पुराणे विश्वासटिप्पन्यः

1

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 1:
Sri Paraasharah -
Yadaa abhishiktasya pruthuh poorvam raajye maharshibhih | [[633]] Tatah kramena raajyaani dadou loka pitaamahah || When Pruthu became the king, when all the maharshis made him the king earlier, and all the various kingdoms to rule over the various parts, Chaturmukha Brahma gave powers to various people.

***Sri Engal Aalwaan’s Commentary:
Atha pitaamahah pruthoh abhisheka uttaram poorva srushtaanaam
aadhipatya vibhaagam tat tat maryaadaa sthaapanaartham akarot iti
aaha yadaa iti | Tatah kaalaat aarabhya | ***Chaturmukha Brahma establishes all the various rulers, and he gives them powers to rule over, and be the adhishthaana devataas of the various aspects. After the abhisheka of Pruthu, those who were created earlier, how they were put into command of various things, is going to be told. He established the boundaries for each one to rule over. This is going to be told now - from that time onwards.

2

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 2:
Nakshatra graha vipraanaam veerudhaam cha api asheshatah |
Somam raajye nyaghaat brahmaa yajnyaanaam tapasaam api || Soma was made the king of nakshatraas, grahaas and all the brahmins, all the herbs and trees, and yajnya as well as tapas. ***
Sri Engal Aalwaan’s Commentary:
Nakshatra iti | Raajye aadhipatye | Raajye means, to rule over.

3

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 3:
Raajnyaam vaishravanam raajye jalaanaam varunam tathaa |
Aadityaanaam patim vishnum vasoonaam atha paavakam || ***For all the kings, Vaishravana became the king. For all waters, Varuna became the king. For the *Dvaadasha Aadityaas, *Vishnu became the ruler or head. For all the Vasus, Paavaka became the head.

Sri Engal Aalwaan’s Commentary:
Raajnyaam iti | Vishnum indraanujam | [[634]]

4

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 4:** Prajaapateenaam daksham tu vaasavam marutaam api | Daityaanaam daanavaanaam cha prahlaadam adhipam dadou || **For all Prajaapatis, Daksha became the head. For the *Marut ganaas, *Indra became the head. For Daityaas and Daanavaas, Prahlaada became the king. ***

5

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 5:
Pitruunaam dharmaraajaanam yamam raajye abhyashechayat |
Airaavatam gajendraanaam asheshaanaam patim dadou ||*** Yama who is the king of Dharma, became the head of all the *Pitrus. *Airaavata became the head of all elephants. ***

6

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 6:
Patatrinaam cha garudam (naagaanaam api vaasukim) devaanaam api
vaasavam |
Ucchaishravasam ashvaanaam vrushabham tu gavaam api ||*** Garuda became the head of all the birds. Indra became the head of all the gods. Vaasuki became the head of the Naagaas. For all the horses, Ucchaishravas became the head. For all the cows, Vrushaba became the head. ***

7

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 7:
Mrugaanaam cha eva sarveshaam raajye simham dadou prabhuh |
Shesham tu danda shookaanaam akarot patim avyayah ||*** For the kingdom of the animals, lion became the king. Shesha Naaga became the king of all the serpents which bite. ***

8

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 8:
Himaalayam sthaavaraanaam muneenaam kapilam munim |
Nakhinaam damshtrinaam cha eva mrugaanaam vyaaghram eeshvaram
||*** For all the immovables, mountains, etc., Himaalaya became the king. Kapila became the head of all the munis. Tiger became the head of all animals which had claws and biting teeth. [[635]] ***

9

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 9:
Vanaspateenaam raajaanam plakshameva abhyashechayat |
Evam eva anya jaateenaam praadhaanyena akarot prabhoon ||*** Plaksha became the king of all the trees. In the same way, for other classes also, those who are very prominent in that class became the head of that class.

This is how Chaturmukha Brahma divided the creation, and established heads of various classes.

10

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 10:
Evam vibhajya raajyaani dishaam paalaan anantaram |
Prajaapati patih brahmaa sthaapayaamaasa sarvatah || ***Thus, having divided the entire kingdom among all these various people, he established the dik paalakaas, those who are maintaining the various directions. Brahma who is the head of all Prajaapatis, established the *dik *paalakaas.

11

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 11:
Poorvasyaam dishi raajaanam vairaajasya prajaapateh |
Dishaapaalam sudhanvaanam sutam vai so abhyashechayat || ***For the Eastern direction, he made Sudhanva as the head, or *dik paalaka. *Sudhanva was Vairaaja Prajaapati’s son. ***

12

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 12:
Dakshinasyaam dishi tathaa kardamasya prajaapateh |
Putram shankapadam naama raajaanam so abhyashechayat ||*** For the South direction, Kardama Prajaapati’s son Shankapada was made the head, dik paalaka. ***

13

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 13:
Paschimasyaam dishi tathaa rajasah putram achyutam |
Ketumantam mahaatmaanam raajaanam so abhyashechayat ||*** For the Western direction, he made Ketumaan, son of Rajasa Prajaapati, as the head. [[636]] ***

14

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 14:
Tathaa hiranya romaanam parjanyasya prajaapateh |
Udeechyaam dishi durdharsham raajaanam abhyashechayat ||*** Hiranya Roma who is the son of Parjanya Prajaapati, was made the head of the Northern direction. ***

15

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 15:
Taih iyam pruthivi sarvaa sapta dveepaa (sukaananaa) sapattanaa |
Yathaa pradesham adya api dharmatah paripaalyate ||*** The entire universe having seven islands, along with all its cities and towns, even today, these are the dik paalakaas and others who are ruling over, following dharma as told in the Shaastraas.

16

Sri Paraasharar tells that this entire thing is Bhagavaan’s vibhooti or glory only. He is only the Supreme Ruler, Lord of everything. Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 16:
Ete sarve pravruttasya sthitou vishnoh mahaatmanah |
Vibhooti bhootaa raajaano ye cha anye munisattama || O Maitreya, excellent among the sages, all these people are the vibhooti of Vishnu, who is the greatest and overlord of everything. He is the One who is maintaining, sustaining everything. All those which have been told here, and anyone else also. ***
Sri Engal Aalwaan’s Commentary:
Ete iti | Ye cha ayne kaashyapa aadyaah |***

17

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 17:
Ye bhavishyanti ye bhootaah sarva bhooteshvaraa dvija |
Te sarve sarva bhootasya vishnoh amsha samudbhavaah || ***Those who are established now, those who are going to come in future, those who were present in the past, all of them are born out of the amsha of Vishnu only.

Amsha Amshi bhaava is told. Bhagavaan Vishnu is the Amshi, and all are His amsha. Bhaashyakaarar establishes visheshana amsha and visheshya [[637]] amsha, in Sri Bhaashya, in Amshaadhikarana. Amsha implies *shareera *shareeri bhaava. Amsha means that they are all His shareera, His vibhooti, His tanu, His vapu.

18

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 18:
Ye tu deva adhipatayo ye cha daityaadhipaah tathaa |
Daanavaanaam cha ye naathaa ye naathaah pishitaashinaam || ***Those who are the heads of all gods, the rulers of the *daityaas *( Diti’s children) also, and also the *daanavaas *( Danu’s children), the heads of those who eat maamsa, flesh eaters, …

19

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 19:
Pashoonaam ye cha patayah patayo ye cha pakshinaam |
Manushyaanaam cha patayo naagaanaam adhipaah cha ye || ***… those who are the heads of all the pashus, animals, those who are lords of birds, the kings of all the humans, the heads of all the serpents, … ***

20

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 20:
Vrukshaanaam parvataanaam cha grahaanaam cha api ye adhipaah |
Ateetaa vartamaanaah cha ye bhavishyanti cha apare |
Te sarve sarva bhootasya vishnoh amsha samudbhavaah ||*** … the heads of the trees, mountains, planets, the heads of all these - those who were earlier there in the past, those who are present now, and those who are going to come as heads of these in future - all of them without leaving anyone, are all born out of Vishnu’s amsha only. Because Vishnu is sarva bhoota, He is everything, everywhere, all pervading, He is present as Inner Controller of everyone. They are all inseparably associated with Vishnu, they are all the shareera of Vishnu. There is apruthaksiddha sambandha with Vishnu. All are controlled by Vishnu, all are existing for the purpose of serving Vishnu, all are supported by Vishnu. ***

21

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 21:
Na hi paalana saamarthyam rute sarveshvaram harim |
Sthitam sthitou mahaa praajnya bhavati anyasya kasyachit ||*** In sustaining or protecting everything, nobody has the capability to sustain or support of protect everything, except Vishnu. It is impossible for anyone [[638]] else to protect or sustain all these things, but for the Supreme Lord Hari, who is always established in the good of everything. It is impossible for anyone else to have this kind of capability. ***
Sri Engal Aalwaan’s Commentary:
Na hi iti | Paalana saamarthye sarveshvaratvam hetuh |*** ***

22

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 22:
Srujati esha jagat srushtou sthitou paati sanaatanah |
Hanti cha eva antakatvena rajas sattva aadi samshrayah ||*** When the creation of the world happens, Hari only is the one who creates. Regarding the sustenance aspect, He is the one who sustains everything. He is always there, though He is old, He is new. Withdrawing everything unto Himself, He only does as an antaka, in the form of Yama who does samhaara of everything, taking the support of rajas, sattva and tamas, the gunaas. ***
Sri Engal Aalwaan’s Commentary:
Paalanavat srushti samhaarayoh api tasya eva saamarthyam iti aaha -
srujati iti |*** Why is Hari said to be the only one capable of protecting? Because He is the Supreme Lord of everything. Just like He protects everything, He only creates, sustains, withdraws during pralaya.

23

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 23:
Chaturvibhaagah samsrushtou chaturdhaa samsthitah sthitou |
Pralayam cha karoti ante chaturbhedo janaardanah || The four forms of Janaardana through which He does creation, sustenance and dissolution, are going to be told. During creation, He is present in four different forms. During sustenance also, He is present in four different forms. He does dissolution being present in four different forms.

24

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 24:
Ekena amshena brahmaa asou bhavati avyakta moortimaan |
Mareechimishraah patayah prajaanaam cha anyabhaagatah || ***In one part, He becomes Chaturmukha Brahma himself, in creation. He only [[639]] is present as Mareechi and other prajaapatis, during creation.

***Sri Engal Aalwaan’s Commentary:
Ekena iti | Avyakta moortimaan avyakta svaroopah | Mareechimishraah
mareechi sahitaah | ***He is present in unmanifest form.

25

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 25:
Kaalah truteeyah tasya amshah sarvabhootaani cha aparah |
Ittham chaturdhaa samsrushtou vartate asou rajogunah || ***In the third part, He is kaala. All the beings that are created are the fourth part of Janaardana. Having abundance of rajas guna, He does creation. At that time, He Himself is present as Chaturmukha Brahma, Mareechi and other Prajaapatis, Kaala, and all the beings that are created. He is inner controller of everything and everything is His amsha only.

***Sri Engal Aalwaan’s Commentary:
Kaalah iti | Rajo gune yasya cha rajogunah | ***

26

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 26:
Ekaamshena sthito vishnuh karoti paripaalanam |
Manu aadi roopah cha anyena kaala roopo aparena cha || During sustenance, in one form, He is present as Vishnu. The second part of His is Manu and other forms, who are responsible for the sustenance part of it. Kaala is the third part.

27

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 27:
Sarva bhooteshu cha anyena samsthitah kurute sthitim |
Sattvam gunam samaashritya jagatah purushottamah || ***In another part, He is present in all beings, because everyone is taking part in sustenance in some way or other. Bhagavaan Purushottama takes resort to Sattva guna, and sattva is more during sustenance.

28

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 28:
Aashritya tamaso vruttim anta kaale tathaa prabhuh |
Rudra svaroopo bhagavaan ekaamshena bhavati ajah || [[640]] During dissolution, He takes resort to tamo guna. He is present as Rudra as one form. ***

29

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 29:
Agni antaka aadi roopena bhaagena anyena vartate |
Kaala svaroopo bhaago anyah sarva bhootaani cha aparah ||*** The second form of dissolution is Agni and Yama. Third part is kaala. Fourth part is all beings.

30

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 30:
Vinaasham kurvatah tasya chaturddhaivam mahaatmanah |
Vibhaaga kalpanaa brahman kathyate sarvakaalikeem || Destruction or dissolution is happening all the time. And there is a *praakruta *pralaya also at some point. In one form, He is present as Rudra who does samhaara, second form is Agni and Yama, third form is kaala, and fourth form is all the beings. This kind of division is happening in every kalpa. In every kalpa, there are *Manvantaraas; Chaturmukha *Brahma does the creation, prajaapatis are created, and all beings are in some way or other part of creation, sustenance and dissolution - these are happening in every kalpa.

The gist is that during creation, sustenance or dissolution, Vishnu only is present in various forms. When we say that Chaturmukha Brahma did the creation, Manu did the sustenance, or that Kaala is responsible for all these, and that the beings are responsible in some way for all these things, all of these are actually happening by Vishnu only, being present in these forms as the Inner Controller, antaryaami.

***Sri Engal Aalwaan’s Commentary:
Vinaasham iti | Saarvakaalikee pratikalpa bhaavinee | ***

31

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 31:
Brahmaa daksha aadayah kaalah tathaa eva akhila jantavah |
Vibhootayo hareh etaah jagatah srushti hetavah || ***All these are the vibhooti or glory of Vishnu only; *Chaturmukha Brahma, *Daksha, and others are responsible for creation, kaala, time, and all the [[641]] beings - they are also doing creation at their own level. They are the cause of creation of this world. ***

32

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 32:
Vishnuh manu aadayah kaalah sarva bhootaani cha dvija |
Sthiteh nimitta bhootasya vishnoh etaah vibhootayah ||*** In the same way, for sustenance, Vishnu is responsible, Manu and others are also responsible, kaala, and all the beings are responsible. They are all the amshaas of Bhagavaan only. They are all the vibhootis of *Vishnu. *Haris present as Inner Controller, antaryaami of all these, and He only gets all these done through them; they are responsible to do that, but the ultimate controller is Bhagavaan only.

He is present in Brahma, Vishnu and Maheshvara and as Vishnu Himself.

33

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 33:
Rudrah kaala antakaadyaah cha samastaah cha eva jantavah |
Chaturdhaa pralayaaya etaa janaardhana vibhootayah || For pralaya, dissolution, Rudra, kaala, Yama and Agni, and all the beings, are the four parts. These are the vibhootis of Bhagavaan only, who are established in dissolution or destruction.

34

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 34:
Jagat aadou tathaa madhye srushtih aapralayaat dvija |
Dhaatraa mareechih mishraih cha kriyate jantubhih tathaa || At the beginning of the world, in the middle also, up to pralaya, creation is going on happening. This is happening by Chaturmukha Brahma, Mareechi, and the Prajaapatis, and also by all the beings.

After praakruta pralaya, when creation happens, when the world is created newly, and from there, creation keeps on happening every kalpa, every manvantara, and is going on happening all the time.

35

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 35:
Brahmaa srujati aadikaale mareechi pramukhaah tatah |
Utpaadayanti apatyaani jantavah cha pratikshanam || [[642]] At the very beginning of the kalpa, Chaturmukha Brahma does creation. After that, Mareechi and prajaapatis are established in creation. They create children. And the beings are creating every minute, every second. Every second someone is born.

At the beginning of the praakruta pralaya, Chaturmukha Brahma is created. Every kalpa is like a day for Chaturmukha Brahma.

36

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 36:
Kaalena na vinaa brahmaa srushti nishpaadako dvija |
Na prajaapatayah sarve na cha eva akhila jantavah || Kaala is an important aspect of creation. Without kaala’s help, either Chaturmukha Brahma or Prajaapati or all the beings - nobody can do creation. It all has to happen at a particular time. Time controls how long one stays, lives. At the end of their time, which is specified based on their karma, they have to die.

37

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 37:
Evam eva vibhaago ayam sthitou api upadishyate |
Chaturdhaa tasya devasya maitreya pralaye tathaa || In the same way, the divisions are all happening for sustenance also. In the same way, in four forms, Rudra, Agni/Yama, Kaala, and all the beings, dissolution is also happening all the time.

Four broad divisions are told. Chaturmukha Brahma is the first to start creation. Prajaapatis play a vital role in creation; they have a lot of powers and capability. Kaala is an important part for everyone. And, all the beings are also there. In the same way, sustenance is happening by *Vishnu, *Manu and others, Kaala and also all the beings. Destruction is happening by Rudra, Agni/Yama, Kaala and then all the beings. These are all vibhootis of Vishnu, the glory, shareera of Vishnu. Through them, Vishnu only is getting all these done.

38

Having told that everything is Bhagavaan’s vibhooti, now a very generic statement is told by Paraasharar. ***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 38: *** [[643]] Yat kinchit srujyate yena sattva jaatena vai dvija |
Tasya srujyasya sambhootou tat sarvam vai hareh tanuh || Whatever is created by whoever, that act of creation, and the thing that is created, everything is Paramaatman’s tanu, shareera.

This is one of the main pramaanaas for the Shareera Shareeri bhaava. This is quoted by Bhaashyakaarar and other Aachaaryaas.

Sri Engal Aalwaan’s Commentary:
Etat uktam bhavati iti aaha - yat kinchit iti | Sambhootou iti nimitta
saptami | Kaarya utpatti nimittam hi kaarana adhishtaanena hareh tat
tat tanutvam | Here, Sri Engal Aalwaan also tells like *Bhaashyakaarar *- Having told a lot of things, things are told in summary. Everything is Hari’s body, is told. How everything becomes His shareera, is because Bhagavaan is antaryaami of the kaarana, cause also. Bhagavaan is Inner Self, locus, Inner Controller of every cause. He gets creation done through those people being their antaryaami. For the sake of creating the effect, He is present as the locus, the cause. Because Hari is present as antaryaami of everything, everything becomes His shareera, tanu.

*Etat uktam bhavati *- is a typical style of Bhaashyakaarar, in Sri Bhaashya. Whatever is summarized is expanded sometimes, or, whatever is told in great detail is summarized briefly. *Vistrutasya sangrahah. Sangraheetasya **vistaarah. *

39

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 39:
Hanti yaavat cha yat kinchit sattvam sthaavara jangamam |
Janaardanasya tat roudram maitreya antakaram vapuh || Whoever destroys or kills anything, whether movable or immovable, that roudra form of whatever is responsible for destruction, whether it is Rudra, Agni/Yama, or a particular being, it is the *roudra *roopa of Hari only. Bhagavaan only is antaryaami of everything, so everything is said to be His shareera, tanu, vapu.

40

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 40: *** [[644]] ***Evam esha jagat srushtaa jagat paataa tathaa jagat |
Jagat bhakshayitaa devah samastasya janaardanah || ***In this way, Janaardana is the creator of everything, He is the protector, He is responsible for dissolution, He eats everything, He keeps everything in Himself and protects it as a part of Him, inseparably associated with Him. He is none other than Janaardana.

Aazhvaar very clearly says that He swallows and He again throws it out. This symbolically tells that He withdraws everything unto Himself, protects during pralaya, and again He creates. Everything is present in subtle form during pralaya, and comes to gross state during creation.

Sri Engal Aalwaan’s Commentary:
Evam iti | Samastasya devo janaardanah iti anvayah |

41

Now, Paraasharar starts to tell about mukta svaroopa. Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 41:
Srushti sthiti antakaaleshu tridhaa evam sampravartate |
Gunapravruttyaa paramam padam tasyaagunam mahat || Srushti, sthiti and *anta *- it is happening in these three ways. In each of these, there are four forms. Through sattva, rajas and tamas. When sattva is high, He is responsible for sustenance. When rajas is high, creation happens. When tamas is high, destruction or dissolution happens. Due to the effects of the various gunaas, creation, sustenance and destruction happen. Everything is His shareera, vibhooti.

Sri Engal Aalwaan’s Commentary:
Triguna vashyam roopam nigamayati srushti sthiti iti aarabhya guna
pravrutti iti antena | Srushti iti | Srushti aadi kaaleshu guna
pravruttyaa tridhaa bhootah, evam ukta prakaarena chaturbhedo
vartate | Paramam ityaadi | Paramam virinchaadi padaat | Agunam
gunamaya prakruti viyuktam | Mahat avyaktaat | Sarga sthiti
antakaaleshu iti cha paathah | These are the forms of Bhagavaan which are under the sway of *triguna - *sattva, rajas, tamas. Chaturmukha Brahma is also *trigunaatmaka. *Manu, *Daksha prajaapatis, Yama, Agni *- all are trigunaatmaka. Hari being [[645]] the antaryaami, all these denote the antaryaami also. Words which denote the shareera go up to the shareeri in aparyavasaana vrutti. All these chetanaas are triguna vashyaas. Though they are the shareera of Him, their defects don’t touch Him. It is established in the Vedaas that He is apahata paapma. He is present as inseparably associated. Everything is His mode. It can be said that everything is Him only. Srushti, sthiti and naasha - are the three states. In these three states, He is present in four different forms. That was told so far, and is concluded here. It is superior to Chaturmukha Brahma and the devaas. Aguna means not that it is without any attribute or quality, but that it is separated from the three qualities of prakruti, sattva, rajas and tamas. It is superior to unmanifest or avyakta.

42

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 42:
Tat cha jnyaanamayam vyaapi sva samvedyam (noo) anoupamam |
Chatushprakaaram tat api svaroopam paramaatmanah || ***It is abundance of consciousness. Pervading is through consciousness. It is self revealed. This pada, which is attained, is mukta svaroopa. This is also told as Paramaatma svaroopa because it is also a visheshana of Paramaatman only.

***Sri Engal Aalwaan’s Commentary:
Tat cha iti | Jnyaanamayam jnyaana prachuram | Vyaapi jnyaanena |
Sva samvedyam svayam prakaasham | Evam bhootam yat padam |
Padyate iti padam mukta svaroopam | Tat cha chatushprakaaram | Tat
api tasya paramaatmanah svaroopam iti anvayah | Atra svaroopa
shabdo roopa vachanah | Svam roopam hi svaroopam | ***Abundance of consciousness. Mayat pratyaya is in praachurya, abundance. Here, Paramapada told is mukta svaroopa, the essential nature of mukta. This is also of four forms. Mukta svaroopa is jnyaanamaya, it has abundance of consciousness; it is vyaapi, it is all pervading due to attributive consciousness; it is sva samvedya, it knows itself, it reveals to itself; it is anoupamam, incomparable.

Paramapada is a word used to describe three different things. One is *Paramaatman. Padyate iti padam *- that which is attained. [[646]] A mukta attains Paramaatman; he goes to Paramapada and then attains Paramaatman. Paramapada is also a sthaana, the abode of *Vishnu. *Mukta svaroopa is also Paramapada, because the jeevaatman attains his original full form, which is also a thing that he attains. This is also explained in Vedaartha Sangraha by Bhaashyakaarar. Roopa is also *paryaapa *pada for *shareera. Vapu, tanu, shareera, roopa, amsha, vibhooti *- are all paryaaya padaas, they all denote shareera shareeri bhaava which is explained by Bhaashyakaarar very clearly.

Shareera shareeri bhaava has three relationships - *aadhaara-aadheya, *niyaamaka-niyaamya, sheshi-shesha. Shareera is told in various *pramaanaas, *Shrutis, Smrutis, using various words - *amsha, vibhooti, vapu, roopa, tanu, *shareera.

Now, Maitreyar asks about those four forms

Recap: In the previous session, we were studying the last chapter of Amsha 1, Chapter 22, where Paraasharar is telling how everything is Bhagavaan’s roopa, Vishnu’s form only. Vishnu only is present as everything, whatever is created, everything is His shareera, depending on Him, supported by Him, and ruled by Him. Here, the words tanu, vapu are used, and everything is Bhagavaan’s shareera, as per the *shareera shareeri *bhaava, very clearly established by Bhagavad Ramanuja and our *poorva *aachaaryaas.

42

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 42:
Tat cha jnyaanamayam vyaapi sva samvedyam (noo) anoupamam |
Chatushprakaaram tat api svaroopam paramaatmanah || Having told that everything that is created, that is coming under creation is Bhagavaan’s roopa only, His form, shareera, Paraasharar continues to say that even the mukta aatma svaroopa, the essential nature of liberated self, is also Bhagavaan’s form only. Paramaatman is only present in this form. The mukta aatma svaroopa is also His prakaara being His shareera only. It is present in four modes - chatushprakaara. This mukta aatma svaroopa can know itself. Jeevaatman has knowership. Vyaapi means that in the liberated state, it is all pervading with respect to the dharma bhoota jnyaana. It is jnyaana prachura, with abundance of consciousness.

Now, Maitreyar asks Sri Paraasharar to explain the four prakaaraas.

43

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 43:
Maitreyah -
Chatushprakaarataam tasya (jnyaana) brahma bhootasya vai mune |
Mamaachakshva yathaanyaayam yat uktam param padam || *Maitreya *- The four forms - which is also a Paramaatman’s form, the *mukta *svaroopa, which is attained by the jeevaatmans when they get dissociated from prakruti, when they will be present in their original form, when the dharma bhoota jnyaana is in its original state. That is of four stages or modes.

In this world, whatever we desire to possess, accomplish, that object which we desire to accomplish is the saadhya, goal to be accomplished; saadhya is [[648]] that which is achieved or attained. The means to acquire that goal is called saadhana. The saadhya and saadhana are of several varieties, based on the desire of each person and the means to attain them. In this context, the saadhya for a yogi who desires to get rid of samsaara is the *mukta *aatma svaroopa. He is in bound state and wants to attain liberated state. Bound state is associated with prakruti due to karma; now he wants to get rid of this, put an end to the birth and death cycle, and and attain the state of liberation. The mukta aatma svaroopa is separated from *prakruti *sambandha. That mukta aatma svaroopa is called Brahman here; this is also a form of Brahman. In order to attain this aatma svaroopa, the saadhana is praanaayaama and such things, and this is told in the *yoga *shaastra; this knowledge comes from study of yoga shaastra. Knowledge of the praanaayaama and such saadhana, which is about the *mukta aatma *svaroopa, who is jnyaana maya, is the first bheda, first part. Knowledge about mukta aatma svaroopa which is saadhya, which comes from this saadhana, after adopting the means, praanaayama, etc., is the second bheda, second part, which comes from the *shaastra *- this is *shaastra *janya jnyaana. After this, merging the saadhya and *saadhana bhaava *sambandha, the knowledge of shuddha aatma svaroopa, which is without the differentiation of deva, manushya, etc., arises; this has the abundance of aatma svaroopa jnyaana, which is known as dhyaana; this is the third bheda. Then comes aatma saakshaatkaara. The bhedaas are knowledge of saadhana, knowledge of saadhya, getting rid of differentiation between deva manushya and others through dhyaana, then *aatma *saakshaatkaara. In the aatma saakshaatkaara stage, the yogi does not consider any of the saadhya saadhana aspects as they are all opposed to aatma avalokana; he will be only in the experience of aatma avalokana, and fully immersed in aatma avalokana; all thoughts of all other aspects are rejected and only aatma avalokana ensues. This *aatma *svaroopa is nirvyaapaara. The object of experience in this stage is aatman, and in this stage, thoughts of saadhana, anushthaana are all absent, as the yogi has already reached the stage of perception of self experience. This is the gist of the shlokaas which we are studying now. ***

44

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 44:
Sri Paraasharah -*** [[649]] Maitreya kaaranam proktam saadhanam sarva vastushu |
Saadhyam cha vastu abhimatam yat saadhayitum aatmanah || *Sri Paraasharar *- In all objects of attainment, saadhana is the means, and saadhya is whatever one wants to acquire or achieve.

Sri Engal Aalwaan’s Commentary: ***Tasya chaaturvidyam darshayitum upakramate maitreya ityaadibhih |
Maitreya iti | Yat kaaranam tat saadhanam yat saadhayitum
abhimatam tat saadhyam | ***Whatever is the cause or means, is the saadhana. Whatever is desired to be achieved, is the saadhya.

45

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 45:
Yogino mukti kaamasya praanaayaama aadi saadhanam |
Saadhyam cha paramam brahma punah na aavartate yatah || For a yogi who is desirous of attaining liberation from *samsaara, *praanaayaama and others are the saadhana, the means. That which is going to be attained is said to be paramam brahma, the *mukta aatma *svaroopa separated from prakruti sambandha, from which he does not return back.

Sri Engal Aalwaan’s Commentary:
Yogino iti | Paramam brahma mukta svaroopam * Sarva brahma mayo
harih iti vachanaat prakruti purushayoh api brahmatvam | Tat
apekshayaa mukta svaroopasya parama brahmatvam | Paramam brahma is mukta svaroopa itself. It is told that Hari only is everything and prakruti and purusha are all said to be Brahma only, because they are all modes of Brahma. Brahma only is present in all those forms. When prakruti purusha is itself told as Brahma, the mukta svaroopa is superior to that, and is told as Paramam Brahma. These words - the meanings have to be understood according to context. ***

46

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 46:
Saadhanaa aalambanam jnyaanam muktaye yoginaam hi yat |
Sa bhedah prathamah tasya brahma bhootasya vai mune ||*** [[650]] That which is attained through the means of praanaayaama and others, that knowledge which arises from yoga shaastra. This is the first bheda.

***Sri Engal Aalwaan’s Commentary:
Saadhana aalambanam iti | Saadhanaalambanam jnyaanam yoga
shaastra janyam praanaayaama aadi saadhana vishayam jnyaanam; sa
prathamo bhedah |

47

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 47:
Yunjatah klesha mukti artham saadhyam yat brahma yoginah |
Tat aalambana vijnyaanam dviteeyo amsho mahaamune ||*** One who is engaged in the yoga, and is trying to attain that state, in order to get rid of all these difficulties, sufferings of samsaara, that which is going to be attained, the mukta svaroopa, which is attained through knowledge of yoga shaastra, praanaayaama, distinctive knowledge of aatma svaroopa, which is separated from prakruti, this is the second part.

***Sri Engal Aalwaan’s Commentary:
Yunjata iti | Tat aalambana vijnyaanam saankhya janyam prakruti
vivikta aatma vishayam vishishta jnyaanam | ***

48

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 48:
Ubhayoh to avibhaagena saadhya saadhanayoh hi yat |
Vijnyaanam advaitamayam tat bhaago anyo mayaa uditah || Knowing that praanaayaama is the means, and aatma svaroopa is to be attained, associating both and practicing that, and then reaching the state where there is no differentiation between deva, manushya, etc., the *aatma *aatma saamya is experienced. Yogi goes into the state of dhyaana, where he experiences the aatma aatma saamya, that all aatmaas are *jnyaana *svaroopa and there is no manushya, deva bheda; that this is all due to karma, and this is prakruti, and not related to *aatma svaroopa. Aatma *svaroopa is similar everywhere. This is the third part. The differences which we see here, are because of deva, manushya, etc., which are forms of prakruti. All jeevaatmans inside are jnyaana svaroopa, there is *aatma *aatma saamya, is the advaita told here.

[[651]] ***Sri Engal Aalwaan’s Commentary:
Ubhayoh ityaadi | Avibhaagena samyogena, saadhya saadhana bhaava
sambandhena | Advaita mayam deva manushyadi dvaita rahita aatma
vishayatayaa tat prachuram, vijnyaanam dhyaanam | ***

49

*Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 49:
Jnyaana trayasya cha etasya vishesho yo mahaamune |
Tat niraakarana dvaara darshita aatma svaroopavat || *The saadhana, saadhya, and the *dhyaana *- rejecting them, meaning that not thinking about them, which is the route to attaining perception of the self, realizing the self, knowledge of the form of perceiving the nature of the self, is the fourth part.

***Sri Engal Aalwaan’s Commentary:
Jnyaana trayasya iti | Uktasya jnyaana trayasya saadhana jnyaanatva
aadi roopavato yo visheshah tasya niraakaranam - aparaamarshah
yasya dvaaram darshita aatma svaroopavat tat aatma avalokana roopa
jnyaanam chaturtho bhaaga iti aanushangah | ***

Before this, everything is told as Bhagavaan’s roopa, tanu. So, it is always associated with Paramaatman. This aatma svaroopa saakshaatkaara, is not kaivalya, it is not without Paramaatman, it is experiencing it as shareera of Paramaatman, with apruthak siddha sambandha. That is why it is told that he does not return back. This is the real *aatma *svaroopa experienced as being subservient to Paramaatman, ever associated with Paramaatman. This is understood here, as this is what is being told.

Perceiving the self directly, putting an end to all these conceptions of saadhana, saadhya, etc., one attains aatma saakshaatkaara.

50

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 50:
Nirvyaapaaram anaakhyeyam vyaapti maatram anoopamam |
Aatma sambodha vishayam sattaa maatram alakshanam || This is the nature of mukta aatma svaroopa. See Commentary below.

Sri Engal Aalwaan’s Commentary: [[652]] Vinishpanna samaadheh itara paraamarshasya aatmaavalokana
virodhitvaat tat niraakaranam dvaaram iti uktam | Darshita aatma
svaroopavat iti uktasya aatma avalokanasya vishayam aatma
svaroopam darshayati | Nirvyaapaaram iti | Nirvyaapaaram saadhana
anusthaana rahitam | Anaakhyeyam roopa varnaadeenaam agochara
svaroopam | Vyaapti maatram maatraa shabdo avadhaarane vyaaptam
eva asankuchitam iti arthah | Anupamam eva anoopamam |
Anoupamam iti cha paathah | Aatma sambodha vishayam sva jnyaana
gamyam | Sattaa maatram apakshayaadi rahitam sattva eka gunakam
| Alakshanam streetvaadi rahitam; linga janya jnyaana gamyam iti vaa
| The last stage is samaadhi. When one has reached the state of samaadhi, if one is thinking about other things - saadhana, saadhya, etc., it is actually opposed to experience of the self. For one who has achieved samaadhi, thinking of other things is opposed to aatma avalokana. Not thinking about anything else, is said to be the path to attaining aatma saakshaatkaara. One who is perceiving the aatma svaroopa, the nature of that aatma svaroopa, the object of that perception, is going to be told here. Nirvyaapaara means that there is no saadhana anushthaana. Anaakhyeya means that form, class, differentiation is not there. Vyaapti maatram means that the *dharma *bhoota jnyaana which is sankuchita, contracted due to karma, becomes fully evolved when the karma bandha is removed; it becomes all pervasive. Anoopamam means without comparison. *Aatma sambodha *vishayam means that it knows about itself. Sattaa maatram means that it is just present, without the shat bhaava vikaaraas of *asti, jaayate, vardhate, *viparinamate, apaksheeyate, nashyati; it is just said to be *sat. *Alakshanam means it cannot be inferred through something else; we infer fire on seeing smoke, this is not like that; cannot be inferred through logic or inference.

51

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 51:
Prashaantam abhayam shuddham durvibhaavyam asamshrayam |
Vishnoh jnyaanamayasya uktam tat jnyaanam brahma sanjnyitam ||

Sri Engal Aalwaan’s Commentary:
Prashaantam iti | Prashaantam ashanaayaadi shat oormi rahitam | [[653]] ***Shuddham karma rahitam | Durvibhaavyam aroopaadimatvaat
atarkyam iti vaa | Vishno roopam brahma samjnyitam tat jnyaanam
evam uktam | ***Prashaantam means that it is without the *oormi shatka, ashanayaa, pipaasa, **shoka, moha, jaraa, mrutyu *- hunger and thirst are said to be related to praana, shoka and moha are related to manas, old age and death are related to be the body. Mukta aatma svaroopa does not have *oormi shatka. *Abhayam means without karma bandha. Durvibhaavyam means it cannot be established through logic, or cannot imagine a form for the *mukta aatma *svaroopa. This is the form of Vishnu only, being shareera of Vishnu, which is also known by the name *Brahma *- this jnyaana is told like this. ***

52

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 52:
Tatra jnyaana nirodhena yogino yaanti te layam |
Samsaara karshanoptou te yaanti nirbeejataam dvija ||*** Jnyaana nirodhena means anya jnyaana nirodhena. This is the kind of realization, meditation that they should have at the time of departing from the body; any knowledge other than this should not be there.

***Sri Engal Aalwaan’s Commentary:
Aatma yoginaam antima pratyayena avashyam bhaavyam, anyathaa
punaraavruttih iti aaha tatra iti | Tatra nirvyaapaaram ityaadinaa
ukte nija svaroopaje anya jnyaana nirodhena antima pratyaya balaat
ye layam upaadhi viyogam yaanti, aavirbhoota svaroopaa bhavanti iti
arthah | Krushyata iti karshanam kedaarah | Samsaara kedaare uptou
sasya aavaape, vitusha vreehivat abeejataam yaanti | ***For aatma yogis, antima pratyaya is very essential - this was also studied in the Bhagavad Geetha, that aatma yogis have to have the knowledge at the time of leaving the body, otherwise they will come back. Not thinking of anything else, realizing the real nature of aatman, they get rid of this *karma *bandha, they get separated from upaadhi, karma. They will attain their original real state. It is in the field of samsaara where the seeds are sown, jeevaatmans are going from birth to birth just like the seeds which are sown in the field of samsaara. For the mukta aatmans, this is not there. The paddy grain which is sown without the outer shell, will not grow into a plant, they will become like that, is the example given here; they will not [[654]] come into samsaara again.

53

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 53:
Evam prakaaram amalam nityam vyaapakam akshayam |
Samasta heya rahitam vishnvaakhyam paramam padam || ***After telling the forms created in srushti, sthiti, and then about the *mukta *svaroopa, the bhagavat svaroopa is going to be told. He is all the time most pure - nitya shuddhatva. He is the inner self of everything, sarva aatmatva. He is always complete - *poornatva *- there is no change or modification in His real nature. There is nothing which is defiling in His characteristics -*heya raahitva *- He is away from everything that is defiling. These are all the characteristics which separate Him from prakruti, baddha and mukta. This is the bhagavad svaroopa called as Vishnu.

Sri Engal Aalwaan’s Commentary:
Atha bhagavat svaroopam aaha evam ityaadinaa | Evam iti | Muktasya
uktam nirvyaaparatvaat atidishyate * Niranjanah paramam saamyam
upaiti * ityaadi shruteh | Asya nitya shuddhatva sarva aatmatva
poornatva heya raahitva aadinaa prakruteh buddha muktebhyo
visheshah | Atidesha means extending the meaning of one to another. All the things told for a mukta svaroopa are extended here. It is told that he attains similarity with Paramaatman. The characteristics of a mukta which were told are extended to Paramaatman also, because there is similarity between a mukta and Paramaatman in many aspects. Not being tainted with karma, he attains supreme similarity with Paramaatman. Additionally, there are several distinct and unique to Paramaatman alone, compared to *prakruti, *baddha, mukta.

54

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 54:
Tat brahma paramam yogee yato naavartate punah |
(Apunya punyo paramah ksheena klesho ati nirmalah |)
Shrayatyapunya uparame ksheena klesho ati nirmale || He is a bhagavat yogi. He does not have punya, does not have *karma *bandha. Mukta aatma svaroopa attains a state where he does not have any attachment to karma. He gets rid of karma bandha completely. [[655]]

***Sri Engal Aalwaan’s Commentary:
Tat brahma iti | Yogee bhagavat yogee | Asya api antima prayaya
balena bhagavati leenasya apunaraavrutih drashtavyaa | ***Here, yogi means bhagavat yogi, one who is contemplating on Bhagavaan. Through realization of individual self only, one can attain *bhagavat *svaroopa. He realizes the individual self as being subservient to Paramaatman only. He realizes bhagavat svaroopa during *antima *pratyaya, and does not come back to samsaara.

55

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 55:
Dve roope brahmanah tasya moortam cha amoortam eva cha |
Kshara akshara svaroope te sarva bhooteshu avasthite || ***Two forms of Parabrahman are going to be told now. All the *srujya *vastus which are coming under creation, are all Bhagavaan’s shareera only, was told; and the mukta aatma svaroopa is also Bhagavaan’s form only, was told. These are told as moorta and amoorta.

***Sri Engal Aalwaan’s Commentary:
Brahmanah poorva uktam roopa dvayam prapanchayati dve roope iti |
Moortam sa shareeram brahma aadi jeeva jaatam | Amoortam
ashareeram mukta roopam | Ata eva aksharam sarva bhooteshu
avasthitam * Daaruni agnih * Sa cha aanantyaaya kalpate * ityaadeh | ***Moorta svaroopa is that which is with a body, starting from *Chaturmukha *Brahma to all the beings who are there in this *prakruti mandala *- having the bodies of deva, manushya, yaksha, kinnara, pashu, pakshi, sareesrupa, etc. Amoorta is that which is without a karma vashya shareera, which is mukta svaroopa. These are said to be kshara and akshara svaroopaas. It is present like fire which is present in firewood. It is there in all beings like that; we cannot see that; for a mukta svaroopa, the *dharma bhoota *jnyaana is all pervading.

56

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 56:
Aksharam tat param brahma ksharam sarvam idam jagat |
Eka desha sthitasya agneh jyotsnaa vistaarinee yathaa |
Parasya brahma shaktih tathaa idam akhilam jagat || [[656]] Kshara and akshara are told as baddha jeevaas and mukta. This is very similar to what is told in Bhagavad Geetha. Akshara is the *mukta aatma *svaroopa. All the jeevaas in this prakruti mandala are said to be kshara. This shloka is an important pramaana for our siddhaanta. These two forms of Paramaatman are said to be the shakti of Paramaatman. How is this Paramaatman’s form, how is this related to Paramaatma svaroopa? We say that it is inseparable association between *chetana *achetana and Paramaatman. Fire which is present in one place only, whereas its brightness is spread all over. In the same way, this entire thing is Bhagavaan’s shakti.

***Sri Engal Aalwaan’s Commentary:
Aksharam iti | Idam shakti roopa dvayam parabrahmanah shaktih iti
cha uchyate iti aaha ekadesha iti | Atra eka desha sthitasya vistaarinee
iti (visheshanaabhyaam) pada dvayena prabhaa prabhaavatoh
vailakshanyam darshitam | Anena parasmaat brahmano prabhaa
roopasya jagato vailakshanyam (siddham) soochitam |
Bhaashyakaarena * Prakaashaadivat tu na evam parah * iti asmin
sootre prabhaa prabhaavatoh arthaantantaratvam samarthitam | Atra
jagat shabdaadena achit vishishtasya jeevasya muktasya cha grahanam
| ***There are two things - one which is present in one place, and one which is spread all over, and very much associated with fire itself. Prabhaavat is the agni, and prabhaa is the brightness. There is a difference between prabhaa and prabhaavat. From this, the relationship between the *chetana achetana *- this whole world which is said to be shakti of Paramaatman, and Paramaatman, is told as brightness and fire. Bhagavaan is in the place of prabhaavat, and the whole world is in the place of brightness, prabhaa, jyotsnaa. Difference between the Paramaatman and the world is told clearly here. This pramaana is used by Bhaashyakaarar in Sri Bhaashya, which is quoted by *Sri Engal *Aalwaan here. What is established by Bhaashyakaarar in Sri Bhaashya is that the source of light and its brightness, are different and distinct, though they are inseparably associated. Jagat includes the jeevaatman who is having the shareera here, and also the mukta aatma. Jeeva who is qualified by the body - the embodied soul, and the liberated soul - both are included in the [[657]] word jagat here. In the second adhyaaya of Brahma Sutraas while commenting on Sri Bhaashya, in the Third Paada, the Sutra 45 is Prakaashaadivattu naivam parah. This adhikarana is known as the Amshaadhikarana, where it is established that all chetana achetana are in visheshya-visheshana amsha, Paramaatman is visheshya, and is different and distinct. So, the svaroopa and svabhaava of chetana achetana are very different and distinct from Paramaatman. Prakaasha becomes the amsha of Aaditya and Agni. A qualified object, quality of the attribute is called amsha. This shloka is quoted in Sutra 3.46 of Sri Bhaashya, just like the brightness and object, shakti and that which has the shakti, is nothing but the *shareera aatma bhaava, amsha amshi bhaava. *Jagat is Paramaatman’s amsha, and He is amshi. Jagat is *Paramaatman’s *shareera and He is aatma. This is also quoted by Sri Engal Aalwaan here to show that this is a very important pramaana for our siddhaanta.

57

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 57:
Tatra api aasan na dooratvaat bahutva svalpataamayah |
Jyotsnaabhedo asti tat shakteh tatvat maitreya vidyate || ***Further, it is justified that the dharma bhoota jnyaana of jeevaatman which gets contracted and expanded, is also like the prakaasha of Agni. It will be told that there is difference in dharma bhoota jnyaana of various beings. That which is closer to the fire and that which is a little far away from the fire; the brightness reduces as the distance increases from the source of the light, and it is more near the source of the light. There is a difference in the brightness, and there is a differentiation in *Paramaatman’s *shakti also. Paramaatman’s shakti is nothing but jagat, His *shareera. *Jagat includes the embodied souls and liberated souls.

58

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 58:
Brahma vishnu shivaa brahman pradhaanaa brahma shaktayah |
Tatah cha devaa maitreya nyoonaa daksha aadayah tathaa || ***Now, the shakti of Paramaatman which is told as jagat, is told in more detail here. All the sub varieties of that shakti will be told here, starting with Brahma, Vishnu and Shiva. Among the shaktis told, *Brahma, Vishnu, *Shiva are the prominent of primary shaktis. Compared to these Chaturmukha Brahma and Shiva, devaas such as Daksha and others, are inferior in terms of jnyaana and shakti.

***Sri Engal Aalwaan’s Commentary:
Brahma iti | Brahma shivayoh shareeratvena shaktitvam | Vishnoh sva
amsha avataaravat svaroopena eva | Tatah tebhyo devaah jnyaana
shakti aadinaa nyoonaah | Eshaam etat jnyaanadeh taaratamyam
karma roopa aavaarana alpatva bahutva krutam, na tu svaroopa
krutam | ***Among the Trinity, *Brahma, Vishnu, Shiva - Chaturmukha *Brahma and Shiva are the srujyaas, baddha jeevaas, and are born due to their karma; and are the shakti of Paramaatman being His shareera. Whereas Bhagavaan incarnates Himself as Vishnu, among the Trinity. So, Vishnu is His own avataara. What is going to be told for various kinds of beings, how there is a difference in their jnyaana and shakti, is told. Initially it was told that in the stage of aatma svaroopa aavirbhaava in the dhyaana state, all these differences disappear, and *aatma aatma *saamya was told. The taaratamya which is told here - that one is more and one is less, is due to the karma and the dharma bhoota jnyaana and not in the svaroopa. Svaroopa is same for all the aatmans; all are *jnyaana aananda *svaroopa. Differences that are told in jnyaana are because they are covered by karma; that is why one has more jnyaana and another has less *jnyaana. *Chaturmukha Brahma has more jnyaana, his dharma bhoota jnyaana is more expanded, compared to Daksha and others.

This is a very important pramaana in Vishnu Puraana which our Aachaaryaas quote, to show that the dharma bhoota jnyaana undergoes contraction and expansion. [[659]]

Recap: In the previous session, we were studying the last chapter of Amsha 1, Chapter 22, where everything that is created is *Bhagavaan’s *vibhooti only, the moorta and amoorta roopa of Bhagavaan, which was told by Sri Paraasharar. ***

55

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 55:
Dve roope brahmanah tasya moortam cha amoortam eva cha |
Kshara akshara svaroope te sarva bhooteshu avasthite ||***

56

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 56:
Aksharam tat param brahma ksharam sarvam idam jagat |
Eka desha sthitasya agneh jyotsnaa vistaarinee yathaa |
Parasya brahma shaktih tathaa idam akhilam jagat || ***

57

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 57:
Tatra api aasan na dooratvaat bahutva svalpataamayah |
Jyotsnaabhedo asti tat shakteh tatvat maitreya vidyate || ***Just as the brightness near the source of the light is much more than at a distance, in the same way, there is a difference in the shaktis also.

***Sri Engal Aalwaan’s Commentary:
Shakti bhootasya brahma aadi sthaavara antasya jagato jnyaanaadishu
taaratamyam asti iti aaha tatra iti | Tatra drushtaante agnou tat
shakteh brahmanah shakteh jagatah jnyaanaadeh bahutva
svalpataamayoh bhedo vidyate iti arthah | ***What is the *taaratamya *(difference) which is told - that it is more in some places, and less in some other places. This is just like the brightness of fire which is more near the fire, and less at a distance. Like this, in the shaktis of Bhagavaan also, there is a difference in their *dharma bhoota *jnyaana, attributive consciousness. There is a difference among all beings starting from Chaturmukha Brahma, and up to the sthaavaraas, the lowest of the beings. In some it is more, and in some it is less.

58

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 58:
Brahma vishnu shivaa brahman pradhaanaa brahma shaktayah |
Tatah cha devaa maitreya nyoonaa daksha aadayah tathaa || The main or prominent shaktis of Bhagavaan are said to be the trinity, Brahma, Vishnu and Shiva.

Sri Engal Aalwaan’s Commentary: [[661]] Brahma iti | Brahma shivayoh shareeratvena shaktitvam | Vishnoh sva
amsha avataaravat svaroopena eva | Tatah tebhyo devaah jnyaana
shakti aadinaa nyoonaah | Eshaam etat jnyaanadeh taaratamyam
karma roopa aavaarana alpatva bahutva krutam, na tu svaroopa
krutam | Chaturmukha Brahma and Shiva are being the shareera of *Paramaatman; *shakti is also a paryaaya pada for shareera, meaning controlled, meant for His purpose, and supported by Paramaatman, and having this relationship. Among the trinity, Vishnu is a direct avataara of Paramaatman Himself. Devaas, other gods are lower, inferior compared to them ( Brahma, Vishnu and Shiva), means that with respect to knowledge and capability or powers. Compared to *Devaas, Daksha *Prajaapati and others are having still lesser knowledge and powers. This is an important explanation in the commentary - that the *taaratamya *(difference) which is told, why is there this difference - because the nature of all these embodied souls is that they are all jeevaatman, except Vishnu who is an avataara of Paramaatman Himself. All embodied souls in their essential nature are all the same, *jnyaana *svaroopa, though they are different beings. The taaratamya is in the dharma bhoota jnyaana, and why is this difference coming - this difference is because of the karmaas, the respective karmaas of those individual selves. One individual self becomes Chaturmukha Brahma, another one becomes Shiva, another Indra, Varuna, Daksha Prajaapati, etc., they are all created like this, and the difference in their attributive knowledge is because of karma done in their previous births. The *dharma *bhoota jnyaana in the original state is fully evolved for everyone, whereas here, it is hidden or covered by the karma. When the karma bandhana goes, they get liberated, and the dharma bhoota jnyaana shines forth in its original state; it is not created at that time, but it just exists in its natural state. It is not due to svaroopa but due to karma that there is difference in dharma bhoota jnyaana of these individual selves.

59

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 59:
Tato manushyaah pashavo mruga pakshi sareesrupaah |
Nyoonaa nyoonataraah cha eva vruksha gulmaadayah tathaa || Compared to Daksha Prajaapati and others, the humans, manushyaas are [[662]] having still less dharma bhoota jnyaana, and shakti. The animals, deer and others, cow and others, birds and snakes are having still less. Comparatively, each has lesser and lesser knowledge and powers. Compared to them, still less is there in trees, herbs, etc.

In Vedaartha Sangraha, Sri Bhaashyakaarar says that anything which has name and form can have a jeevaatman in it. But its *dharma bhoota *jnyaana will be so less that it does not exhibit that kind of knowledge.

60

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 60:
Tat etat aksharam nityam jaganmunivara akhilam |
Aavirbhaava tirobhaava janma naasha vikalpavat || ***

***Sri Engal Aalwaan’s Commentary:
Uktam jagat roopam nigamayati tat etat iti | Tat etat akshayam iti cha
paathah | Akshayam * Anantasya na cha tasya antah samkhyaanam cha
api vidyate * iti jeevaanaam asamkhyeyatvam vakshyate | Atah
pratisargam anyoonam | Nityam satkaaryatvaat | * Avyucchinnaah
tatah tu ete sarga sthiti anta samyamaah * iti vachanaat pravaaha
roopena cha nityam; aavirbhaava tirobhavou sankocha vikaasou, tou
eva janma naashou | ***Whatever is the form of this whole world - where Bhagavaan exists in various forms, which are all His vibhooti, shakti, shareera, is being concluded here. Means that it is endless, His form is never-ending, there are innumerable beings in this world. The number of individual souls cannot be counted, they are innumerable. They are called nitya because they are all created, but existing in the kaarana. The kaarya or effect exists in the kaarana which is the cause, this is called satkaaryavaada. In this case, all the chetana achetanaatmaka prapancha is existing in the *sookshma *roopa, subtle form in Bhagavaan during pralaya; at that time, there is no name and form differentiation; when creation happens, they all come into the gross state; so the kaarya actually exists in the kaarana; because there is unbroken chain of creation, sustenance and dissolution - these are going on happening without any break. Another way to tell nityatva is *pravaaha *nityatva, because there is on Indra or Agni or Varuna or *Chaturmukha *Brahma all the time. If the time of one Chaturmukha Brahma gets over, [[663]] another being comes into that position; this is called *pravaaha nityatva. *Aavirbhaava and tirobhaava means sankocha and vikaasa, increase or reduction in dharma bhoota jnyaana, and this itself is told as janma and naasha, birth and death.

61

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 61:
Sarva shakti mayo vishnuh svaroopam brahmano aparam |
Moortam yat yogibhih poorvam yoga aarambheshu chintyate || ***Vishnu is said to be sarva shakti maya, all these are said to be His shakti. All the embodied beings and the *muktaas *- are all His shakti.

***Sri Engal Aalwaan’s Commentary:
Atha vilakshanam roopaantaram vaktum moorta amoorta bhedena
uktam shakti shabda vaachyam roopa dvayam upasamharati sarva
shakti mayo vishnuh iti | Tat eva roopaantaram aaha svaroopam iti
aarabhya jaayate mune iti antena | Svaroopam - roopam,
yogaarambheshu - samaadhi upakramabhootaasu chaturvidhaasu
dhaaranaasu dhyaane cha | ***In order to tell another form of Bhagavaan, which is very different and distinct from these two forms which were told -moorta and amoorta, kshara and akshara, baddha and mukta, the two forms which are said to be shaktis of Paramaatman, is being concluded here. This is His another form. What were told earlier, in the four stages of dhaarana, and dhyaana, that which is meditated upon before attaining the samaadhi.

62

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 62:
Saalambano mahaayogah sabeejo yatra samsthitah |
Manasi avyaahate samyak yunjataam jaayate mune || When they want to attain that samaadhi, they meditate upon this form, and realize this form of Bhagavaan.

Sri Engal Aalwaan’s Commentary:
Saalambana iti | Saalambano moorti vishayatvaat | Mahaa yogah astra
bhooshana anga vishishta divya roopa vishayam chaturvidha dhaaranaa
janyam dhyaanam | Sabeejah - samantra anusandhaanah | Sa cha [[664]] ***nirbeeja yogaakhya samaadheh anantarah | Yatra - roope | ***This is having a form to meditate upon. Mahaa yogah is explained as meditation on the form of Bhagavaan which is qualified by *astra, *bhooshana, anga, that divine form of Bhagavaan having all the weapons and ornaments, as parts of the divya mangala vigraha, and is also meditated upon during the dhyaana, through the four stages of *dhaarana. *Sabeeja means that it is meditated upon with a mantra. There is one more called nirbeeja yoga, which is different from this.

63

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 63:
Sa parah sarva shakteenaam brahmanah samanantaram |
Moortam brahma mahaabhaaga sarva brahma mayo harih || ***

Sri Engal Aalwaan’s Commentary:
Sa parah iti | Sah - vishnuh sarvaasaam roopatvena uktaanaam
shakteenaam parah utkrushtah | Yat etat svaroopam brahmano aparam
iti uktam brahma shabda vaachyam roopam tat brahmanah vishnoh
samanantaram antarangam iti aaha brahmanah samantaram iti |
Etaani treeni api roopaani brahma shabda vaachyaani; tanmayo harih
iti aaha - sarva brahma mayo harih iti | This form of Vishnu is superior to all the forms that were told. Samanantaram means that His own form is superior to all other forms. All these are told as Brahma only, the three forms - moorta, amoorta and His own internal form having astra bhooshana which is meditated upon by the yogis through a mantra.

64

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 64:
Yatra sarvam idam protam otam cha eva akhilam jagat |
Tato jaatam jagati asmin sa jagat cha akhilam mune || ***All these are embedded in Bhagavaan, just like warp and weft of a cloth. It is all created from Him only, He Himself is the whole world.

It was told earlier that ’ Jagat cha sah’. Everything is His shareera, His shakti, and are all inseparably associated with Paramaatman.

Sri Engal Aalwaan’s Commentary: [[665]] ***Yatra iti | Yatra - harou | Tatra sarvam iti cha paathah | Shishtam
spashtam | ***

65

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 65:
Kshara akshara mayo vishnuh bibharti akhilam eeshvarah |
Purusha avyaakruta mayam bhooshana astra svaroopavat || ***He supports everything, the form of kshara and akshara. Having the svaroopa where bhooshana, astra, the adhishtaatru devataas of all these tattvaas, are all present in His form.

***Sri Engal Aalwaan’s Commentary:
Kshara akshara maya iti | Kshara akshara roope poorvam ukte |
Bhooshana astra svaroopavat iti bhooshana astra roopena yuktam |
Sookshma roopena tadattadhidevataabhoota bhooshana astra
svaroopastham purusha avyaakruta aadimayam akhilam bibharti iti
arthah | ***The form which is having all the bhooshanaas and astraas. All these tattvaas are present as astraas and bhooshanaas, and they are the adhidevataas of these tattvaas; in the form of all chetanaas, He is supporting all of these. ***

66

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 66:
Maitreyah -
Bhooshana astra svaroopastham yat etat akhilam jagat |
Bibharti bhagavaan vishnuh tat mama aakhyaatum arhasi ||*** *Maitreya *- The whole world, you said, is present in the form of bhooshanaas and astraas in Bhagavaan’s divine form. He supports the whole world in the form of bhooshanaas and astraas. Please do tell me about that divine form of Bhagavaan which is supporting all the tattvaas, this whole world as ornaments and weapons.

Now, Paraasharar starts to tell the astra bhooshana form of Paramaatman. This is how we do worship Bhagavaan also everyday. Sri Bhaashyakaarar has written one work called Nitya Grantha, which says how the *Bhagavad *Aaraadhana has to be done. In the very beginning, Bhaashyakaarar says ’ Atha parama ekaantino bhagavad aaraadhana prayogam vakshye’ - that we [[666]] have to do aaraadhana of all the bhooshanaas, astraas, individually, one by one, as chetanaas. We can also see this in Kriyaa Deepa by *Sri Paraashara *Bhattar.

67

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 67:
Sri Paraasharah -
Namaskrutva aprameyaaya vishnave prabha vishnave |
Kathayaami yathaa aakhyaatam vasisthena mama abhavat || *Sri Paraasharar *- Whatever Vasishta has taught me earlier, this *astra *bhooshana roopa of Paramaatman, I am going to tell you by offering namaskaarams to Mahaa Vishnu, one who is immeasurable, who has no parallel.

68

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 68:
Aatmaanam asya jagato nirlepam aguna amalam |
Bibharti koustubha mani svaroopam bhagavaan harih || ***Each tattva is present in Bhagavaan’s form as an ornament, or a weapon; the tattva, means the adhishthaatru devataa. All the jeevaatmans are present in Bhagavaan’s divine form, as a Koustubha gem.

***Sri Engal Aalwaan’s Commentary:
Prathamam aatmano abhimaani adhidaivatam aaha aatmaanam iti | *
Yathaa na kriyate jyotsnaa mala prakshaalana aatmaneh * ityaadi
shlokena aatmano mani saamyam uktam | Sootra kaarena api *
Gunaadvaa aalokavat iti uktam; tena tat roopena tat dhaaranam
yuktam | Aatmaanam iti ekavachanam jaati abhipraayam samashti
abhipraayam vaa | ***The abhimaani devataas of aatmans are told. It is told in the last Chapter of Brahma Sutraas, the Fourth Adhyaaya, where, when the *karma *bandha goes, the jeevaatman’s dharma bhoota jnyaana expands, becomes all pervasive and shines forth in its original state; there is a doubt put there whether it is newly created; an example is given, just like a gem is there covered by dust, when the dust is removed, the gem shines forth by itself; this shining is not newly created; it is already present in the gem; this is the very nature of the gem itself; it is not seen because it is covered by dust; when the dust is removed, it shines forth in its natural state; in the same [[667]] way, when the jeevaatman whose dharma bhoota jnyaana is covered or hidden by the karmaas, when the karma bandha is removed, his *dharma *bhoota jnyaana becomes all pervasive; it shines forth in its natural state and is not newly created. For this, this shloka is told - just as the brightness is not created for a gem when it is cleaned up, so jeevaatman is mani saamya, similarity is shown with a gem which has that kind of shine. There is a Brahma Sutra, Gunaat vaa aalokavat; there is an Upanishadic mantra which says - Sa cha aanantyaaya kalpate; he becomes ananta not in his svaroopa but in his dharma. The aanantya is in his *dharma bhoota *jnyaana, the all pervasiveness that he achieves is in his attributive consciousness; like the brightness of a light which is hidden, when the block is removed, the light shines forth everywhere. Because of this, the koustubha mani saamya is told for the jeevaatmans. The word aatmaanam is told, in singular; it is not one aatma, but it is the entire collectivity of the aatmans; or it can be the class of aatmans told. ***

69

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 69:
Shreevatsa samsthaana dharam anantena samaashritam |
Pradhaanam buddhih adhyaaste gadaaroopena maadhave ||*** That Ananta is supporting the pradhaana, prakruti, as *Shreevatsa chinhaa. *Buddhi is present in the form of the gadaa,

***Sri Engal Aalwaan’s Commentary:
Shreevatsa iti | Shreevatso romaa aavarta visheshah; *
Shreevatsenorasi shreemaan romaavartena raajate * iti harivamsha
ukteh | Sa cha lakshmeenivaasa sthaanam amruta mayatvaat sarva
praroha hetuh | Pradhaanam pradhaana abhimaani | Gadaabuddhyoh
sthitatvena saamyam | ***Shreevatsa is a mark like a tuft of hair, in His chest. Harivamsha says this. This is where Mahaa Lakshmi resides. Because Mahaa Lakshmi resides there, it is amruta maya, and is the cause of prosperity of everything. Pradhaana means moola prakruti, avyakta, the *abhimaani *devataa of this. Gadaa is the mace, which is hard, firm; buddhi is also firm.

70

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 70:
Bhootaadim indriyaadim cha dvidhaa ahamkaaram eeshvarah | [[668]] ***Bibharti shanka roopena shaarnga roopena cha sthitam || ***There are three ahamkaaraas - saatvika, raajasa and taamasa. In creation, prakruti is made of 24 *tattvaas, prakruti, mahat (buddhi), *ahamkaara (sattva, rajas, tamas), etc. These are all material, dravyaas. From saatvika ahamkaara, indriyaas are all created, with the help of raajasa ahamkaara also. From the taamasa ahamkaara, the *pancha *tanmaatraas and pancha bhootaas are created; this is said to be *bhootaadi. *Bhootaadi is taamasa ahamkaara; indriyaadi is *saatvika ahamkaara *- these two *tattvaas *- He supports them as *Shankha *(conch) and *Shaarnga *(Divine Bow), which are present in Bhagavaan’s divine form.

***Sri Engal Aalwaan’s Commentary:
Bhootaadim iti | Shabda guna hetuh shankhah shabda aadi roopa
bhoota kaarana ahamkaara abhimaanee | ***From Shankha, the sound is produced. Taamasa ahamkaara is present as Shankha, and Saatvika ahamkaara is present as Shaarnga. For Shankha, the similarity is because shabda is the quality of pancha bhootaas.

71

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 71:
Chala svaroopam atyantam javena antarita anilam |
Chakra svaroopam cha mano dhatte vishnuh kare sthitam || ***Manas tattva is supported in Divine form of Bhagavaan as the divine Sudarshana Chakra, because it is fickle minded, keeps changing, not stable; with this speed, it exceeds speed of Vaayu. So, the mind moves in such speed, does not stay firm; this is why concentrating on one object is so difficult, and has to be practiced through yoga; mind moves faster than Vaayu. In His divine hand, Bhagavaan is holding the Sudarshana Chakra.

***Sri Engal Aalwaan’s Commentary:
Chala svaroopam iti | Manaso api sheeghrataratvaat sudarshanasya tat
niyantrutvam | ***The mind, because of the speed with which it moves, Sudarshana is said to represent the manas. Sudarshana chakra is the abhimaani devataa of manas.

72

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 72:
Pancha roopaa tu yaa maalaa vyjayantee gadaabhrutah | [[669]] ***Saa bhoota hetu sanghaato bhootamaalaa cha vai dvija || ***

***Sri Engal Aalwaan’s Commentary:
Pancha roopa iti | Pancha roopaa muktaa maanikya marakata
indraneela vajrasavarnaa | Bhoota hetu sanghaatah tanmaatra
samudaayah | Bhoota maalaa cha mahaa bhootaavalih cha, sookshma
sthoola bhoota mayee iti arthah | Bhoota hetu samvaata bhoota
maalaa iti paathe tanmaatra sanghaatah tat udbhoota bhootamaala
cha iti arthah | Krishna shukla lohita peeta shyaamaah pruthivyaadaya
iti, bhootamaalaayaah cha paancha roopyam | ***These are the five forms of gems - *Muktaa, Manikya, Marakata, Indraneela, *Vajrasavarna. Bhoota hetu sanghaata is the collection of *tanmaatraas - *bhoota hetu means the cause of the pancha bhootaas. The cause of the pancha bhootaas are the tanmaatraas. From *ahamkaara, *tanmaatraas are created, and from tanmaatraas, pancha bhootaas are created. Bhoota maalaas are the *pancha mahaa bhootaas, pruthivi, ap, **tejas, vaayu, aakaaasha *- in the sookshma and sthoola form; after pancheekarana, they become the sthoola bhootaas. The *Vyjayanti *maala, which is present in Bhagavaan’s divine auspicious form, represents this - pancha tanmaatraas and pancha bhoota sookshma and *sthoola. Bhoota *maalaa also has five forms - krishna, shukla, lohita, peeta, shyaama, the various colours. All the abhimaani devataas of these tattvaas are present in the Vyjayanti Maala of Bhagavaan’s form.

73

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 73:
Yaani indriyaani asheshaani buddhi karma aatmakaani vai |
Shara roopaani asheshaani taani dhatte janaardanah || ***All the indriyaas which are jnyaanendriyaas and karmendriyaas, are present in the form of arrows, in Janaardana’s form. This means the *abhimaani *devataas of the jnyaanendriyaas and karmendriyaas.

***Sri Engal Aalwaan’s Commentary:
Yaani iti | Indriyaanaam vishayeshu preryamaanatvaat shara saamyam
| ***Why are they present in the form of arrows, because they are impelling one towards the sense objects. [[670]]

74

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 74:
Bibharti yat cha asivaram achyuto atyanta nirmalam |
Vidyaamayam tu tat jnyaanam avidyaa kosha samsthitam || ***Vidyaa and avidyaa are also present in the form of sword, and cover, sheath, scabbard, charma. Sheath is avidyaa, because it covers the *Vidyaa. *Vidyaa is present as sword. Vidyaa is very pure.

***Sri Engal Aalwaan’s Commentary:
Bibharti iti | Asivat brahmavidyaayaah samsaara cchedakatvam;
tadasiratnam vidyaamayam vidyaamaya jnyaanaadi daivatam iti
arthah | (Asirvidyaaroopam iti arthah |) Avidyaa - ajnyaanam, tasya
aatma tirodhaanakatvaat charmasaamyam | ***Vidyaa is said to be Brahma Vidyaa, which cuts off samsaara; this is why it is given a similarity of a sword. Sheath is charma, because it covers the real nature of aatman, avidyaa is present in the form of sheath.

75

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 75:
Ittham pumaan pradhaanam cha buddhi ahamkaaram eva cha |
Bhootaani cha hrusheekeshe manah sarvendriyaani cha |
Vidyaa avidye cha maitreya sarvam etat samaashritam || ***Thus the divine auspicious form of Bhagavaan, which is different from the moorta and amoorta which was told, supports all the *abhimaani *devataas of all the tattvaas; this is told for purposes of meditation. Pumaan means all the chetanaas. Pradhaanam means *moola *prakruti, avyakta. Buddhi is mahat. Ahamkaara is *ahamkaara tattva. *Bhootaani means pancha bhootaas and pancha tanmaatraas. Manas and all the jnyaanendriyaas and karmendriyaas. Vidyaa and avidyaa. All these are supported and existing in the divine auspicious form of Bhagavaan, as astraas and bhooshanaas.

Sri Engal Aalwaan’s Commentary:
Uktam artham nigamayati ittham iti | Ukta arthe abhiyukta vachanam *
Bhaasvaram divya vapusham aaspadam cha akhila aatmaanam |
Koustubham purato vishnoh bhaaskaraabham anusmaret | Pradhaana
tattvasya aadhaaram sva mantrena ati sundaram | Sreevatsam purato [[671]] ***vishnoh hema prabham anusmaret | Devasya dakshine paarshve
hetiraajam sudarshanam | Chala svaroopam ati ugram manah tattva
aadi daivatam | Yaam vadanti puraanajnyaa bhootamaalaam
maneeshinah | Aadhaara bhootaam bhootaanaam * ityaadi | ***Aachaaryaas have told like this. This is the divine auspicious form of Bhagavaan holding all the tattvaas as astraas and bhooshanaas, to be meditated upon. All the jeevaatmans are supported there as *Koustubha *mani, in the front; one has to meditate upon the jeeva tattvaas which are present there in Bhagavaan’s form. Then, Shreevatsa has to be meditated upon. On the right, there is Sudarshana, the king of all weapons, and the adhidaivata of manas. And the Vyjayanti present as bhoota maalaa. ***

76

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 76:
Astra bhooshana samsthaan svaroopam roopa varjitah |
Bibharti maayaa roopo asou shreyase praaninaam harih ||***

Sri Engal Aalwaan’s Commentary:
Astra bhooshana samsthaana svaroopam iti | Ukta prakaaraanaam
astra bhooshanaanaam samsthaanam - aaspadam svaroopam vigraham
roopa varjitah - karma nimitta praakruta roopa hitah maayaa roopah
ananta aascharya roopah shreyase darshana anusmarana naama
sankeertana aadinaa jagato abhyudayaaya dharma
samsthaapanaartham cha | Yathaa vakshyati * Samastaah shaktayah
shroutaa iti aarabhya * Na saa karma nimittajaa iti antena | * Na te
roopam na cha aakaara ityaadi cha | Whatever was told of Bhagavaan, having all the astraas and bhooshanaas, which are representing abhimaani devataas of various tattvaas, is the *Divya *Mangala Vigraha, divine auspicious form of Bhagavaan. This form is not because of karma. Maayaa is told as aascharya. Why does He support all these, and why do people meditate upon Him. For the shreyas of this whole world - one can see a divine auspicious form of Bhagavaan having bhooshana and astra and enjoy; for continuous meditation again and again; one can do naama sankeertana; for the prosperity and good of this whole world; and also in order to establish dharma. All the shaktis are present in the divine auspicious form of Bhagavaan; this form is due to His own sankalpa; He is the controller of [[672]] everything. In Jitanta stotra, does not mean that He does not have form and aakaara, He can also be present without form as antaryaami; He has a divine auspicious form which is eternal, present all the time with Him; this form is not for Him, but for the devotees to meditate upon.

Bound selves get form because of karma, in order to experience the punya and paapa phalaas.

Maayaa is told as aascharya shakti; we have seen that Shambaraasura created so many maayaas which were all destroyed.

77

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 77:
Savikaaram pradhaanam cha pumaamsam cha akhilam jagat |
Bibharti pundareekaakshah tat evam parameshvarah ||

***Sri Engal Aalwaan’s Commentary:
Yathaa astra bhooshanaadi roopena avasthitam pradhaana aadi
tattvam bibharti evam jagat cha bibharti iti aaha - savikaaram iti | ***All the tattvaas which were supported in Bhagavaan were told. Not only in the causal state, but in the state of effect also, whatever is present, that also He supports in His form, is told here. All the prakruti, and others, in the state of effect - He supports these also in the same way. Just as He supports the tattvaas in the Astra Bhooshana form, in the same way, He supports the world also.

78

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 78:
Yaa vidyaa yaa tathaa avidyaa yat sat yat cha asat avyayam |
Tat sarvam sarva bhooteshe maitreya madhusoodane || Everything - *Vidyaa, avidyaa, sat, asat *- is present in Him.

***Sri Engal Aalwaan’s Commentary:
Prasangaat vibhooti vistaaram aaha yaa vidyaa iti | ***

79

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 79:
Kalaa kaashthaa nimesha aadi dinartvayana haayanaih |
Kaala svaroopo bhagavaan (paro) apaapo harih avyayah || [[673]] Bhagavaan supports kaala svaroopa also. Though kaala is akhanda, due to upaadhi, it is seen in various divisions, *kalaa, kaashtha, nimesha, **dina *(day), *rutu *(season), *ayana (uttaraayana, dakshinaayana), haayana *(varsha, samvatsara).

***Sri Engal Aalwaan’s Commentary:
Kalaa iti | Haayanaih iti ittham bhoota lakshano triteeyaa | ***

Now, he goes further to explain that all the worlds are supported by Bhagavaan only, all the vidyaas, Vedaas. This chapter concludes with what is the phala for studying, doing adhyayana of this Amsha.

Recap: In the previous session, we were studying the wonderful way in which Bhagavaan supports all the tattvaas, in the form of astraas and bhooshanaas in His Divya Mangala Vigraha, His divine auspicious form, which is for doing ultimate good for the whole world, *Sri *Paraasharar says.

76

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 76:
Astra bhooshana samsthaan svaroopam roopa varjitah |
Bibharti maayaa roopo asou shreyase praaninaam harih || Why does He support all the tattvaas as astraas and bhooshanaas, in His Divya Mangala Vigraha? He is not a karma vashya, He is *karma adhyaksha. His form is not praakruta, but it is divya, apraakruta, mangala, shubaashraya. ***
Sri Engal Aalwaan’s Commentary:
Astra bhooshana samsthaana svaroopam iti | Ukta prakaaraanaam
astra bhooshanaanaam samsthaanam - aaspadam svaroopam vigraham
roopa varjitah - karma nimitta praakruta roopa hitah maayaa roopah
ananta aascharya roopah shreyase darshana anusmarana naama
sankeertana aadinaa jagato abhyudayaaya dharma
samsthaapanaartham cha | Yathaa vakshyati *
Samastaah shaktayah shroutaa iti aarabhya * Na saa karma nimittajaa
iti antena | * Na te roopam na cha aakaara ityaadi cha |

[[674]] The astra bhooshana adhyaaya of Bhagavaan, which has all the tattvaas as astraas and bhooshanaas; this is for the ultimate good of the world. One who meditates upon this form, where all the tattvaas are present as astraas and bhooshanaas, this is said to be mahaa yoga. Not only the tattvaas, He also supports this whole world, which is in the state of effect; this is going to be told now.

77

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 77:
Savikaaram pradhaanam cha pumaamsam cha akhilam jagat |
Bibharti pundareekaakshah tat evam parameshvarah || ***The Supreme Lord, Parameshvara, who is Pundareekaaksha, whom the Upanishad says is the person in the Aaditya Mandala, well known as the cause of the universe, and the seekers and meditators meditate upon Him, He also supports this whole world, which is in the state of effect, this pradhaana, prakruti, this praakruta jagat with all the *bhoutika *padaarthaas and the embodied souls; He supports all of this.

***Sri Engal Aalwaan’s Commentary:
Yathaa astra bhooshanaadi roopena avasthitam pradhaana aadi
tattvam bibharti evam jagat cha bibharti iti aaha - savikaaram iti | ***He is said to be supporting (in His Divya Mangala Vigraha) all the *tattvaas, *tanmaatraas, pancha bhoota tattvaas, ahamkaara, mahat, moola prakruti, and all the *chetanaas *- this was told. He also supports the world.

78

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 78:
Yaa vidyaa yaa tathaa avidyaa yat sat yat cha asat avyayam |
Tat sarvam sarva bhooteshe maitreya madhusoodane || ***The expanse of His vibhooti is being told. He supports everything, everything is His vibhooti. He supports everything, *Vidyaa, avidyaa, sat, *asat. Asat means that which is not there now, it was there earlier, or will come later; can also be told as that which is in sookshma form. All these things are supported by this Supreme Lord, Madhusoodana.

***Sri Engal Aalwaan’s Commentary:
Prasangaat vibhooti vistaaram aaha yaa vidyaa iti | ***

79

[[675]] ***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 79:
Kalaa kaashthaa nimesha aadi dinartvayana haayanaih |
Kaala svaroopo bhagavaan (paro) apaapo harih avyayah || ***He is the controller of even kaala. Kaala is also shareera to Him. He supports it. Kaala, which has got the divisions, *kalaa, kaashtha, nimesha, *dina, rutu, ayana. This is also a svaroopa of Bhagavaan, form of Bhagavaan only.

Sri Engal Aalwaan’s Commentary:
Kalaa iti | Haayanaih iti ittham bhoota lakshano triteeyaa |

80

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 80:
Bhooh loko atha bhuvah lokah suvah loko munisattama |
Mahah janah tapah satyam sapta lokaa (lokaan imaan) ime vibhuh || ***All the seven worlds - *bhooh, bhuvah, suvah, mahah, janah, tapah, satyam *- He is supporting all these seven worlds. He is the controller and supporter of all these worlds.

***Sri Engal Aalwaan’s Commentary:
Bhooh iti | Sapta lokaan bibharti iti sheshah | ***

81

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 81:
Loka aatma moortih sarveshaam poorveshaam api poorvajah |
Aadhaarah sarva bhootaanaam svayam eva harih sthitah || All the worlds are His form only. He Himself is there. Everything is His shareera, is told as visheshana, and He is visheshya. Even though everything is His shareera, He does not undergo any change; the change is only in the visheshana, which is His shareera. Everything is inseparably associated with Him. He is upaadaana kaarana. He is the support for all the beings. He Himself is present in all these forms.

***Sri Engal Aalwaan’s Commentary:
Lokaatma moortih iti | Lokaa aatma moortih yasya sah lokaatma
moortih | ***

82

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 82: *** [[676]] ***Deva maanusha pashu aadi svaroopaih bahubhih sthitah |
Tatah sarveshvaro ananto bhoota moortih amoortimaan || ***He is present in various forms, in the form of deva, manushya, pashu. All are His forms only, His prakaara, being His shareera, and He is prakaari. He is everywhere, all pervasive; all are His forms only; and He, being antaryaami, is present unseen by anyone.

83

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 83:
Rucho yajoomshi saamaani tathaa eva atharvanaani vai |
Itihaasa upavedaah cha vedaanteshu tathoktayah || Now, the shabda svaroopa, He is present as shabda moorti dharah, is going to be told. All the Vedaas, and shabdaas are His form only. *Rk, Yajus, **Saama, Atharva *- the *Vedaas, Ithhaasaas - Mahaabhaarata, Upaveda - *Aayurveda, Dhanurveda, Gaandharvaveda, Dandaneeti; and *Vedaanta *- are His form only.

Vedaanta is told separately, compared to Rk, Yajus, Saama, Atharva, because of its importance. Bhagavat svaroopa is established separately there. In our siddhaanta, Poorva Kaanda and Uttara Kaanda are given equal importance. This is established very clearly in *Sri Bhaashya, Vedaartha *Sangraha, of Bhagavad Ramanuja, and all the Aachaaryaas that the entire Veda is given equal importance. Poorva Kaanda is *Bhagavat *Aaraadhana prakaara, and Uttara Kaanda is telling Bhagavat Svaroopa. Because Bhagavat Svaroopa and Upaasanaa are coming, the upaaya is told; this is why Vedaanta is told separately.

***Sri Engal Aalwaan’s Commentary:
Rucha iti | Itihaaso bhaarataadih | Upavedaah aayur dhanurveda
gaandharva dandaneetayah | Vedaanteshu iti pruthak grahanam
praashastyaat | ***

84

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 84:
Vedaangaani samastaani manvaadi gaditaani cha |
Shaastraani asheshaani aakhyaanaani anuvaakaah cha ye kvachit || ***All the Vedaangaas (Shikshaa, Vyaakarana, Chandas, Nirukta, Jyoutisha, **Kalpa), and Manu Dharma Shaastra, Manu Smruti, all the Dharma [[677]] Shaastraas, the Aakhyaanaas like Souparnaakhyaana, and the *Anuvaakaas *(Anuvaaka is collection of Sooktaas, and a Sookta is collection of *Rng *Mantraas), collection of Yajus mantraas, said to be *Anuvaaka *- all these are Bhagavaan only.

***Sri Engal Aalwaan’s Commentary:
Vedaangaani iti | Aakhyaanaani souparnaadeeni | Ruk samooha
visheshah sooktam | Sookta samooho anuvaakah, yajussamoohah cha | ***

85

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 85:
Kaavyaalaapaah cha ye kechit geethakaani akhilaani cha |
Shabda moorti dharasya etat vapuh vishnoh mahaatmanah || ****Kaavyaas, prabandhaas, geetha *- all are shareera, vapu of Mahaa Vishnu.

Bhaashyakaarar says that the lakshana for shareera is that it is a dravya. How can shabda be called as vapu, because shabda is not a dravya. This is explained as Vedaabhimaani devataa. For all these, there are *abhimaani *devataas. When we say vapu, shareera, the abhimaani devataas are to be taken. This is how it is explained. All the Vedaas are supported by Bhagavaan only, as Swami Deshikan says. During praakruta pralaya, even Chaturmukha Brahma does not exist. Vedaas are said to be nitya, and are said be there in Bhagavaan’s jnyaana. When Bhagvaan does the srushti again, Bhagavaan teaches Chaturmukha Brahma, in the same way as it was earlier. This nityatva is what makes the Vedaas apourusheya. Then Chaturmukha Brahma teaches to all the rishis. He also creates the rishis based on the previous karmaas, sukrutaas, by which they do tapas and saakshaatkaara of Veda bhaagaas. So, Vedaas are all existing as it is, and is not created by Bhagavaan; but He does upadesha. Vedaas will always be there in Bhagavaan’s jnyaana, in the same form all the time, and will never change; the order is most important. Bhaashyakaarar says in Vedaartha Sangraha that the loukika shabdaas and Vaidika shabdaas are all coming from Vedaas only. The difference is that in the loukika shabdaas, there is no aanupoorvi nityatva, no krama nityatva. Whereas Vedaas are always being taught in the same order, in the guru shishya paramparaa.

Sri Engal Aalwaan’s Commentary: [[678]] Kaavyaalaapaah iti | Geetakaani maatrukaa prabandhaadeeni |

86

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 86:
Yaani moortaani amoortaani yaani atra anyatra vaa kvachit |
Santi vai vastu jaataani taani sarvaani tat vapuh || This is the conclusion that everything is His vapu, shareera. There is *aadhaara aadheya bhaava, niyaamaka niyaamya bhaava, sheshi shesha **bhaava *- these are the three relationships. Everything, all objects, whatever exist here, there, anywhere, moorta, amoorta, whether it is in the gross or subtle state, is all His shareera. All are controlled by Him, supported by Him, and for His purpose.

87

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 87:
Aham harih sarvam idam janaardano naanyat tatah kaarana kaarya
jaatam |
Eedrungmano yasya na tasya bhooyo bhavodbhavaa dvandva gadaa
bhavanti || ***This is like ’ Aham Brahmaasmi’, ‘Tat tvam asi’. Here, aham means that it is *jeevaatman, pratyagaatman. Aham harih menas aham *brahmaatmakah, and aham tat shareerakah, that I have Hari as my aatman, I am the shareera for Hari. Everything is Janaardana means that everything is shareera of Janaardana. There is nothing which is effect or cause which is other than Him. Everything is inseparably associated with Him in *shareera *shareeri bhaava. One who does this kind of anusandhaana, one who fully realizes this, he will not suffer from the dualities of this life creation again; all the sufferings due to duality, which are coming from this samsaara, will not happen to such a person who realizes this fully and does this kind of anusandhaana.

***Sri Engal Aalwaan’s Commentary:
Aham harih iti | Aham arthah pratyagaatmaa, so api harih tat
shareeraka iti arthah | ***

88

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 88:
Ityesha te amshah prathamah puraanasya asya vai dvija |
Yathaavat kathito yasmin dhrute (shrute) paapaih pramuchyate || [[679]] Now, Paraasharar concludes this Prathama Amsha. This is the First Amsha in this Vishnu Puraana, which was told to you by me, O Maitreya. I have taught you as it is. In whom all these meanings are well established, he will get rid of all the sins.

89

Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 89:
Kaartikyaam poushkara snaane dvaadasha aabdena yat phalam |
Tat asya shravaanaat sarvam maitreya aapnoti maanavah || One who listens to this First Amsha of this Puraana Rathna, he will get the fruits, phala which comes. There are two interpretations for this - the Kaartika maasa Pushkara snaana once in twelve years, is said to be very sacred; one who takes bath in that, is one meaning; the other meaning is for twelve years, every year, during Kaartika maasa taking Pushkara snaana. The fruit which he gets will come to one who listens to this First Amsha of Vishnu Puraana. O Maitreya, all this phala one gets by listening to this Amsha itself.

This is the Phala Shruti. Listening itself is so auspicious, and does all good.

90

***Sri Vishnu Puraana, Amsha 1, Chapter 22, Shloka 90:
Devarshi pitru gandharva yaksha aadeenaam cha sambhavam |
Bhavanti shrunvatah pumso devaadyaa varadaa mune || ***What is the purpose of listening to this - that devaas were created, rishis were created, etc. All the creation of *devaas, rishis, **gandharvaas, yakshaas *- one who listens to all this - to him all the devaas will give all kinds of boons.

This concludes the Twenty Second Chapter of First Amsha.

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

|| Iti Sri Vishnu Puraana Vyaakhyaane Sri Vishnu Chitteeye Prathame
Amshe Dvaavimsho Adhyaayah ||

|| Samaaptam cha prathama amsha vyaakhyaanam ||
*** [[680]] ***|| Iti Sri Paraashara Muni Virachite Sri Vishnu Paratva Nirnaayake
Shreemati Sri Vishnu Puraane Prathamo Amshah Samaaptah || ***

This Vishnu Puraana which establishes what is Para Tattva, in this, the First Amsha comes to an end.

[[681]]

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v || Atha Dviteeya Amshah || Now the Second Amsha. || Atha Prathamo Adhyaayah ||
Priyavrata’s LineageNow the First Chapter of Second Amsha.