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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 1:
Braahmanah -
Rubhuh varsha sahasre tu samateete nareshvara |
Nidaagha jnyaana daanaaya tat eva nagaram yayou || *Bharata *(to Souveera Mahaaraaja) - After one thousand years, Rubhu again comes back. In order to teach him, do the complete upadesha of Aatma jnyaana, he comes back to the same place.
***Sri Engal Aalwaan’s Commentary:
Uktasya aatma saamyasya darshanam chira kaala yoga saadhyam iti
uttaraadhyaayena uchyate - rubhuh ityaadinaa | ***After thousand years, he comes back. Why does he come back? Rubhu knew that whatever he had taught to Nidaagha, takes a long time to put to practice. That jnyaana has to come through anushthaana. It is a difficult thing and takes a long time. One has to be practicing this yoga for a long time. Then only, they can reach the perfection of aatma saamya darshana. So, he comes back after a thousand years. This also shows the compassion of the aachaarya, that they do not leave the shishyaas half way through. They teach and make sure that the jnyaana is brought to anusthanaa. They themselves come and teach.
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***Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 2:
Nagarasya bahih so atha nidaagham dadrushe munih |
Mahaabala pareevaare puram vishati paarthive || ***When he came, outside the city, he saw Nidaagha. At the same time, Paarthiva, the king was entering the city, with all his force and his parivaara.
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***Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 3:
Doore sthitam mahaabhaagam jana sammarda varjakam |
Kshut kshaama kantham aayaantam aranyaat sa samit kusham || ***Nidaagha wanted to avoid the crowd, and so was standing at a distance alone. He had gone to the forest to collect samit and darbha; having collected all that, he was hungry and thirsty. He was waiting for the crowd to pass, and did not want to get mixed up in the crowd. He was standing alone at a distance.
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**SrI VishNu PurANam (Vol. 2) **Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 4:
Drushtvaa nidaagham sa rubhuh upagamya abhivaadya cha |
Uvaacha kasmaat ekaante stheeyate bhavataa dvija || Rubhu saw Nidaagha at a distance, and goes near Nidaagha and does abhivaadana. “Why are you standing alone at a distance, O Brahmin”, he asked him.
This Rubhu does in order for Nidaagha not to realize who he was. Nidaagha would think that he is some brahmin, who has come there, not being able to recognize him. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 5:
Nidaaghah -
Bho vipra jana sammardo mahaan esha nareshvarah |
Pravivikshuh puram ramyam tena atra stheeyate mayaa ||*** *Nidaagha *- O Brahmin, this king is followed by a huge crowd, and is wanting to enter the city with his huge crowd. That is why I am standing here, so that they can all pass, so that I can avoid this crowd.
*Pravetum icchuh pravivikshuh *- desirous of entering (the city). ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 6:
Rubhuh -
Naraadhipah atra katamah katamah cha itaro janah |
Kathyataam me dvija shreshtha tvam abhijnyo mato mama ||*** *Rubhu *- Who is the king and who are the other people? Please do tell me, I think you are knowledgeable about that.
***Sri Engal Aalwaan’s Commentary:
Naraadhipa iti | Naraadhipah atra katama iti | Na ekasmin api aatmani
naraadhipatva aadi visheshanam pashyaami iti bhaavah | ***Rubhu was actually hinting that he is seeing only aatmans everywhere, because he had that aatma darshana. He did not differentiate between king and another person. He was not seeing those external forms. He had realized the aatman. So, he was not able to see the naraadhipatva and other attributes in these aatmans. He saw aatmans as jnyaana eka aakaaraas. “I am not able to see any attributes in these aatmans like naraadhipatva, jaati, position, etc.”
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***Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 7:
Nidaaghah -
Yo ayam gajendram unmattam adri shrunga samucchritam |
Adhiroodho narendro ayam parilokah tathaa itarah || ****Nidaagha *- This huge elephant which is big like a peak of a mountain, one who is sitting on that - he is the king and all the other people are his parivaara who are following him. [[283]]
***Sri Engal Aalwaan’s Commentary:
Bhaava aparijnyaanaat aaha yo ayam iti | Parilokah - parijanah | ***Rubhu had said that he is seeing aatmans only, and is not seeing the naraadipatva, and other things. He is not able to understand that. So, Nidaagha starts to explain in an innocent way as though the Brahmin who is asking the question does not know that the person sitting on the elephant is the king and all the people are his parivaara. So, he explains like that. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 8:
Rubhuh -
Etou hi gajaraajaanou yugapat darshitou mama |
Bhavataa na visheshena pruthak chinha upalakshanou ||*** *Rubhu *- You showed me both together. You said that one who is sitting on the elephant is the king, and others surrounding him are the others. You just said that he is this, and others are that. At the same time you should me both. But you did not give the specific characteristics of each. You did not tell me clearly the specific characteristics of king and others - their distinguishing marks.
***Sri Engal Aalwaan’s Commentary:
Etou hi iti | Ayam ayam iti hastamudrayaa etou darshitou | Na mayaa gajatvena
raajatvena cha etou aatmanou drushtou | Aham tu nirvaana jnyaanamayou etou
pashyaami iti bhaavah | ***You showed with your hand that this is the king, and these are the other people. I did not see that this is gaja or this is raajaa. I am seeing only them as *jnyaana aananda *svaroopaas, is the bhaava.
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***Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 9:
Tat kathyataam mahaabhaaga vishesho bhavataa anayoh |
Jnyaatum icchaami aham ko atra gajah ko vaa naraadhipah || ***Please do tell me, O Brahmin, the distinguishing characteristics of these two. You said king is sitting on the elephant. Who is the elephant and who is the king? Please do tell me. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 10:
Nidaaghah -
Gajo yo ayam adho brahman upari yasya esha bhoopatih |
Vaahya vaahaka sambandham ko na jaanaati vai dvija ||*** *Nidaagha *- O Brahmin, are you not able to understand even this much? The elephant is below, and one who is sitting on the top is the king. There is *vaahya vaahaka **sambandha *- one who is being carried and one who is carrying. The elephant is carrying the king; elephant is below and king is on top. Who does not know this?
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**SrI VishNu PurANam (Vol. 2) *****Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 11:
Rubhuh -
Jaanaami aham yathaa brahman tathaa maam avabodhaya |
Adhah shabda nigadyam kim kim cha oordhvam abhidheeyate || ****Rubhu *- I am not able to know this, understand this. Please teach me so that I am able to understand this. What did you mean by below and above? What is the actual meaning of below and above? Please teach me so that I am able to understand clearly. What is said to be on top, and what is said to be below?
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***Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 12:
Braahmanah -
Iti uktah sahasaa aaruhya nidaaghah praaha tam rubhum |
Shrooyataa kathayaame esha yat maam pariprucchasi || ****Bharata *- Immediately, Nidaagha climbs up on a stone, a platform, and stands on that and tells *Rubhu *- “I am going to show you with an illustration”. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 13:
Upari aham yathaa raajaa tvam adhah kunjaro yathaa |
Avabodhaaya te brahman drushtaanto darshito mayaa ||*** O Brahmin, you are shreshta, I am showing you only in order to teach you, not to disrespect you. I am standing above, just like the king, and you are below, just like the elephant. I am telling only in order to teach you.
***Sri Engal Aalwaan’s Commentary:
Upari iti | Aarohana kriyayaa eva uttaram darshayan tat atikrama dosham
pariharati drushtaanta iti | ***By the act of climbing up, he showed him the answer. The Brahmin is very respectable. Looks like he showed disrespect, for this he is telling, I am only giving you an example, and not showing you disrespect. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 14:
Rubhuh -
Tvam raajaa eva dvija shreshtha sthito aham gajavat yadi |
Tat eva tvam mamaachakshva katamah tvam aham tathaa ||*** *Rubhu *- If you are like king, if I am standing like the elephant, now you please explain me “Who are you and who am I”.
So he leads him to the aham, tvam; so that the aham artha is what he is going to teach. Who is tvam, and who is aham?
***Sri Engal Aalwaan’s Commentary:
Tvam iti | Katamah tvam aham tathaa iti aatmano deha roopa bheda aakshepah
| Tvam aham shabdayoh artho dehaat vilakshana iti bhaavah | [[285]]
The difference is only in the form of the body; individual selves do not have this kind of difference; you are telling “You and I”, possibly keeping in mind the form of the body. The actual meaning of tvam and aham is the aatman who is very different and distinct from the body. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 15:
Braahmanah -
Iti uktah satvaram tasya pragruhya charanou ubhou |
Nidaaghah tu aaha bhagavaan aachaaryah tvam rubhuh dhruvam ||*** *Bharata *- Immediately Nidaagha realized. He falls at his feet, and holds both his feet. “O brahmin, you are definitely my aachaarya Rubhu only, I have no doubt about this”. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 16:
Na anyasya advaita samskaara samskrutam maanasam tathaa |
Yathaa aachaaryasya tena tvaam manye praaptam aham gurum ||*** I do not think anyone else has this kind of aatma jnyaana, as good as my *aachaarya *Rubhu. I am very sure that my aachaarya only has come here, in order to teach me. This kind of mindset of realizing aatman everywhere, has realized the aatman. This is not possible for anyone else, as my aachaarya Rubhu.
***Sri Engal Aalwaan’s Commentary:
Na anyasya iti | Advaitam deva aadi dvaita raahityam | ***Advaita means that the deva, manushya, etc. - this kind of dvaita is not there. Perceiving the individual self as aatman in all the bodies. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 17:
Rubhuh -
Tava upadesha daanaaya poorva shushrooshana aadrutah |
Guru snehaat rubhuh naama nidaagha samupaagatah ||*** *Rubhu *- In order to teach you only, in order to do this upadesha only, I was very happy with the desire you had in order to attain this aatma jnyaana; I have come because of that. Aachaaryaas love their shishyaas so much, “Because of that, I am your aachaarya and am very compassionate towards you, looking at your desire and your shraddhaa in order to attain that aatma jnyaana, I have come to you, Nidaagha”.
*Shrotum icchaa shushrooshaa. *
***Sri Engal Aalwaan’s Commentary:
Tava iti | Shushrooshanaadrutah shushrooshanena aadrutavaan |
Shushrooshooshanaahrutah iti paathe shushrooshanena vasheekrutah | Aadruta
iti kartari roopam | ***Looking at the desire to realize this aatma jnyaana, I am captivated by that icchaa, desire you have. This is the other paathaantara. [[286]]
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 18:
Tat etat upadishtam te samkshepena mahaamate |
Paraartha saarabhootam yat tat advaitam asheshatah ||*** That is what I have taught you again, very briefly. That which is the essence of all knowledge, that advaita jnyaana, that all aatmans are jnyaana svaroopa.
Sri Engal Aalwaan’s Commentary:** Tat etat iti | Tat tasmaat, advaitam deva aadi bheda rahitam jnyaana eka
aakaaram tat etat aatma svaroopam adya samkshepena upadishtam | **That which is devoid of, or that which does not have difference of the nature of *deva, *manushya, and all these forms, and is uniform everywhere, all the aatmans are jnyaana eka aakaara, all of the essential nature of consciousness. In order to teach that only. I have taught you very briefly. here. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 19:
Braahmanah -
Evam uktvaa yayou vidvaan nidaagham sa rubhuh guruh |
Nidaagho api upadeshena tena advaita paro abhavat ||*** *Bharata *- Then aachaarya Rubhu goes away, having taught his disciple briefly. After this teaching, even Nidaagha also realized the aatma jnyaana. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 20:
Sarva bhootaani abhedena dadarsha sa tadaa aatmanah |
Tathaa brahma paro muktim avaapa paramaam dvijah ||*** He saw all beings without any difference or distinction, with respect of the body, etc. As one’s self, jnyaana aakaara, he saw every being as jnyaanaikaakaara. Then he attained mukti after having realized the Brahman. ***
Sri Engal Aalwaan’s Commentary:
Sarva bhootaani iti | Sarva bhootaani sarvaan aatmanah, sura naratva aadi
bheda raahityena sva aatmanah abhedena samatvena apashyat; na tu ekatvena,
tathaa sati sarva bhootaani aatmana iti (pada vaiyarthyaprasangah) |
Praatipaadikaat vibhakti vaiyarthya prasangah | Tathaa brahma abhedena
taadaatmyena apashyat | * Aatmaa iti tu upagacchanti graahayanti cha iti
sootraat |*** Samatva is aatma aatma saamya. He realized that all aatmans are of the same essential nature. He did not realize that there is only one aatman, he did not realize like that, because there will be lot of contradictions in this upadesha. The *sarva *bhootaani itself would not make sense in this case. Brahman is the self of all the aatmans, he saw that jeevaatman is also shareera of Brahman. He realized in that way. This is how one does upaasanaa, is told in the Brahma Sutra, in Chapter 4, where Baadaraayana says that " Aatma iti tu upagacchanti", that they all [[287]]
do upaasanaa thinking that Paramaatman is the aatman. This is how Shruti also teaches them.
Shruti declares very clearly that Bhagavaan is aatma of everything and even jeevaatmans. In Bruhadaaranyaka Shruti, it is clearly told that " *Yah aatmani **tishthan aatmaanam antaro, yam aatmaa na veda, yasya aatmaa shareeram, yah *aatmaanam antaro yamayati, sa aatmaa antaryaami amrutah". So, he says that he is aatma to you also. He is in all the aatmans, and all aatmans are his shareera. He is antaryaami, is taught in the Shrutis. This is how one has to do upaasanaa, that Bhagavaan is our aatman.
Samatvam yoga uchyate.
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***Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 21:
Tathaa tvam api dharmajnya tulya aatma ripu baandhavah |
Bhava sarvagatam jaanan aatmaanam avaneepate || O Souveera Raajaa, you are one who is knowledgeable about dharma, you are dharmajnya; you should see equally yourself, your relatives and all your enemies. You should treat all of them equally as all are jnyaanaikaakaara. Realizing the aatman who is there in all the bodies, you can actually understand that. Do realize that aatman everywhere, in all the bodies. ***
Sri Engal Aalwaan’s Commentary:
Tathaa iti | Sarvagatam - tat tat karma anugunyena tat tat deva aadi deha
gatam aatma tatvam, ukta prakaaram jaanan tulya aatma ripu baandhavo
bhava | Aatma svaroopa is anu only - this is clearly told in the Shrutis. This sarvagatatva is there in various bodies depending on the karma. In order to experience the fruits of the karma, he gets different bodies. Whether it is deva, manushya, pashu, pakshi, the aatman attains those bodies. The aatman which is there in all bodies, that is sarvagata. Once you realize this, then you will treat everyone equally.
This is also told as the lakshana of a Vaishnava, a prapanna, that *aatma-suhrut-*vipaksha pakshe sama matih. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 22:
Sita neela aadi bhedena yathaa ekam drushyate nabhah |
Bhraanta drushtibhih aatmaa api tathaa ekah san pruthak pruthak ||*** The aakaasha, sky is one only, but it gets different colours at different places; in one place, it is white, at another place, it is blackish blue. They see this as a different thing and that as a different thing. But sky is only one. Aatma also who is one, being jnyaanaikaakaara, he is seen differently as the body, thinking that the body itself is aatman, by those who do not have the correct knowledge. [[288]]
Sri Engal Aalwaan’s Commentary:
Sita neela iti | Ekah san jnyaana eka aakarena eka roopah san, deva aadi deha
praveshaat tat tat roopena bhraantyaa pruthak pruthak drushyate |*** It is eka roopa only, it is similarity, and not identity. It is not one, but many of the same nature. When aatman is present in various bodies, he is seen as the body itself, as different by those who do not have the right knowledge.
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This shloka is explained in Sri Bhaashya in great detail. Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 23:
Ekah samastam yat iha asti kinchit tat achyuto na asti param tato anyat |
So aham sa cha tvam sa cha sarvam etat aatma svaroopam tyaja bheda moham
|| Whatever is there, everything is one only. It is Achyuta, nothing other than that. Everything that is here is all Achyuta only. I am also Achyuta only, and you are also that only. All these things are only aatma svaroopa. You have to see everything as eka aakaara, and not see the differences, the wrong perception, the bheda moha in the body itself and seeing difference in these things. ***
Sri Engal Aalwaan’s Commentary:
Atha * Sakalam jagat vaasudeva abhidheyasya svaroopam paramaatmanah iti
poorva adhyaaya uktam sarvasya bhagavat aatmakatvam nigamayati eka iti |* In the previous chapter, it was told that everything is Vaasudeva Svaroopa, is His shareera. In so many places, it is told very clearly that everything is Bhagavadaatmaka. This is concluded here.
Yat iha asti kinchit tat samastam eko achyuta eva - tat aatmakam iti arthah | This is like Sarvam khalvidam brahma - if there is only Brahma, then sarvam has no meaning. *Eka vijnyaanena sarva vijnyaanam *- if eka, it is only one, then sarva becomes mithyaa, and there is no meaning in telling sarva vijnyaana. The meaning is that everything is Bhagavadaatmaka. Whatever is there here, that is only one Achyuta. Everything is Bhagavadaatmaka, having Him as antaryaami.
Tasmaat tatah param utkrushtam, anyat vyatiriktam cha na asti, tato anyat
utkrushtam na asti iti vaa | Anything superior to Him, there is nothing. Other than Him, there is nothing. There is nothing which is superior to Him also.
Sarva aatmanaam poorva uktam jnyaana eka aakaaram tat shabdena
paraamrushya tat saamaanaadhikaranyena aham tvam aadeenaam arthaanaam
jnyaanam eva aakaara iti upasamharan deva aadi aakaara bhedena aatmasu
bhedamoham parityaja iti aaha so aham iti | Whatever was told earlier that all the aatmans are jnyaana only, that is told with the [[289]]
word tat, that tat is aatman. Aham, tvam, etc. are told in saamaanaadhikaranya, in the same vibhakti. There are multiple words which qualify the same object - multiple attributes qualifying the same object. There is no paraspara virodha among these attributes. They can actually qualify the same object - this is *saamaanaadhikaranya. **Bhinna pravrutti nimittaanaam shabdaanaam ekasmin arthe vruttih *saamaanaadhikaranyam. Here, the words *tat, aham, tvam *- are all told. They are all qualifying the same object, aatman, which is jnyaanaikaakaara. The aatmans are different in each. Tvam means the aatman who is in you. Aham means the aatman who is in me. Object is aatman, but jnyaanaikaakaara is what is meant here. The forms of all these are jnyaanaikaakaara only. Don’t have the wrong understanding that aatmans are different. Because of the form of the external appearance that you see, deva, manushya, but inside, all are of the similar essential nature.
***Na tu atra aatmaanam svaroopa bhedo nishidhyate | Tathaa sati deha atirikta
upadeshasya svaroope aham aham tvam sarvam etat aatma svaroopam iti bheda
nirdesho na ghatate | ***It is not telling that there is no bheda in the svaroopa of the aatman. But, what is told here is the aatma svaroopa which is different and distinct from the body, is what is taught here. Aham, tvam, sarvam, would not have made sense if that was not the case. Because the bodies are all different. Appearances are different but jeevaatman inside has the same form. Aham, tvam, sarvam etat, this bheda would not have been possible.
Deha aatma viveka vishayam cha ayam upadeshah | Kutah? * Pindah pruthak
yatah pumsah shirah paani aadi lakshanah iti prakramaat | This upadesha is primarily in order to teach the differentiating characteristics of deha and aatman, that aatman is different and distinct from the body. This *viveka *jnyaana is the purpose of this prakarana. How do we say this? Aatman is different from body. Aatman is different from indriyaas, aatman is different from the manas, one by one, he teaches. The gist of this is deha aatma viveka. What is being taught is that aatman is different from the body. This is how the upadesha started. Body which is having the head, hand, etc. is different from the aatman. ***
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 24:
Sri Paraasharah -
Iteeritah tena sa raaja varyah tatyaaja bhedam paramaartha drushtih |
Sa chaapi jaati smaranana aapta bodhah tatra eva janmani apavargam aapa ||*** *Sri Paraasharar *- Having realized the paramaartha that all aatmans are of the same jnyaana svaroopa, they are all jnyaanaikaakaara and are all similar in their essential nature, the Souveera Raaja realized the jnyaanaikaakaara of all the aatmans. Bharata muni also, who had jaati smarana, who remembered who he was in his previous birth, also attained moksha in the same janma. [[290]]
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Sri Vishnu Puraana, Amsha 2, Chapter 16, Shloka 25:
Iti bharata narendra saara vruttam kathayati yah cha shrunoti bhakti yuktah |
Sa vimalamatireti na aatma moham bhavati cha samsaraneshu mukti yogyah ||*** One who, with great devotion, either tells this, or listens to this story, the gist of this upadesha, that the mahaa yogi Bharata told to Souveera Mahaaraaja, his mind becomes purified and he will not have the moha, wrong knowledge of the nature of aatman being the body. He becomes eligible for liberation among the embodied souls. ***
Sri Engal Aalwaan’s Commentary:
Iti iti | Saara vruttam saarabhootam vruttam | Samsaraneshu aatma moham na
iti, mukti yogyah mukti saamraajya yogyah cha bhavati iti anvayah |*** Those who are in this samsaara, he will realize the aatman here itself, he will see jnyaanaikaakaara everywhere, that the body is different from aatman. He becomes eligible to go to moksha.
This concludes the Amsha 2, Chapter 16.
|| Iti Sri Vishnu Puraane Dviteeye Amshe Shodasho Adhyaayah ||* **|| Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Dviteeye Amshe Shodasho **Adhyaayah || *
This concludes Amsha 2.
|| Iti Sri Vishnu Puraane Dviteeyah Amshah Samaaptah ||
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Sri Vishnu Puraana, Amsha 3 www.sadagopan.orgSri Vishnu Puraana, Amsha 3 || Atha Triteeyah Amshah || Now the Third Amsha, out of the Six Amshaas. **|| Atha Prathamo Adhyaayah || **Manvantaraas Now, the First Chapter. Maitreyar tells Paraasharar about what all was taught, and also requests what he would like to know.