1
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 1:
Sri Paraasharah -
Vyaakhyaatam etat brahmaanda samsthaanam tava suvrata |
Tatah pramaana samsthaane sooryaadeenaam shrunushva me || *Sri Paraasharar *- This entire Brahmaanda, its form, location, expanse and measure, were told to you by me. Listen to me about the location and size, measure of the Sun, various planets.
***Sri Engal Aalwaan’s Commentary:
Atha jyotischakram | Vyaakhyaatam iti | Etat brahmaanda samsthaanam mayaa
tava vyaakhyaatam | ***The nakshatra mandala is going to be told. The Brahmaanda samsthaana was told to you by me.
First, the Sun’s chariot is explained in great detail. How the movements happen, the various parts of the Sun’s chariot are told in great detail.
2
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 2:
Yojanaanaam sahasraani bhaaskarasya ratho nava |
Eeshaa dandah tathaa eva asya dviguno munisattama || The Sun’s ratha is nine thousand yojanaas. The pole is twice that.
The chariot has various parts. The body of the chariot, which is supported by two axles, these axles have wheels. At the centre of the axle is the main pole which extends forward. There is the yoke, to which are tied the horses, which are controlled by two reins. The wheel has got hub, spokes, outer circumference.
***Sri Engal Aalwaan’s Commentary:
Yojanaanaam iti | Bhaaskarasya deha vyaapto ratha bhaago nava saahasrah;
vakshyamaana gandharvaadi parivaara avakaashaartho rathaamshah cha
sahasra maatrah; ittham dasha sahasro rathah; * Mandalam bhaaskarasya atha
yojanaanaan nibodhata | Nava yojana saahasro vistaaro bhaaskarasya tu | iti *
Dasha yojana saahasro vistaaraayaamato rathah * iti cha tejomayatayaa
doorato mandalatvena drushyamaanasya tat dehasya nava sahasratayaa tat
rathasya cha dasha sahasratayaa vaayu ukteh | Eeshaadandah dvigunah -
vimshati yojana sahasrah | [[108]]
The main body of the Sun is 9000 yojanaas. There is also a part of the chariot where all the gandharvaas and others are supported; this portion of the chariot is 1000 yojanaas. So, the total length of the chariot is 10000 *yojanaas. Vaayu *Puraana says that Surya Mandala is 9000 yojanaas. The expanse of the chariot is 10000 yojanaas. What is seen as the bright body of the Sun is 9000 yojanaas, and the chariot is 10000 yojanaas. The pole is twice this, 20000 yojanaas.
3
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 3:
Saardha kotih tathaa sapta niyutaani adhikaani vai |
Yojanaanaam tu tasya akshah tatra chakram pratishthitam || ***One crore and fifty seven lakh yojanaas, is the axle, at the end of the axle are the wheels established.
Sri Engal Aalwaan’s Commentary:
Saardha kotih iti | Adhikaani cha panchaashat sahasra yojanaani aameroh
maanasottara paryantam sthitasya iha mahaakshatvena vivakshitatvaat tatra
meru madhya upari shodasha sahasra ucchrita gaganastha uttara agre
maanasottara upari ardha lakshocchrita antariksha avasthita dakshinaagre
mahaakshe - * chakram hiranmayena analpena iti maatsya uktamaanam
samvatsara aatmaka kaalachakratayaa upaasyam pratishitam | Fifty thousand yojanaas, from the Meru parvata to the Maanasottara parvata, is said to be the great axle, on top of the Meru parvata, on top of it, 16000 yojanaas above, in the sky, on the northern edge; and on top of the Maanasottara parvata, 50000 yojanaas above, in the sky, on the southern tip, is the Mahaaksha; at the end of that is the chakram, wheel, which is golden, and huge, as told in the *Maatsya *Puraana. The chakra of the ratha is said to be kaala chakra, which is made of the samvatsaraas, and this is how it is used for meditating.
Ayuta is 10000. Niyuta is one lakh. ***
4
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 4:
Trinaabhimati panchaare shanneminyakshayaatmake |
Samvatsaramaye krutsnam kaala chakram (chakre) pratishthitam ||*** There are three naves for the wheel, and there are five spokes. There are six outer circumferential rings. These are going on forever. The kaala chakra is established in that.
The numbers differ in various Puraanaas. This is told in the commentary.
***Sri Engal Aalwaan’s Commentary:
Trinaabhimati iti | Trinaabhi iti aadeh maatsya ukti vyaakhyaa * Ahah
trinaabhih sooryasya ekachakrasya vai smrutam | Araah samvatsaraah pancha
nemyah shat rutavah smrutaah || iti vaayu uktih tu * Ahah trinaabhih sooryasya [[109]]
***araah pancha rutavah smrutaah | ***Trinaabhi is told in the Maatsya Puraana. In one wheel, there are three naabhis, naves, which are the three parts of the day. Spokes are said to be five samvatsaraas. The circumference, nemi, is said to be the six rutus, seasons. Vaayu Puraana says that the spokes are the five seasons.
Nemhyah shat rutavah tasya iti | Six seasons are said to be the nemis, the outer circumferential rings.
Yat vaa chaaturmaasyaih trinaabhih hemanta shishirayoh aikyam krutvaa
panchabhih panchaaram, shat rutubhih shannemi | If we take six seasons, hemanta and shishira taken together are said to be the fifth one. Six seasons are the six nemis.
Tathaa hi yaaskena niruktam * Trinaabhi chakram tu rutu samvatsaro greeshmo
varshaa hemanta iti samvatsaram sarvam atra abhih touti panchare chakra iti,
pancha rutatayaa * pancha rutavah samvatsarasya, iti cha braahmanam | Yaaskaachaarya in Nirukta says that there are three naves in the wheel, seasons are greeshma, varsha, hemanta; five seasons are told. Taittiriya Braahmana also tells that there are five seasons in a year.
Hemanta shishirayoh samaasena shat ara aahuh arpitam iti shat rututayaa
araah prasrutaa naabhim iti cha | Hemanta and Shishira are combined, they are told as the sixth one. Six seasons are told as five spokes.
Akshayaatmake nitya pravaahe | They are going on, continuing forever.
Chakram iti paathe saptami arthe prathamaa | Praak ukte samvatsara aatmake
kaala chakre krutsna kaala aayattam jagat pratishthitam | The kaala chakra which is made of samvatsaraas, the entire world which is controlled by time is established there.
Trinaabhi pancha aratva aadikam hi chakra visheshanam * Dvaadasha prathayah
chakram ekam treeni nataani iti pancha are chakre, iti shruteh | They are all qualifying the wheel - trinaabhi, pancha ara. Shruti pramaana is also told.
Yat vaa poorva shloka ukte samvatsara aadi kaalaatmakatayaa upaasye ravi
ratha chakre krutsnam kaala chakram parivartana sheelam kaala avayavat
brundam sthitam | Or, it can be told like this also. The wheel is said to be kaala chakra, made [[110]]
of samvatsaraas. The kaala chakra is for meditation, in the wheel of the chariot of the Sun. The entire thing which is undergoing modifications time and again, is all established there. ***
Laksha pramaanam ityaadi hrasvaakshasya yat pramaanam tat eva tasya
rathasya yuga khandayoh samhatya maanam; saardha pancha chatvaarimshat
sahasram tasya yugam iti arthah |*** There are two axles, the Mahaaksha and the Hrasvaaksha. Mahaaksha is the great axle, and Hrasvaaksha is the shorter axle. Hrasvaaksha is said to be one lakh yojanaas. The two parts of the yoke are also of the same measure as the smaller axle. The yoke is forty five thousand five hundred yojanaas in measure.
Yugasya khandayoh pruthak uktih viniyogadvaidhaat | Though it is one yoke, it is said to be made of two parts, the southern part and northern part, as they are used for different purposes.
***Tathaa hi meru maanasottaraavadhi vyaapta mahaaksha upari tat anukoolyena
yamala avasthitah udak dakshinaayaana kaashtayoh antaraala mandaleshu
rathasya aakarshana vikarshanaartham dhruva gruheeta vaata rashmi baddhah
kuvinda naadivat sanchaaree hrasvaakshah; tat upari baddho dasha sahasro
ratho avatishthate; hrasvaaksha madhyam aarabhya ratha dviguna
eeshaadandah pratyanmukho jnyeyah; * Dvi guno asya rathopasthaat
eeshaandah pramaanatah; * iti maatsya ukteh | ***The Mahaaksha, great axle, which is extending from Meru parvata up to *Maanasottara *parvata, on top of the Mahaaksha, like a pair, the northern and southern tips, the mandala which is existing in between that, in order to pull it towards, and also leave it to go in the other direction, there are reins made of Vaayu, and it is held by Dhruva. The smaller axle moves like the rod in a weaving mill, and it is established on top of the great axle, in between the northern and southern tips. On top of that is the actual chariot which is ten thousand yojanaas. Starting from the centre of the smaller axle, double the size of the ratha, twenty thousand yojanaas, is the pole extending westwards. There is a pramaana from Matsya Puraana told.
Eeshaagre tiryang nibaddha madhyam harasvaaksha samadairdhyam yugam;
yugasya vaamaardham sapta asva bandhane viniyuktam * Asangaih turagaih
yuktam yatah chakram tatah sthitaih iti lainga ukteh * Sapta ahshva roopa
cchandaamsi vahanto vaamato ravim iti lainga vaayavya ukteh cha | At the end of the pole which is extending westwards, is the yoke which is downwards, in the centre, below the pole is tied the yoke, same length as the smaller pole. The left half of the yoke is used to tie the seven horses. Linga Puraana pramaana is told. The horses are said to be seven cchandas.
***Rathottara bhaagastha yugaardham tu meru aasannam tat vaayu rashmi [[111]]
dvaaraa dhruva aadhaaram | The half part of the yoke which is present in the northern part of the ratha, chariot, is near to Meru. Through the reins, it is held by Dhruva.
Evam tena yugaardhena saha hrasvaaksharottara bhaago api meru aasanno
dhruva rashmi baddhah tat dvaaraa dhruvaadhaarah | The northern part of the smaller axle also, along with yoke, is also located closer to Meru. The northern part of the yoke, and also the smaller axle, are both held by the reins by Dhruva. ***
Etena hrasva aakshasya rathottara bhaagastha yugaagram cha ubhyam deergha
aksha upari sthita tryasheeti shata mandala rekhaa maargena sanchaaraat
ratha dakshina bhaage svasvaagradvaya nibaddha rashmibhyaam dhruvena
udagayane meru abhimukham aakrushyate; dakshinaayane mahaaksha upari eva
maanasottara abhimukham shithileekrutya vikrushyate |*** The small axle, and the yoke which is in the northern part of the chariot, both are on top of the great axle, is 183, which is half the year. (183 multiplied by 2 gives 366). There is a mandala made of 183 rekhaas, each one is representing a day. Through two reins which are held, Dhruva pulls those reins towards Meru parvata, during Uttaraayana. He lets it loose, on top of the Mahaaksha, it moves towards the Maanasottara parvata, in Dakshinaayana.
This is how the chariot moves towards north and south during Uttaraayana and Dakshinaayana.
Tena mahaaksha upari yantrita hrasva akshastha bimbasya dakshinottara gatih
naanyathaa iti uktam bhavati | This is how the hrasva aksha bimba is moving, is is said.
Yat lainga maatsya vaayavyeshu * Yugaaksha koti sambandhou dvou rashmee
syandanasya tu | Dhruvena pragruheetou tou vikrushya yugayoh tu vai || Linga, Matsya, Vaayu puraanaas are quoted here. Connected to the yoke and axle are two reins of the chariot. Dhruva is holding them.
***Yugaaksha kotisthou tasya dakshine syandanasya tu | Dhruvena pragruheetou
tou rashmee you nayato ravim ||
Bhramato mandalaani syuh khecharasya rathasya tu | Bhramantam
anugacchantou dhruvam rashmee tu tou ubhou || ***Dhruva is going along with that chariot.
Hrasatah tasya rashmee tu mandaleshu uttaraayane | Vardhete dakshine chaiva
bhramato mandalaani tu || The reins become shorter during Uttaraayana. They become longer [[112]]
during Dakshinaayana.
Aakrushyete yadaa tou tu dhruvena adhisthitou tadaa | So abhyantara gatah
sooryo bhramate mandalaani tu || When he pulls it, it goes around in that mandala.
Dhruvena muchyamaanaabhyaam rashmibhyaam punareva tu | Tathaa eva
baahyatah sooryo bhramate mandalaani tu || This is how Dhruva is pulling the reins, and leaving it loose, so that the Sun goes round in the mandala.
Evam sarva aadhaara bhooto mahaaksho api dhruvena rashmi antarena
bhraamyamaanah chakram bhraamayan pratyak bhramati | The Mahaaksha which is supporting everything, is also moving, going around.
Yathaa aaha vaayuh * Chakram akshe nibaddham tu dhruve chaakshah
samarpitah | Sahachakro bhramati akshah sahaaksho bhramati dhruvah || Vaayu says that the wheel is tied to the axle, and Dhruva is controlling through the reins. Along with the wheel, the axle also is moving. Along with the axle, Dhruva is also moving.
Dviteeye aksha iti dviteeya shabdena sannihita hrasva aksha apekshayaa tatra
chakram pratishthitam iti praak ukta viniyogou mahaakshah smaryate | This is the explanation for how the Sun moves through the northern and southern tips, how the mandalaas are established, that there are two axles, that they are held by Vaayu rashmi, reins of Vaayu, by Dhruva. Dhruva pulls it towards Meru, and leaves it, and this is how the ratha is moving in the Surya Mandala.
More details are coming next. We are studying about Surya Mandala and *Surya Ratha *. In the commentary, *Sri Engal *Aalwaan gives a very detailed description of the entire arrangement.
5
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 5:
Hayaah cha sapta cchandaamsi teshaam naamaani me shrunu |
Gaayatree cha bruhati ushnik jagatee trishtup eva cha |
Anushthup panktih iti uktaa cchandaamsi harayo raveh || ***The seven horses tied to the ratha are said to be the seven *cchandas - Gayatri, *Bruhati, Ushnik, Jagati, Trishtup, Anushthup, Pankti. These are for meditation purposes, as explained in the Commentary.
6
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 6:
Chatvaarimshat sahasraani dviteeyo akshou vivasvatah | [[113]]
***Panchaayaani tu saardhaani syandanasya mahaa mate || ***The Sun’s second axle is 45500 yojanaas in length.
7
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 7:
Aksha pramaanam ubhayoh pramaanam tat yugaardhayoh |
Hrasvo akshah tat yugaardhena dhruvaadharo rathasya vai |
Dviteeye akshe tu tat chakram samsthitam maanasaa achale || ***The yoke is also of the same length as the smaller axle. One half of the yoke and one end of the smaller axle at the northern end are tied to the reins made of Vaayu, and held by Dhruva. To the big axle, the wheel is attached, and it is located at the Manasottara parvata.
Sri Engal Aalwaan’s Commentary:
Hayaah cha ityaadi | Cha shabdena praak viniyuktaat uttara yugaarddhaat
itarasmin dviteeye ratha vaama yugaardhe cchandomayatvena upaasyaah sapta
ashvaah cha samsthitaah iti anushangaat tat yogya yugaarddhapadam labhyate
| Whatever was earlier told as the northern end of the yoke, the other half of the yoke at the left part of the chariot, where the seven horses made of cchandas, basically for meditation. This is how the second half of the yoke is explained.
***Atra iyam paripaatee jnyaatavyaa jamboo dveepa madhye meruh, tat upari
pancha dashalakshe dhruvah, meroh upari shodasha sahasra antarikshe mahaa
akshasya moolam tasya agram sa chakram maanasaadri upari ardha lakshe
antarikshe, mahaakshe tryasheeti shata mandala rekhaah tat tat dine ravi
bimba bhramana gochara aakaasha pradesha vrutta upaadhi bhootaa dakshina
uttara kaashtayoh antaraalabhavaa mandalaakhyaah merum madhya bindum
krutvaa tat tat rekhaa garbham aakaashe tat tat dina bimba bhramanam
utpadyate | ***This is the arrangement. At the centre of Jamboo dveepa is Meru parvata. On top of that, 15 lakh yojanaas above, is the Dhruva Mandala. On top of the Meru parvata, 16,000 yojanaas above in the sky, the locus of the great axle is located. At the end of that great axle is the wheel, on top of the Maanasa parvata, 50,000 yojanaas above in the sky, in the great axle, 183 tracks are there in the mandala; in each day, the orb of the Sun is moving, every single track is tread on a single day by the Sun as it moves, Sun moves one track at a time. Between the north and south end, the mandalaas are located, making Meru as the centre point, in the track in the sky. Between the south and north ends, there are tracks running east to west, there are tracks located, where the sun moves in the east track every single day, moving north to south, and south to north, as it moves gradually each day. 183 days one way, and 183 days other way, so 366 days in one year. Half the year is Uttaraayana, and half the year is Dakshinaayana.
[[114]]
Yaavat dakshinottara kaashtham tryasheeti adhika shata dina gamyatvaat
ayanasya taavanti mandalaani syuh | From the south and north ends, it takes 183 days to move from north to south, or south to north. In each track per day, it keeps traversing, towards north or south. Every single day is like a track. In each ayana, there are 183 mandalaas.
Tatraakshe ratho dasha sahasramito ravi bimbaadi shabda vyapadeshyo
mahaaksha upari sanchaarinaa hrasvaakshena samyutah pratyangmukhah, sa
cha jyotishchakra bhraamaka pravaha aanilaakhya dhruva rashmi vashaat graha
taaraa ganaih sahita evam prati aham pratyangmukham eka vaaram merum
pradakshinayan eva hrasvaaksha yuga uttara koti agra baddha dhruva gruheeta
vaata rashmi dvaya aakarshana vikarshana vashaat nakshatra chakra maargena
cha kinchit kinchit praglambamaana eva udak dakshinaayanayoh yaavat
kaashthaantam anukrushyate vikrushyate cha, ashvinyaam drashta grahasya
anantaram kaalaantare tat puratah sthita bharanyaadou sthita darshanaat
kinchit praaggatih cha rashmi antara vashaat sva svachaara aanugunyaat
siddhaa | In that axle, the ratha which is 10,000 yojanaas long, the orb of the Sun; on top of the great axle is the smaller axle which is moving, and is attached to it, facing westward; jyotischakra is nakshatra mandala, it rotates along with that, and the reins held by Dhruva, which is made of Vaayu, along with the group of planets, stars, every single day, facing westwards, it goes round Meru, circling around it; yoke and the smaller axle which are on the northern side, the reins are tied to it, those reins are pulled towards it, or away from it; slowly little by little, it bends towards the east; it moves from north to south, it is being pulled, or made to move away from that; whatever is seen in the Ashvini nakshatra, after some time, it is seen in Bharani, then it moves a little towards east; these nakshatraas are located across the rains, and the movement of the sun along mandalaas is explained like this, from north to south and south to north, and every single day in each mandala.
Evam dakshinottara cchaayaa darshanaat udak dakshinaa gatih cha siddhaa | As we see the Sun moving from north to south, slowly and gradually in each mandala, this is how the movement is obtained.
Taaraa chakram naama tat tat kaala parisrushya vyomaavat cchedakam
cchaatraakaaram ashvinyaadi sapta vimshati ghishni avibhakti aakaasha
kshetrakam jyotirmandalam meru madhyastha dhruva naabhikam | Nakshatra mandala is whatever is seen at that time in the sky, like an umbrella, Ashvini, Bharani, the 27 nakshatraas which are there in the sky, whatever is seen at that time in the Taaraa chakra, it has Meru as the centre, and Dhruva as the nave.
Tat punah dvaadhashadhaa kalpita meshaadi raashi aatmanaa vibhaktam | [[115]]
This is again broken into twelve parts, Mesha, the twelve raashis.
Sapaadam ashvini aadi nakshatra dvaya kshetram hi meshaadih ekaiko raashih | Ashvini, Bharani, and one quarter of the next one, which is two and a quarter, like this is each raashi like Mesha.
Tatra dhanurmakara sandhou maanasottara aasanne dakshina parama
kaashthaayaam uttaraayana upakramah | Uttaraayana starts when Dhanus and Makara raashi meet near the *Maanasottara *parvata, and this is the southern tip; this is when the northern movement starts.
Evam mithuna karki sandhou neru aasanne udak kaashthaante dakshinaayana
aarambhah | On the northern end, when Mithuna and Karki meet on top of the Meru, this is when Dakshinaayana starts, moving south afterwards.
Tat cha bhachakam kinchit dakshina namnam udak unnata praayam
poorvaabhimukha pradakshina nibaddha ashvini aadi nakshatra kalpita
raashikam | The nakshatra mandala is little bit bent downwards on the southern side, and little raised on the northern side. Facing east on the south are the Ashvini and other nakshatraas.
***Tatra hi uttaraashaadha dviteeya paadaadi saardha trayodasharksha kshetram
uttaram ayanam ekaardheh; ardhaantare tu punarvasu antyapaadaadi saardha
trayodasharksha kshetram dakshinam | ***Starting with second paada of Uttaraashaadha, the 13 nakshatraas and a half, is one half is Uttaraayana. The other half is last paada of Punarvasu, thirteen and a half, is Dakshinaayana.
Meena mesha sandhih udak vishuvat madhyam kanyaa tulaa sandhi dakshinam
vishuvam | Uttara vishuva is when Meena and Mesha meet. Dakshina vishuva is when Kanyaa and Tulaa are together.
Evam mahaakshe api aaroha avarohaabhyaam dve ayane raashi shatkam
saardha trayodasha arksham cha kalpyam | In the same way, on top of the great wheel also, with increasing and decreasing orders, the two ayanaas, six raashis, and 13 and a half nakshatraas are to be imagined in the same way.
Yathaa mahaakshe dakshinottara chalanam tat anuroopam bhachakram cha tat
sama antarikshe tiryak mukha nibaddham jnyeyam | [[116]]
From the great axle, the southern and northern movements, and accordingly, at the same height in the sky, it is present downward facing. This is to be understood.
Tathaa raashi dvayam eka shashti mandalam cha bhuktam chet bhachakre api
shashtaamsho raashi dvaya aatmakam saardha chatur nakshatram praak gatyaa
bhotkavyam ityaadi oohyam | Similarly, two raashis, 61 mandalaas, which is one sixth of 366; four and a half nakshatraas with two raashis, are on the eastern side.
The composition of the nakshatraas, grahaas are explained here.
Tat tat deshe chakra ardhasya darshana adarshanaabhyaam raashi shatkasya
uditataa astamitataa cha | Six raashis are present each, the rising and setting of the raashi shatka, happens in the half chakra; the mandalaas are seen or not seen in Uttaraayana, Dakshinaayana.
***Tatra praayasho meena meshou hrasvou, vrushabha kumbhou tato adhikou,
nakra mithune kinchit deerghe, simha vrushchkou deerghatarou, (karkichaapou
deerghatamou), dhanuh karkatou tato adhikou, same kanyaatule | ***The durations of the raashis are varying, Meena and Mesha are of small duration; Vrushabha and Kumbha are a little more; Makara and Mithuna are little more; Simha and Vrushchika are a little longer; Dhanus and Karkata are still longer; Kanyaa and Tulaa are equal.
Tatra arkaakraanta raashi amsham aarabhya shat raashi kshetra darshana
kaala eva tatra deshe ahah; itara shatka darshana kaalo raatrih | When the Sun rises, whatever raashi is present, from that six raashis, up to that, is the day for that particular place. When the remaining six raashis are seen, that is night time.
Tat raashi pramaana adheenou dina raatri vruddhi hrasvou | Because the raashis are of unequal duration, the day and night are either longer or shorter, depending on what raashis are there during day and night.
Ityaadi jyotisshaastra sthitih cha puraana sammataa jnyeyaa | This is also acceptable as per the Puraana, and Jyotisshaastra also. ***
8
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 8:
Maanasottara shailasya poorvato vaasavee puree |
Dakshine tu yamasyaanyaa prateechyaam varunasya cha |
Uttarena cha somasya taasaam naamaani me shrunu ||*** On the east of the Maanasottara parvata, Indra’s city is located. On the southern part is Yama’s city. On the west, it is Varuna’s city. On the north, it is Soma’s. Listen to the [[117]]
names of those cities.
***Sri Engal Aalwaan’s Commentary:
Udayaadi sthaana vibhaaga pradarshanaaya aaha - maanasaa iti | ***Where the Sun rises and sets are shown.
Poorvata iti | Maanasottare merou cha pureenaam dik chatushkam brahma
apekshayaa nitya nibaddham jnyeyam | With respect to Brahma, all these are established like this. The various cities are located with respect to Maanasottara, and the four directions are also established. ***
Brahmano hi aadou srashtum sthitasya purodeshah poorvaa abhoot, paschaat
bhaagah prateechee, dakshina hasta desho dakshinaa, itarahasta desha uttara
iti |*** When Brahma starts to create, whatever is the place located in front of him, it became the eastern direction. Behind, it became west. On the right side, it became south; on the other side is the northern direction.
Tat niruktam yaaskena * Deergha hasta prakrutih iti | This is also mentioned by Yaaska.
9
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 9:
Vasvoukasaaraa shakrasya yaamyaa samyamanee tathaa |
Puree sukhaa jaleshasya somasya cha vibhaavaree || ***The names of these cities are: Indra’s city is called Vasvoukasaaraa. Yama’s city is called Samyamanee. Varuna’s city is called Sukhaa. Soma’s city is called Vibhaavaree.
10
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 10:
Kaashthaam gato dakshinatah kshipta ishuriva sarpati |
Maitreya bhagavaan bhaanuh jyotishaam chakra samyutah || ***The Sun moves like an arrow thrown from a bow. Along with the *jyotischakra, graha *mandala, he moves as though thrown like an arrow from a bow, towards the south.
***Sri Engal Aalwaan’s Commentary:
Kaashthaam gata iti | * Atha tasya uparishthaat tu bhramato dakshinaayanam
iti lainga ukteh indraadi pura upari gagane bhraman dakshina kaashthaam gato
jyotischakra praantam gatvaa sheeghram (bhramati) | Kulaala chakra
praantastho jantuh iva | ***When Sun is moving in front of Indra’s city, in the front, on top, moving in the sky, when he reaches the southern tip, just like the wheel of a potter, when an insect is moving along the wheel, just like this, the Sun is moving.
11
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 11: [[118]]
***Ahoraatra vyavasthaana kaaranam bhagavaan ravih |
Devayaanah parah panthaa yoginaam klesha samkshaye || ***Sun is only the cause of establishing the day and night. He is also the ultimate path for yogis, which is called Devayaana, when they get rid of all the karmaas.
Sri Engal Aalwaan’s Commentary:
Ahoraatra iti | Anho raatreh cha vyavashtaana kaaranam ravih janaih drushyo
adrushyah san | The system of day and night is established by the Sun. Whenever the Sun is seen, it is day. When he is not seen, it is night.
Devayaanah archiraadih mukti maarga parvatvaat | Devayaana is called Archiraadi maarga, starts with Archis. This is the path followed by a liberated soul, when he goes to Paramapada.
Cchaandogye * Te archishameva abhisambhavanti, archisho ahah ahna
aapooryamaana paksham aapooryamaana pakshaat dyaan shat udanggeti
maasaam taan maasebhyah samvatsaram samvatsaraat aadityam aadityaat
chandramasam chandramaso vidyutam tat purusho amaanavah sa enaan brahma
gaamayati esha vai devayaanah panthaah * iti | It is told in Chaandogye Upanishad, they attain the Archiraadi maarga; these are all Abhimaani devataas, Aativaahikaas, who take the liberated souls through various lokaas, and then to Paramapada. Archis abhimaani devataa, then *Ahah *abhimaani devataa, from there to the Shukla paksha, from there to the six months where the Sun moves towards north, the Uttaraayana; from the Uttaraayana, it is Samvatsara, then Aaditya, then Chandramasa, then the Vidyut Purusha Amaanava, will take him to Brahma, this is said to be the Devayaana pantha. Where those who do Brahmopaasane attain Parabrahman, going through this Archiraadi maarga; they never return back to samsaara. Sun is also the path maker for Archiraadi.
***Atra cha uktah shlokah Archirdhrasro ardhamaasah sita udagayane the shat
arkasya maasaah te abdo vaayu arka chandraah tatiti cha purushah shakra
dhaatroh cha lokou | ***There is also a shloka which explains the same meaning. The day, *shukla paksha, *Uttaraayana, the Samvatsara, then Indra, Prajaapati, their lokaas.
***Vodhaaro vidyuto arvaak nayati tu purusho vaidyatah tebhyah oordhvam
brahmajnyaana maanavo asmaat param iti kathayanti uttaram maargametam | ***Those who are not Brahmajnyaanis will go down. Those who are Brahmajnyaanis will go up and reach Paramapada.
12
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 12:
Divasasya ravih madhye sarvakaalam vyavasthitah | [[119]]
Sarva dveepeshu maitreya nishaardhasya cha sanmukhah || During the day, he is located all the time in the centre. Even in midnight, he is located like this only, in all the dveepaas.
Depending on whether he is seen or unseen in that particular place, it becomes day and night.
Sri Engal Aalwaan’s Commentary:
Divasasya iti | Divasyaya iti shloka chatushtayasya ayam bhaavah - Yathaa
lakshocchritaa eva vyomni sthitah teekshna aatapah svaabito dviteeya yaama
gamya desha bhaasakah san bhramati, tathaa sthita eva sva adhastya
deshyaanaam madhyaahnakrut, tat sammukha samasootrastha bhachakraardha
vyavahita uttara deshaanaam ardharaatrakrut, tathaa tat dina bhachakra
paada vyavahita paschimadeshasthaih dooratvaat bhoolagna iva drushyamaana
udeti iti vyapadeshah, taavat doorastha praak deshyaih dooreebhavat
bhoolagna iva adrushyamaano astameti iti drushyah | Four shlokaas are explaining together this. One lakh yojanaas above in the sky, he is shining forth with fierce rays. He is moving towards the place he has to go next. Places which are located below him, he makes them experience as afternoon. Half of the nakshatra mandala is covered, in the other part where the Sun is not seen, the northern part becomes midnight. One fourth of the nakshatra mandala, which is covered, in the western part, because he is located at a great distance, it looks as though he is touching the ground; because of that, they feel that he is rising on the eastern sky. At the same time, at places on the eastern part, they see the Sun on the western side at a distance, as though touching the ground, they think that he is going down, that the sun is setting, not seeing the sun.
Udaye astamaye cha dooratvaat namrah, yathaa meghah sva adhasthaih
unnatah tato doorasthaih bhoolagna iva drushyah | During sunrise and sunset both, because of the distance, it looks as though Sun is touching the ground, just as the clouds which are at a great distance, we feel as though they are touching the ground, and nearby we feel as though it is on top.
Evam lakshocchrita teekshna rashmeh merum pradakshinayata eva drashtru
vashaat madhyaahnade vyavahaara iti | Sun, who is located one lakh yojanaas above, is going around the Meru parvata, from the point of view of people who are seeing him, how they see him because of distance, they call it as morning, afternoon, evening.
Tat udaahrutam vaayunaa “Madhyamah cha amaraavatyaam yaavat bhajati
bhaaskarah | Vaivasvate samyamane udayah tatra drushyate | Sukhaayaam
ardharaatrastho vibhaayaam astameti cha ||” ityaadi | Vaayu Puraana says that “When it is midday in Amaraavati, in *Samyamanee *[[120]]
(Yama’s city) it is as though Sun is rising. In Varuna’s city Sukhaa, it is midnight. In Vibhaavaree, it is said that the Sun is setting.”
Ato dooratvaat eva adarshanam astamayah, na tu meruh vyavahitah | Because of distance only, Sun is not seen, and is said to be setting. Not because of being blocked by Meru parvata.
***Meroh vyavadhaayakatve tu navakotimitam maanasottara paridhim ahoraatrena
bhramato bhaanoh dvaatrimshat sahasra sammita merunaa aacchaadya
maargasya kshana maatra gamyatvaat nityam raatreh alpatva prasango nityam
eva eeshaanya vaayavyayoh eva udayaastamaya prasango dakshina
kaashthaayaam aagneya nairutyayoh udayaastamaya siddhyartham prati aham
aacchaadayka antara kalpanaa prasangah cha | ***Here, it is told why Meru is not blocking. Otherwise, in some areas always there will be light, always there will be rising, always seen as setting - these are all not logical, so it cannot be like that.
Ato dooratvaat eva adarshanam | The logic is that because of distance only, the Sun is not seen.
***Tathaa aaha vaayuh * Vidoora bhaavaat arkasya prodyatasya virashmitaa |
Raktataa cha virashmitvaat raktatvaat cha api anushnataa || Rekhaayaam
aasthitah sooryo yatra tatra cha drushyate | Oordhvam shata sahasraat tu
yojanaanaam na drushyate || ***As told in Vaayu Puraana, because of distance, when Sun is rising, he does not seem to be having very fierce rays, he is quite pleasant at that time. Because rays are not shining forth like that, he seems to be having a reddish hue, because of this reddish hue he is not very burning.
Maatsye cha * Vidoora bhaavaat arkasya bhoomeh lekhaagatasya cha |
Heeyante rashmayo yasmaat tena raatrou na drushyate || In Maatsya Puraana also, it is told that only because of distance, the night and day are there. Sun’s rays are not experienced in the night.
Rekhaa tat dina bhramana vrutta chaturthaamshe drashtuh poorva aparayoh
kalpitaa rekhaa, yatra bhoolagna iva graho drushyate | Rekhaa is an imagined line.
***Shata sahasra shabdah cha bhaanu bhramana paridhi tureeyaamsha
upalakshanam | Yat bhaagavate * Yathaa cha indriyaah puryaah prachalati
pancha dashabhih ghatikaabhih yaamyaam sapaada koti dvayam yojanaanaam
saardha dvaadasha lakshaani saadhikaani cha upayaati, evam tato vaaruneem
soumyaam aindreem cha punah, tathaa anye grahaah somaadayo nakshatraih [[121]]
***sah jyoutishchakre samaa abyudhyanti saha cha abhinimlochanti tena samudra
teerasthaanaam drashtruunaam samudra salilam adhyaadivodyan anyeshaam tu
bhuvam bhitveva udyannastam yaatvaa adrushyah param, na tu paramaarthato
namratvam astamaayaadih vaa arkasya “Sa vaa esha na kadaachana astameti na
udeti” iti shruteh | * Vibhraraajamaanah sarirasya madhyaat * Adbhyo vaa esha
praatah udeti apah saayam pravishati iti mantra braahmanaani tu samudra
velaa sthita drashtru pratibhaasa anuvaadena aaditya stuti paraani | ***In Bhaagavata also it is told how he moves around to Indra’s city, Yama’s city, Varuna’s city, Soma’s city. All the other planets, along with the stars, rise and set along with the Sun. Those who are located near the oceans, they see as though Sun is rising from the ocean, or setting in the ocean. Those who are away from the oceans, see as though it is rising from the land, or setting in the land. In reality, he is not touching the ground or ocean, it is because of distance, and people who perceive. Shrutis also say that he never sets or rises. In Braahmana, and in Shruti also, it is told that he enters into waters in the evening, and rises in the morning; this is to be taken as how those living near the ocean see the rising and setting; this is only praising the Sun.
Golaka aakaaraam bhuvam upari adhobhaagena pradakshinayato
jyotishchakrasya ardham tatstha graha ashvam bhoomi ardham eva
aacchaadayati tena udayaastamaya vaichitrya vyavasthitim vadanto jyotirvido
api pouraanika reetyaa udayaastamaya vyvasthaa upapatteh bhoomeh golaka
aakaaran upapatteh cha nirasyaah | Bhuvo hi golakaakaaratve samudra
jalaanaam parito visrumaratva prasangah, sarit pravaahaa aadi niyama bhanga
prasangah cha | Ato jyotisham prateeti anuguna ganita pradhaanam na atra
pramaanam | If earth is round, all the waters will go away, it is told. This is not very reliable, as told in the commentary. ***
13
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 13:
Udayaastamaye cha eva sarva kaalam tu sammukhe |
Vidishaasu tu asheshaasu tathaa brahman dishaasu cha ||*** The in between directions, north-east, south-east, etc., are called vidiks.
14
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 14:
Yaih yatra drushyate bhaasvaan sa teshaam udayah smrutah |
Tirobhaavam cha yatrraiti tatra evaah tat manam raveh || Whoever sees the Sun there this is said as as rising. Who does not see there, it is said as setting.
15
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 15:
Na eva astam anarkasya na udayah sarvadaa satah |
Udaya astamanaakhyam hi darshana adarshanam raveh || [[122]]
Darshana and adarshana are said to be the rising and setting of the Sun, whether they see the Sun, or not see the Sun. In reality, Sun does not rise or set as what we perceive here. It is by people seeing or not seeing that such things happen.
16
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 16:
Shakraadeenaam pure tishthan sprushati esha puratrayam |
Vikonou dvou vikonashthah treen konaan dve pure tathaa || He, being located on top of Indrapuri, he also touches three cities. When he is on top of the eastern direction, he touches the east, and then the north-eastern and south-eastern directions also.
***Sri Engal Aalwaan’s Commentary:
Atha etaam eva dik chakra ardha vyaaptim udaaharati shakraadeenaam iti |
Purena dik upalakshyaa, vikonena vidik, shakra aadi anyatamasya pura upari
sthitah tat puradisham tat abhitah sthitam dik dvayam, anantaram vidishou cha
sprushati | In the front is the direction; east, west, etc. are dik, and in between are vidik. In front and on top of the city of Indra, he is seen in that location in that city, as well as around that the two more directions, he is visible. Then, he also touches the directions in between the two directions. ***
Evam aagneyaadi vidik samsthah taam vidisham tat abhitah sthitam dik dvayam
anantaram vidik dvayam cha bhaasayati, ashta dik mandale ardham bhaasayati
iti arthah | Being located on Aagneya vidik (south-east), and around that whatever two directions are located, he is visible there also. He is visible in the teo directions, and also the two in between directions. In the eight directions, he is visible in half the directions at any point of time.
***Tat yathaa indrapuryaa oordhvam tishthan tatra madhyaahnam eesha
konasthaanaam truteeyayaantam agni konasthaanaam agnyaamaantam yaamya
purasthaanaam udayam soumya purasthaanaam astamayam karoti | ***On top of Indrapuri, it is madhyaahna. In the various directions, how it is rising, setting, how it is half way through, how it is one quarter of the day, it is the third quarter of the day, are told.
***Evam agnivikonastha tatrasthaanaam madhyaahnam yayaa indrapuryoh aadya
truteeya yaama antou nirrutireesha konayoh udaya astamayou, cha karoti |
Evam sarva dik vidikshu yojyam | ***In Nirruti and Eeshaanya, how it is rising and setting, is told. In the same way, we have to imagine for all the directions and vidiks.
These are all various movements of the Sun, rising and setting. [[123]]
17
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 17:
Udito vardhamaanaabhih aamadhyaanaat tapan ravih |
Tatah param hasanteebhih goubhirastam nigacchati || When he is rising, the Sun’s rays are going on increasing till the midday, and then it reduces in intensity. And then, he sets in the evening. When the Sun is rising, till the afternoon, the brightness of Sun goes on increasing, his rays become more and more fierce and powerful. After that, it goes on reducing, and then he sets.
Sri Engal Aalwaan’s Commentary:
Udita iti | Gaavo rashmayah |
18
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 18:
Udayaastamanaabhyaam cha smrute poorva apare dishou |
Yaavat purastaat tapati taavat prushte cha paarshvayoh || ***Because of the rising and setting only, the eastern and western directions are also recognized. The east and west directions are said to be because of the rising of the Sun and its setting. The Sun is always shining equally in all directions, front, back, sides, everywhere. As he is shining like that, he covers the main two directions, and the two sub-directions, and the inter-directions.
19
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 19:
Rute amara gireh meroh upari brahmanah sabhaam |
Yeye mareechayo arkasya prayaanti brahmanah sabhaam |
Tete nirastaah tat bhaasaa prateepam upayaanti vai || ***Rays which are moving up towards the Brahma’s city, they are all reflected back. Except the city of Brahman, sitting on top of the Meru parvata; whichever ray tries to reach the city of Brahma, they are returned back. The brightness of Brahman’s place is so much that the rays of the Sun are nothing compared to that.
There are additional explanations of the Sun’s movement and the various hues we see in the evening and morning. Lot more things will come about Surya Mandala, which we will see next. These have a lot to do with Jyoutisha.
We are studying Amsha 2, Chapter 8. We were studying how day and night happen, the movement of the Sun, the eight directions, four main directions and four inter directions. How, when the Sun moves, what are the areas covered by the Sun, were explained. [[124]]
Sri Engal Aalwaan’s Commentary:
Udaya iti | Tat vruddhi hraasou aasatti viprakarsha kruta darshana
adarshanaabhyaam | Udayena poorvaa dik, astamayena aparaa dik | Ata eva
udyantam bhaasvantam pashyataam vaama dakshina bhaage sthitatvaat
sarveshaam uttaro meruh lokaalokaachalah cha dakshinah syaat | Whenever the Sun is near, and when he is far away, the fierceness of Sun’s rays are increasing or decreasing. When we see or don’t see the Sun, the rising and setting are told. Wherever he is rising is the east direction. Wherever he is setting is identified as west. Because of that, whoever is seeing the Sun which is rising, for everyone, Meru is always on the north, and Lokaalokaachala is in the south.
20
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 20:
Tasmaat dishi uttasyaam vai divaa raatrih sadaa eva hi |
Sarveshaam dveepa varshaanaam meruh uttarato yatah || In the northern direction, there is always day and night. Meru is in the north of all the varshaas.
Sri Engal Aalwaan’s Commentary:
Tasmaat iti | Tasmaat dishi uttarasyaam nitya uttarasya meroh upari dik
bhaage brahma sabhaa prabhayaa sadaa divaatvam, tatra arka prabhaa
sanchaara abhaavaat nitya raatritva upachaarah | Always, Meru parvata is in the northern direction. The brightness of the Brahman’s place is always shining on that, and so there is always day. Because the brightness of Brahman’s place is so much, the Sun’s rays are negligible and not even seen, they don’t reach that place at all; so it is said to be night as Sun’s rays don’t reach there at all. This is oupachaarika, figuratively told.
21
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 21:
Prabhaa vivasvato raatrou astam gacchati bhaaskare |
Vishati agmato raatrou vanhih dooraat prakaashate || In the night when the Sun sets, the brightness of the Sun enters into fire; because of this, Agni, fire is burning bright from a distance.
22
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 22:
Vanheh prabhaa tathaa bhaanum dineshu aavishati dvija |
Ateeva vanhi samyogaat atah sooryah prakaashate || In the same way, brightness of Agni enters into Sun during the daytime. Because Agni’s part has entered into the Sun in the morning, Sun is also burning bright.
23
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 23:
Tejasi bhaaskaraageneye prakaasha ushna svaroopinee | [[125]]
Paraspara anupraveshaat aapyaayete divaa nisham || Brightness of Sun and Agni, which are prakaasha and ushna, they mutually enter into each, and because of that, they brighten the day and night.
Sri Engal Aalwaan’s Commentary:
Atha udaya astamaya nirnaya prasakta sandhyaa anusthaana agnihotreeya
samsrushta homa prathama aahuti shesham * Yasya vai dvou punyou gruhe
vasata ityaadi braahmanam anugruhnaati - prabhaa vivasvata ityaadina |
Prabhaa iti | Soorya prabhaayaah chaturthaamsho nishi agnim vishati * prabhaa
hi souree paadena iti vaayu ukteh; vanhi paadah tathaa iti sva ukteh cha | Day and night are decided connected to that. At that time, Sandhyaavandanaa and other karmaas are done. Agnihotra is done in the morning. The same point is told in Taittiriya Braahmana. It is said that the brightness of Agni enters into the Sun, and the brightness of Sun enters into Agni. So, in Agnihotra, when they offer aahuti, they offer to both the gods Agni and Surya. Because when there are two respectable people, if we show respect to one and do not show respect to the other, it is as if the person to whom you have shown respect also is direspected, because the other person was not shown due respect. So, both Agni and Surya should be given aahuti. In morning and evening, for both aahuti is to be given. In Vaayu Puraana, it is told that one fourth part of brightness of the Sun enters into Agni in the night. In the same way, one fourth part of the Agni also enters into the Sun.
24
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 24:
Dakshina uttara bhoomyarddre samutishthati bhaaskare |
Ahoraatram vishati ambhah tamah prakaashya sheelavat || One half of the earth, in the southern and northern parts, day and night, both are told. When the Sun sets, the night enters into water, or the day enters into water.
When it is night time, the day enters into waters. When it is day, the night enters into water.
***Sri Engal Aalwaan’s Commentary:
Atha ahoraatra sandhi prasangena tadanukaaricchaayaatapasandhistha
vasateevareesamjnyta japa grahana shesham * Yat vai divaa bhavati ityaadi
braahmanam anugruhnaati dakshina uttara iti saardha dvi shlokyaam | Dakshina
uttara iti | Tamah prakaashya iti atra kramo na vivakshitah | Tena meroh
dakshina bhoomi arddhre ravou tishthati tamah sheelaavatee raatrirambho
vishati, tadaa tatratyaanaam ahah syaat | Udak bhoomi arddhaste tu arke
prakaashakatva sheelaam ahah apo vishati, dakshinasthaanaam tadaa raatrih
syaat | ***Meeting point of day and night is sandhyaa kaala. At that time, Vasateevari japa is to be done, this also comes in Taittiriya Samhitaa. The southern half of Meru parvata, when the Sun is there; night which is having darkness, enters into water. At that time, [[126]]
for people located there, it becomes day. When the Sun is in the northern half of the earth, day which is bright enters into water; at that time, those located in the southern part for them it is night.
25
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 25:
Aataamraa hi bhavanti aapo divaanakta praveshanaat |
Divaa vishati cha eva ambho bhaaskare astamupeyushi |
Tasmaat shuklaa bhavanti aapo naktam ahnah praveshanaat || When the darkness enters into water, day happens, water becomes like a copper colour. When the Sun is setting, day enters into water, so waters are becoming white, shining. ***
Sri Engal Aalwaan’s Commentary:
Aataamraa hi iti | Divaa dine, nakram raatrou |***
26
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 26:
Evam pushkara madhyena yadaa yaati divaakarah |
Trimshat bhaagam tu medinyaam tadaa mouhoortikee gatih || ***From the centre of the Pushkara dveepa, when the Sun is moving, 1/30 part of the earth, when the Sun covers, this is said to be one muhoorta.
Sri Engal Aalwaan’s Commentary:
Evam iti | Evam ahoraatram kurvan pushkara madhyena maanasottara
shikharena medinyaah ravi ratha chakra bhramana upalakshana manasottara
madhya paridhikaayaa yah trimsho amshasya eka muhoorta gatih, tat vaayu
uktam * Nava kotyah prasankhyaataa yojanaih parimandalam | Tathaa shata
sahasraani chatvaarimshah cha pancha cha || Ahoraatraat patangasya
gatireshaa vidheeyate | Poornaa shata sahasraanaam eka trimshat tu saa
smrutaa || Panchaashat tu tathaa anyaani sahasraani adhikaani cha ||
Mouhoortikee gatih hi eshaa sooryasya tu vidheeyate | Madhyena
pushkarasyaatha bhramato dakshinaayane || Evam udak kaashtaayaam shata
dveepa uttaraantaparidhi trimshaamshah vishuve ksheeroda uttaraan taparidhi
trimshaamsho dvou mouhoortikee gatih vaayu proktaadi prasiddhih jnyeyaa | When Sun is causing day and night, at the centre of the pushkara, on the *Manasottara *parvata, the movement of chariot of Sun in a circular way, the central circumference of the Manasottara parvata, one-thirtieth part is said to be one muhoorta; this is told in Vaayu Puraana. The measure of the circumference is said to be 9 crore, 45 lakhs yojanaas. Sun covers this distance every day. One muhoorta is said to be 31 lakh, and 50,000 yojanaas. When this is multiplied by 30, we get 9 crore, 45 lakhs yojanaas, which is the complete circumference. In the centre of the Pushkara, he is going around during Dakshinaayana. From the northern end, he comes to the northern edge of the Shatadveepa in one muhoorta, and comes to the *Ksheeroda *parvata in another muhoorta. [[127]]
27
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 27:
Kulaala chakra paryante bhraman esha divaakarah |
Karoti ahah tathaa raatrim vimuncham medineem dvija || A potter has got a wheel in which he makes the pot, and it is rotating. A small insect which is sitting on the edge of a wheel; in the same way, the Sun is rotating, in a circular manner. In the same way, he makes day and night for the earth.
***Sri Engal Aalwaan’s Commentary:
Kulaala chakra paryantam iti | Kulaala chakra praantastha jantuh
iva jyotischakra paryantastho arko medineem praak uktaam maanaasaadri
paridhikaam dakshina kaashtha aatmikaam vimunchan dakshina kaashthaantya
dina apekshayaa vishamam ahoraatram cha kurvan uttarottaram maargam cha
gacchan makaraadi raashi shatkam mahaakshastham tathaa praak gatyaa
bhachakraardham cha yaati | ***Like an insect which is sitting at the edge of a wheel of a potter, he is located at the outer edge of the nakshatra mandala, the 9 crore, 45 lakhs yojanaas of circumference which was told, to the Maanasaadri; in the southern edge, on the last day of the Dakshinaayana, day and night are unequal, and he moves towards the northern direction; he enters Makara and six raashis. He moves in the eastern direction covering the six raashis starting with Makara, and half of the nakshatra mandala. This is located in the great axle, mahaa aksha.
28
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 28:
Ayanasya uttarasya aadou makaram yaati bhaaskarah |
Tatah kumbham cha meenam cha raashe raashi antaram dvija || In the northern half, he reaches Makara raashi. ***
Sri Engal Aalwaan’s Commentary:
Ayanasya uttarasya iti | Deva dina upakramatvaat makara praathamyam |
Dhruvena hi pravahaanilena nityam pratyak bhraamyamaana jyotischakrastham
arka bimbam dhruva rashmi gruheete mahaa akshe hrasva aksha yuga koti
yantrita itara dhruva rashmi dvaya aakarshana vikarshana vashaat tat ayana
anugunam udak dakshinato vaa ekaikaam mandala rekhaam aabhyantareem
baahyaam vaa aarohaat avarohaat vaa tat itara bhramanena vruttam
aabhyantaram meru aasanna baahyam maanasottara aasannam vaa
sampaadayat tathaa eva makshatra chakre cha kinchit praak lambanena chalan
maasena sapaada dvitaaraatmakam ekaikam raashim praak charan tryasheeti
shata saavana dinaih taavat dvaaram bhraman mahaa akshe cha paraam
kaashthaam sarpat bhachakre cha saardha trayodasharksha aatmakam raashi
shatkam soura shanmaasaih bhunkte; evam shat shashti trishata ahoraatraih dvi
ayana shat rutu dvaadasha maasa raashi roopa kaala ekah sourah abdah syaat |
Tatra tu shat shashti tri shata vaaram pratyak bhramana udaya astamayaa; [[128]]
mahaa akshe cha eka vaaram aaroha avarohou rathasya eka vaaram cha
bhachakre vailomyena praak gatyaa sapta vimshati nakshatra aatmaka
dvaadasha raashi chakra bhoga roopam arkasya ekam viloma bhramanam
bahuvaaram pratyak bhramati yat kulaala chakrasthasya tat vilomam
bhramatah keetasyeva syaat | Evam chakra vashaat nityam pratyak gatih
svaatantryaat praak gatih cha sarveshaam grahaanaam | Bhoumaadeh tu
kadaachit arkaat dooratvaat vakraa cha gatih pratyak api syaat |
Chandraadeenaam cha arkasattou tat rashmi abhibhooteh astamayoh arka
mandala praveshaakhyah tat vipra karshaat udaya ityaadi shruti puraana
aviruddham, jyotisshaastraat jnyeyam | Idam tu souraabdasya shat shashti tri
shata ahoraatravattvam; sampratam him kalou sa shata chatushke
chatussahasre abdaanaam sapaada pancha shashti tri shata dinasya
souraabdasya pratyaksha aadi prasiddeh | Makara raashi is said to be the start of deva dina, he covers six raashis during the day. Dhruva is holding through the reins made of Vaayu. This jyotischakra is rotating in the western direction. In the great axle, being held by the reins by Dhruva, the smaller axle and yoke are connected to other pair of rashmis. The two reins, by pulling towards and pulling against, according to Dakshinaayana and Uttaraayana, either to the northern direction or southern direction, one mandala rekhaa at a time, either the top or bottom portion, going up and going down, he is going round and covering the entire circumference. Inside part is near Meru, and outside part is near Maanasottara. Slowly, he is moving towards the eastern direction. In one month, he covers two and a quarter nakshatraas, which is one raashi. 183 solar days, he moves around in the same way. He will reach the edge on the great axle; and in the nakshatra mandala, thirteen and a half nakshatraas, six raashis, he covers this much distance. In this way, 366 days (includes nights), two ayanaas, six rutus, twelve months - one solar year is divided like this. In this 366 times, the rising and setting in the western direction happens. Once on the great axle he goes up and down, 27 nakshatraas, 12 raashis, the potters wheel is rotating, and insect is rotating opposite; in the same way, the Sun’s movement is happening. Covering the *nakshatra *mandala, daily moving in the western direction, and in the other direction, he moves by himself, the planets also move like that. Mars, Angaaraka, is located at a distance from the Sun; it can happen in the other direction also. Moon and others which are near the Sun, are being covered by the rays of the Sun; rising and setting of the moon happen because of the nearness to the Sun. It is said to enter into Sun’s mandala, during the setting of the moon, and is chandrodaya happens when the Sun is at a distance; this is all told in Shruti and Puraana, which is not opposed to what is told here; and can be learnt from the Jyotisshaastra. Sri Engal Aalwaan makes and interesting remark here - The current year when this commentary was written, he is saying that there are 366 days now, and according to the Kali measure, 4,400 years, 365 and a quarter days.
Now, it is 5120 after Kali Yuga. Sri Engal Aalwaan’s time is second half of the twelfth [[129]]
century; that may come to around 4,250 after Kali. He is saying that the explanation given in Vishnu Puraana and what he sees are matching.
29
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 29:
Trishu eteshu atha bhukteshu tato vaishuvateem gatim |
Prayaati savitaa kurvan ahoraatram tatah samam | Vishuva is the middle part of Dakshinaayana or Uttaraayana. He makes the day and night equal.
Sri Engal Aalwaan’s Commentary:
Trishu iti | Vaishuvateem kaashthayoh madhyagaam; tatah tatra vishuvaadye
dine ahnaa raatreh cha saamyam | Tatra cha meshastha arka udayaat meshaadi
shat raashi udaya kaalah trimshat naadyo dinam; evam tulaa aadi shat raashi
udaya kaalo raatrih | Vishuvaantare pitrudaivatye api vaipareetyena trimshat
naadeetvam vishuvasandheh param yaavat raashi trayam bhaanoh dinam
trimshat naadeebhyo vardhate, karkataadi yaavat tulam tatvruddhasya
hraasah, tulaadou trimshato hraasah, nakraadou tat ghraasasya poortih yaavat
mesham iti | When the Sun rises, the Mesha raashi is there. From here, six raashis will cover 30 naadis. In the same way, starting from Tulaa raashi, six raashis are said to be night. In between the vishuvaas, how the day and night increase and decrease is being told - the durations, space covered by the raashis are said to be different. We saw earlier that Meena and Mesha are small, so it takes less time to cover the two *raashis *Meena and Mesha. Vrushabha and Kumbha are a little more than that, so that it takes more time for the Sun to cover these two. Makara and Mithuna are still more. Simha and Vruschika are still longer. Dhanus and Karkataka are longer. Kanya and Tula are equal. Based on this, whichever raasi is at the day beginning, the day and night durations keep changing. This is why we see differences in duration of day and night.
30
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 30:
Tato raatrih kshayam yaati vardhate anudinam dinam ||
31
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 31:
Tatah cha mithunasya ante paraam kaashthaam upaagatah |
Raashim karkatakam praapya kurute dakshinaayanam ||*** At Karkataka, Dakshinaayana starts. ***
32
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 32:
Kulaala chakra paryanto yathaa sheeghram pravartate |
Dakshina prakrame sooryah tathaa sheeghram pravartate ||*** Just as the outer circumference of the potter’s wheel is moving very fast, when Sun is approaching the Dakshinaayana he is moving very fast. [[130]]
Sri Engal Aalwaan’s Commentary:
Kulaala chakra iti | Dakshina upakrame tat kaashtha aagamane |*** When he is going towards Dakshinaayana.
33
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 33:
Ativegitayaa kaalam vaayu vega gatih charan | Tasmaat prakrushtaam bhoomim tu kaalena alpena gacchati || Moving at the speed of Vaayu, he covers that part of the earth, very fast, in very little time.
***Sri Engal Aalwaan’s Commentary:
Ativegitayaa iti | Prakrushtaam bhoomim mahaa vrutta roopaam chakra ardha
medineem | ***
34
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 34:
Sooryo dvaadashabhih shaighryaat muhoorte dakshinaayane |
Trayodashaardhamrukshaanam ahnaa tu charati dvija |
Muhoortaih taavat drukshaani naktam ashtaadashaih charan || ***Sun moves very fast in Dakshinaayana, he covers thirteen and a half nakshatraas in 12 muhoortaas. And in the night, he needs 18 muhoortaas to cover. So, nights are longer.
***Sri Engal Aalwaan’s Commentary:
Etat eva udaaharan prapanchayati - sooryo dvaadashabhih ityaadinaa | ***
35
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 35:
Kulaala chakra madhyastho yathaa mandam prasarpati |
Tathaa udak ayane sooryah sarpate manda vikramah || In between the outer circumference and inner nave, that is half way through the radius, if the Sun is located in such a position, he goes slower than when he is located in the outer circumference. His movement becomes slower and slower as he moves towards the centre. In the same way, in Uttaraayana, he moves slowly. ***
Sri Engal Aalwaan’s Commentary:
Kulaala chakra madhyasthah iti | Chakra madhyasthasya - naabhi nemyoh
antaraala sthitah |
36
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 36:
Tasmaat deerghena kaalena bhoomim alpaam tu gacchati |
Ashtaadasha muhoortam yat uttaraayana paschimam ||*** He takes longer time to cover the day in Uttaraayana. In Uttaraayana, days are longer, 18 muhoortaas are required. [[131]]
Sri Engal Aalwaan’s Commentary:
Tasmaat iti | Alpaam - abhyantara vruttaargha roopaam bhoomim gacchati |
Uttaraayana paschimam - praanta dinam dakshinaayanaadyahah cha samam |
Dina raatri vyavahaarasya arkayattatvaat taavat muhoortaih taavanti
nakshatraani ravih charati iti upachaarah | Raveh darshana adarshana
kaalaabhyaam taavat sankhya nakshatra udaya iti arthah | Hrasva raashi
shatkastha bhachakra ardha udaya kaalasya dinatvaat tasya dvaadasha
muhoortatvam tat vyatyayaat ashtaadasha muhoortatvam raatreh | Udak
kaashtaayaam dina nisha urmaana vyatyayah, madhye tu asampaataat vruddhi
hraasou | Imou cha adhikou vruddhi hraasou puraana pranetru nivaasa bhoota
kuru naimisha kaashmeera aadi desha vishayou, yat deshe vishuvit dina
madhyaahne dvaadasha angulasya shankoh saardha ashta anguli praaya
aacchaayaa syaat | Sarva desheshu api vishuvata udak kaashtaa sthite tu arke
arkasya purastha raashi shatka udaya kaala baahulyaat dinadairghyam | Tat
paaschaatya raashi shatka udaya kaala alpatayaa raatri alpatvam tat
vaipareetyam dakshina kaashthaah te | The movement of the Sun is what decides the day and night. Based on this, we say that he covers so many muhoortaas in so many nakshatraas, raashis; this is only figurative, oupachaarika. The durations for which we see the Sun and don’t see the Sun, accordingly we count the nakshatraas covered in the particular time. The raashis which are of smaller duration, *Meena, Mesha, Vrushabha, Kumbha *- whenever these raashis are coming in the beginning of the day, the days are smaller, and nights are longer. In Uttaraayana, the days are longer. All these things - increase and decrease in day and night duration - are seen by the works of Puraanaas, Pouraanikaas who lived in Kuru, Naimishaaranya, Kaashmira; in these places they have a 12 inch nail, when the see the image of this, this is 8.5 inches in the mid day, 12 noon of vishuvat dinam, mid day of Dakshinaayana or Uttaraayana. In Uttaraayana, the other half raashis are coming - *Makara, Simha, Vrushchika *- because of this, Sun takes longer to cover; these days are longer.
37
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 37:
Ahah bhavati (tatra api tapate) tat cha api charate manda vikramah |
38
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 38:
Trayodashaardham ahnaa tu rukshaanaam charate ravih |
Muhoortaih taavadrukshaani raatrou dvaadashabhih charan ||*** To cover 13.5 nakshatraas, he needs 18 muhoortaas during the day, as he is said to be moving slower; and only 12 muhoortaas during the night, in the Uttaraayana.
39
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 39:
Ato mandataram naabhyaam chakram bhramati vai yathaa |
Mrut pinda iva madhyastho dhruvo bhramati vai tathaa || [[132]]
In the naabhi, nave, the movement is still slower.
***Sri Engal Aalwaan’s Commentary:
Ata iti | Kulaala chakra madhyastho mrut pinda iva jyotischakra madhyastho
dhruvah kulaa chakram yathaa naabhou mandam bhramati tathaa bhramati | ***Just as a potters wheel is moving very slowly at the nave, in the same way, Dhruva is also rotating like that, as he is located at the centre of the nave.
40
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 40:
Kulaala chakra naabhih tu yathaa tatra eva vartate |
Dhruvah tathaa hi maitreya tatra eva parivartate || Dhruva is located at the nave. Wherever he is there, he is rotating there itself.
***Sri Engal Aalwaan’s Commentary:
Ato dhruvo bhraman api na naabhim tyajati iti aaha - kulaala chakra naabhih tu
iti |
41
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 41:
Ubhayoh kaashthayoh madhye bhramataa mandalaani tu |
Divaa naktam cha sooryasya mandaa sheeghraa cha vai gatih || ***Between the two Dakshinaayana and Uttaraayana ends, and the mandalaas, the Sun is rotating, the day and night are happening because of longer or shorter. ***
Sri Engal Aalwaan’s Commentary:
Nakshatra muhoorta vashaat uktam eva ahoraatra vaichitryam raashi
vashaat prapanchayati - ubhayoh ityaadinaa |
42
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 42:
Manda ahni yasmin nayane sheeghraa naktam tadaa gatih |
Sheeghraa nishi yadaa cha asya tadaa mandaa divaa gatih ||*** Based on the raashis, whether the movement is slower of faster, during the day, the days are shorter or longer. ***
43
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 43:
Eka pramaanam eva esha maargam yaati divaakarah |
Ahoraatrena yo bhunkte samastaa raashayo dvija ||*** He is covering all the raashis, day and night, in the same way. ***
44
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 44:
Shat eva raasheen yo bhunkte raatrou anyaam cha shat divaa ||*** He covers 6 raashis in the night, and 6 in the day.
***Sri Engal Aalwaan’s Commentary: [[133]]
***Etat cha ahoraatra gati vaishamyam dvaadasha raashi udaya kaalena eka
roopam bhramato api arkasya raashi udaya kaala vaishamya krutam iti aaha eka
pramaanam iti aadinaa | Eka pramaanam iti | Samastaa raashaya iti
dviteeya arthe prathamaa | ***The differences in day and night, Sun is moving in the same way. But depending on the raashi which is covered, and the time required to cover that raashi, the duration becomes long or short.
45
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 45:
Raashi pramaana janitaa deergha hrasva aatmataa dine |
Tathaa nishaayaam raasheenaam pramaanaih laghu deerghataa || Based on the measure of the raashi only, the day duration and night duration, is either long or short.
46
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 46:
Dinaadeh deergha hrasvatvam tat bhogena eva jaayate |
Uttare prakrame sheeghraa nishi mandaa gatih divaa || The time required to cover them, being long or short, day and night. ***
Sri Engal Aalwaan’s Commentary:
Dinaadeh iti | Tat bhogena shat raashi vyaapta chakra pradeshasya parivartana
roopena bhogena | Tat vaishamyam cha bhachakra samsthaana vaishamyaat
drushta adrushtyaakraanta desha bhedaat cha | Tat ganitaikagamyam | Idam tu
iha uddeshatah sujnyaanam yat drashtuh drushti abhito vishuvat vrutta
paadaantagam graham gocharayati | Tena vishuvat vruttaardha drushteh dina
raatri saamyam tatah adhika alpayoh yaamya soumya vruttayoh drushya
amshasya vishuvat paada tulya sva paada apekshayaa alpatva mahatvaabhyaam
dina hraasa vruddhee iti agneesha vidhoshorudayoh upapattih cha |*** One raashi is 2 and a quarter nakshatraas. The space required to cover that distance. Whatever we see the movement of the Sun, it depends on that. We see that the Sun sets at a particular time, and covers the day very fast in Dakshinaayana. In Uttaraayana, he takes longer to cover the day. This is known through all the calculations in Jyotisshaastra. At the middle of Uttaraayana and *Dakshinaayana, *vishuvat is when day and night are equal. The various cities were told earlier -Indra’s, Yama’s, Varuna’s, Soma’s, Vibhaavari’s, etc. Different cities have different timings because of this only.
Now, another important aspect is going to be explained - what happens between day and night. Night is told as Usha in Vedaas. Vyushti is said to be day. The last time, at the end of the night is Usha kaala. The beginning of the day is Vyushti. ***
47
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 47:
Dakshine tu ayane saa eva vipareetaa vivasvatah || [[134]]
48
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 48:
Ushaa raatrih tamaakhyaataa vyushtischa uchyate dinam |
Prochyate cha tathaa sandhyaa ushaa vyushtyoh yadantaram ||*** The meeting time of day and night is said to be Sandhyaa kaala. Night and day - as told in the Shrutis, using those terminologies, Ushaa and *Vyushti, *Sri Paraasharar is telling. The meeting time of that - day and night, is said to be Sandhyaa kaala.
Importance of Sandhyaa kaala, why Sandhyaavandana is to be done, why arghya is to be given, what happens during giving of arghya, are going to be explained now. We will see next.
We are studying Amsha 2, Chapter 8. We saw how based on the movement of the Sun in the various directions, they perceive dawn, setting, etc. based on their views, locations, though Sun is always shining and rotating. Also, in Uttaraayana and Dakshinaayana, how the duration of the day and night changes, was also explained.
Next, Sri Paraasharar is going to tell the importance of Sandhyaa kaala.
***Sri Engal Aalwaan’s Commentary:
Atha dina raatri sandhi prasaktyaa * Raatrih vaa ushaa ahah vyashtih iti shruti
ukta naamnaa dina raatri vyavahaara sampaadanaartham sandhyaam prastouti
- ushaa iti |***
49
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 49:
Sandhyaa kaale cha sampraapte roudre parama daarune |
Mandehaa raakshasaa ghoraah sooryam icchanti khaaditum || It is told in the Shruti that when the Sandhyaa kaala approaches, it is a very fierce time, very dangerous; there are raakshasaas by name Mandehaas, who are coming to eat the Sun. This is told in the Taittiriya Aaranyaka in the second Prashna. ***
Sri Engal Aalwaan’s Commentary:
* Rakshaamsi ha vaa puraa anuvaaka, ityaadi svaadhyaaya braahmanam
anugruhnaati sandhyaa kaale tu iti | The second prashna of Taittiriya Aaranyaka is called Svaadhyaaya Braahmana. When the arghya is given in Sandhyaa kaala, it throws the Mandeha raakshasaas away. It is told that one has to do Sandhyaavandana during that time, one has to give arghya, with the Gaayatri Mantra.
50
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 50: [[135]]
Prajaapati krutah shaapah teshaam maitreya raakshasaam |
Akshaytvam shareeraanaam maranam cha dine dine || The Mandeha raakshasaas have a curse from Prajaapati, that their bodies never deteriorate, but they die every day. ***
51
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 51:
Tatah sooryasya taih yuddham bhavati atyanta daarunam |
Tato dvijottamaah toyam sankshipanti mahaa mune ||*** Because of that, everyday they go and fight with Surya, and try to swallow him. At that time, all the braahmanaas, shreshthaas give the arghya, chanting the *Gaayatri *mantra.
52
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 52:
Omkaara brahma samyuktam gaayatryaa cha abhimantritam |
Tena dahyanti te paapaa vajreebhootena vaarinaa || ***That water becomes like a Vajraayudha, those sinners are burnt with that. With the mantra Gaayatri, it is made sacred. With the the Vyaahrutis and the *Gaayatri *mantra, braahmanaas give arghya during Sandhyaa kaala.
Sri Engal Aalwaan’s Commentary:
Omkaara brahma samyuktam iti | Brahma trayee saaram vyaahruti trayam | Trayee is Vedaas, and trayee saara is the essence of the three Vedaas, as told in the three Vyaahrutis, Bhooh, Bhuvah, Suvah. ***
53
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 53:
Agnihotre hooyate yaa samantraa prathama aahutih |
Sooryo jyotih sahasraamshuh tathaa deepyati bhaaskarah ||*** There is a mantra in the Vedaas, Sooryo jyotih, and with that, they do Agnihotra. The first aahuti given during Agnihotra, the Sun is shining forth with that.
***Sri Engal Aalwaan’s Commentary:
Agnihotra iti | * Sooryo jyotiriti praatah homa mantra prateeka uktih
sandhyayoh dvayoh tat upaasti anantaram agnihotram vidhaatum | ***The homa done morning and evening, they first do Sandhyaavandana and then do Agnihotra. ***
54
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 54:
Omkaaro bhagavaan vishnuh tridhaamaa vachasaam patih |
Tat ucchaaranah te tu vinaasham yaanti raakshasaah ||*** Omkaara connotes Parabrahma itself, Parabrahma is pratipaadya by Pranava. He is the Lord of vaak, speech. He lives in three places. By this ucchaarana, by the braahmanaas, the Mandeha raakshasaas get destroyed.
[[136]]
***Sri Engal Aalwaan’s Commentary:
Omkaara iti | Tridhaamaa vyaahruti devataa agni vaayu soorya traya
aashrayah | ***He is resorted to by three gods, Agni, Vaayu, Soorya, who are abhimaani devataas of the three Vyaahrutis, Bhooh, Bhuvah, Suvah. ***
55
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 55:
Vaishnavo amshah parah sooryo yo antarjyotih asamplavam |
Abhidaayaka omkaarah tasya tat prerakam param ||*** Omkaara is abhidaayaka, denotes Paramaatman, He is the antarjyoti, He is also there in the Surya Mandala, He is without any vikaara. Surya is part of Vishnu, Vaishnavaamsha. ***
Sri Engal Aalwaan’s Commentary:
Vaishnavo amsha iti | Tasya vaishnavaamshasya, omkaarah prerakah - kaarya
unmukhatvaat bodhakah yasya tat prerakam | Yat vaa tat omkaaraakhyam
brahma tasya jyotishah prerakah |* Surya is said to be part of Vishnu, that Vaishnavaamsha is impelled by *Vishnu, *Omkaara. He fights with the raakshasaas, and with the power of the *Gaayatri *mantra and water thrown, he destroys the raakshasaas. Or, Omkaara itself is Parabrahman, He is the preraka for the Sun’s jyoti. ***
56
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 56:
Tena sampreritam jyotih omkaarenaah cha deeptimat |
Dahati ashesha rakshaamsi mandehaakhyaani aghaani vai ||*** Being impelled by Paramaatman, he shines forth brightly, and with that strength, and fierce shining rays, tejas, he destroys the raakshasaas. Mandeha raakshasaas are said to be sinners.
***Sri Engal Aalwaan’s Commentary:
Tena iti | Aghaani paapishtaani |
57
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 57:
Tasmaat na ullanghanam kaaryam sandhyopaasana karmanah |
Sa hanti sooryam sandhyaayaa na upaastim kurute tu yah ||*** All these powers which the Sun gets, at the time of Sandhyaa kaala, is because of the Vyaahruti traya, and along with that the Gaayatri mantra, which is said, to offer the arghya. Because of this, he gets the strength and tejas to fight the raakshasaas and destroy them. Otherwise, he will be in trouble. This is why the Sandhyaavandana karma ordained by the Shrutis, one should not transgress.
It is told very clearly in the Shruti that one has to do Sandhyaavandana, it is a vidhi.
[[137]]
***Sri Engal Aalwaan’s Commentary:
Tasmaat iti | Sa hanti sooryam iti asya tat akaranaja paapakshayaartho
sandhyopaasih avashyam kaarya iti eva arthah | ***One who does not do the Sandhyopaasanaa at the Sandhyaakaala, he kills the Sun, it is told; the meaning of this is in order to not be tainted by sins that accrue because of not doing Sandhyaavandana karma, one has to to Sandhyaavandana.
58
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 58:
Tatah prayaati bhagavaan braahmanaih abhirakshitah |
Vaalakhilyaadibhih cha eva jagatah paalanaa udyatah || The Sun, being protected by the braahmanaas, and rishis like Vaalakhilya, goes ahead to protect the whole world.
59
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 59:
Kaashthaa nimeshaa dasha pancha chaiva trimshat cha kaashthaa
ganayetkalaam taam |
Trimshat kalaah cha eva bhavet muhoortah taih trimshataa raatri ahanee
samete || Now, Paraasharar is telling the division of time. This is to know the best time for performing yaagaas. 15 nimeshaas are said to be one kaashtha. 30 kaashthaas are one kalaa. One muhoorta is made of 30 kalaas. 30 muhoortaas are included in one day, inclusive of day and night.
So, 15 muhoortaas during the day, and 15 muhoortaas in the night. ***
Sri Engal Aalwaan’s Commentary:
Sandhyaa kaala iyatta aajnyaapanartham aaha - kaashthaa iti |*** In order to know the duration of Sandhyaa kaala, the time divisions are told. At what time one has to do Sandhyaavandana, how much duration is *Sandhyaa kaala *- for all this, the divisions of time are to be known.
60
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 60:
Hraasavruddhee tu ahah bhaagaih divasaanaam yathaa kramam |
Sandhyaa muhoorttamaatraa vai hraase vruddhou samaa smrutaa || ***The daytime is longer in the Uttaraayana and shorter in the Dakshinaayana; as was told earlier. The duration of day and night keeps changing - shortening and increasing. Whatever this be, the Sandhyaa kaala is said to be one muhoorta always, whether it is during the longer days or shorter days. ***
Sri Engal Aalwaan’s Commentary:
Hraasavruddhee iti | Ahah bhaagaih - muhoortaih saha divasaanaam
hraasavruddhee | Ahni trimshat naadibho vivruddhe tat pancha dasho amsho
muhoorto vardhate, ksheene ksheeyate | Evam raatrou cha iti arthah | Uktam [[138]]
cha - * Ahna pancha dashaamsho raatreh cha eva muhoorta iti sanjyeti |
Sandhyaa muhoortah tu ardha udayaanta ardha astamayaadih cha dvi naadi
maatra eva | Yathaa aaha gargah - * Dvinaadikaa bhavet sandhyaa yaavat
jyotih pradarshanam | Varaahamihirah cha * Ardha astamita abhyuditaat
sooryaat asprushtabham nabho yaavat taavat sandhyaa kaalah iti | Along with the muhoortaas of the day, the day is either increasing or decreasing in duration. Each muhoorta is made of 2 naadis; with 30 naadis, when the day is longer, one-fifteenth part of day, which is muhoorta also becomes longer; in the same way, when the day becomes shorter, the muhoorta duration also becomes shorter. Same way in the night also. It is said - one-fifteenth part of the day, and also night, is said to be muhoorta. The Sandhyaa muhoorta, which is at Sandhyaa kaala, one muhoorta, is always 2 naadis; half of the muhoorta is the end of the day, and half when the night starts. In 15 muhoortaas of the day, the latter half of the 15th muhoorta, and the first half of the 1st muhoorta of the night, is the Sandhyaa kaala, is one muhoorta. Garga Rishi has told - Sandhyaa kaala consisting of 2 naadis, when the Sun is being seen. Varaahamihira also says - The Sun which has risen, sun which has set, half of that, each part, becomes one muhoorta. ***
61
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 61:
Rekhaa prabhruti yathaa aaditye trimuhoorta gate ravou |
Praatah smrutah tatah kaalo bhaagah cha ahnah sa panchamah ||*** 15 muhoortaas in a day are divided in 5 parts of 3 muhoortaas each. The first three muhoortaas are said to be praatah kaala. This is one-fifth part of the day.
***Sri Engal Aalwaan’s Commentary:
Rekhaa prabhruti iti | Rekhaa shabdena udayo lakshyah | ***Rekhaa means sunrise.
62
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 62:
Tasmaat praatah tanaat kaalaat tri muhoortah tu sangavah |
Madhyaahnah trimuhoortah tu tasmaat kaalaat tu sangavaat || ***After praatah kaala, 3 muhoortaas is said to be Sangava kaala. From Sangava, another 3 muhoortaas is said to be madhyaahna. ***
63
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 63:
Tasmaat maadhyaahnikaat kaalaat aparaahna iti smrutah |
Traya eva muhoortaah tu kaala bhaagah smruto budhaih ||*** From Maadhyaahnika kaala, 3 muhoortaas is said to be aparaahna. ***
64
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 64:
Aparaahne vyateete tu kaalah saayahna eva cha |
Dasha pancha muhoortaahe muhoortaah traya eva cha ||*** The next 3 muhootaas are said to be Saayaahna. With 15 muhoortaas in a day, each [[139]]
part is 3 muhoortaas told.
The day is divided into five parts - the first 3 muhoortaas are Praatah kaala; then comes Sangava kaala; then comes Madhyaahna; then Aparaahna; then Saayaahna.
***Sri Engal Aalwaan’s Commentary:
Aparaahne iti | Muhoortaah traya eva cha saayaahna iti poorvena anvayah |
Idam cha dasha pancha muhoortaahe pancha dasha muhoorte ahni, praatah aadi
panchaasha kalpanam iti sheshah | Dasha pancha muhoortaa vai iti cha paathah
| Dasha pancha muhoortaah cha iti paathe vishuve pancha dasha dhruva bhootaa
muhoortaah | Ayanoyoh tu vruddhi hraasa yogino muhoortaah traya eva iti
sangraha uktih | ***Evening 3 muhoortaas is Saayaahna. 15 muhoortaas in a day, have to be counted starting from Praatah. In the Uttaraayana as well as Dakshinaayana, the muhoortaas are said to be three muhoortaas only (for Praatah kaala), but the day may be longer or shorter. In Vishuva, the day and night are equal, so muhoortaas also will become equal.
65
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 65:
Dasha pancha muhoortam vai ahah vaishuvatam smrutam || ***
***Sri Engal Aalwaan’s Commentary:
Dasha pancha muhoortam iti | Vishuva dina ahah maana naadi trimshat
chaturvimshati anta hraaso yaamye ayane, soumye tu shat trimshat antam
vruddhih iti arthah | ***It is told how it becomes shorter and longer in Uttaraayana and Dakshinaayana, etc. Till the 24th muhoorta, it goes on reducing, and up to 36, it is increasing. ***
66
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 66:
Vardhate hrasate cha eva api ayane dakshinottare |
Ahah tu grasate raatrim raatrih grasati vaasaram ||*** In Dakshinaayana and Uttaraayana, the days and nights decrease and increase. In Uttaraayana, days are longer. In Dakshinaayana, nights are longer. The day is said to eat into the night, during Uttaraayana; and during Dakshinaayana, night is said to eat into day. ***
67
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 67:
Sharat vasantayoh madhye vishuvam tu vibhaavyate |
Tulaa meshagate bhaanou sama raatri dinam tu tat ||*** In between Sharat Rutu and Vasanta Rutu, the middle part is said to be Vishuva. These are Tulaa raashi and Meshaa raashi. ***
Sri Engal Aalwaan’s Commentary: [[140]]
Sharat iti | Sharat madhyam tulaa aarambhah, vasanta madhyam mesha
aarambhah, sah vishuvat madhyamaargah | In the middle of Sharat Rutu, Tulaa raashi starts. In the middle of *Vasanta, *Meshaa starts. This is the middle part of the Ayana.
68
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 68:
Karkate avasthite bhaanou dakshinaayanam uchyate |
Uttaraayanam api uktam makarasthe divaakare || When the Sun is in Karkata, it is said to be starting of Dakshinaayana. When it is in Makara, it is said to be starting of Uttaraayana.
69
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 69:
Trimshat muhoortam kathitam ahoraatram tu yat mayaa |
Taani pancha dasha brahman paksha iti abhidheeyate || Whatever was told by Sri Paraasharar, 30 muhoortaas, in a day and night put together - 15 such days is said to be one paksha.
Sri Engal Aalwaan’s Commentary:
Atha sooryagati prasaktyaa tat saadhya pancha abda maya yuga jnyaapanaaya
aaha trimshat iti | Trimshat muhoortena saavana dinena souradinam lakshyam |
Pakshaha cha atra souro ardha maasah | Soura panchaabdatvaat yugasya rutuh
eka shashtih saavana dinam * eka ahashtih aho raatram rutuh eko vibhaavyate,
iti vaayu ukteh | Based on the movement of the Sun, every five years, is said to be one yuga; this is going to be explained. 30 muhoortaas is told as Saavana Dina, one Soura Dina. Half of Soura maasa is is a paksha. Chaandra, Saavana, Soura, Naakshatra, are the four kinds of maasaas which are told. Saavana maasa is 30 days. Soura maasa is from sankramana to sankramana, sun entering into a particular star. Amavasya to Amavasya is said to be Chaandra maasa. Based on the position of the Chandra mandala, is the Naakshatra maasa. 5 years consisting of Souraas, is said to be 1 yuga. ***
70
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 70:
Maasah paksha dvayena ukto dvou maasou cha arkajou rutuh |
Rutu trayam cha api ayayanam dve ayane varsha sanjnite ||*** 2 pakshaas form a month. 2 such months are said to be one rutu. 3 rutus is said to be one ayana. 2 ayanaas are called as one varsha.
71
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 71:
Samvatsaraadayah pancha chaturmaasa vikalpitaah |
Nischayah sarva kaalasya yugam iti abhidheeyate || 5 samvatsaraas is called as yuga, and is one kind of calculation. [[141]]
www.sadagopan.org
72
**SrI VishNu PurANam (Vol. 2) *****Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 72:
Samvatsarah tu prathamo dviteeyah parivatsarah |
Idvatsarah truteeyah tu chaturthah cha anuvatsarah |
Vatsarah panchamah cha atra kaalah ayam yugasamjnitah || ***
Sri Engal Aalwaan’s Commentary:
Samvatsaraadayah iti | Chaturmaasaih chaandra saavana soura naakshatra
maanajaih * darsha adarshaah chaandra trimshat divasah tu saavano naamah |
Soura arka raashi bhaagaat nakshatrah cha indumandalaat gaditah | iti ukteh |
Vikalpitaah vibhaktaah; visheshitaah santo yugam syuh iti sarva kaalasya
pratiparyaayam ayam nishchayah | Ayam arthah - maagha shukla pratipat
sooryodaya kaale yugapat prakaantaanaam chaturvidhaanaam api maasaanaam
pancha abda ante yasmaat yugapat samaapti roopo yogah tat samaapti kaalo
yugam | Lakshanayaa tu tat abda panchakam yugam | Yathaa aadyantayoh eva
sarva grahayoh api sarvam kruta aadikam yugam, ettavatsu ahoraatreshu
gateshu etat nakshatra raashisthe arke, etasyaam tithou etat nakshatrasthe vaa
chandre ayam samvatsara aarabhyate iti pancha abdaanaam chaturmaasa
apeksha vibhaagatvaat yuktam chaturmaasa vikalpitatvam | Souraabda
panchakamaye hi yuge souraa maasaah shashtih, saavanaa eka shashtih,
chaandraa dvi shashtih, nakshatraah sapta shashtih, sourena trimshat rutavah,
dasha ayanaani, bhaanu bhogya nakshatraani pancha trimshat shatam ityaadi
jnyeyam | Yathaa aaha vaayuh, * Shataani ashtaadasha trimshat udayaat
bhaaskarasya tu | Rutavah trimshatah souraah ayanaani dasha eva tu | Pancha
trimshat shatam bhaani shashtih maasah tu bhaaskaraat | Souram soumam cha
vinjyeyam naakshatram saavanam tathaa | Maanaani etaani chatvaari yaih
puraanam bhavishyati | Puraanam punaryugaantaraavruttih yathaa poorvam iti
arthah | Vruddha gargah cha * Yadaa maaghasya shuklasya prati pancha
uttaraayane | Sahodayam sravishtaabhih somaarko pratipadyatah | Prathamah
so agnidaivatyo naamnaa samvatsarah smrutah | Yadaa maaghasya shuklasya
trayodashyaam udagravih | Yukte chandramasaa roudre vaasavam pratipadyate
| Dviteeyah soumadaivatyah prochyate parivatsarah | Krushne maaghasya
dashamee vaasavaadou divaakare | Tadaa truteeyam sampraahuh
idaavatsarkam budhaah | Saptamee maagha shuklasya vaasaraadou divaakare |
Chaturtham indradaivatyam tam aahuh anuvatsaram | Yadi uttaraayanam
krushne chaturthyaam tapaso bhavet | Idvatsarah sa vijnyeyah panchamo
mrutyu daivatah | Niyatam panchamasya ante tathaa eva syaat sahodayah |
Saavanam cha api souram cha chaandram naakshatram eva cha | Chatvaari
etaanaani maasaani (maanaani) yaih yugam pravibhajyate | Lagadaachaaryah
cha - * Maagha shukla pravruttasya taishakrushna sameepinah | Yugasya pancha
varshasya kaalajnyaanam prachakshate | Chaandra, Saavana, Soura, Naakshatra are the measures of duration. From Amaavaasya to Amaavaasya is said to be Chaandra. Saavana maasa is said to be 30 days. Based on the raashi which Surya enters, is said to be Soura. Based on the Chandramandala, Naakshatra is told. These are the four kinds of counting. It keeps on coming every five years, is said to be one yuga. This is the meaning. In [[142]]
the Maagha maasa, Shukla paksha, at the sunrise time, all the four types of maasaas are starting together. At the end of the 5 years, they end at the same time. Because of this, it is said to be a yuga. Figuratively, 5 years is said to be a yuga. At the beginning and end, all the grahaas are joining together - Kruta, Treta, etc., so many ahoraatraas, when the Sun is in this particular tithi, or moon is in this particular nakshatra, this samvatsara starts. In the same way, these 5 years, which are said to be four kinds of maasaas, which are all starting and ending together - this is also said to be a yuga. These five years which are said to be a yuga, the *soura *maasaas are 60, saavana maasaas are 61, chaandra maasaas are 62, *naakshatra *maasaas are 67. In Soura calculation, there are 30 rutus, 10 ayanaas. According to Vaayu Puraana, there are 1830 days, 30 rutus, 10 ayanaas. These are the four ways of measuring time, where Soura, Saavana, Chaandra, Naakshatra; these are said to be forming Puraana, and one more yuga will start, just like the previous. Garga is also quoted - At Maagha maasa, Shukla paksha, pratipat, the Sun and Moon rise together; first one is said to be Samvatsara, having Agni as the devataa. When Sun is in *Maagha *maasa, Shukla paksha, trayodashi, this is said to be *Vaasara. Samvatsara, Parivatsara, *Idvatsara, Anuvatsara and Vatsara are the names of the five years. In Vedaas, third one is said to be Idaa vatsara, here it is said as Idvatsara. Fourth one is Anuvatsara, having Indra as the devataa. Fifth one is said to be Idvatsara in the Vedaas, having Mrutyu as the devataa, here it is said to be Vatsara. At the beginning of five years, all the four *Soura, Saavana, Chaandra, Naakshatra *- all coincide, and again start. The five years are denoted by the names *Samvatsara, Parivatsara, Idvatsara, *Anuvatsara and Vatsara. At the end of the five years, they again start. These are the four types of maasaas by which yuga is divided. *Lagadaachaarya *(who has written the Vedaanga Jyoutisha) has said the same thing. ***
73
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 73:
Yah shvetashoyottare shailah shrungavaan iti vishrutah |
Treeni tasya tu shrungaani yaih ayam shrungavaan smrutah ||*** At the north of Shveta dveepa, there is a parvata called Shrungavaan. Because it has three shrungaas, three peaks. ***
Sri Engal Aalwaan’s Commentary:
Atha kaalaantara vishayam veetheetrayam arkasya aaha - yah shvetasya iti |*** There is one more way, by the three veethis. ***
74
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 74:
Dakshinam chottaram chaiva madhyamam vaishuvam tathaa |
Sharat vasantayoh madhye tat bhaanuh pratipadyate |
Meshaadou cha tulaadou cha maitreya vishuvam smrutam ||*** There is one in the north, one in the south, one in the centre - *Sharat rutu, Vasanta *rutu, and in the middle is Vishuva. When the Sun is in Mesha or in Tulaa, it is the mid part of either Uttaraayana or Dakshinaayana, this is called Vishuva. ***
Sri Engal Aalwaan’s Commentary:
Dakshinam iti | Tat madhyashrungam | [[143]]
75
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 75:
Tadaa tulyam ahoraatram karoti timiraapahah |
Dasha pancha muhoortam vai tat etat ubhayam smrutam ||*** During the Vishuva, the muhoortaas are equal, day and night are equal.
Sri Engal Aalwaan’s Commentary:
Tadaa iti | Ubhayam trimshat naadikam vishuve aho raatrih cha | Yat tu
maanasottare dakshina veethi ksheeroda madhye vishuvam shaaka dveepa
uttaraante cha udak kaashtaa iti, vaayu prokte pramanchitam iti atra
soochitam, tatta tapah tapasou ityaadinaa maagha shravanayoh ayanadvayam
vakshyamaanam prathame kruttikaa bhaaga iti vaishaakha kaartikayoh
vishuvadvayam cha pancha samvatsara kalpanaa anugunam yat kaale
pratyaksha samvaadi tat kaala vishayam jnyeyam | * Paryaagacchat patango
asou maaghe jyeshthottame ahani | Madhyena pushkarasyatha bhramate
dakshinaayane | Dakshinaat vinivrutto asou vishuvastho yadaa ravih |
Ksheerodasya samudrasya uttaraam tu disham charet | Shraavane cha uttaraam
kaashthaam chitrabhaanuh yadaa vrajet | Shaaka dveepasya shashtasya
uttaraam taam dishaam charet | iti vaayu ukti lingaat | Yat tu jyotissiddhaanta
siddham ujjainyaam udakkashthaa lankaayaam vishuvat veethih tat dakshine
taavat dakshina kaashthaa iti veethi trayam | Tat tu mesha tulaa vishuvaya
nakra karkatakaayana dvaya samvaadipraak kaala vishayam | Yathaa shat
trimshat shate kaligataabde tathaa aaseeta | Samprati tu chatushchatvaaimshat
shate abde nakra karka tulaa mesha pradeshaat praak eva dvaadashe dine
ayana vishuve pratyakshe drushyate | Day and night are both 30 naadis. It is told in the Vaayu Puraana, that north of the Maanasa parvata, in southern part, Ksheeroda samudra is there in the middle; between Dakshina veethi and Ksheeroda, the northern edge of Shaaka dveepa; whenever we see actually, whatever time, that is according to the five samvatsaraas, this will be explained in further shlokaas. In the Maagha maasa, Jyeshtha, when the Sun moves, in the middle of Pushkara, he moves in the Dakshinaayana. When he returns from Dakshinaayana, in the middle, Vishuva, he will start moving towards the north. In Shraavana maasa, he reaches the north edge. There is a notation of three veethis, veethi-traya, Ujjayini, Lankaa, Dakshina. What is told here - *Mesha, *Tulaa, Vishuva, Makara (Nakra) (in Uttaraayana), *Karkata *(in Dakshinaayana), what is told here, is told in the older times. In 3600 Kaliyuga, it was like that. Now, presently, in 4400 Kali Yuga, Vishuva is seen in the 12th day, even before the *Makara *maasa, and Karka, even before the Sun reaches them, Vishuva is observed.
***Atah tat ganita anurodhaat itah poorvam api ayanaadi parivruttih kadaachit
bhavet iti anumeeyate, yena tri shrunga veethi samvaadah syaat | Tasmaat
maargasheershe yadaa ayana varsha aarambhah tat kaala varsha vishaya
trishrunga veethee traya sancharo arkasya iti kalpyam | Maargasheershasya hi
varshaaditvam kechit brooyuh | * Aadaaya maarasheershaadi dvou dvou maasou
rutuh matah, iti aaha kaatyaayanah | Amarasimhascha * Maargaadeenaam
yugaih kramaat, dvou dvou maargaadi maasou syaat rutuh, iti cha hemanta aadi [[144]]
sharat antam rutoon maargaadi kaartikaantam maasaan cha anukramya
abhyadatta | Agrahaayanamasyeti hi aagrahaayanee mrugashirah, tat
yogaadyaa poornimaa saa aagrahaayanee, sa agrahaayaniko maasah iti
samaakhyaa niruktitah cha iti tridhaa treeveethivyavasthaa | Idaaneem tu
varshasya maargaaditvam vrataadyartham | * Dvou dvou maagha aadi maasou
syaat rutuh iti cha paathaantaram | Ato maaghaaditvam panchaabda yuga tat
phala aadi jnyaana artham | * Mukham vaa etat samvatsarasya yat phalgunee
poornamaasah * iti shrutam tu phalgunyaaditvam yaagaadyartham | Tathaa *
Mukham vaa etat samvatsarasya yat chitraa poorna maasah, * Madhuscha
maaghavah cha ityaadi shruti upalakshitatvam varshasya chaitra shukla
pratipada aadi bahu shruti smruti jyotisshaastra puraana lokaachaaraadi
siddham sarva vyavahaaraartham iti shaastra nyaaya ganita pratyakshaadi
nischito vivekah | Yat uktam lainga vaayavyayoh * Aagamaat anumaanaat cha
pratyakshaat upapaaditah | Pareekshya nipunam buddhyaa shraddhaatavyam
vipaschitaa || Chakshushaa lakshitam lekhyam ganitam buddhi sattamaah |
Panchaiva hetavo vipraa jyotirganavichintane || Like this, changes were there during the ayanaas. There was also a time when Maargasheersha was at the beginning of the year, that was the time when Triveethi was there. Some people say that Maargasheersha is at the beginning of the year. Kaatyaayana has said that Maargasheersha is the beginning, and from there, two two months are one rutu each. Amarasimha also says a similar thing. Mrugashira is also called Agrahaayani, beginning of the year, *agram ayanam *asya; even the Poornima there is said to be Agrahaayani. Now, we say that the beginning of year is Maargasheersha, is because of performing certain vrataas. In Vedaas, there is also a mention that Phalguni is the beginning of the year, this is because yaaga is performed at that time. Madhu, Maaghava, what the Shrutis tell, the year starts with Chaitra Shukla pratipat; this is established in *Shrutis, Smrutis, *ganita, vyavahaara, loka, etc. One has to see Shrutis, Smrutis, Ganita, and all of that, and then establish the days.
During Tiruppavai, we do anusandhaana that Maargasheersha is the Usha: kaala, that’s why it is very sacred. ***
76
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 76:
Prathame kruttikaa bhaage yathaa bhaasvaan tadaa shashee |
Vishaakhaanaam chaturthe amshe mune tishthati asamshayam ||*** When the Sun is in Kruttikaa nakshatra’s first part, or Mesha raashi’s last part, Moon will be in Vishaakhaa’s fourth part, or Vrushchika’s beginning.
***Sri Engal Aalwaan’s Commentary:
Prathama iti | * Mukham vaa etat nakshatraanaam yat kruttikaah * Kruttikaah
prathamam vishaakhe uttamam ityaadim praak kaala vishaya shruti moolaa
vishuva dvaya uktih | Kruttikaa adye amshe meshaa ante, vishaakhanaanaam
chaturthe amshe vrushikaa aadye amshe | ***In the earlier times, the two vishuvaas were counted based in this. Sun will be in Kruttikaa’s first amsha, at the end of Mesha; Moon will be in fourth part [[145]]
of Vishaakhaa, and first part of Vruschikaa. These are the two visuhvaas told, according to earlier times. ***
77
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 77:
Vishaakhaanaam yadaa sooryah charati amsham truteeyakam |
Tadaa chandram vijaaneeyaat kruttikaa shirasi sthitam ||*** Or, when Sun is Vishaakhaa’s third part, or Tulaa’s last part, or Moon is in Krittikaa’s first part or Meshaa’s last part, that is said to be Vishuva.
***Sri Engal Aalwaan’s Commentary:
Vishaakhaanaam iti | Kruttikaa shirasi meshaa ante, vishaakha truteeya
amsham tulaa antam | ***Or when Sun is in Vishaakhaa’s third part, or Tulaa’s last part; and Moon will be in Kruttikaa’s first and Meshaa’s last part. ***
78
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 78:
Tat eva vishuvaakhyo ayam kaalah punyo abhidheeyate |
Tadaa daanaadi deyaani devebhyah prayataatmabhih ||*** This is said to be Vishuva kaala. This is a very sacred time, punya kaala. This is said to be a very auspicious time; people have to give daana and other things at that time; it will bring all good.
We are studying Amsha 2, Chapter 8, where the divisions of time were told by *Sri Paraasharar to Maitreyar. He was telling about the two ayanaas - Uttaraayana and Dakshinaayana, and the middle part which is called Vishuva. ***
Sri Engal Aalwaan’s Commentary:
Tat eva iti | Ayam chandraarkayoh ubhayoh api vishuvaavasthitiroopo mahaa
vishuvaakhyah punyo daana kaalah praacheena vishuva samvaadee na
idaaneemtana samvaadee | Atah kaalaantare api tat tat kaaleena chandra arka
ubhaya vishuva vishesha samsthaanasya upalakshanam idam | Yathaa itah
praak meenaanta kanyaantayoh chandra arka sthitih daana kaala ityarthah |
Imam vijaaneeyaat - Asamshayam ganitena imam kaalam buddhvaa tatra
daanam dadyaat | This was told during earlier times, and not during current times, is what *Sri Engal *Aalwaan is telling. It is a very auspicious time when one has to do daana. It was earlier known as Mahaa Vishuva, when Sun and Moon are in their Vishuva positions. Even at later times, or any other time, where the Sun and Moon are positioned like this, this is Vishuva, a very auspicious time, and very special time. Earlier, it was end of Meena and Kanyaa, when Sun and Moon were positioned, it was said to be a very auspicious time for charity. This is the conclusion - When Sun and Moon are in Vishuva, that has to be known from Vedic Astrology, Mathematics, and do charity, as it is very auspicious. ***
79
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 79:
Braahmanebhyah pitrubhyah cha mukham etat tu daanajam | [[146]]
Datta daanah tu vishuve krutakrutyo abhijaayate || At the Vishuva, mid position of the two ayanaas, Uttaraayana and Dakshinaayana, this is said to be a very very auspicious time because it is when one gives charity to Braahmanaas, Pitrus; it is the right time when they will also accept daanaas at this time. Whoever gives, all good will happen to such a person. ***
Sri Engal Aalwaan’s Commentary:
Braahmanebhyah iti | Etat hi daanaartham jaatam vivrutam mukham
devaanaam | Atra kaale dattam devaanaam mukhe dattam iva saakshaat
preenanam ityarthah * Mukham etat tu daivatam iti vaayu ukteh | Vishuve tat
kaaleena madhya veethee praveshe |*** It is as though we are directly giving to devataas; just to accept the charity, devataas are waiting at that time; they will do all good to such a person. It is told like this in Vaayu Puraana. Vishuva is the mid position. ***
80
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 80:
Ahoraatraa ardhamaasou tu kalaah kaashthaah kshanaah tathaa |
Pournamaasee tathaa jnyeyaa amaavaasyaa tathaa eva cha |
Sineevaalee kuhoo cha eva raakaa cha anumatih tathaa ||*** Day and night, *paksha (fortnight), kalaa, kaashtha, kshana, time of Pournami, time of Amaavaasyaa, times close to the Pournami and Amaavaasyaa, these are to be known. Sineevaalee and Kuhoo are two kinds of Amaavaasyaa. Raakaa and Anumati are two types of Pournami. ***
Sri Engal Aalwaan’s Commentary:
Daana prasangaat yaagaadi punya kaala ahoraatraadi jnyeyam iti aaha -
ahoraatra iti | While telling about the auspiciousness of the time, for charity, Paraasharar also says that one has to know the right time for performing yaagaas, etc., the punya kaala.
81
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 81:
Tapah tapasyou madhu maadhavou cha shukrah shuchih cha ayanam uttaram
syaat |
Nabho nabhasyou cha ishah tathaa oorjah sahah sahasyou iti dakshinam tat || ***These are the names appearing in the Shruti, Vedaas, and is counted with *Maagha *maasa as the first month. Tapas, Tapasya, Madhu, Maadhava, Shukra and Shuchi are said to be *Uttaraayana. Nabha, Nabhasya, Isha, Oorja, Saha, *Sahasya are Dakshinaayana.
Tapa and Tapasya are Maagha and Phaalguna. Madhu and Maadhava are Chaitra and V**aishaakha. Shukra and Shuchi are Jyeshtha and Aashaadha. These six months are Uttaraayana. Nabha and Nabhasya are Shraavana and Bhaadrapaada. Isha and Oor ja are Aashvina and Kaartika. Saha and Sahasya are *Maargashira *(Agrahaayana) and Pausha. ***
Sri Engal Aalwaan’s Commentary: [[147]]
Tapa iti | * Tapa iti uktaa poorvam maaghaadyaa hi ayana klrupti; praacheenaa
| Aashlesha ardhaat dakshinam uttaram ayanam raverdhanishtaadyam | Aaseet
kadaa api noonam yenoktam cha eva poorva shaastreshu | Saampratam ayanam
savituh karkatakaadyam mrugaaditah cha aadyam || Iti varaahamira ukti
lingaat | In olden times, it was done starting from Maagha. Starting from Dhanishtha is Uttaraayana, and starting from Aashlesha is Dakshinaayana. Perhaps it was like that in some shaastraas. Now, it is Mrugashira and *Karkataka. *Varaahamihira has told like this.
82
Having told about the knowledge of Ayanaas, Vishuva, divisions of time, that one has to know this for giving charity, good deeds, yaagaas, now, incidentally, Paraasharar is telling about the four Lokapaalaas here. Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 82:
Lokaalokah cha yah shailah praak ukto bhavato mayaa |
Lokapaalaah tu chatvaarah tatra tishthanti suvrataah || I had told earlier about Lokaaloka parvata. There, four Lokapaalaas are present. ***
Sri Engal Aalwaan’s Commentary:
Lokaaloka iti | Pitruyaana dakshinou adhi bhoota agastya bhramana vrutta
lakshakasya lokaalokasya upari prasangaat lokapaala sthaana uktih | Maatsye
hi * Lokapaalaah sthitaah hi ete lokaaloke chaturdisham || Uttaram yat
agastyasya shrugam devarshi poojitam |*** The positions of Lokapaalaas are told here incidentally in order to tell about Pitruyaana, till the end of the southern part, which Agastya moved around; Lokaaloka marks the place up to which Agastya went in the south; up to that is counted as Pitruyaana. Lokapaalaas are present in all the four directions. To the north of Agastya’s place, which was worshipped by Devarshis. ***
83
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 83:
Sudhaamaa shankapaat cha eva kardamasya aatmajou dvija |
Hiranyaromaa cha eva anyah chaturthah ketumaan api ||*** Kardama’s sons Sudhaama and Shankapaat, and Hiranyaroma and Ketumaan are the Lokapaalaas.
84
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 84:
Nirdvandvaa nirabheemaanaa nistandraa nishparigrahaah |
Lokapaalaah sthitaah hi ete lokaaloke chaturdisham || All the four directions, these Lokapaalaas are protecting and looking after these areas. They don’t have desire-hatred and such dualities. They don’t have abhimaana, egoism. They are never lazy; they don’t sleep at all, are always awake. They are performing their duty in a selfless way.
85
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 85:
Uttaram yat agastyasya ajaveethyaah cha dakshinam |
Pitruyaanah sa vai panthaah vaishvaanara pathaat bahih || [[148]]
Nine veethis are told. To the north of Agastya’s place, and to the south of Ajaveethi, this is said to be the Pitruyaana path. This does not include the Vaishvaanara veethi. Outside of Vaishvaanara, and to the north of Agastya, to the south of Ajaveethi, is said to be Pitruyaana.
27 nakshatraas are divided into nine, having three each, known as veethis. To the north is Naagaveethi, Gajaveethi and Airaavathee. In the middle are Vaarshabhiveethi, Goveethi and Jaradgavaveethi. To the south are *Ajaveethi, *Mrugaveethi and Vaishvaanaraveethi. Out of these, Mrugaveethi is said to be Pitruyaana, where Pitrus live. Though Vaishvaanaraveethi is south of Agastya, it is included in Devayaana, and is going to be told.
Sri Engal Aalwaan’s Commentary:
Uttaram iti | Ajaveethee ashvini aadi tri trinakshatra lakshita nava veetheeshu
yaamya veethee traye prathamaa moola aadi tri nakshatra aashritaa *
naagaraaja airaavata vrushabha go jaradgava aja mruga paavakaakhyaah |
Ashvini aadyaih kaischit tribhakram aadveethayah kathitaah || iti
jyotisshaastrokteh | * Moolaa aadhaadha uttara aashaadhaa ajaveeti
abhishabditaa | Shravanam cha shravisthaa cha maargee shatabhishak tathaa |
Vaishvaanaree bhaadrapadaa revatee cha iti keertitaa || iti vaayu maatsya
ukteh cha | Etena agastya aja veethyoh madhyadeshah sarvo api pitru yaanam
eva | Kintu tatrasthaa api tat dakshinaa vaishvaanara veethee pitruyaanatayaa
na graahyaa | Starting from Ashvini, three nakshatraas each, mark one veethi. First is Naagaveethi, which includes *Ashvini, Bharani, Kruttikaa. Gajaveethi - Rohini, *Mrugashira and *Aardraa. Airaavathee - Punarvasu, Pushya, Aashleshaa. Vaarshabhi - **Maagha, Poorva Phalguni, Uttara Phalguni. Goveethi - Hasta, Chittaa, Swaathi. **Jaradgavi - Vishaakhaa, Anuraadhaa, Jyeshthaa. Ajaveethi - Moolaa, Poorvaashaada, **Uttaraashaadha. Mrugaveethi - Shravana, Shatabhishaa, Dhanishthaa. Vaishvaanari - *Poorvaabhaadra, Uttaraabhaadra, Revathi. There are nine veethis. In Yama’s direction, Yaamya, southern direction, there are three *veethis - Ajaveethi, *Mrugaveethi, Vaishvaanaraveethi. The first one among these is Ajaveethi. These are told in Vaayu Puraana and Matsya Puraana. Agastya’s place and *Ajaveethi *- the middle path, is said to be Pitruyaana. Though Vaishvaanara veethi is located in the southern part, it is not counted in the Pitruyaana. This is told in Jyotisshaastra. ***
86
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 86:
Tatraasate mahaatmaana rushayo ye agnihotrinah |
Bhootaarambhakrutam brahma shamsanto rutvik udyataah |
Praarabhante loka kaamaah teshaam panthaah sa dakshinah ||*** There, great sages are living, engaged in Agnihotra and other karmaas. They praise the Vedaas. The rishis live in the southern part. ***
87
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 87:
Chalitam te punarbrahma sthaapayanti yuge yuge |
Santatyaa tapasaa cha eva maryaadaabhih shrutena cha ||*** [[149]]
Rishis reestablish the vaidika dharmaas, which is said to be Brahma here. That which has got disturbed or broken over various yugaas, the rishis reestablish it. They reestablish it through progeny, tapas, and through establishing the varna aashrama dharmaas, and through various shaastraas. ***
Sri Engal Aalwaan’s Commentary:
Tatra iti | Tatra pitru yaane bhoota aarambhah krutam kruteeh kaaryam yasya
tat brahma karmakaandam stuvantah rutvik dvaaraa yajnya udyuktaah karma
praarabhante |* The first portion of the Vedaas, said to be Karmakaanda, where all the yaagaas and karmaas are told, which are Bhagavat aaraadhana roopa in the ultimate sense; for other purushaarthaas, benefits, various yaagaas, yajnyaas are told there. Doing these karmaas, and offering aahutis to devataas, srushti goes on, all beings are sustained, because of the yajnyaas. Rishis, who are praising this part of the Vedas, are engaged in various karmaas in order to perform those yajnyaas, ordained in that part of the Vedaas.
88
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 88:
Jaayamaanah tu poorve te paschimaanaam gruheshu vai |
Paschimaah cha eva poorveshaam jaayante nidhaneshviha || The fathers are reborn in their children’s families, and children are again reborn in their forefather’s kula. The progeny continues like this. ***
Sri Engal Aalwaan’s Commentary:
Jaayamaanah iti | Poorve pitarah pashchimaanaam sva putraanaam,
paschimaah putraah cha, poorveshaam sva putree bhooyasthitaanaam,
nidhaneshu kuleshu, adhikaari karmavashaat shruti aadi sampradaayaaya
bhooyo jaayante | Nilayeshu iti cha paathah | Yathaa aaha vaayuh * Praapte
tretaayuge cha eva punah saptarshayah tu iha | Pravartayanti taan varnaan
aashramaan cha pruthak pruthak | Teshaam eva anvaye dheeraa utpadyante
punah punah || Jaayamaanah pitaa putre putrah pitari cha eva ha | Evam
avartamaanaah te dvaapareshu punah punah | Kalpaanaam bhaashya
vidyaanaam jnyaana shaastra krutah cha ye |*** These rishis are having adhikaara, according to their various punyaas, sukrutaas, are made to reestablish the Vedic dharma by Paramaatman. Because of this, they are the adhikaaris. Because of the good deeds done, they get to establish the *Vaidika *dharmaas. Again to establish the Shruti sampradaaya, they are again born. Saptarshis, when the Treta yuga comes, they again bring in to establish properly all the varna aashrama dharmaas. They are born again and again in their kulaas. Again being born in this Dvaapara yuga, they reestablish the *Shrutis, *shaastraas, etc. again and again. ***
89
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 89:
Evam aavartamaanaah te tishthanti niyata vrataah |
Savituh dakshinam maargam shritaa hi aachandra taarakam ||*** Again and again, coming back, to establish, being reborn like this, following [[150]]
the Vaidhika dharmaas very strictly. They resort to the southern part of Sun, as long as the Sun and Moon live. ***
Sri Engal Aalwaan’s Commentary:
Evam iti | Dakshino maargo dhoomaadih cchaandogya ukto yathaa * Atha ya ime
graame ishtaapoorte dattam iti upaasate te dhoomam abhisambhavanti
dhoomaat raatrim raatreh apara paksham aparakshaat yaan shat dakshineti
maasaanstaaneti samvatsaram abhipraapnuvanti maasebhyah pitru lokam pitru
lokaat aakaasham aakaashaat chandramasam esha vai somo raajaa sa
devaanaam annam tam devaa bhakshayanti tasmin yaavat sampaatam ushitvaa
atha etam eva adhvaanam punaraavartante * iti | Atra cha uktah shlokah *
Dhoomam raatrim bahulam ayane dakshine arkasya maasaan aapadyante pitru
padam atha vyoma chandram divam cha | Pratyaavruttyaa gagana pavanou
dhooma abhram cha megham vrushti udbhijjaan purusha vanite dakshino maarga
eshah ||*** The dakshina maarga is said to be Dhoomaadi. There are two - *Devayaana *(Archiraadi) and Pitruyaana (Dhoomaadi). It is told in Chaandogya Upanishad that those who do meditation on the Paramaatman, Parabrahma upaasanaa, when they meditate upon the Tapah shabda vaachya Paramaatman with shraddhaa, they attain the Archiraadi maarga and go to moksha. Those who live in the villages, as householders, who perform *Ishtaa *(various yajnya yaagaas, sacrifices), *Poortaa *(humanitarian deeds like building water tanks), *Datta *(giving daana, charity), they go to the deity of Smoke, dhoomam, the Dhoomaabhimaani devataa. From there, they go to the deity of night. From there, to the deity of Krishna paksha. From there to the *abhimaani *devataa of Dakshinaayana. From there, they go to deity of Samvatsara. From there, they go to the world of manes, Pitruloka. From Pitruloka, they go to the deity of Aakaasha, then to the Moon. This is the food of the gods, the gods eat him, the gods get the service done by these people, so they use them like animals, as told in the Upanishads. After having spent all the punyaas accumulated, in performing Ishtaa, Poortaa, Datta, till the punya is spent, they live there, they serve the gods, live in their worlds and enjoy. When the punya is completed, exhausted, they return by the same route, up to Aakaasha. From Aakaasha, they go to Vaayu, then to Dhooma. This is the Panchaagni Vidyaa told in *Chaandogya Upanishad. *Dhooma, raatri, bahula, Dakshinaayana, Aakaasha, Moon, Diva, and after that, when they come back, they go through Aakaasha first, then *Vaayu, Dhooma, Abhra *(the previous state of cloud), then the cloud itself, then rains, then udbijya, vreehi, grains, when a person eats that grain, and unites with a woman, it gets transferred to woman, and they are born again. This is told in Panchaagni vidyaa. Those who go by the Pitruyaana, they take this path. Those who take Devayaana, they go to Moksha.
Here, another Devayaana is told. ***
90
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 90:
Naaga veethi uttaram yat cha saptarshibhyah cha dakshinam |
Uttarah savituh panthaa devayaanah cha sa smrutah ||*** [[151]]
The northern part of Naagaveethi, and the southern side of Saptarshis, this is said to be the Uttara part, the Devayaana. ***
91
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 91:
Tatra te vashinah siddhaah vimalaa brahmachaarinah |
Santatim te jugupsanti tasmaat mrutyuh jitah cha taih ||*** Those who live there are Brahmachaaris, always established in the meditation of Brahman, chanting the Vedaas all the time, pure minded, they have controlled their senses, they are siddhaas, they are not interested in procreation, they have won over death. ***
92
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 92:
Ashta asheeti sahasraani muneenaam oordhvaretasaam |
Udak panthaanam aryamnah sthitaani aabhoota sampluvam ||*** Oordhvaretaas are rishis who have controlled their desires, kaama. There are 88,000 of them. They are present in the north part of the Sun. They are present till the Naimittika pralaya.
93
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 93:
Te asamprayogaat lobhasya maithunasya cha varjanaat |
Icchaadvesha apravruttyaa cha bhoota aarambha vivarjanaat || ***Because they have given up stree sanga, lobha, they don’t have icchaa, dvesha, and the dualities, they are not interested in procreation.
***Sri Engal Aalwaan’s Commentary:
Ta iti | Bhootaarambha vivarjanaat nivartaka shruti aashrayanaat |
94
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 94:
Punah cha kaamaan samyogaat shabdaadeh dosha darshanaat |
Iti ebhih kaaranaih shuddhaah te amrutatvam hi bhejire ||*** They have seen defects in all the objects of senses like *shabda, sparsha, roopa, rasa, *gandha. They re never interested in kaama, stree sanga, procreation. Because of all these reasons, being very pure, they have attained amrutatva.
95
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 95:
Aabhoota samplavam sthaanam amrutatvam vibhaavyate |
Trailokya sthiti kaalo ayam apunarmaara uchyate ||
***Sri Engal Aalwaan’s Commentary:
Aabhoota samplavam brahma dinaantam yaavat sthiteh amrutatva aakhyaanam
| Tat udak maargasthaanaam muktih iti aaha aabhoota samplavam sthaanam
amrutatvam iti | Trailokya sthiti kaala eva iti amruta apunarmaara paryaayah
| ***Naimittika pralaya is the end of the day of Chaturmukha Brahma, one *kalpa. *Praakruta pralaya is with 100 years of Chaturmukha Brahma, when laya of Chaturmukha Brahma also happens, when entire *prakruti *[[152]]
mandala merges. These rishis live upto the Naimittika pralaya. Because they are present till the day of Chaturmukha Brahma, one kalpa, this is said to be amrutatva. This is the duration for which the three worlds - Bhooh, Bhuvah, Suvah exist; at the end of this, these three worlds merge, get destroyed; this is said to be *Aabhoota *Sambhava. This is said to be the mukti of those in the northern part of Sun, this is told because they live as long as the three worlds are present. At the pralaya which happens to the three worlds at the end of a day of Chaturmukha Brahma, they also get merged.
96
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 96:
Brahma hatyaa ashvamedhabhyaam paapa punya kruto vidhih |
Aabhoota samplavaantam tu phalam uktam tayoh dvija || ***Those who do Brahma hatyaa, a mahaa paapa; and those who perform *Ashvamedha *Yaaga, which is a punya; the fruits, paapa and punya respectively, are said to be present till the end of this kalpa.
For one who does brahma hatyaa, his paapa will not get destroyed for such a long time. Those who do Ashvamedha yaaga, their punya makes them live for a long time.
Sri Engal Aalwaan’s Commentary:
Brahma hatyaa ashvamedhabhyaam iti | Brahma hatyaa ashvamedhabhyaam
kriyaabhyaam paapa punya apoorve bhaavayatah pumso ayam phala bhogo
vidhih | Evam aakalpam brahmahaa narakam ashvamedhee svargam bhunkta iti
arthah | Apoorva is what comes out of a yajnya, a fruit. Those who do these *brahma *hatyaa or Ashvamedha yaaga, their fruits are said to be this. One who does *Brahma *hatyaa, he will suffer in naraka till the end of the kalpa. One who performs Ashvamedha yaaga, he enjoys svarga till end of the kalpa.
97
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 97:
Yaanvanmaatre pradeshe tu maitreya avasthito dhruvah |
Kshayamaayaati taavat tu bhoomeh aabhoota samplavaat || ***All the worlds which are present till the Dhruva’s place, only those places are destroyed - these three worlds. Aabhoota sambhava is naimittika pralaya; the three worlds will get destroyed during naimittika pralaya.
98
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 98:
Oordhva uttaram rushibhyah tu dhruvo yatra vyavasthitah |
Etat vishnupadam divyam truteeyam vyomni bhaasuram || Beyond these three worlds, and where Dhruva is also present, this is said to be *Vishnu *pada, which is very bright, shining, full of light. This is said to be the third place. Above that, where Dhruva is there, rishis live there. This is Vishnu Pada, the third world with respect to Pruthivi. ***
Sri Engal Aalwaan’s Commentary: [[153]]
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अथ विष्णुपदं विष्णुपदीं च प्रसञ्जयति-ऊत्तरमिति ॥
ऋषिभ्य उत्तरस्यां दिश्य् ऊर्ध्वं च ध्रुवाधारो विष्णुपदाख्यं स्थानं भूम्य्-अपेक्षया तृतीयम् ।
तच्च वैराजस्य हृदय-नाडी-स्थानीयत्वाद् विष्णोर् निवासः।
अतोऽत्र विष्णुपदे स्वर्गाधिक-सौख्यात् सत्य-लोकाद् अर्वाचीनत्वाच् च
मोक्षोक्तिः क्रम-मुक्त्य्-अर्था ।
तत्-स्थाः क्रमाद् ब्रह्म-लोकम् एत्य
ब्रह्मणा सह मुच्यन्ते ।
विष्णु-पदे स्थितास्
तत्र लब्ध-ज्ञाना मुच्यन्ते ;
न तु तन् मुक्तैर् लभ्यं स्थानम् इत्य् अर्थः ॥ ९८-१०० ॥
**SrI VishNu PurANam (Vol. 2) **Atha vishnupadam vishnupadeem cha cha prasanchayati oordhva uttaram iti |
Rushibhyah uttarasyaam dishi oordhvam cha dhruva aadhaaro vishnu
padaakhyam sthaanam bhoomi upekshayaa truteeyam | Tat cha vairaajasya
hrudaya naadee sthaaneeyatvaat vishnoh nivaasah | Atah atra vishnu paade
svarga adhika soukhyaat satya lokaat arvaacheenatvat cha moksha uktih krama
mukti arthaa | Tatsthaah kramaat brahma lokam etya brahmanaa saha
muchyante | Vishnupade sthitaah tatra labdha jnyaanaa muchyante; na tu tat
muktaih labhyam sthaanam iti arthah |
Bhooh, Bhuvah, Suvah, Mahah- this is the fourth one, but with respect to Bhoomi, this is the third place. That is why this is told as Truteeyaa. To the north of the rishis, and also above, Vishnu pada which is supported by Dhruva is there. If you take the seven worlds - Sapta lokaas, (Bhooh, Bhuvah, Suvah, Mahah, Janah, Tapah, Satyam), this is said to be the position of the hrudaya. Vairaaja is Chaturmukha Brahma, the Viraat purusha. Antaryaami, Parabrahma is located in the *hrudaya *- this is the place where Vishnu lives. The moksha told in this Vishnu pada is Krama mukti; those who are here enjoy much more pleasures and happiness compared to even svarga, even though it is below Satya loka. Krama mukti means that they gradually do upaasanaa, and then attain moksha. Those who live there, in order, go and attain Brahma loka, and along with Chaturmukha Brahma, they also get liberated. Those who are in Vishnu pada, if they perform upaasanaa there itself, and attain that jnyaana, they also can get liberated. Vishnu pada itself is not the place attained by muktaas; it is not saakshaat Parama Pada. This is one of the steps in attaining moksha.
The word Parama pada comes here, which is explained in the commentary. The next shlokaas tell about the worlds above the three worlds.
We are studying Amsha 2, Chapter 8, where we studied about the various lokaas where rishis live, the Vishnu Pada, which is also told by the name Paramapada in these shlokaas. How the people who do Ashvamedha yaaga, go and enjoy the svargaas, till the naimittika pralaya time. ***
99
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 99:
Nirdhoota dosha pankaanaam yateenaam samyataatmanaam |
Sthaanam tat paramam vipra punya paapa parikshaye || ***
Rishis who have got rid of their punya and paapa, go and stay there. They don’t have any blemish. They are all established in saatvika tapas. ***
100
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 100:
Apunya punya uparame ksheena ashesha aapti hetavah |
Yatra gatvaa na shochanti tat vishnoh paramam padam ||***
When paapa and punya both get destroyed, and they are not interested in any other benefits, where the rishis live, where they don’t have any grief at all, this is said to be Paramapada.
[[154]]
The word Paramapada is used for lokaas above the three *lokaas - Bhooh, Bhuvah, *Suvah. This is not saakshaat Paramapada, the Vaikuntha loka, as told in the Commentary. ***
101
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 101:
Dharma dhruvaadyaah tishthanti yatra vai loka saakshinah |
Tat saarshtya utpanna yogaardhih tat vishnoh paramam padam ||***
The loka saakshis, which are looking after the worlds, Dharma and Dhruva are located there. This is said to be Vishnu’s Paramapada.
Sri Engal Aalwaan’s Commentary:
Dharma dhruvaadyaah iti | Tasya vishnoh; saarshtyam samaana aishvaryataa |
Indriyaadi vasheekaranaih aishvaryaadi yogardhih; * Aishvaryaat vihito yogo
yogaat aishvaryam ishyate | Yogaishvaryamrute mokshah kathanchit na
upapadyate | iti harivamsha ukteh | Yogardhi means the abundance of yoga. Obtaining samaana aishvarya, the abundance of yoga is achieved by controlling all the sense organs. Harivamsha is quoted here. This is the aishwarya. The aishwarya is controlling the senses. When the yoga is fulfilled, perfected, they have complete control on the senses. Without control of senses, they cannot go upwards, cannot achieve moksha.
102
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 102:
Yatra otam etat protam cha yat bhootam sacharaacharam |
Bhaavyam cha vishvam maitreya tat vishnoh paramam padam || What was there existing before, and what is going to come later on, created later; the three worlds, everything is controlled above the three worlds, are controlled like warp and weft of a cloth - the horizontal and vertical threads of a cloth. This is said to be Vishnu’s Paramapada here.
103
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 103:
Diveeva chakshuraatatam vitatam yat mahaatmanaam |
Viveka jnyaana drushtam cha tat vishnoh paramam padam || All pervading, the chakshus is said to be Soorya here. They perceive through their knowledge, the Mahaatmaas there. As though the Sun in the Dyu loka, like this, their knowledge is spread all over. This is said to be Vishnu’s Paramapada.
This shloka is similar to the *Shruti mantra - Diveeva chakshuraatatam … sadaa *pashyanti soorayah, which is told with respect to the Nityasooris, who are there in saakshaat Sri Vaikuntha itself. *Yat vishnoh paramam padam sadaa pashyanti *soorayah | Diveeva chakshuraatatam … ***
Sri Engal Aalwaan’s Commentary:
Diveeva iti | Chakshuh sooryah; ayam cha * Tat vishnoh iti mantra dvaya [[155]]
anugrahah |
104
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 104:
Yasmin pratishtito bhaasvan medheebhootah svayam dhruvah |
Dhruve cha sarva jyoteemshi jyotishu ambho mucho dvija || ***These are all worlds in the Prakruti mandala only. In this, Sun is present; Dhruva is present as the central pole supporting everything. In him are established all the stars. All the clouds are supported by that.
105
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 105:
Megheshu santataa vrushtih vrushteh srushteh cha poshanam |
Aapyaanam cha sarveshaam devaadeenaam mahaamune || From the clouds, rains happen. Clouds are responsible for the rains, and all the vegetation, because of which living beings are nurtured. It brings joy to Devaas and everyone.
This is why it is said to be the cause. ***
106
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 106:
Tatah cha aajyaahutih dvaaraa poshitaah te havirbhujah |
Vrushteh (Srushteh) kaaranataam yaanti bhootaanaam sthitaye punah ||*** The cycle continues. Here, the yajnya, yaaga, anushthaana happens. There, they offer aajyaahuti through Agni to the Devataas. This again is the cause of rains. This, again, is the cause of the lives of all the beings. ***
107
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 107:
Evam etat padam vishnoh truteeyam amalaatmakam |
Aadhaara bhootam lokaanaam trayaanaam vrushti kaaranam ||*** This third one is said to be world of Vishnu, which is pure, without any defect. This is the support for all the three worlds; the rains happen from there. ***
108
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 108:
Tatah prabhavati brahman sarva paapa haraa sarit |
Gangaa devaanganaagaanaam anulepana pinjaraa ||*** Now, Paraasharar tells about River Gangaa. From there, the Gangaa river flows, which destroys all the sins. It has got a beautiful brownish hue, because of paste present in the bodies of the Apsaras and maidens there. ***
Sri Engal Aalwaan’s Commentary:
Tat vishnoh padam sarvasya hetuh aashrayah cha iti uktam | Paavanam cha iti
aaha - tatah pravati iti aadinaa | Tata iti | Tatoh vishnupada maargaat |
Gangaa hi * Trivikrama pada udbhinna brahmaanda sushirodbhavaa | Tathaa
cha vaamana puraane * Tatah prataapavaan brahman bruhat vishnvanghrih [[156]]
ambare | Brahmaanda udaram aahatya niraalokam jagaama sah ||
Vishnvanghrinaa prasarataa kataahe hemni bhedite | Ambaraat vishnumaayaa
atha baahyam ambhah kataahatah || Vishnvanghri padma ooru dandaadgaam
gataa vai nadee tadaa | Baahyatoya mahaadhaaraa dasha paapa vinaashinee ||
ityaadi | Sri vishnu dharmottare cha * brahmaandah taaditah tena cchidrataam
agamat prabho | Brahmaandam baahya toyena dasha paapa hrutaa aavrutam ||
Tena cchidrena tat toyam viveshaandam maheepate || iti | Puraanaantare tu
brahmanah kamandalu jalena haricharane kshaalite ganga udbhootaa iti |
Anyatra tu dharma eva brahma aajnyayaa draveebhoota iti | Atah traivikrame
paade brahma kamandalu jalena kshaalyamaane tat aparyaaptayaa tat
poortyartham dharme draveebhoote tatra api apoorne brahmaanda kataaha
bhede baahya udakaa dhaaraa cchidrena vishnu paada sparshinee gaam gataa
gangaa aaseet iti avirodhah | This place of Vishnu supports everything. It is the cause and support of everything. It is also very sacred and purifies. From the Lotus Feet of Vishnu; when Bhagavaan did Vaamana Avataara and started growing as Trivikrama, His paadaas became so huge that they broke through Brahmaanda; at that time, there was a hole created in Brahmaanda; Gangaa comes in from there; this is told in Vaamana Puraana. His foot started growing in the sky. His paada broke through the Brahmaanda and occupied the place beyond that. When the Cosmic Egg was broken, from Vishnu Paada, the water started flowing. From the sky, water which was present outside started flowing through Vishnu Paada, it entered the skies. The outside water started entering, and it destroys the ten sins - *pancha paatakaas, *upapaatakaas. This is told in Vaamana Puraana. This is also told in *Vishnu *Dharmottara Puraana. When Vishnu’s Paada started growing, it broke through the Brahmaanda, and there was a huge hole. The whole Brahmaanda was occupied by the waters which were outside; they destroy all the ten sins. Through that hole, water entered into the anda, inside the Cosmic Egg. In another puraana, it is said that when Vishnu Paada started growing, when it entered *Satya Loka, Chaturmukha *Brahma did Abhisheka to that Paada, and that became Gangaa river later. Chaturmukha Brahma did Abhisheka to the Paada with his kamandalu jala. At another place, it is told that Dharma itself became a river, and took the form of water, and became Ganga river. What is told in another place is that *Trivikrama *Paada was so huge that the water in Brahma’s kamandalu was not sufficient, he was doing Abhisheka with that; in order to complete that Abhisheka, Dharma itself took the form of water; that was also not sufficient; when the Cosmic Egg was broken, waters which were outside also came through that opening in the Egg, touched the Feet of Vishnu, and came to the world, and became Gangaa. ***
109
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 109:
Vaama paadaambuja angushta nakha sroto vinirgataam |
Vishnoh bibharti yaam bhaktyaa shirasaa aharnisham dhruvah ||*** From the toe of the left foot of Bhagavaan Vishnu, the water came through the nails. [[157]]
these waters are held by Dhruva with great devotion day and night. Everyday he bears it on his head. ***
Sri Engal Aalwaan’s Commentary:
Atha dhruvaadi paataalaantam avateerna gangaa prashamsaa vaama paadaa iti
|*** This is told to praise Gangaa river. ***
110
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 110:
Tatah saptarshayo yasyaah praanaayaama paraayanaah |
Tishthanti veechi maalaabhih uhyamaana jataa jale ||*** Saptarshis are always engaged in praanaayaama, japa, dhyaana. They take sacred bath in this Gangaa river, where their jataa is getting drenched with the Gangaa waters.
***Sri Engal Aalwaan’s Commentary:
Tata iti | * Vishnoh pade parame madhva utsah, iti mantra anugruhyate |
Oohyamaana jataajala iti saptarsheenaam aghamarshana snaana sukha
aadhikya uktih | ***Shruti says that Vishnu’s Paada, there is a spring of honey or nectar at the Feet, this is sacred and so enjoyable that all Saptarshis telling Aghamarshana Sookta, are enjoying and getting purified by the water. They experience great joy in taking bath in *Gangaa *jala. ***
111
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 111:
Vaaryoghaih santataih yasyaah plaavitam shashimandalam |
Bhooyo adhikataraam kaantim vahati etat ahakshaye ||*** Floods of water are going and drenching the Chandra Mandala itself. *Chandra *Mandala gets more brightness and lustre, in the night, because of this. ***
112
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 112:
Meruprushthe patati ucchaih nishkraantaa shashi mandalaat |
Jagatah paavanaarthaaya prayaati cha chaturdisham ||*** From the Chandra Mandala, it is falling from great height, on the Meru parvata. Gangaa river falling from Chandra Mandala, goes in all four directions, in order to purify the whole world. ***
Sri Engal Aalwaan’s Commentary:
Meru prushta iti | Shashi mandalaat nishkraantaa soorya maargaat merum gataa
iti arthah | * Vishnu paadaat shishumaaraat dhruvaat cha somaat sooryaat meru
kootaat cha vishnoh | Samaagataa shiva moordhno himaadrim * ityaadi vyaasa
ukteh |* From Chandra Mandala, through Soorya, it comes into the Meru parvata. Vyaasa has [[158]]
told that from Vishnu Paada, it reaches Shimshumaara, from there Dhruva, from there *Soma *( Chandra Mandala), then Soorya, then Meru parvata. Then it comes to the shiras of Shiva, in the jataa, then to the Himaalayaas. ***
113
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 113:
Seetaa cha alakanandaa cha chakshurbhadraa cha samsthitaa |
Ekaa eva yaa chaturbhedaa dik bheda gati lakshanaa ||*** Four streams of Gangaa are Seetaa, Alakananda, Chakshu, Bhadraa. One Gangaa divides into four, because of going in different directions. ***
114
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 114:
Bhedam cha alakandaakhyam yasyaah sharvo api dakshinam |
Dadhaara shirasaa preetyaa varshaanaam adhikam shatam ||*** That stream called Alakananda in the southern direction, Shiva bears it for more than 100 years on the shiras, with great love. ***
115
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 115:
Shambhoh jataa kalaapaat cha vinishkraantaa asti sharkaraah |
Plaavayitvaa divam ninye yaa paapaan sagara aatmajaan ||*** From Shambhu jataa, Ganga comes out; just as a river submerges all small pebbles, the remains of Sagara’s 60,000 children, Saagaraas, Gangaa comes and purifies them and they get rid of all sins.
***Sri Engal Aalwaan’s Commentary:
Shambhoh iti | Sharkaraah - nadyantah sookshma shilaah; taa iva saagara
astheeni plaavayitvaa | ***Sharkaraah are small pebbles in the river.
116
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 116:
Snatasya salike yasyaah sadyah paapam pranashyati |
Apoorva punya praaptih cha sadyo maitreya jaayate || ***One who takes bath in that, immediately, all his sins get destroyed. O Maitreya, immediately, they also get a lot of virtues, punyaas, which they had never attained earlier. ***
117
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 117:
Dattah pitrubhyo yatraapah tanayaih shraddhayaa anvitaih |
Samaashatam prayacchanti truptim maitreya durlabhaam ||*** If children give tarpana, with the waters of Gangaa, the forefathers, manes, attain trupti, satisfied for hundreds of years, which is impossible to attain.
118
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 118:
Yasya abhishtvaa mahaa yajnyaih yajnyesham purushottamam | [[159]]
Dvijabhoopaah paraam siddhim avaapuh dive cha iha cha || Using the waters of Gangaa, if they do mahaa yajnyaas, and worship Purushottama, the One who is aaraadhya by these yajnyaas, Yajnyesha. brahmins obtain great benefits and purushaarthaas, in this as well as other worlds.
This is telling how sacred and holy the Gangaa waters are. One who does tarpana, does yajnya, takes bath, all attain great benefit.
119
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 119:
Snaanaat vidhoota paapaah cha yat jalaih yatayah tathaa |
Keshava aasakta manasah praaptaa nirvaanam uttamam || One who takes bath gets rid of all the sins. The sages took bath there and got rid of all sins. They were meditating on Keshava, attained Nirvaana, great aananda.
120
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 120:
Shruta abhilaashitaa drushtaa sprushtaa peetaa avagaahitaa |
Yaa paavayati bhootaani keertitaa cha dine dine || Whether one hears about the greatness of the river Gangaa, or one gets a desire to take bath in Gangaa river, or one who sees the Gangaa itself, or one who touches the waters of Gangaa, one who drinks the waters of sacred Gangaa, one who does avagaaha snaana in it, one who even praises the great qualities and powers of the river Gangaa, all of them get purified, and sins get destroyed. ***
Sri Engal Aalwaan’s Commentary:
Shruta iti | Shruta abhilaashitaa iti aadou aasakti bhooyastvaat phala
bhooyastvam yathaa uttaram dasha gunam | Yathaa brahmaanda puraane *
Shrutaa gangaa iti yaih bhaktyaa sakrut doore sthitaih api | Tatra eva taarayet
martyaan karunaardraa bhavaarnavaat || Kadaa drakshyaami taam gangaam
kadaa snaanam aham labhe || iti pumsaa abhilaashitaa kulaani dasha taarayet
| Yathaa kathanchit yaih drushtaa bhaktitah chinmayee sakrut | Gangaa
taarayate teshaam shatamamhasah | Yaih tu sprushtaa vishishtaangaa gangaa
bhaktyaa sakrut naraih | Kulaanaam tu sahasram vai teshaam taarayate
bhavaat | Peetaa dharmadravee martyaih yaih gangaa bhaktitah sakrut |
Teshaam kulaanaam ayutam bhavaat taarayate dhruvam || Yaih punya
vaahinee gangaa sakrut bhaktyaa avagaahitaa | Teshaam kulaanaam laksham tu
bhavaat taarayate dhruvam || Yaih dinam sevitaa bhaktyaa gangaa punya jalaa
naraih || Kulaanaam dasha laksham tu teshaam taarayate bhavaat | *Shruta, abhilaashitaa, drushtaa, sprushtaa, peetaa, avagaahitaa *- one after the other, what is told, for everyone, the next one is due to great desire. One who hears about the Gangaa gets a great desire to see, take bath. One who has a great desire, goes and touches the waters, the next step is to drink the waters of Gangaa. For each step, the next step gets ten times more benefit; the fruits they attain are ten times of the previous one. This is told in Brahmaanda Puraana, those who are standing away [[160]]
from the river also, but one who hears about Gangaa with devotion, there itself, Gangaa river, out of great compassion, makes them get rid of samsaara itself. “When will I see the Gangaa river, when will I get an opportunity to take bath in Gangaa?”, one who desires like this, for such a person, ten kulaas of his will be blessed. For whatever reason one sees with great devotion the Gangaa river, Gangaa destroys the sins of hundred kulaas of such a person. Those who touch the waters of the river with great devotion, even once, Gangaa will bless thousand kulaas of them to cross over the samsaara. Dharma itself has taken the form of water, the Gangaa river, one who drinks that with great devotion, even once, Gangaa will make sure that ten thousand kulaas of them will cross over the ocean of samsaara, this is for sure. In the sacred river Gangaa, with great devotion, when one does *Avagaaha snaana *(completely immersing in the waters), one lakh kulaas of them will be blessed with crossing over the samsaara. Those who do seva every day with great devotion, and drink the sacred waters, ten lakh kulaas of them will cross over samsaara. This is the greatness of Gangaa told in *Brahmaanda *Puraana.
121
***Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 121:
Gangaa gangaa iti yat naama yojanaanaam shateshu api |
Sthiteh ucchaaritam hanti paapam janma traya aarjitam || Those who are even hundred yojanaas away from Gangaa river, if they tell thrice as " Gangaa Gangaa Gangaa", they will be freed from sins accumulated from three janmaas. ***
Sri Engal Aalwaan’s Commentary:
Gangaa gangaa iti | Dviruktih pratisandhyam cha trigaavrutteh vruddhi arthaa |
Brahmaande * Gangaa gangaa iti gangaa iti yaih trishandhyam trireeritam |
Sudoorasthaih cha tat paapam hanti janma trayaarjitam | Tathaa * Sahasra
yojanastho api trishandhyam trih samaahitah | Gangaa gangaa iti yo brooyaat
sa gacchet paramaam gatim | Naama upalakshanam smaranasya api, *
Yojanaanaam sahasreshu gangaam yah smarate narah | Api dushkruta karmaa
asou labhate paramaam gatim | iti maatsya ukteh | In the Praatah Sandhyaa, Madhyahnika Sandhyaa and Saayam Sandhyaa, if some says as " Gangaa Gangaa Gangaa", even if located hundreds of yojanaas away from Gangaa river, for three janmaas, whatever paapas are accumulated, that will be completely destroyed. This is told in Brahmaanda Puraana. Even though located far away from the river. Even if situated 1000 yojanaas away, if one says with devotion during the three sandhyaa kaalaas, he will attain Parama Gati. Telling the name is also indicative of thinking of Gangaa. One who thinks of the Gangaa river, even though located thousands of yojanaas away, though he has done lots of sins, he will attain great worlds, is told in Maatsya Puraana. ***
122
Sri Vishnu Puraana, Amsha 2, Chapter 8, Shloka 122: [[161]]
Yatah saa paavanaayaalam trayaanaam jagataam api |
Samudbhootaa param tat tu truteeyam bhagavat padam || Because Gangaa river is sufficient for purifying all the three worlds, which has come from the Bhagavaan’s Paada.
Sri Engal Aalwaan’s Commentary:
Yata iti | Yata iti prakruta vishnu pada maahaatmya upasamhaarah |
Trayaanaam iti paataala vyaaptih cha uktaa saagara uddhaara arthaa | Tu
shabdo alpa maahaatmya nadyantara utpatti sthaanaat sarahshailadrumaadeh
vailakshanam vishnu padasya vadan gangaam utkarshayati; gangaayaa
nadyantara saamya darshino dosha smruteh - gangaayaam vaishnavee shaktou
nadyantara vibhaavanaam | Prakruvanti cha ye martyaa na taih tu saha
samvaset || Nadee iti na asammantavyaa iti hi bhavishyat vaakyam | The conclusion is that all the greatness of Gangaa has come because she has emerged from the Paada of Sri Mahaavishnu. This conclusion is told to tell about the greatness of the Paada. Paataala is also included in the three lokaas, and this is to give good gati to Sagara’s children. Gangaa river has come from Vishnu Pada; there are so many rivers originating from places of very little significance compared to the sacred feet of Saakshat Mahaa Vishnu. They originate from some other river, or from a hill, which are very insignificant compared to the Paada of Mahaa Vishnu; this is indicated by ’tu’ shabda. Gangaa cannot be compared with ordinary rivers. Those who compare Gangaa river with other ordinary rivers, they commit sin, dosha. Gangaa has got Vaishnavee Shakti, coming from Vishnu Paada; those who think that Gangaa is similar to other rivers, one should not live with, or come in contact with such people. Gangaa should not even be told as nadi, Gangaa is so sacred; this is told in Bhavishyat Puraana.
This brings us to a close of Amsha 2, Chapter 8.
***|| Iti Sri Vishnu Puraane Dviteeye Amshe Ashtamo Adhyaayah Samaaptah ||
|| Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Dviteeye Amshe Ashtamo
Adhyaayah || ***
*** [[162]]
|| Atha Navamo Adhyaayah ||
Shimshumaara, Divya Snaana***
Now, Chapter 9.
Sri Paraasharar starts to tell about the Nakshatra Mandala, what is controlling what, what is supported by what, etc.