada suprabhaavo asi kim etat te vichesthitam |
Etat mantraadi janitam utaaho sahajam tava || Hiranyakashipu - Prahlaada, you seem to have great powers. What is it that you are doing? Is it because of some mantra, that you are having this kind of power? Or is it natural to you?

3

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 3:
Sri Paraasharah -
Evam prashtah tadaa pitraa prahlaado asura baalakah |
Pranipatya pituh paadou idam vachanam abraveet || ****Sri Paraashara *- Having been asked like this by *Hiranyakashipu, *Prahlaada bows down and does namaskaara to his father, with great respect and reverence and says thus. ***

4

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 4:
Prahlaadah -
Na mantraadi krutah taata na cha naisargiko mama |
Prabhaava esha saamanyo yasya yasya achyuto hrudi ||*** *Prahlaada *- O father, I have not acquired these powers through any mantra, or it is also not natural to me. Whoever meditates and is able to realize Achyuta in their hearts, for them, it is a very normal thing to have such powers.

***Sri Engal Aalwaan’s Commentary:
Na iti | Samaana eva saamanyah | Sarvagato api achyuto bhaktasya
shuddhe hrudi aavirbhavati, naanyasya ashuddhe | ***Though Prahlaada said ’ Sarvagatah, Sarvagah, Sarvavyaapin’ about Vishnu, it is only those who have a pure mind, and very great devotion towards Bhagavaan that Bhagavaan manifests Himself. If anyone does not have such purity of mind, Bhagavaan cannot be realized by them. ***

5

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 5:
Anyeshaam yo na paapaani chintayati aatmano yathaa |
Tasya paapa aagamah taata hetu abhaavaat na vidyate ||*** One who does not sin towards others, just as one does towards oneself, for him, there can be no sin he can do, because there will be no cause. [[578]]

***Sri Engal Aalwaan’s Commentary:
Taam paapa dukha bhaava roopaam aatmano hrut shuddhim
chatusshlokyaah aaha anyeshaam ityaadinaa | ***That his mind is so pure and is filled with devotion towards Hari, this Prahlaada says starting with four shlokaas starting with Anyeshaam.

6

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 6:
Karmanaa manasaa vaachaa para peedaam karoti yah |
Tat beejam janma phalati prabhootam tasya cha ashubham || One who tortures others through acts, or through mind, or through words, that will lead to sin; and to experience fruits of that sin, he has to be born again in this samsaara. He will be committing great sin. ***
Sri Engal Aalwaan’s Commentary:
Karmanaa iti | Tat beejam janma saa para peedaa eva beejam yasya
tat janma, tasya peedayituh ashubham phalati | Tat beeja janma iti
cha paathah | Those who torture others, for them, all bad things will happen, and they will be accumulating sin only.

7

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 7:
So aham na paapam icchaami na karomi vadaami vaa |
Chintayat sarva bhootastham aatmani api cha keshavam || ***I never, even in my mind, desire ill for anyone, I don’t even do bodily, or don’t even speak ill of others. I am meditating all the time on Keshava, who is in me as well as present in all beings.

8

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 8:
Shaareeram maanasam dukham daivam bhoota bhavam tathaa |
Sarvatra shubha chittasya tasya me jaayate kutah || ***When I have such good and pure feeling everywhere, my mind and heart is most pure, when I am such, either bodily grief or sorrows, or in the mind, or caused by gods, or by any other beings - there will be no sorrow or grief to me arising from any of these causes.

9

[[579]] ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 9:
Evam sarveshu bhooteshu bhaktih avyabhichaarinee |
Kartavyaa panditaih jnyaatvaa sarva bhootamayam harim || ***This is how those who are knowledgeable, those who have the *viveka *jnyaana about what is right and wrong (they are called panditaas), realizing this, one has to act and live like this. Hari only is present in all beings. In that Hari, who is present everywhere, everything is His prakaara, shareera, undiluted devotion, only devoted to Hari, nobody else, or nothing else, ( ananya prayojana), that kind of devotion one has to do. ***

10

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 10:
Sri Paraasharah -
Iti shrutvaa sa daityendrah praasaada shikhare sthitah |
Krodha andhakaarita mukhah praaha daiteya kinkaraan ||*** *Sri Paraashara *- Having heard this, Hiranyakashipu, the king of daityaas, who was standing on top of a huge building, became extremely angry, and told his guards thus. ***

11

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 11:
Hiranyakashipuh -
Duraatmaa kshipyataam asmaat praasaadaat shata yojanaat |
Giri prushte patatu asmin shilaa bhinna anga samhitah ||*** *Hiranyakashipu *- This bad boy, let him be thrown from this huge tall building (hundred yojanaas) on which he was standing; let him fall down on the rock below, and let his body be broken to pieces. Let him die thus. ***

12

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 12:
Sri Paraasharah -
Tatah tam chikshipuh sarve baalam daiteya (kimkaraah) daanavaah |
Papaata so api adhah kshipto hrudayena udvahan harim ||*** *Sri Paraashara *- All the guards of Hiranyakashipu, they threw that boy from that huge building. He fell down, he was covering his heart that Hari should not get injured by this fall; He was always thinking of Hari, and covered his heart. ***

13

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 13: *** [[580]] Patamaanam jagat dhaatree jagaddhaatari keshave |
Bhakti yuktam dadhaara enam upasangamya medinee || The Earth herself came, he was having utmost devotion in Keshava who is supporter of the entire world. The earth is the supporter of this world, and Keshava supports earth also, and everything. The boy who was having utmost devotion in Keshava, she herself came and held him very softly. ***

14

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 14:
Tato vilokya tam svastham avisheerna asthi panjaram |
Hiranyakashipuh praaha shambaram maayinaam varam ||*** Hiranyakashipu saw him that there was no injury for Prahlaada. He was perfectly alright on falling, he was in perfect shape, nothing happened to his bones, he was absolutely fine. He called Shambaraasura, who had some wonderful powers, a maayi. ***

15

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 15:
Hiranyakashipuh -
Na asmabhih shakyate hantum asou durbuddhi baalakah |
Maayaam vetti bhavaan tasmaat maayayaa enam nishoodaya ||*** *Hiranyakashipu *- We are not able to kill this boy who is ignorant and bad mind. You know a lot of maayaas, have some wonderful powers, destroy him with your maayaa.

Maayaa is aascharya shakti. Paramaatman is told as Maayi.

***Sri Engal Aalwaan’s Commentary:
Na iti | Hantum na shakyate |

16

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 16:
Shambarah -
Soodayaami esha daityendra pashya maayaabalam mama |
Sahasram atra maayaanaam pashya koti shatam tathaa ||*** *Shambara *- You can see my wonderful maaya powers that I have. I will create thousands and crores of maayas, which will destroy this boy. ***

17

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 17: *** [[581]] Sri Paraasharah -
Tatah sa sasruje maayaah prahlaade shambaro asurah |
Vinaasham icchan durbuddhih sarvatra samadarshinee || Sri Paraashara - Shambara started to create these maayaas, thousands, to destroy Prahlaada. Prahlaada was having samadarshitva, that everything is Bhagavat aatmaka, and Bhagavaan is present everywhere, that everything is Bhagavaan’s prakaara. Towards such Prahlaada, in order to destroy such Prahlaada, the wicked Shambaraasura, started to create maayaas towards Prahlaada. ***

18

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 18:
Samaahita matih bhootvaa shambare api vimatsarah |
Maitreya so api prahlaadah sasmaara madhusoodanam ||*** Prahlaada’s mind was equi-poised, and he was not at all disturbed. He had not bad intentions or bad feelings towards Shambaraasura also. O *Maitreya, *Prahlaada again started to think of and meditate upon Madhusoodana only. ***

19

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 19:
Tato bhagavataa tasya rakshaartham chakram uttamam |
Aajagaama samaajnyaptam jvaalaamaali sudarshanam ||*** Immediately, on the order of Bhagavaan, to protect *Prahlaada, Sudarshana *Chakra came, throwing fire all over, and like a ring of burning fire. ***

20

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 20:
Tena maayaa sahasram tat shambarasya aashugaaminaa |
Baalasya rakshataa deham ekaikam cha nishooditam ||*** All the thousands of maayaas which Shambaraasura had created, Sudarshana, protecting this boy, destroyed all the maayaas one by one, as he was seeing. ***

21

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 21:
Samshoshakam tadaa vaayum daityendrah tu idam abraveet |
Sheeghram eva mama aadeshaat duraatmaa neeyataam kshayam ||*** Hiranyakashipu, seeing that Shambaraasura’s all maayaas were destroyed, completely, and were of no use, not doing any harm to Prahlaada, called Vaayu, that Vaayu which dries up everything, and said ‘Destroy him [[582]] immediately, dry him up completely’.

Hiranyakashipu had all the gods under his control.

22

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 22:
Tathaa iti uktvaa to so api enam vivesha pavano laghu |
Sheeto atirookshah shoshaaya tat dehasya ati dussahah || ***The Vaayu became very light and entered into Prahlaada, obeying the orders of Hiranyakashipu. He was very unbearably hard and chilling, and started to dry up the entire body. ***

23

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 23:
Tena aavishtam atha aatmaanam sa buddhvaa daitya baalakah |
Hrudayena mahaatmaanam dadhaara dharaneedharam ||*** Prahlaada knew that Vaayu had occupied his entire body. He again thought of Him, Bhagavaan, who supports the whole earth. ***

24

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 24:
Hrudayasthah tatah tasya tam vaayum ati bheeshanam (shoshanam) |
Papou janaardanah kruddhah sa yayou pavanah kshayam ||*** What Janaardana, whom Prahlaada had realized in his heart, did was that He became very angry and drank up that Vaayu, who was most fierce. That air got destroyed fully. ***

25

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 25:
Ksheenaasu sarva maayaasu pavane cha kshayam gate |
Jagaama so api bhavanam guroh eva mahaamatih ||*** All the maayaas got destroyed, and even Vaayu was destroyed; Prahlaada goes back to his guru’s place again. ***

26

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 26:
Ahani ahani yathaa aachaaryo neetim raajya phala pradaam |
Graahayaamaasa tam baalam raajnyaam ushanasaa krutaam ||*** Again he goes for further teaching to the gurus, to teach him all the *raaja *neetis, how a king should rule over a kingdom, what are his qualities. He is very obedient, and with utmost humility, he serves his gurus and learns [[583]] this raaja neeti. The raaja neeti shaastra of Shukraachaarya, they start to teach him. He learns all those things. ***

27

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 27:
Gruheeta neeti shastram tam vineetam cha yadaa guruh |
Mene tadainam tat pitre kathayaamaasa shikshitam ||*** Gurus think that if they teach this raaja neeti to him, maybe he will change, and they teach him all that. Having learnt all the raaja neeti with utmost humility, the gurus come and tell Hiranyakashipu that now he is well learned, and we have taught him all the raaja neeti. ***

28

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 28:
Aachaaryah -
Gruheeta neeti shastraastre putro daitya pate krutah |
Prahlaadah tattvato vetti bhaargavena yadeeritam ||*** *Aachaaryaas *- O Daitya pati, your son has learnt all the raaja neeti. Whatever Bhaargava has told, that raaja neeti he knows fully.

Now, Hiranyakashipu asks him questions about raaja neeti, and the Prahlaada Charita continues. Prahlaada’s devotion, and what kind of replies he gives, we will see next.

Recap: In the previous session, we were studying that Hiranyakashipu asked Shambaraasura to use all his maaya shakti to destroy Prahlaada. And then, Bhagavaan’s Sudarshana Chakra comes to Prahlaada’s rescue, and all the maayas of Shambaraasura are destroyed one by one. Even Vaayu cannot do anything. Prahlaada is then taken back to the aachaarya’s gurukula; Shukraachaarya has written the Raaja Neeti, which Prahlaada studies; everyday, the aachaaryas teach the Raaja Neeti. Having learnt all these things, the aachaaryas bring Prahlaada back to Hiranyakashipu, and tell him so - ***

28

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 28:
Aachaaryah -
Gruheeta neeti shastraastre putro daitya pate krutah |
Prahlaadah tattvato vetti bhaargavena yadeeritam ||*** [[584]] *Aachaaryaas *- O Daitya pati, your son has learnt all what Shukraachaarya has written, and has become an expert in *Raaja *Neeti.

29

Hiranyakashipu asks Prahlaada what all he has learnt. ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 29:
Hiranyakashipuh -
Mitreshu vartate katham arivargeshu bhoopatih |
Prahlaada trishu lokeshu madhyastheshu katham charet || ****Hiranyakashipu *- How should a king behave or interact with friends? How with respect to enemies?

***Sri Engal Aalwaan’s Commentary:
Mitreshu iti | Mitreshu sahaja praakruta krutrimeshu | Sahajam
maatuleyaadi | Praakrutam sva bhoomi anantaraat shatroh anantaram
| Krutrimam daana maana vasheekrutam | Arih cha trividhah - sahajo
daayaadah, praakruto bhoomyanantaraadih, krutrimah kruta
apakaarakah | Madhyasthaah cha trividhaah | Trishu lokeshu
mitraadishu trishu janeshu | Kaaleshu iti paathe kshaya vruddhi
sthaana kaaleshu | Katham vartetah ? Vruttayo hi varshana aadaana
anupravesha maadhyasthya poornatva priyatva sahishnutva roopaah
sapta | Yathaa uktam * Indrasya aarkasya vaayoh cha yamasya
varunasya cha | Chandrasya cha pruthivyaah cha nrupah sapta guno
bhavet | Iti | ***There are three kinds of allies or friends - natural allies, those who are in this world, and those who are created artificially or temporary friends. Natural allies are mother’s brother’s children, etc. All those who are in this world, who are not included among enemies, are praakruta mitraas. If a king has donated a lot of money to someone, he will be friendly with them, and they are friendly because of the donation received; those who are honoured will also have a friendly feeling, are artificial friends. Enemies are also of three kinds - natural are those who are waiting to snatch a part which is inherited, praakruta are those enemies existing in this world, artificial enemies are those to whom we have done something bad, wrong or apakaara. King should be aware of these three kinds of enemies. Those who are unconcerned, the madhyasthaas are also of three types. Three [[585]] worlds are explained as mitra, ari and *madhyastha *- those who are friendly, those who are enemies, and those who are not concerned (neither enemies nor friends). There is a paatha trishu kaaleshu instead of trishu lokeshu. Three times means, when there is lot of prosperity, when there is lot of famine, and when things are normal. How should a king be working in these three times? This is said to be of seven kinds, as told in Manu Smruti. A king should be having seven attributes or qualities, the qualities of *Indra, Surya, *Vaayu, Yama, Varuna, Chandra and Pruthivi. Indra causes rains for four months during the rainy season; a king showers benefits similarly on his kingdom - this is called varshana. Sun, Surya draws up the water, and similarly a king collects taxes - this is aadaana. A king enters his enemies armies through spies and other means, just as Vaayu enters into beings and conquers them, this is anupravesha. Yama is an impartial judge, just like this, the king also rules over the kingdom maintaining justice, punishes the wicked and protects the virtuous ones, this is *maadhyasthya. *Varuna punishes sinners with Varuna paasha, a king also punishes the wicked, Varuna surrounds all around, and in a similar way a king protects all round, this is poornatva. Moon is pleasant to the whole world, and similarly a king causes happiness and joy to all the citizens, this is priyatva. Pruthivi, earth is known for forbearance, kshamaa is the name of earth itself, a king should also have this quality, this is sahishnutva. The various things that a king should do, and how he should rule over a kingdom, are told. ***

30

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 30:
Katham mantrishu amaatyeshu baahyeshu aabhyantareshu cha |
Chaareshu pouravargeshu shankiteshu itareshu cha ||*** How should a king be with respect to ministers ( *mantri, amaatya), *baahyaas, aabhyantaraas, spies, people looking after the kingdom, shankitaas, others.

Sri Engal Aalwaan’s Commentary:
Katham iti | * Mantree buddhi sahaayah, syaat amaatyah kaarya
saahyakrut | Durgaadhyaksho dhanaadhyakshah (dhaanyaa)
senaadhyakshah cha bhoopateh | Sootah purodhaa daivajnyah sapta
eta mantrino mataah | Durgaadhyaksho vanaadhyakshah | ‘Pootah
purodhaah’ iti cha paathah | Baahyaah amaatyah shuklaadhyakah [[586]] ***aadayah | Aabhyantaraah antah pura mahaanasaadhyadhikrutaah |
Shankitaah jita daasa bhootaah saaparaadhaa vaa | Itare svaami
hitaishinah | Dharma artha kaama bhaya pareekshaasu shuddhaa vaa | ***There is a slight difference between mantri and amaatya. Mantri is an intellectual assistant. Amaatya is an assistant in action, execution of the action. All these are said to be *mantris - durgaadhyaksha *(whose who are in control of the fort), *dhanaadhyaksha *(those in control of the treasury), *senaadhyaksha *(control of the army), *soota *(charioteers), purodhaa, daivajnya. Durgaadhyaksha is in control of forts and forests. There is a paatha pootah purodhaah, those who conduct yajnyaas and yaagaas. Baahyaas are amaatyaas. Aabhyantaraas are those who are in charge of harem ( antahpura), kitchen. Shankitaas are those whom the king is always doubting, those who have been won over, and become servants, or those who have done some crime - a king should be very careful about such people because they will always be working against the king. Others ( itareshu) are those who want to do good to the king, who are favourable to him; those who join the king’s administration will be tested for their adherence to *dharma, artha *(money - can they be lured by offering bribe), kaama, fear; and those who have passed all these tests, they are also included in itareshu.

31

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 31:
Krutya akrutya vidhaanam cha durgaatavikasaadhanam |
Prahlaada kathyataam samyak tathaa kantakashodhanam || ***Hiranyakashipu is asking the various details about how a king should rule over the kingdom.

***Sri Engal Aalwaan’s Commentary:
Krutya akrutya iti | Krutyaah bhedyaah | Teshaam akrutyatvasya
abhedyatvasya vidhaanam | * Alabdha vetano lubdho maanee cha api
avamaanitah | Kruddhascha kopito akasmaat tathaa bheetah cha
bheeshitah || Iti medyaah | Jala prakaara maru giri vanaatmakam
panchadhaa durgam | Aatavikaah vanyaa mlecchaadyaah tat
saadhanam | Kanthakah chouryah kshudra shatruh vaa | Tasya
shodhanam saadhanam | ***Krutyaas are those who are waiting to do something bad by bringing division [[587]] of opinion inside, making the trusted assistants to turn against the king; they should not be able to bring about a divided opinion - what should a king do so that such a thing will not happen. A king has to be very careful about such people - they are one who has not got his salaries, one who is greedy, one who is too much egoistic, one who has been disrespected, one who is very angry and does not have control over his anger, one who is very scared - these come under the category of bhedyaas. Durga is of five types - mountains, forests, deserts, forts surrounding, water. Aatavikaas are those who live in the forests - how to control and bring them under the king’s rule. Kantakaas are thieves, and enemies who are lowly, roaming around in the forests waiting for a chance to turn against the king - how to control and win over them.

32

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 32:
Etat cha anyat cha sakalam adheetam bhavataa yathaa |
Tathaa me kathyataam jnyaatum tava icchaami manogatam || ***And all the other things also, I would like to know what you have learnt.

***Sri Engal Aalwaan’s Commentary:
Etat iti | Anyat cha iti | Oushanasoktam sapta prakruti aadikam | **The angaas of the kingdom are said to be the prakrutis. Whatever has been told by Ushanas, Shukraachaarya. **Swaami amaatyou puram raashtram kosha dandou suhrut tathaa | *Sapta prakrutayoh hi etaah sapta angam raajyam uchyate || The kingdom has got seven components, which are *sapta prakrutis *- the king, ministers, the cities, nation, treasury, forces, friends. This is told in Manu Smruti.

33

The answer of Prahlaada is very interesting. ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 33:
Sri Paraasharah -
Pranipatya pituh paadou tadaa prashraya bhooshanah |
Prahlaadah praaha daityendram krutaanjali putah tathaa || ***Sri Paraashara - Prahlaada folding his hands in reverence, does obeisance to his father, with respect, and tells him the reply. [[588]]

34

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 34:
Prahlaadah -
Mama upadishtam sakalam gurunaa naatra samshayah |
Gruheetam tu mayaa kintu na sadetat matam mama || ****Prahlaada *- There is no doubt that our aachaarya has taught me everything. Whatever I have learnt, in my opinion, is not the right thing. I do not think that what I have learnt is the right thing that one should learn.

***Sri Engal Aalwaan’s Commentary:
Mama upadishtam iti | Na sat etat shatru mitraadi bheda vishayatvaat
asya | ***I feel it is wrong because they have taught me how to deal with allies and enemies.

35

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 35:
Saama cha upapradaanam cha bheda dandou tathaa aparou |
Upaayaah kathitaah hi ete mitraadeenaam cha saadhane || ***With respect to dealing with friends and enemies, I was told the various means like saama, upapradaana, bheda, danda. ***

36

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 36:
Tena eva aham na pashyaami mitradeen taata maa krudhah |
Saadhyaabhaave mahaabaaho saadhanaih kim prayojanam ||*** I don’t see any differentiation like friend or enemy, please do not get angry with my reply. When the goal that is to be attained itself is not the right one, what is the use of learning the means? They have told me the means to deal with friends and enemies. When I don’t see enemies and friends, saadhya itself is absent, what is the point in learning these saadhanaas, means?

37

This is a wonderful shloka by Prahlaada. ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 37:
Sarva bhootaatmake taata jagannaathe janagmaye |
Paramaatmani govinde mitra amitra kathaa kutah || When the Lord of the world, Govinda Himself is existing in all these forms, [[589]] whatever is manifest or unmanifest, He who has no other controller, He having all beings as His shareera, when such is the case that everywhere I see only Govinda, where is the question of differentiating one as friend and one as foe. ***
Sri Engal Aalwaan’s Commentary:
Sarva bhootaatmaka iti | Sarva bhootaatmake sarva jeeva shareerake,
jaganmaye vyakta avyakta prapancha roope, paramaatmani aatma
antara rahite | Paramaatman does not have any controller or ruler, He is the ultimate controller of everyone. He is having all beings as His shareera. In this whole world, we see some things which are perceived by our senses, some things which are not perceived. All manifested and unmanifested are a form of Paramaatman only. He is the Lord of the whole world, who is Govinda. ***

38

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 38:
Tvayi asti bhagavaan vishnuh mayi cha anyatra cha asti sah |
Yatah tato ayam mitram me shatruh cheti pruthak kutah ||*** That Vishnu is in you also. He is in me also, and is existing everywhere else. Because of this reason, how can someone separate out like ‘This person is my friend’, ‘This person is my enemy’. Because Vishnu is existing in everyone. ***

39

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 39:
Tat ebhi alam aryatham (du) drushtaarambha ukti vistaraih |
Avidyaantargataih yatnah kartavyah taata shobhane ||*** Enough of the endeavours to acquire and rule over a kingdom, and artha shaastra, etc. One should put effort to learn the aatma vidyaa. ***
Sri Engal Aalwaan’s Commentary:
Tat iti | Drushtaarambhaah raajyaadi artha udyogaah, teshaam ukti
vistaraih artha shaastraakhyaih avidyaantargataih vidyaayaam
antargataani vidyaasthaanaani, tat itaraih | Shobhane parama
mangala aatma vidyaa vishaye shaastre |* Drushtaarambhaah means whatever endeavours we pursue, in order to acquire the kingdom, to rule over the kingdom, wealth; ukti vistara is [[590]] the artha shaastra, which explain in detail how to acquire and rule over the kingdom, how to conquer enemies, how to maintain friendship; enough of all those things. There are fourteen Vidyaa Sthaanaas told, those which are not included in these will become avidyaa. One has to put effort to learn the aatma vidyaa shaastra, which is nothing but Vedaanta; they cause the utmost good. Aatma vidyaa is parama mangala. One has to put effort to acquire knowledge about the aatman. Other things are all said to be avidyaa.* **Angaani vedaah chatvaarah meemaamsa nyaaya vistarah | *Puraanam dharma shaastram cha vidyaah hi etaah chaturdashaah || Fourteen Vidyaa Sthaanaas are told - four Vedaas, six *Angaas *( *Shikshaa *Vyaakaranam Chandah Niruktam Jyotisham Kalpa), *Poorva *Meemaamsa and *Uttara Meemaamsa, Nyaaya shaastra, Puraanaas, Dharma *Shaastra.

Puraanaas explain the meanings of Vedaanga. Dharma shaastraas explain meanings of the Poorva Kaanda of Vedaas, yajnyaas, etc. Artha shaastra and others are not included in this. ***

40

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 40:
Vidyaa buddhih avidyaayaam ajnyaanaat taata jaayate |
Baalo agnim kim na khadyotam asureshvara manyate ||*** O father, one will think that avidyaa itself is vidyaa, because of ignorance. A boy who is ignorant, on seeing a firefly, will think that it is fire itself.

***Sri Engal Aalwaan’s Commentary:
Nanu artha shaastraadeh raajyaadi upaaya jnyaapakatvaat katham
avidyaasthaanatvam tatra aaha vidyaa iti | Artha shaastraadi janya
vidyaayaah tu alpa asthira phala saadhanatvaat vidyaatvam naasti iti
bhaavah | ***Artha shaastra and other things are helping one to rule over the kingdom, how can they be called as avidyaa sthaanaas, is explained here. Vidyaa has to lead to sthira nirantara phala. Those which lead to asthira alpa phala, they are not included as vidyaa, is told here.

41

[[591]] The next shloka is the most wonderful essence of everything. ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 41:
Tat karma yat na bandhaaya saa vidyaa yaa vimuktaye |
Aayaasaaya aparam karma vidyaa anyaa shilpa naipunam || ***What are the karmaas which one should do, and what vidyaa one should learn? One should do those acts which will not bind one to samsaara, which does not lead one to bondage; all other things are not karma, one should not even do those acts. That which will lead one to liberation, can only be told as vidyaa; all others are avidyaa only. All other karmaas that one does, is all simply exhaustion only, nothing else; it is of no use. All other vidyaas are also getting expertise in useless things.

What is the knowledge which one should acquire? That knowledge which will lead one to liberation.

What are the acts that one should do? Those which will not bind one.

***Sri Engal Aalwaan’s Commentary:
Kaa tarhi vidyaa? Tatra aaha tat karma iti | Yaa vimuktaye saa
vidyaa, artha shaastraadi vidyaa shilpa naipunam | Yat na bandhaaya,
api tu vidyaa angatvena mokshaaya tat karma; aparam karma pravrutti
karma | ***Then what is vidyaa, if artha shaastra and others are said to be avidyaa? They are only means to attain alpa asthira phalaas; they are simply getting expertise in some actions which are of no use. That which does not bind one, but being an accessory of vidyaa, leads to moksha, liberation; that only is karma. The remaining karma becomes pravrutti karma, in order to gain worldly benefits. ***

42

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 42:
Tat etat avagamya aham asaaram saaram uttamam |
Nishaamaya mahaabhaaga pranipatya braveemi te ||*** Having learnt and understood that whatever I have learnt - this *Neeti *Shaastra, and others - are all asaara, of no use. Listen to me, I will tell you the most essential knowledge that one should acquire. I bow down to you and will tell you this. [[592]]

***Sri Engal Aalwaan’s Commentary:
Karma niroopanam praasangikam; raajyaadi drushta phala arthinaa api
tat saadhane dharme yatitavyam na neeti shaastraadou iti aaha tat
etat ityaadibhih | Tat etat neeti shaastraadi janya jnyaanaadi;
nishaamya shrunu | ***The aspects of karma are told here incidentally. Even by one who desires kingdom and such fruits that are obtained here itself, effort should be put towards dharma which is the means to emancipation and not in *neeti *shaastra and such means. Tat etat means the knowledge acquired by study of Neeti Shaastra and such is asaara, please listen to what is saara.

43

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 43:
Na chintayati ko raajyam ko dhanam na abhivaancchati |
Tathaa api bhaavyam eva etat ubhayam praapyate naraih || ***Who does not think of ruling over a kingdom, who does not desire to acquire wealth? Whether you desire to become a king or emperor, or you want to acquire lot of money and wealth; if you have done some karmaas in your earlier life, if you are destined to get that, only then you will get; otherwise you will never get. One will only get whatever one is destined to get.

***Sri Engal Aalwaan’s Commentary:
Na iti | Bhaavyam praak karmato bhaavi | Ubhayam raajyam dhanam
cha | ***Bhaavya means that which comes as a result of previous *karma. *Ubhayam means kingdom and wealth. ***

44

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 44:
Sarva eva mahaabhaaga mahatvam prati sodyamaah |
Tathaapi pumsaam bhaagyaani na udyamaah bhooti hetavah ||*** Everyone puts a lot of effort to attain greatness, to acquire a lot of wealth. Even then, just putting mere effort will not lead one to acquire wealth, but if they are destined to get, that fate only will decide.

Sri Engal Aalwaan’s Commentary:
Sarva eva iti | Mahatvam aishvaryam | [[593]]

45

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 45:
Jadanaam avivekaanaam ashooraanaam api prabho |
Bhaagya bhojyaani raajyaani santi aneetimataam api || ***It can be seen that those who are dullards, those who are ignorant, those who have no valour, they also acquire a lot of good things, they also get a kingdom, they enjoy lot of wealth, even those not on the right path.

Just by putting effort one cannot be assured. Previous karmaas decide the fate.

46

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 46:
Tasmaat yateta punyeshu ya icchet mahateem shriyam |
Yatitavyam samatve cha nirvaanam api cha icchataa || ***One has to do virtuous deeds, if he wants lot of wealth and other things of greatness. One who desires liberation, he should put effort to acquire samatvam.

Samatvam yoga uchyate is told in Bhagavad Geetha. In the *Geetha *Bhaashya it was told as aatma aatma saamya, aatma Paramaatma saamya. Everyone is sama because Bhagavaan is aatma to everyone.

***Sri Engal Aalwaan’s Commentary:
Tasmaat iti | Samatve bhagavat aatmakatvena sarvasya samatva
buddhou | ***All are equal or similar because all are having Paramaatman as their inner controller, inner self. There is nothing which is not bhagavat aatmaka. Developing such an equanimity of mind, will lead to liberation.

47

Here, Prahlaada says the most essential teaching. Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 47:
Devaah manushyaah pashavah pakshi vruksha sareesrupaah |
Roopam etat anantasya vishnoh bhinnam iva sthitam || We are seeing all these things here, devaas, manushyaas, pashus, birds, trees, serpents - all these are forms of Vishnu, as though they are present as separated. [[594]]

These are all forms of Vishnu only. But they are seen as separated. We see a tree separately, an animal separately, a man separately, etc. as though present distinctly. But, they are all Ananta’s roopa only, Vishnu’s forms. ***
Sri Engal Aalwaan’s Commentary:
Devaa iti | Bhinnam iva tatah pruthak bhootam iva | Ananta iva tat tat
roopena sthita iti jnyaapanam eva samyak * neha naanaasti kinchana *
na tat asti vinaa * iti cha |*** Vishnu is only present in all these forms, this is what is the right understanding. Shruti says - there is no multiplicity. It is not that there is bhagavat aatmaka and there is abhagavat aatmaka; everything is bhagavat aatmaka. Everything is having only Paramaatman as the aatman. Krishna says ’ Na tat asti vinaa yat syaat mayaa bhootam charaacharam’ - movables and immovables which are not having Me as the inner self, does not exist. Everything is bhagavat aatmaka only. All these forms, though seen as separate, are all forms of Vishnu only, who is all pervasive, and existing as inner controller of everything.

48

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 48:
Etat vijaanataa sarvam jagat sthaavara jangamam |
Drashtavayam aatmavat vishnuh yato ayam vishvaroopadhruk || ***One who has realized this, all this world consisting of immovables and movables, Vishnu only is existing everywhere. This Vishnu, is the only One who is having all forms in this entire world we see. He is the Vishva roopa.

Just like He is inner controller of me, He is inner controller of everything else.

***Sri Engal Aalwaan’s Commentary:
Etat iti | Aatmavat antaryaaminaa paramaatmanaa yuktam | Matup
antam etat | Atra hetuh yato ayam vishvaroopadhruk iti |

49

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 49:
Evam jnyaate sa bhagavaan anaadih parameshvarah |
Praseedati achyutah tasmin prasanne klesha samkshayah ||*** [[595]] If one realizes this, Bhagavaan who is anaadi, does not have a beginning, the Supreme Lord, Parameshvara; Achyuta will be very pleased and graces such a person who realizes this. If Bhagavaan is pleased and graces such a one, all his difficulties will get destroyed.

This is what Prahlaada tells Hiranyakashipu, that this is the truth and essential knowledge that one should acquire. That is why he sees that what he has learnt in the raaja neeti, artha shaastra is not the right knowledge, and it is avidyaa. He tells what is vidyaa, the uttama saara that one has to acquire and realize.

Again, Hiranyakashipu gets very angry, and does some more bad things to Prahlaada, which we will see next.

50

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 50:
Sri Paraasharah -
Etat shrutvaa ati kopena samutthaaya varaasanaat |
Hiranyakashipuh putram padaa vakshasi ataadayat || *Sri Paraashara *- Having heard what Prahlaada said, Hiranyakashipu got up from his throne and kicked his son’s chest with his foot.

51

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 51:
Uvaacha cha sa kopena saamarshah prajvalan iva |

52

Nishpishya paaninaa paanim hantukaamo jagat yathaa ||*** And he spoke as though burning with great anger and intolerance and hitting his hand with the other fisted as though he wanted to kill everyone in the whole world.* *Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 52:
He viprachitte he raaho he balaisha mahaarnave |
Naaga paashaih dhrudhaih baddhvaa kshipyataam maa vilambyataam
|| He called his servants O Viprachitti, O Raahu, O Bala! Let this boy be bound with strong naaga paasha and be thrown into the great ocean, without delay.

53

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 53:
Anyathaa sakalaa lokaah tathaa daiteya daanavaah |
Anuyaasyanti moodhasya matam asya duraatmanah || [[596]] Otherwise, all worlds and the daityas and daanavas will start following his teachings of this stupid and wicked boy.

54

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 54:
Bahusho vaarito asmaabhih ayam paapah tathaa api areh |
Stutim karoti dushtaanaam vadha (paksha) eva upakaarakah || In spite of being told not to do in many ways, he wicked boy is only praising our enemy. So killing the wicked is only going to be helpful.

55

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 55:
Tatah te satvaraa daityaa baddhvaa tam naaga bandhanaih |
Bhartuh aajnyaam puraskrutya chikshipuh salila arnave || Then the daitya servants hurriedly bound Prahlaada with Naaga paasha threw him in the waters of the ocean following the orders of their master.

Sri Engal Aalwaan’s Commentary:
Tata iti | Salila arnave arnava salile | The word salila-arnave means *arnava salile *- waters of the ocean.

56

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 56:
Tatah chachaala chalataa prahlaadena mahaa aarnavah |
Udvelo abhoot param kshobham upteya sa samantatah || Then as Prahlaada moved, the entire ocean got stirred. And all round the ocean waters were agitated greatly.

57

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 57:
Bhoolokam akhilam drushtvaa plaavyamaanam mahaa ambhasaa |
Hiranyakashipuh daityaan idam aaha mahaamate || O Maitreya, then seeing that the whole earth was getting flooded with the waters of the ocean which was agitated, Hiranyakashipu told the daityaas thus.

58

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 58:
Daiteyaah sakalaih shailaih atra eva varunaalaye |
Niscchidraih sarvatah sarvaih cheeyataam esha durmatih || Oh daiteyaas, let this boy be covered completely without any gap with great number of boulders here in the ocean itself. Let this wicked boy be covered fully.

59

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 59:
Na agnih dahati na eva ayam shastraih cchinno na cha uragaih |
Kshayam neeto na vaatena na vishena na krutyayaa || [[597]] Fire does not burn him, he was not harmed by weapons, the serpents did not do any harm to him, neither vaayu nor poison could kill him. And even by Krutya he could not be harmed.

60

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 60:
Na maayaabhih na cha eva ucchaat paatito na cha diggajaih |
Baalo ati dushta chitto ayam na anena arthoi asti jeevataa || Even Shambaraasura’s maayaas could not harm him and falling from the big mountain also he was unharmed. Even Diggajas could not kill him. This boy is very wicked and there is no meaning in his living.

61

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 61:
Tat esha toya madhye tu samaakraanto maheedharaih |
Tishtatu abdha sahasraantam praanaan haasyati durmatih || And thus being covered completely by huge boulders let this boy stay in the ocean for a thousand years and then this wicked minded boy will die.

62

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 62:
Tato daityaa daanavaah cha parvataih tam mahodadhou |
Aakramya chayanam chakruh yojanaani sahasrashah || Then the daityaas and daanavaas covered him completely with mountains and huge boulders in the ocean for thousands of yojanaas.

63

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 63:
Sa chitah parvataih antah samudrasya mahaamatih |
Tushtou aahnika velaayaam ekaagra matih achyutam || ***Inside the ocean, this great minded, wise person Prahlaada, completely covered by huge boulders. The time during which aaraadhanaa is to be done to Bhagavaan, approaches and he starts to pray to Bhagavaan, sensing that the time has come to perform aaraadhana of Bhagavaan. Completely focussed on, single mindedly meditating on Achyuta, he starts to pray to Him.

***Sri Engal Aalwaan’s Commentary:
Sa iti | Aahnika velaayaam ahni kriyamaana aaraadhana velaayaam | ***Aahnika velaa is the time during the day during which aaraadhana is performed to Vishnu.

64

This is the Prahlaada Stuti. Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 64:
Prahlaadah - [[598]] ***Namaste pundareekaaksha namaste purushottama |
Namaste sarva lokaatman namaste tigma chakrine || ***O Lotus eyed Lord, to You, I do namaskaara. O Purushottama, I pay obeisance to You. To One who is the inner controller of all the worlds, One who has the Sudarshana Chakra having sharp edges, I do namaskaara.

***(Namaste vaasudevaaya namaste karunaakara |
Namaste vishvaroopaaya namaste sarva moortaye ||) ***To Vaasudeva, to Karunaakara, to Vishvaroopa, the One who is present as this entire world, to One who has everything as His form, I do namaskaara.

65

This is a very famous shloka. During Sandhyaavandana during morning, afternoon and evening, during upasthaana, we tell this shloka everyday. ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 65:
Namo brahmanya devaaya go braahmana hitaaya cha |
Jagat hitaaya krishnaaya govindaaya namo namah || ***To One who does good to those who are learning and reciting Vedaas, those who are engaged in tapas, and the cows and Brahmins, to One who does good to the entire world, who is Krishna, Govinda, I do namaskaara.

***Sri Engal Aalwaan’s Commentary:
Nama iti | Brahmanya devaaya tapo vedaadi hitaaya devaaya | ***One who does good to tapas, Veda.

66

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 66:
Brahmatve srujate vishvam sthitou paalayate punah |
Rudra roopaaya kalpaante namastubhyam trimoortaye || ***He only is present as trimoortis, Brahma, Vishnu and Rudra, being the antaryaami of Chaturmukha Brahma, creating the world; He Himself does avataara as Vishnu, He is present to sustain this world, He protects the world; taking on the form of Rudra, being the antaryaami of Rudra, He does samhaara, at the end of the kalpa; I do namaskaara to You who is present in the three forms.

***Sri Engal Aalwaan’s Commentary:
Brahmatva iti | Sthitou svaroopena avasthitou | ***

67

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 67:
Devaah yakshaah suraah siddhaah naagaah gandharva kinnaraah |
Pischaachaa raakshasaah cha eva manushyaah pashavah tathaa || ***The *Devaas, Yakshaas, Suraas, Siddhaas, Naagaas, Gandharvaas, Kinnaraas, *Pishaachaas, Raakshasas, humans, animals, … [[599]]

68

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 68:
Pakshinah sthaavaraah cha eva pipeelika sareesrupaah |
Bhoomi aapo agnih nabho vaayuh shabdah sparshah tathaa rasah || ***… birds, mountains and immovables, ants, serpents, *pruthivi, apas, tejas, *aakaasha and vaayu, their qualities shabda, sparsha, roopa, rasa, gandha, …

69

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 69:
Roopam gandho mano buddhih aatmaa kaalah tathaa gunaah |
Eteshaam paramaarthah cha sarvam etat tvam achyuta || ***… manas, buddhi, mahat, ahamkaara, time, and the qualities gunaas, not only these but also the jeevaatman who is there in all these things, all of these are You only, O Achyuta.

***Sri Engal Aalwaan’s Commentary:
Roopam iti | Aatmaa ahamkaarah; eteshaam paramaarthah eteshaam
sambandhi avinaashi jeevaatmaa | Etat drusham jagat cha tvam | ***The jeevaatman who is imperishable, who is associated with all these things.

70

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 70:
Vidyaa avidye bhavaan satyam asatyam tvam visha amrute |
Pravruttam cha nivruttam cha karma vedoditam bhavaan || ***You are only vidyaa, You are only avidyaa, You are only *satya, asatya, visha, *amruta, and all the karmaas told in the *Vedaas, pravrutti *karmaas and nivrutti karmaas. Everything is You only, all are controlled by You only; all these karmaas are also Your worship only.

Pravrutti karmaas are those karmaas performing which one gains the worldly pleasures. Nivrutti karmaas are those performing which one gets liberation.

71

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 71:
Samasta karma bhoktaa cha karma upakaranaani cha |
Tvam eva vishno sarvaani sarva karma phalam cha yat || ***You are only the One worshipped through all the karmaas, You are the object of worship of all the karmaas, You are all the instruments associated with the karmaas, You are the bestower of all the fruits of karma, You are the ultimate enjoyer also, You are only everything.

It is told in Bhagavad Geetha - Aham sarvasya karmasya bhoktaa cha [[600]] prabhureva cha. Bhoktaa is aaraadhya, object of worship, and prabhu is phala prada, One who gives the fruits.

*Brahma arpanam brahma havih brahmaagnou brahmanaa hutam | **Brahma eva gantavyam brahma karma samaadhinaa || *

72

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 72:
Mayi anyatra tathaa ashesha bhooteshu bhuvaneshu cha |
Tava eva vyaaptih aishvarya guna samsoochakee prabho || ***You are present in Me, You are present in all the beings, and all the worlds. You are only all pervading. You are only inner controller of all these things. All these things show Your aishwarya, guna.

***Sri Engal Aalwaan’s Commentary:
Mayi iti | Aishvarya guna samsoochakee upaadaana nimittatva
lakshanam aishvaryam, guno jnyaana shakti aadih, tayoh soochikaa | ***You are the material cause of everything upaadaana kaarana, and You are also the efficient cause also nimitta kaarana, this is Your aishwarya, You are Supreme Lord and owning all these, Your qualities are *jnyaana shakti bala *aishwarya veerya tejas, all these things indicate Your aishwarya and guna.

73

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 73:
Tvaam yoginah chintayanti tvaam yajanti cha yaajakaah |
Havyakavya bhuk ekah tvam pitru deva svaroopadhruk || ***Yogis meditate upon You. Those who perform yajnya yaagaas, they worship You only, You are only in the form of pitrus, devaas, etc., You only receive what is offered in the pitru yajynaas, shraadhaaas, ( havya is given to devaas, and kavya is given to pitrus). You are only the one worshipped ultimately being the antaryaami. You are only taking on the forms of pitrus and devaas, being antaryaami of all of them.

74

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 74:
Roopam mahat te sthitam atra vishvam tatah cha sookshmam jagat etat
esha |
Roopaani sookshmaani cha bhoota bhedaah teshu antaraatmaakhyam
ateeva sookshmam || ***Prahlaada is eulogizing Bhagavaan’s wonderful divya mangala vigraha.

In this Amsha, in the last chapter, there is a section called *Astra Bhooshana *Adhyaaya. In this, all of this is present as His astra and bhooshana, is going to be told. [[601]]

***Sri Engal Aalwaan’s Commentary:
Na hi aneeshvarasya agunasya cha vyaaptih sambhavati | Astra
bhooshana roopa nikhila aadhaaram shubha aashrayatayaa
vakshyamaanam divya roopam aaha roopam iti | Te mahat roopam asti
iti anushangah | Mahatvam svaroopato gunatah cha | Etat vishvam
jagat sookshmam yatra tishthati yatah cha bhavati | Yatah cha
sookshmam iti cha paatah | Roopaani sookshmaani avyakta mahat
aadeeni | Bhoota bhedaah pruthivi aadayah | Antaraatmaakhyam
aatma tattvam | Etaani cha yato yatra; vishvam iti sankshepa uktih,
roopaani iti vistara uktih | ***You are only all pervading, You have aishwarya and guna; these show Your aishwarya and guna only. One who does not have aishwarya and does not have gunaas, cannot be all pervading like this. Everything is present as His weapons and ornaments. One who is supporting everything in the form of astraas and bhooshanaas. His divya mangala vigraha is called Shubhaashraya - shubha and also aashraya to everything. You have a wonderful magnanimous form where the mahatva is in svaroopa and guna both. For the word Brahma also, the bruhatva is svaroopatah and gunatah. His huge form is all pervading in svaroopa also, and His gunaas are also ananta, each guna is ananta. This whole world, subtle world, is established in whom, and is also created from whom. You have a huge form, which is divya mangala vigraha, in You essential nature also, You have unending, incomparable svaroopa and gunaas. This whole world, in subtle form is existing in You. In the manifest and unmanifest forms, is existing in You, and is also created from You only. Those who are very subtle, *avyakta, mahat, *ahamkaara, tanmaatraas which are present during *samashti srushti *avasthaa, are told here. Bhoota bhedaah means the five elements -pruthivi, apas, tejas, vaayu, aakaasha. In all these, there is an antaryaami, who is very subtle. All these, and also the various elements, are also created from whom, and established in whom.

Earlier it is told as vishvam, this is a short form, sankshepa, in one word. This is expanded in detail as roopaani sookshmaani, bhoota bhedaah. Told as vishvam is also You only, and told as various elements is also You only. You are antaryaami of all that. ***

75

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 75:
Tasmaat cha sookshmaadi visheshanaanaam agochare yat paramaatma
roopam |*** [[602]] Kim api achintyam tava roopam asti tasmai namaste purushottamaaya
|| What is seen outside is Your divya mangala vigraha, and what is superior to that is Your essential nature, divya aatma svaroopa. That which is subtle than all these various manifest forms. It cannot be seen by anyone. That form of yours is unimaginable, and one cannot say that it is like this. To that form, I pay obeisance, O Purushottama. ***
Sri Engal Aalwaan’s Commentary:
Divya aatma svaroopam aaha tasmaat iti | Tasmaat param iti sheshah
| Paramaartha roopam parama prayojana roopam | Yat paramaatma
roopam iti cha paathah | Roopam svaroopam |*** After having told about His wonderful form, His essential nature, svaroopa is told. ***

76

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 76:
Sarva bhooteshu sarvaatman yaa shaktih aparaa tava |
Gunaashrayaa namah tasyai shaashvataayai sureshvara ||*** Having told that Bhagavaan is only present as avyakta, mahat, ahamkaara, the various elements, etc., and also the divya aatma svaroopa, Prahlaada is eulogizing Him as present as inner controller of the bound selves, and the liberated selves. The muktaatma svaroopa is told as His paraa shakti, and baddha aatma is told as aparaa shakti. In all the beings, embodied selves, O controller of all, that which is abode to all the *trigunaas, sattva, *rajas, tamas, to that form of Yours, I pay obeisance to.

In the shaastraas, the word bhoota is used to denote an embodied self.

***Sri Engal Aalwaan’s Commentary:
Kshetrajnya roopam mukta roopam cha aaha sarva bhooteshu iti
dvaabhyaam | Sarva bhooteshu iti | Gunaah sattvaadayah aashrayo
yasyaah saa gunaashrayaa; aparaa mukta apekshayaa nikrushtaa | ***You are present as inner controller of bound and liberated selves. Compared to the liberated selves, the baddhaas are inferior, therefore they are called as aparaa.

77

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 77:
Yaa ateeta gocharaa vaachaam manasaam cha avisheshanaa |
Jnyaani jnyaana paricchedyaa taam vande cha aishvareem paraam || ***Which cannot be imagined by anyone, cannot be seen by anyone, through words and mind, that which cannot be explained in words, and which cannot [[603]] be thought in mind, very superior, it can only be known through knowledge of jnyaanis, I bow down.

***Sri Engal Aalwaan’s Commentary:
Yaa ateeta gocharaa iti | Eeshvareem svatantraam, * sa svaraat
bhavati iti shrutih | Paraam utkrushtaam | Etat shakti dvayam, vishnu
shaktih paraa proktaa ityaadinaa vakshyate | Taam vande cha
eeshvaraam paraam iti cha paathah | ***The mukta svaroopa is also told as eeshvareem paraam, One which is independent; everything is paratantra, and Bhagavaan only is svatantra, and how can mukta svaroopa be told as eeshvareem, this is explained here; when the bound self gets liberated, getting rid of its *karma *bandha, Shruti says that he gets karma svaatantrya, he gets freed from the bondage of karma, that is why he is told as svatantra, svaraat. There is a shloka which comes later, which says His *paraa shakti, aparaa shakti; *shakti also has a meaning of shareera. ***

78

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 78:
Om namo vaasudevaaya tasmai bhagavate sadaa |
Vyatiriktam na yaasyaasti vyatirikto akhilasya yah ||*** I always pay obeisance to that Vaasudeva, Bhagavaan; everything is bhagavat aatmaka, there is nothing which is separated from Bhagavaan, He is present as inner controller and inner self of everything. Prahlaada prays to Vishnu with the Dvaadashaakshara mantra.

***Sri Engal Aalwaan’s Commentary:
Om nama iti | Om ityaadi mantrasya arthah triteeya shashtayoh
vakshyate | Vyatiriktam na yasya asti sarvasya tat aatmakatvaat |
Vyatirikto akhilasya yah kaarya bhootaat jagato vyatiriktah | * Ato
jyaayaan * tripaadoordhva udait purushah * yasya ayuta ayuta amsha
amshe * iti | Vyatiriktam ityaadinaa vaasudeva shabdaarthah uktah | ***In the later amshaas, it is going to be told the meanings of this mantra. He is different from everything, He is the cause and the world is the effect; in this way, He is different from the world which is the effect. The *Purusha *Sookta mantraas are told here - He is superior to the world, ten thousandth part of a ten thousandth part is this world ( ayuta means ten thousand), everything is controlled through His sankalpa itself. He stays in everything as antaryaami, and is different and distinct.

Sarvatra asou vasati samastam cha atra vasati, everything lives in Him, and He lives in everything, and He is different and distinct from everything, He [[604]] is untouched by the defects of all these, and everything is inseparably associated with Him, and He is inner controller. He is the supporter. Everything is meant for His use, and He is the master who enjoys everything. He is the ultimate enjoyer and bestower of all fruits. Everything is also present in such a way that nothing is present independent of Him. Everything is dependent on Him. There is nothing which is not brahmaatmaka.

79

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 79:
Namah tasmai namah tasmai namah tasmai mahaatmane |
Naama roopam na yasya asti yo astitvena na upalabhyate || ***I do namaskaara to Him, that mahaatman. He does not have name and form, He is there and present all the time. He cannot be told as only this form or this name. He is present in all names and in all forms, in any prakaara.

*Apakshaya vinaashaabhyaam parinaamarddhi janmatah varjitah shakyate *vaktum yah sadaa asti iti kevalam, will come later. The *shat bhaava *vikaaraas present for everyone, *asti *(is present), *jaayate *(gets born), *vardhate *(grows), *viparinamate *(gets modified), *apaksheeyate *(deteriorates), *nashyati *(gets destroyed); Bhagavaan does not have any of these. If these *shat bhaava *vikaaraas are not there, how can anyone tell Him in any way? It is possible to tell, He is always present; that is the only way in which He can be told.

***Sri Engal Aalwaan’s Commentary:
Namah iti | Aadaraat namaskaara aavruttih; sankarshana aadi vyooha
vishayaa vaa | Naama roopam na yasya jeevavat na karma krutam | ***The repetition shows aadara, great respect. Again and again he is doing namaskaara. Or, it can also be interpreted as *Sankarshana, *Pradyumna and Aniruddha, as told three times.

80

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 80:
Yasya avataara roopaani samarchanti divoukasah |
Apashyantah param roopam namah tasmai mahaatmane || ***All the forms where He manifests here, as avataaraas, and all the gods see Him, they worship Him in all these forms, not able to see His para roopa, to that Bhagavaan, to that Mahaatman, I do namaskaara.

81

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 81:
Yo antah tishthan asheshasya pashyati eeshah shubha ashubham |
Tam sarva saakshinam vishnum namaste parameshvaram || [[605]] Being present inside everything, directly seeing all the good and bad things that all the beings are doing all the time, that Parameshvara, Supreme Lord Vishnu, I do namaskaara.

*Yah pruthivyaam tishthan pruthivyaa antarah yam pruthivi na veda yo **agnou tishthan ya aatmani tishthan … *

Varuno yaati madhye satya anrute avapashyan janaanaam. He is seeing all the good and bad things that all beings are doing, every moment, He is present inside the heart seeing all these things. Nobody can escape Him.

Saakshi means saakshaat drashtari sanjnyaayaam, He is directly seeing everything. ***

82

Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 82:
Namo astu vishnave tasmai yasya abhinnam idam jagat |
Dhyeyah sa jagataam aadyah sa praseedatu me avyayah ||*** This world is not different from Him. He is only present in all these forms. All these are His modes. One who is present before this whole world, He is the sole creator, He is the jagat kaarana. The cause of this whole world - is to be meditated upon. That immutable one, let Him be pleased with me.

Shruti says Kaaranam tu dhyeyah - who is to be meditated upon, *kascha *dhyeyah, is the question posed, and the answer given is *kaaranam tu **dhyeyah *- the One who is the cause of this universe - is to be meditated upon. Because if one has to escape from this world, one has to take refuge in the Creator only. Only the Creator can make someone get out of this creation.

Sri Engal Aalwaan’s Commentary:
Namo astu iti | Yasya abhinnam kaaryatvaad roopavatvaat cha | World is not different from HIM due to being effect and having a form.

83

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 83:
Yatrotam etat protam cha vishvam akshara samjyake |
Aadhaara bhootah sarvasya sa praseedatu me harih || Everything is woven like the warp and weft in a cloth, the cross-wise and length-wise threads, the way they are woven, in this way, everything is woven in Him. He is called akshara, He is the support of everything. Let Him be pleased with me. ***
Sri Engal Aalwaan’s Commentary: [[606]] Yatra iti | Yatra etat vishvam otam kunda iva, protam sootre
maniganaa iva * brahman sa vishvaa bhootaani naaveeva antah
samaahitaah * sootre maniganaa iva iti cha | Everything is interwoven like the warp and weft in a cloth; it is told in the Geetha that sootre maniganaa iva. In the Shruti, Taittiriya Braahmana, it is told that the whole world is placed in Bhagavaan. There is a nice example as to how it is placed, when someone travels by ship or boat, everything, people and things are loaded onto that, and place inside. Just like this, the sentients and non-sentients are placed in Bhagavaan.

When crossing over the ocean, all the chetana and achetana, people and things, are kept inside the ship. In the same way, the whole world of sentients and insentients are all placed in Paramaatman, it is said.

84

The next shloka is a wonderful shloka quoted by our aachaaryaas, and it shows Prahlaada’s way of meditation. ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 84:
Om namo vishnave tasmai namah tasmai punah punah |
Yatra sarvam yatah sarvam yah sarvam sarva samshrayah || ***Prahlaada prays to Vishnu with the Vishnu Shadakshara mantra, again and again I pay obeisance to Him. Everything is established in whom, and everything is created from whom, one who is everything, He is the abode of everything. To Him, I pay obeisance.

Recap: In the previous session, we were studying Prahlaada Charitam, about how Prahlaada started to worship, meditate upon Paramaatman during the aaraadhana kaala, inside the ocean when he was completely covered with huge boulders. He started to pray to Bhagavaan sensing that the time of aaraadhana has come.

83

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 83:
Yatrotam etat protam cha vishvam akshara samjyake |
Aadhaara bhootah sarvasya sa praseedatu me harih || Just as this whole world is woven in Him, like the warp and weft threads of a cloth, widthwise and lengthwise threads in a loom, all the entities in this world are residing in Paramaatman. He is known as akshara. He is the support of everything; that Hari, let Him be pleased with me. ***
Sri Engal Aalwaan’s Commentary:
Yatra iti | Yatra etat vishvam otam kunda iva, protam sootre
maniganaa iva * brahman sa vishvaa bhootaani naaveeva antah [[607]] samaahitaah * sootre maniganaa iva iti cha |

84

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 84:
Om namo vishnave tasmai namah tasmai punah punah |
Yatra sarvam yatah sarvam yah sarvam sarva samshrayah || I bow down to that Vishnu. Again and again, I prostrate unto Him. Everything is existing in Him, everything is created from Him only, He is only everything. Everything emanates from Him, He only creates everything. He is only present in all these forms, being the antaryaami. He is the refuge for everything. ***
Sri Engal Aalwaan’s Commentary:
Om iti | Yatra sarvam sthitam leenam iti vaa, yatah sarvam
upaadaanabhootaat bhavati, ata eva yah sarvam | During pralaya, everything goes and merges unto Him. He is the material cause of everything, everything is created from Him. He is the sole cause, He is the material cause. Because He is the material cause, everything is Him only.

85

This is the wonderful experience of Prahlaada that we see here. What is told in the Upanishads as Ahamgrahopaasana, he experiences that. ***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 85:
Sarva gatvaat anantasya sa eva aham avasthitah |
Mattah sarvam aham sarvam mayi sarvam sanaatane || ***One who is present in everything as the inner self, He is Ananta. I am also present as Him only. Everything is created from Me only. I am only everything. Everything is existing in Me.

Shruti says Satyam jnyaanam anantam brahma. He has *desha kaala vastu *pariccheda raahitya; He is present in all objects at all times, in all places. There is no place where He is not there. There is no object in which He is not there. There is no time in which He is not there. He is all pervading.

This is Ahamgrahopaasana, as Nammaazhvaar also says. *Rishi *Vaamadeva also experiences this, as told in the *Upanishads. *Prahlaada experiences Vishnu in himself. This is an ’ Aham Brahmaasmi’ kind of experience.

Sri Engal Aalwaan’s Commentary:
Sarva gatvaat iti | Sarvatah sarvatra aatmatvena yo vasati | Anaadi
madhya antam ityaadi visheshanaih rachitah jadaat yo vyaavruttah
sacchidaananda svaroopah sa eva aham avasthita iti atra anantasya [[608]] ***sarva gatatvam hetuh | ***Bhagavaan does not have beginning, or middle or end. He is present all the time. One who is different and distinct from inert objects, non sentient objects. He is Sat, Chit, Aananda svaroopa. He is jnyaana aananda svaroopa, always present. He is present in me, brahmaatmakatvena, He is inner self of me also. How he is experiencing this is because Ananta is all pervading, present everywhere. Prahlaada is experiencing the all pervasiveness of Paramaatman.

86

***Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 86:
Aham eva akshayo nityah paramaatmaa aatma samshrayah |
Brahma samjyo aham eva agre tathaa ante cha parah pumaan || ***Everything is taking refuge in Him. He is refuge for everything. He does not have any other support. He is present in Himself. He Himself is support for Himself. Before srushti also, I am Brahmaatmaka, after pralaya also.

Sri Engal Aalwaan’s Commentary:
Aham eva iti | Sa paramaatmaa kim aashraya iti atra aaha - aatma
samshraya iti | Na kinchit aashritah, sve mahimni pratishtitah | Nanu
brahmano jagat utpattih shrooyate * yato vaa imaani * ityaadinaa; tat
katham matta iti uchyate | Tatra aaha brahma samjnyo aham iti |
Brahma aatmakatvaat aham eva brahma samjyah | Agre srushteh praak
| Ante pralaye | He is not depending on anything. He is the support of Himself. He exists by Himself. The Upanishad says ’ *Yato vaa imaani bhootaani jaayante, yena *jaataani jeevanti’ - from Whom this whole world is created, all these beings are created, and all these live because of Whom; sustenance and everything is from Paramaatman only. How can Prahlaada say that ‘Everything is created from me’ when the Upanishad says that everything is created from Brahman? Everything is created from Brahman. The answer is that ‘I am called as Brahma’, this is Brahmaatmakatva. Because I have Brahman as my aatman, I myself can be called as Brahma. Prahlaada is experiencing Paramaatman as the antaryaami, and he is doing that anusandhaana. Everywhere Paramaatman is present as the inner self, and when one starts to meditate upon the Brahmaatmakatva of Paramaatman, they themselves will think as Brahma. This is the kind of experience called Ahamgrahopaasana. This is what Prahlaada experienced here.

With this, Chapter Nineteen comes to an end.

[[609]] ***|| Iti Sri Vishnu Puraane Prathame Amshe Ekonavimshatitamo
Adhyaayah ||

|| Iti Srhi Vishnu Chitteeye Sri Vishnu Puraana Vyaakhyaane Prathame
Amshe Akonavimshatitamo Adhyaayah || ***

|| Atha Vimsho Adhyaayah ||

Now the Twentieth Chapter.*** ***