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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 1: ****Maitreyah - ****Yathaavat kathiram sarvam yat prushtho asi mayaa guro | **Shrotum icchaami aham tu ekam tat bhavaan prabraveetu me || *Maitreyar *- O Paraasharar, you told me everything that I requested for, as it is. Now, I am interested in one particular thing, which kindly do tell me.

**Sri Engal Aalwaan’s Commentary: ****Atha shrutyaadi ukto dharmo bhagavad aaraadhanatayaa anushtito ****nishreyasaaya iti etat artham yama bhata samvaadam prastouti yathaavat iti | **Maitreyar is asking about whatever dharma is told in the Shrutis, Shrutis and other Upabrahmanaas, that which is performed with the idea that it is worship of the Lord, Bhagavaan; and when the anushthaana is done like this, it leads to Moksha, and this is what he wants to know. Related to that, the dialogue which happens between Yama and his bhata, assistant, is being told here.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 2: ****Sapta dveepaani paataala veethayah cha mahaamune | **Sapta lokaah cha ye antasthaa brahmaandasya asya sarvatah || You told about the 7 dveepaas and also the paataala lokaas. And also the *sapta *lokaas, the chaturdasha bhuvanaas which are there inside the Brahmaanda.

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 3: ****Sthoolaih sookshmaih tathaa sookshma sookshmaih sookshamataraih tathaa | ****Sthoolaat sthoolataraih cha eva sarvam praanibhih aavrutam || **All the chaturdasha bhuvanaas, are populated with beings, some of whom are very fat and big, some are very subtle, some are more subtle than the subtle, still more subtle, those which are bigger than the big ones, like this, different kinds of beings are there in all these 14 worlds.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 4: ****Angulasya ashta bhaago api na sah asti munisattama | **Na santi praanino yatra karma bandha nibandhanaah || What I have understood is that there is not even one-eighth part of an inch, which is not populated by such beings, embodied souls, which are all coming here and being born due to their karmaas. These fourteen worlds are so thickly populated. ****www.sadagopan.org [[68]] of 219

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 5: ****Sarve cha ete vasham yaanti yamasya bhagavan kila | **Aayusho ante tathaa yaanti yaatanaah tat prachoditaah || All these are going to be controlled by Yama, and are going to be subjected to his rule. At the end of their life, they will go and suffer, with the sufferings subjected by the rule of Yama.

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 6: ****Yaatanaabhyah paribhrashtaa devaadyaasu atha yonishu | ****Jantavah parivartante shaastraanaam esah nirnayah || **After undergoing all the sufferings in the hells, they go to devaloka; they will take birth as devaas, etc. Like this, keep on going to naraka, svarga, etc. Shaastraas are telling all these details. So many innumerable beings are being born again and again.

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 7: ****So aham icchaami tat shrotum yamasya vashavartinah | ****Na bhavanti naraa yena tat karma kathayasva me || **I want to know - by resorting to which karma, the beings do not get under the sway of Yama, that I want to know. By adopting which means they do not get into the suffering of naraka, svarga, etc., by which beings can get emancipation.

After knowing all the fourteen bhuvanaas, how they were created, how people are there, what kind of people are there, what kind of yuga dharmaas are there, about all the Vedaas and everything, now he wants to know the means by which one can escape this samsaara.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 8: ****Sri Paraasharah - ****Ayam eva mune prashno nakulena mahaatmanaa | **Prushtah pitaamahah praaha bheeshmo yat tat shrunushva me || *Sri Paraasharar *- O Maitreyar, the same question was asked by Nakula to Bheeshma. Whatever Bheeshma told Nakula, that I am going to tell you.

**Sri Engal Aalwaan’s Commentary: ****Ayam iti | Ayam eva prashno nakulena bheeshmam prati prushtah; atah sah ****nakulaaya aaha iti anvayah | **

This is going to come now, which we see next. We will go into details about what Bheeshmar tells Nakula.

In this session, we studied the details of the 18 Puraanaas, about how many shlokaas are there, how it is told in other Puraanaas. Sri Engal Aalwaan says that he is commenting on 6000 shlokaas of Vishnu Puraana. The 14 *dharmavidyaa *sthaanaas were told, which are very important for us to study. Also www.sadagopan.org [[69]] of 219

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the upavedaas were told. It was declared that the Vedaas are eternal, nitya. For creation, sustenance, dissolution, the one responsible God is Lord Mahaavishnu only; this is what is declared in all the 18 Puraanaas. Though there are different shaakhaas of the Vedaas, being studied in different manvantaraas and different yugaas, the eternality of Veda does not get affected. As a unit, Vedaas are one. Now, Paraasharar is going to tell about the means by which one can get liberation, to not come under the sway of Yama. We are in Amsha 3, Chapter 7, where Maitreyar told Sri Paraasharar that “You have told me everything that I have asked for, the 14 worlds in the Brahmaanda, the sapta dveepaas, and whatever is there inside this Brahmaanda, and all the kinds of beings who are here, starting with the most subtle to the most gross. I also understand that there are innumerable beings, in this Brahmaanda, who are all caught here in this samsaara, due to their past karma; and there is not even one-eighth of an inch, where we cannot find one living being. All these beings after dying, go to hell and then to heaven, and keep moving here, getting born again and again. Are there any beings who are not under the sway of Yama, who get rid of this samsaara, and get liberated; I would like to know about them.” What Maitreyar really wants to know is the means to Moksha, the Moksha dharma, which is explained in the commentary.

Now, Paraasharar starts to tell about the dialogue between Yama and his assistant, bhata. Finally he wants to tell about the dharma, the means which is told in Shruti, Smruti, Itihaasa, Puraana, which when performed with an idea of worship of Bhagavaan, will lead one to Moksha. So that one can escape from this samsaara, the cycle of birth and death, and get liberated. In order to tell about this, he starts with the Yama bhata samvaada. Paraasharar says what he heard from what Bheeshmar had told Nakula.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 7: ****So aham icchaami tat shrotum yamasya vashavartinah | **Na bhavanti naraa yena tat karma kathayasva me || Those who do not come under the sway of Yama but they escape from samsaara, what is that they should do, I want to know.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 8: ****Sri Paraasharah - ****Ayam eva mune prashno nakulena mahaatmanaa | **Prushtah pitaamahah praaha bheeshmo yat tat shrunushva me || *Sri Paraasharar *- O Maitreyar, the same question was asked by Nakula to Bheeshma; Bheeshmapitaamaha answered him, and I will tell you what he told Nakula.

**Sri Engal Aalwaan’s Commentary: ****Ayam iti | Ayam eva prashno nakulena bheeshmam prati prushtah; atah sah **www.sadagopan.org [[70]] of 219

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**nakulaaya aaha iti anvayah | **Nakula had asked the very same question to Bheeshma; what Bheeshma told Nakula, I will tell you.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 9: ****Bheeshmah - ****Puraa mamaagato vatsa sakhaa kaalingako dvijah | **Sa maam uvaacha prushto vai mayaa jaatismaro munih || *Bheeshma *- One Brahmin known to me came from Kaalinga desha, and that muni told me when I asked him this question. The muni by name Jaatismara, told Kaalingaka and Kaalingaka is telling Bheeshma that “I will tell you what that muni told me”.

The second anvaya is told by Sri Engal Aalwaan at the very end of this chapter. That interpretation is like this. There is a sage by name Jaatismara. The Brahmin from Kaalinga desha met me. When Bheeshma asked that *Kaalingaka *dvija, he told *Bheeshma *- " Mayaa jaatismaro munih" is Kaalingaka’s words. The Kaalingaka Brahmin says that “I had asked another muni, by name Jaatismara who told me this”. This is the second anvaya. What Bheeshma is telling is " *Puraa mamaagato vatsa sakhaa kaalingako dvijah. Sa maam uvaacha". *“Prushto vai mayaa jaatismaro munih” is what Kaalingaka is telling Bheeshma. The next few shlokaas, we have to understand that this is what the muni told Kaalingaka.

So, there are two *anvayaas *- one, that a muni told Kaalingaka, and Kaalingaka told Bheeshma, and Bheeshma told Nakula. Another is that Kaalingaka himself is the muni, who told Bheeshma, and Bheeshma is telling Nakula.

**Sri Engal Aalwaan’s Commentary: ****Sa kaalingako munih tvayaa prushtam imam artham mayaa prushto maam prati ****uvaacha iti aaha puraa iti | **There are two interpretations which come for this shloka and the shloka coming after this.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 10: ****Tena aakhyaatam idam sarvam ittham cha etat bhavishyati **Tathaa cha tat abhoot vatsa yathaa uktam tena dheemataa || Kaalingaka is telling Bheeshma as *vatsa *- “That muni told me, whatever is going to happen, these are the things that are going to happen, everything happened exactly like that muni told”.

**Sri Engal Aalwaan’s Commentary: ****Svasya tam prati asya arthasya prashna-kaaranam tasya satyavaaditvam iti aaha ****tena iti | Idamittham, idaaneem sa deshaantare vartate, etat cha ittham ****bhavishyati, iti vyavahitam viprakrushtam cha tena yathaa aakhyaatam tat **www.sadagopan.org [[71]] of 219

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**tathaa abhoot | **Bheeshmar is telling *Nakula *- Why did I ask this question to Kaalingaka dvija, because whatever I heard from him happened exactly like what he said, and I have realized that he says the truth. Whatever that Kaalingaka said, what he had heard from the muni, that this will happen like this, that this person will be in some other place at this time, this will happen like this in future, whatever is far away, and whatever is going to happen after a time gap, all that whatever he said, everything happened exactly like what he said.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 11: ****Sa prushtah cha mayaa bhooyah shraddhadhaanena vai dvijah | **Yat yat aaha na tat drushtam anyathaa hi mayaa kvachit || That muni, whatever he told me, exactly the same thing happened. And I also asked him this question. After having got faith in what he says, I asked him some more things, and whatever he said, everything happened exactly like that.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 12: ****Ekadaa tu mayaa prushtam etat yat bhavatoditam | **Praaha kaalingako viprah smrutvaa tasya muneh vachah || Bheeshmar to *Nakula *- Whatever you have asked, I had asked that *Kaalingaka *dvija, and he remembered what that muni had told him, and he told me.

That whatever he said, the muni, is the truth, and that he is a trikaalajnyaani.
Sri Engal Aalwaan’s Commentary: ****Evam tasya pratyayitatvena tvayaa prushtam etat artha roopam mayaa prushtah ****pratyuvaacha iti aaha ekadaa iti | Kim pratyuvaacha iti apekshaayaam aaha **smrutvaa iti | After having made sure that whatever he told was true, whatever happened, whatever is going to happen, that is all true, I asked him the same question which you asked me, and he told me. This is what Bheeshmar is telling Nakula. He remembered what the muni had told, and Kaalingaka dvija told Bheeshma.

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 13: ****Jaatismarena kathito rahasyah paramo mama | ****Yamakinkarayoh yo abhoot samvaadah tam braveemi te || **His name is Jaatismara, and he tells a secret teaching, which is not to be told to everyone. This happened in great secrecy between Yama and his kinkara. That dialogue I am going to tell you.

**Sri Engal Aalwaan’s Commentary: ****Jaati smarena iti | Tena jaati smarena yo yamakinkara samvaadah kathito ****abhoot tam samvaadam tasya muneh vachah smrutvaa te braveemi iti anvayah ****| **Remembering what he told, I am going to tell you. This is the most wonderful dialogue which Kaalingaka told Bheeshma, and Bheeshma tells Nakula. This is www.sadagopan.org [[72]] of 219

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what Paraasharar is telling Maitreyar.

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This is an often quoted pramaana in all our granthaas. What happened between Yama and his Bhata is told here. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 14: ****Svapurusham abhveekshya paashastam vadati yamah kila tasya karnamoole | ****Parihara madhusoodana prapannaan prabhuh aham anya nrunaam na **vaishnavaanaam || Yama sees his bhata who is having paasha in his hand, and will catch all the beings, who are supposed to come to Yamaloka after death. Seeing him, eye to eye, Yama tells in hushed voice in his ears so that nobody should hear. Those who have taken refuge in Madhusoodana, just leave them out. I am only lord of other beings. Those who have surrendered unto Madhusoodana, they are all Vaishnavaas, I am not the Lord for them. I have no control on them, just leave them out.
Sri Engal Aalwaan’s Commentary: **Sva purusham iti | Sva purusham ityaadi kaalinga vachanam | Kaalinga is telling Bheeshma. Bheeshmar is telling Nakula. This is *Svapurusha *…

Parihara ityaadi yama vachanam | *Parihara *… is what Yama told.
Prabhubhih sva prabhaava bhanga sthaanam na prakaashyam iti neetyaa vishnu ****naama soochyaih ucchaariteshu naarakino api tat shravana aadinaa narakaan ****madhyeran tena sva adhikaara haanih iti bheetyaa cha karnamoole kathanam, **‘Raajadaaraan maagaah’ iti vachanavat rahasi kathaneeyatvaat cha | Masters should not make known to everyone, about things where they lose their powers. This is something which none of the masters or rulers would like to tell; they will not publicize their weaknesses publicly. Where they have no power, control, it is not to be told; this is the raaja neeti. Even if that Vishnu naama is pronounced loudly, those who are in hell, in naraka, also, by just listening to it, will escape from the naraka, and Yama will have nobody to rule over there; then he will lose his control over all of them; therefore he got scared, and that is why he is telling in hushed voice in the ear, the teachings which are told are “Don’t have relations with the wives of kings”, and things like that, are told in secrecy, the raaja neeti, which can lead to great difficulty.

**Yamasya vaishnaveshu aprabhutve pramaanam * Dravanti daityaah pranamanti **devaah * Prabhavo bhagavadbhaktaa maadrushaanaam ityaadi | Yama does not have control on the Vaishnavaas, the pramaanaas are given for this - “Whenever someone sees a Vaishnava, all the daityaas will get liquefied, they will lose their powers; and devaas will do obeisance, do namaskaara”, where bhagavadbhaktaas are lodged. Yama does not have any control over the bhagavadbhaktaas.

Yama is looking at his bhata directly in the eye, in hushed voice, that only he www.sadagopan.org [[73]] of 219

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should listen - “Don’t ever go near Madhusoodana prapannaas, those who have surrendered to Madhusoodana, and the Vaishnavaas”, and that he has no control over them.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 15: ****Aham amara (ganaa) varaarchitena dhaatraa yama iti lokahitaahite niyuktah | **Hariguvashago asmi na svatantrah prabhavati samyamane mama api vishnuh || All the devaas worship the Bhagavaan. I have been told to look after both the good and the bad of the devaas. I am under the control of my Lord, *Hari; *Vishnu controls me also.

Samyamana = samyak niyamana. Yama is telling that Vishnu controls him also.

**Sri Engal Aalwaan’s Commentary: ****Atra hetum aaha - ahamiti | Dhaatraa eeshvarena, hita ahite hita pravartane **ahita nivartane cha | I have been brought to this place, given these powers and employed here, in order to make sure that all the worlds are doing the good, and to avoid ahita for the lokaas. This is my role, and Bhagavaan Himself has given me this position, Hari is my Lord, and I am under His control, I am not independent.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 16: ****Katakamakutakarnikaadi bhedaih kanakam abhedam api eeshyate yathaikam | ****Sura pashu manujaadi kalpanaabhih harih akhilaabhih udeeryate tathaa ekah **|| Gold, and the various aabharanaas, or jewelleries made of gold, like *makuta, *karnika, crown, bangles - they are all said to be golden only. When we see the different ornaments made with gold, we say that everything is golden only. In the same way, the gods, animals, humans, the variety that we see, Hari Himself is told; Hari is existing in all these forms, deva, pashu, pakshi, manushya; everything is Hari only, everything is Bhagavadaatmaka.

The various ornaments made of gold are recognized as the same gold. In the same way, Hari who is the inner self of all the different kinds of forms that we see in this world, like sura, pashu, manuja, etc., the gods, animals, humans. He is the same inner self in all the beings, He is said to be the one Hari only. This is like kaarya-kaarana sambandha. As in the *Upanishads, “Ekena lohamaninaa sarvam *lohamayam syaat, … lohamityeva satyam”, everything is said to be golden, golden bangle, golden crown, etc. In the same way, Bhagavaan is the antaraatma of everything. Knowing the golden nugget which is the cause, we can know all the effects of the gold; in the same way, Hari who is the kaarana, or cause of everything, is present as the inner self of all the beings; so everything is said to be Bhagavadaatmaka. The one Hari is present in everything as the Inner Self.
Sri Engal Aalwaan’s Commentary: ****Vishnutva vivarana mukhena akhila aishwaryameva darshayati kataka iti | **www.sadagopan.org [[74]] of 219

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**Abhedam bhedarahitam, taadaatmyavat | Yathaa kaarana bhootam kanakam ****kaarya bhoota kataka aadi taadaatmye api ekamishyate | Evam kaaranabhooto ****harih kaarya bhoota sura pashu manuja aadi bhedaih bhinne api tat ****aatmabhoota eka udeeryate | Kaaranatvena sarvatra ekasya eva vyaapya **sthitatvaat sa eva eeshvara iti arthah | Everything is His glory only. Whatever we see here, is *Bhagavaan *Vishnu’s glory, aishvarya. As though it is his identity, as though there is no difference. The golden nugget which is the cause, which is there in each ornament, but everything is told as the same gold, all are golden. In the same way, Hari who is the cause of everything, the various differences that we see as *sura, pashu, manuja *- He is the one inner self of everything. He is present in everything, pervading in everything being the sole Cause of everything. He is the Lord of all. Yama is telling that He is the Lord of everyone, and is also my Lord.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 17: ****Kshititala-paramaanavo anilaante punarapi yaanti yathaikataam dharitryaa | **Sura-pashu-manujaadayah tathaante guna kalushena sanaatanena tena || All the dust which is there on the ground, when they get blown up with wind, and go up in the air, again they will become one with the earth after settling down. In the same way, all the different beings, sura, pashu, manushya, in the end go and merge into the Bhagavaan, become one with Bhagavaan.

**Sri Engal Aalwaan’s Commentary: ****Atha tasya samhartrutvam aaha kshititala iti | Anilaante utthaapaka anila ****avasaane, kalusham kaalushyam, eeshvara sankalpa kruta guna vaishamyena ****utthaapitaah suraadayah tasya guna kaalushyasya naashe tamah shareerena ****tena sanaatanena ekataam yaanti | **In the previous shloka, kaaranatva was told. Here, samhartrutva is told. He is the one who withdraws everything unto Himself during pralaya, or when the beings die. Wind blows and throws up all the dust. Sura, nara, pashu, are all created during srushti by Bhagavaan; during srushti, the avyakta, which is the *nitya *dravya, is present always, as pradhaana, this is the unmanifest *achetana *- this is made of three gunaas - sattva, rajas, tamas. When all three *sattva, rajas, *tamas are in equal proportion, pralaya happens. When any one of them becomes more or less, immediately at that point, creation happens. This is like a huge ocean, where at some place there is a tide, some place there is a bubble, this huge prakruti, moola prakruti or pradhaana, avyakta, at some place, *sattva, rajas, *tamas become uneven, due to Bhagavat sankalpa; Bhagavaan does sankalpa, because achetana cannot act by itself, it has not jnyaatrutva, kartrutva. Due to Bhagavat sankalpa, if there is difference in the sattva, rajas, tamas proportion, immediately there is creation, *mahat, ahamkaara, tanmaatraas, panchabhootaas, *deha, indriya, and all the deva, manushya, pashu, are all created. This is srushti. During pralaya, the unevenness in sattva, rajas, tamas will be destroyed, and prakruti becomes equal. Everything will merge in the backward order - *pancha *bhootaas will merge into tanmaatraas, which merge into ahamkaara, which merges in mahat tattva, which merges into prakruti, pradhaana, and all www.sadagopan.org [[75]] of 219

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the chetanaas go and join together, and become united with Bhagavaan as *tamah *pare deve ekee bhavati, which is tamas shareera. They go and join with *ekee *bhaava, as though it is not two, but one.

By the above two shlokaas, kaaranatva, and samhartrutva are told. Yama is telling his bhata about this, the glory of Bhagavaan, that He is the one who controls. Those who have taken refuge in Him, don’t even go near them. Yama is warning him very secretly. While telling this, he is telling the glory of Bhagavaan, that He is the Lord of everything. He is the sole creator, and everything merges into Him during pralaya.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 18: ****Harim amara (ganaa) varaachitaanghri padmam pranamati yah paramaarthato hi ****martyah | ****Tam apagata samasta paapa bandham vraja parihrutya yathaa agnimaajyasiktam **|| Hari’s Lotus Feet are worshipped by all the excellent gods, that Hari; that human who surrenders unto that Hari, with a paramaarthataa, thinking that He is the Ultimate Reality, for the Ultimate benefit, that person, gets rid of all the sins immediately; and that person who has surrendered unto the Lord and got rid of all his sins, just leave him and run away from him. He is as pure as fire which is glowing with huge flames, increased by the aahuti, ghee which is poured into the Agni, because of which Agni is glowing with huge flames.

**Sri Engal Aalwaan’s Commentary: ****Harim iti | Paramaarthatah nirupaadhikam | Agni drushtaanto bhakta ****samsarginaam api parihaaraarthah | **Paramaartha means without any upaadhis. Bhagavaan is the *nirupaadhika bandhu, *nirupaadhika pitaa, bhraataa, everything; understanding this, one who surrenders unto Him. Aajya is poured into Agni, that also becomes pure, and Agni is pure by itself. Bhagavad bhaktaas are as pure as agni. Those who come in contact are also pure.

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 19: ****Iti yamavachanam nishamya paashee yamapurushah tam uvaacha dharmaraajam ****| ****Kathaya mama vibho samasta dhaatuh bhavati hareh khalu yaadrusho asya ****bhaktah || **Having heard and understood all these from Yama, the bhata with the paasha in his hand, asked the *Dharmaraaja Yama *- that Hari, who is dhaataa, all controller of everyone, tell me how to recognize a devotee of Hari.

For this, Yama will start telling all the signs of Vishnu bhaktaas or Vaishnavaas, in these wonderful shlokaas, which tell how to recognize a true devotee of Vishnu, a Vaishnava. ****www.sadagopan.org [[76]] of 219

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 20: ****Na chalati nija varna dharmato yah sama matih aatma suhrut vipaksha pakshe | ****Na harati na cha hanti kinchit ucchaih sthita manasam tam avehi **vishnubhaktam || One who does not move away from his varna aashrama dharma, he follows *varna *aashrama dharmaas, without transgressing even little, as told in the shaastraas. He is equally disposed towards himself, his friends and enemies. He does not steal from anyone. He does not hurt anyone. He does not kill any being. Such a person who has a steady mind, and pure mind,

There are two paathaantaraas - sthita manasam and sita manasam.* **Na prahrushyati sammane na avamaanena anutapyate | *Gangaa hrudaya akshobhyah He is not happy when someone honours him, and not get depressed when someone ridicules him. He is steady like a huge pond of Ganga. He has a steady mind.

Ramayana has a nice example. When Vaalmiki tells Bharadvaaja, looking at the Tamasaa teertha, where he wants to take bath, that “This water is so pure and clear that it brings me to my mind, about the mind of a devotee of God, which is so pure and clear”. This is sita manasam.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 21: ****Kali kalusha malena yasya na aatmaa vimalamateh malineekrutah tam enam | **Manasi kruta janaardanam manushyam satatam avehi hareh ateeva bhaktam || He tells about the bhakta of Hari, one whose mind does not become impure or disturbed due to raaga, dvesha. He is of a clear pure mind. Such a person, in his mind, Janaardana is firmly established, he is always meditating on *Janaardana, *Janaardana is filling his mind completely. Know that person, that he is utmost devotee of Hari, and stay away from him ( Yama tells his bhata).
Sri Engal Aalwaan’s Commentary: ****Kali kalusha iti | Kali kalusham kali kaalushyam raaga dveshaadi, tat eva malam **| Kali kalusha means Kali kaalushya, which is defects which come due to *Kaliyuga, *raaga, dvesha, etc.

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Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 22: ****Kanakamapi rahasi avekshya buddhyaa trunamiva yah samavaiti vai parasvam | ****Bhavati cha bhagavati ananyachetaah purushavaram tam avehi vishnubhaktam **|| Know such a person as a devotee of Vishnu; even in secrecy, when nobody is there, he sees gold, and knowing that it belongs to someone else, he treats it like grass, he does not even touch it. He is single-mindedly devoted on Bhagavaan, that excellent person, know such an excellent person as the devotee of Vishnu. www.sadagopan.org [[77]] of 219

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Yama explains how one who is following all the varna aashrama dharmaas, who treats everyone equally, who is not interested in others properties, money, or even if he sees gold in secrecy, he treats as a blade of grass, and who is always meditating upon *Achyuta, Ananta, Vishnu *- don’t even go near such a devotee of Vishnu.

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 23: ****Sphatika giri shilaa amalah kva vishnuh manasi nrunaam kva cha matsara aadi ****doshah | ****Na hi tuhina mayookha rashmi punje bhavati hutaashanadeeptijah prataapah || **Vishnu is so pure, just like sphatika giri shilaa, the rock of a sphatika mountain, He is so pure, without any defect. Such a Vishnu, if He is firmly established in the minds of humans, how can defects like jealousy and others have a place there? In whose minds, Vishnu who is so pure, as the shilaa of a sphatika giri, like the mountain of sphatika, is completely filling the mind, where is the place for any defect at all like matsara and others. The moon, the flood of cool moon rays, when that is there, in front of them, the heap of hutaashana, Agni which is having huge flames also, does not stand. In the same way, devotees of Vishnu, in whose mind, Vishnu who is without any defects, and is pure as the mountain of sphatika, He is established, there will be no defect at all, like matsara and others. When Vishnu is there, established in the mind of a person, how can there be any defect at all, like matsara and others, because Vishnu is as pure as a rock taken from a mountain of crystal; it does not have any defects, and it has all the good qualities. Like this, Mahaa Vishnu is akhila heya pratibhata, and is *sakala kalyaana *gunaatmaka. When such a person is there in the mind, firmly established, how can there be a place for any defect at all? It is just like the cool flood of rays of moon, when it is flowing, how can even the heat of a glowing flame affect one?

**Sri Engal Aalwaan’s Commentary: ****Sphatika iti | Sakala dosha pratibhate kalyaana gunaatmake bhagavati manasi ****sthite nrunaam matsara aadi dosho na bhavati iti arthah | Na hi ityaadi | Vasati ****iti sheshah | **Bhagavaan who is so pure, means He can dispel defects from distance itself, He rejects all defects from a distance itself, He is an ocean of all auspicious qualities. When that Bhagavaan is filling the mind, for such a person, the matsara and other doshaas can never find a place in their minds. Just as flood of cool rays of the moon, the heat of fire will not stay, just like that, he says.

Like this, Yama further continues to tell the lakshanaas of Vaishnavaas, who are all the time meditating on Bhagavaan, whose mind is filled with Bhagavaan. Such a Bhagavaan who is akhila heya pratibhata, and sakala kalyaana gunaatmaka. This is how to recognize vaishnavaas. Those who are not the devotees of *Vishnu *- about these, will come next. We are studying Amsha 3, Chapter 7, where the lakshana of the devotees of Mahaavishnu, are explained by Yama to his bhata, and he cautions www.sadagopan.org [[78]] of 219

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the bhata not to go near them because he is not the ruler for them. And Yama himself is being ruled over by Sri Mahaavishnu, and that he should not go near the Vishnubhaktaas. The Yama bhata asks him how to recognize a Vishnu bhakta. Yama explains the characteristics of a devotee of Vishnu. ****Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 24: ****Vimala matih amatsarah prashaantah shuchi charito akhila sattva mitra bhootah ****| ****Priya hita vachanah astamaanamayo vasati sadaa hrudi tasya vaasudevah || **One who has all these characteristics, Vaasudeva ever lives in such a person. One who has a pure mind, one who does not have jealousy and such defects, one whose mind is always in tranquility and equipoise, one whose conduct is as told in the shaastraas, of very pure conduct, one who is equally disposed and very friendly towards all beings, one who always speaks what is good and what is pleasing, one who does not have aatmaabhimaana or wrong knowledge - in such a devotees mind, Vaasudeva lives all the time. **Sri Engal Aalwaan’s Commentary: ****Vimala matih iti | Yasya hrudi vaasudevah sah nirasta nikhila doshah kalyaana **guna yuktah cha bhavati iti arthah | Maanah garvah, maayaa shaathyam | In whose mind Vaasudeva is established, he will have all auspicious qualities in him, he will be an abode to all auspicious qualities, and will also be without any defect, he will also become just like Vaasudeva. Maana is explained as arrogance. Maayaa is being deceitful or fraudulent. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 25: ****Vasati hrudi sanaatane cha tasmin bhavati pumaan jagato asya soumya roopah | ****Kshiti rasam ati ramyam aatmanah antah kathayati chaarutayaa eva saalapotah **|| In such a person’s mind, when the *Puraana Purusha, Nitya Purusha, Paramaatman, *Vaasudeva, lives. Such a person will be very pleasingly disposed, to look itself, he will be very pleasing to the whole world. The tender sprout of the mango tree which is just coming, so pleasant and beautiful it is; it conveys the beautiful pure essence of the earth which is contained inside it; this is displayed by the pleasant look of the tender sprout of the sala tree. **Sri Engal Aalwaan’s Commentary: ****Bhagavat dhyaana paro bhaktah chaakshushena soumyatvaadi gunena jnyaatum ****shakya iti aaha vasati iti | Soumya roopah * Stabdho asi uta tam aadesham ****apraakshyah, * Brahmavida iva soumya te mukham bhaati * ityaadivat | Baala ****saala taruh aatmanah chaarutayaa eva kshiteh antastham atiramyam rasam ****saaram soochayati | **A devotee who is all the time meditating on Bhagavaan, even to look itself, he will be most pleasing. One can know by looking at him, because he will be so pleasant to look at. When Shvetaketu completes his studies and comes to his father, Uddhaalaka, he looks full with knowledge, *paripoorna iva drushyate *- “You look as though you have studied all the things”, he is able to make out by looking at him itself, and asks him a question. Another statement from the *Upakosala *Vidyaa, where Upakosala has been taught by Agni, the initial parts of the *tattva *jnyaana, in the absence of his aachaarya, Satyakaama Jaabaala who would have www.sadagopan.org [[79]] of 219

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gone for teertha yaatraa; when he comes back afterwards, looking at Upakosala, he says - “Your face is glowing as though you are knowledgeable about Brahman, like a Brahmavit. Who taught you?”. This reflects the knowledge which is inside, Bhagavaan who is inside, in the mind of a person, is reflected outside in the external appearance of the person itself. The young tender sprout of Saala plant, is most beautiful, pleasant; with its look itself, it indicates the beautiful essence in the earth. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 26: ****Yama niyama vidhoota kalmashaanaam anudinam achyuta sakta maanasaanaam ****| ****Apagata mada maana matsaraanaam vraja bhata dooratarena maanavaanaam || **Yama tells his *bhata *- Those yogis who have got rid of all the defects of the mind, by practice of Ashtaanga Yoga - Yama, Niyama, Aasana, etc., and are of pure mind, and are meditating on Bhagavaan all the time, with utmost devotion and love; and because of that only, they have no arrogance or wrong notion, no abhimaana, no matsara, no dosha, with all the doshaas destroyed - from a distance itself, you will be able to recognize them. Don’t even go near them. From a distance itself, go away from them. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 27: ****Hrudi yadi bhagavaan anaadiraaste harih asi shankha gadaadharo avyayaatmaa ****| ****Tadagham aghavighaata kartrubhinnam bhavati katham sati cha andhakaaram **arke || That Bhagavaan who is without a beginning, that anaadi Bhagavaan, if He is present in the mind of a person; if a person is always meditating on Bhagavaan, with utmost love, Hari. That Bhagavaan is none other than Hari, wearing all His divine weapons, the sword, the Shankha, the Gada, and He is the Avikaari, unchanging Paramaatman. If there is any sin in such a person’s mind, that will be cut off; a person who cuts off all the sins. *Agha vighaata *kartaa is Bhagvaan only. Bhagavaan is One who destroys all the sins. When such a Person is there, all the sins are destroyed. When the Sun is there, how can there be darkness. **Sri Engal Aalwaan’s Commentary: ****Hrudi iti | Tat agham dhyaatuh paapam agha vighaata kartaa bhagavataa ****bhinnam videernam bhavati | Arke satyapi katham andhakaaram | **The sins of a person who is meditating upon Vishnu, gets destroyed completely by Hari, who is of the nature of destroying all the sins. When Sun is there, how can there be darkness. Now, Yama tells the signs of those who are not devotees of Bhagavaan. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 28: ****Harati paradhanam nihanti jantoon vadati tathaa anruta nishthuraani yah cha | ****Ashubha janita durmadasya pumsah kalusha mateh hrudi tasya na asti anantah ****|| **He steals others money, he kills or injures other beings, he tells all harsh words, and all untruth. Because of the bad deeds that he has done, and the sins that he www.sadagopan.org [[80]] of 219

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commits, the evil deeds that he keeps doing, he develops a kind of arrogance. He has all the wrong knowledge in his mind, and his mind is full of defects. Ananta cannot be present in such a persons mind. **Sri Engal Aalwaan’s Commentary: ****Parahimsaadinaa doshena abhaktasya hrudi bhagavat asannidhih jnyaatum ****shakya iti aaha harati ityaadi chaturbhih | Harati iti | Nishthuraani purushaani **| In four shlokaas, Yama says that the bhata can also know who are the people in whose mind Bhagavaan is not there, who are not devotees of Vishnu, can know this also. They do para himsaa and other doshaas. It can be known that Bhagavaan is not present in such a persons mind. They utter harsh words. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 29: ****Na sahati parasampadam vinindaam kalusha matih kurute sataam asaadhuh | **Na yajati na dadaati yah cha santam manasi na tasya janaardano adhamasya || He does not tolerate others prosperity. He is an evil minded person. He abuses all the saadhu purushaas. He insults or cheats noble persons. He does not perform yajnya yaagaas. He does not donate, does not do daana. He does not worship Bhagavaan Vishnu, through yajnya yaagaas, and other karma anushthaana; he does not donate to Vishnu bhaktaas. In such a lowly person, Janaardana cannot be present in his mind. **Sri Engal Aalwaan’s Commentary: **Na iti | Na yajati santam - vishnum na archayati, na dadaati tat bhaktaaya | **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 30: ****Parama suhrudi baandhave kalatre suta tanayaa pitru maatru bhrutya varge | ****Shathamatih upayaati yo artha trushnaam tam adhamacheshtam avehi na asya ****bhaktam || **In his dear friend, in his relatives, towards his wife, son, daughter, father, mother and all his servants -this wicked person or fraudulent person approaches all of them with a mind to make money, or with a desire to cheat them. Such a person who has evil deeds, you can very clearly know that he is not a bhakta, and go and catch him there. **Sri Engal Aalwaan’s Commentary: ****Parama iti | Avehi na asya bhaktam iti bhakta padena nai sambandhah | ****Abhaktam avehi iti arthah | **For one who is not a devotee of Bhagavaan, go and catch him. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 31: ****Ashubha matih asat pravrutti saktah satatam anaarya kusheela sangamattah | ****Anudina kruta paapa bandhayuktah purusha pashuh na hi vaasudevabhaktah || **In these four shlokaas, Yama is explaining the characteristics of those who are not devotees of Vishnu. He is of impure mind. He is always attached to doing wrong deeds. All the time, he is inauspicious, and of bad conduct. He is attached to all the sensual pleasures. Because of this, he has some kind of arrogance. He is aviveki, cannot distinguish good from the bad, dharma from adharma. Everyday he is involved in doing bad deeds only. He is accumulating things all the time. He is www.sadagopan.org [[81]] of 219

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getting bound by this. He is like an animal in the form of a human being. He is lowly person, cannot be a devotee of Vishnu at all. **Sri Engal Aalwaan’s Commentary: ****Ashubhamatih iti | Anaaryam amangalam, kusheelam duhsheelam, sango ****vishayasangah, taih matah purusha pashuh avivekee | Anaarya kulsheela ****sangamatta iti paathah | **Next, Yama is coming back to bhaktaas. Some more characteristics of devotees of Vishnu are going to be told again. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 32: ****Sakalam idam aham cha vaasudevah parama pumaan parameshavarah sa ekah | **Iti matih achalaa bhavati anante hrudayagate vraja taan vihaaya dooraat || All these are Vaasudeva only, the entire things are Vaasudeva only, I am also Vaasudeva only; everything is Vaasudevaatmaka, having Vaasudeva as its Inner Self. He is antaryaami present in everything. He is One, He is Parama Purusha. He is Parameshvara. When Ananta is firmly established in the mind, this kind of an understanding becomes unshaken in one persons mind. When one meditates on Ananta, and establishes Him firmly in the mind, for such a person, there is a clear understanding that everything is Bhagavadaatamaka, and he sees Bhagavaan everywhere. Don’t even go near such a person, just run away from a distance itself. From a distance itself, you can recognize them. **Sri Engal Aalwaan’s Commentary: **Bhaktasya lakshanaantaram aaha sakalam iti | **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 33: ****Kamalanayana vaasudeva vishno dharanihara achyuta shankha chakra paane | ****Bhava sharanam iteerayanti ye vai tyaja bhata dooratarena taan apaapaan || **Those who always keep pronouncing that Bhagavaan, who has Lotus Eyes, who is Vaasudeva, Vishnu, Dharanidhara, One who is holding the divine Shankha and Chakra, “You are the refuge for me, please become my refuge, I am surrendering unto You”, one who says like this, just run away from such a person. **Sri Engal Aalwaan’s Commentary: ****Kamala nayana iti | Eerayanti iti vachanaat artha jnyaanam antarena api naama ****ucchaarana maatram eva paapa haram iti soochitam | Eeranam shravanaadeh **api upalakshanam | Even if one does not understand the meanings of the words *Kamalanayana, *Vaasudeva, Vishnu, Dharanidhara, Achyuta, Shankha Chakra Paane, but simply keeps telling that, and says “You are the Ultimate Refuge for me, I seek refuge in Your Lotus Feet”. One who says this, without even knowing the meanings of all these words, just run away from such a person. They are without any sins, they are very pure devotees of Vishnu. By mere pronouncing of the names of Bhagavaan, all the sins get destroyed. Pronouncing is also upalakshana to shravana, it also indicates shravana. This is why from the very beginning, Yama is clearly telling the bhata in a low, hushed voice, in his ears, that nobody else should listen to that. Because even if www.sadagopan.org [[82]] of 219

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one listens to these things, sins will get destroyed, and there will be nobody in naraka for him to rule over. Even listening to Bhagavaan’s name is due to great punya, and shravana itself is alabhya. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 34: ****Vasati manasi yasya sah avyayaatmaa purushavarasya na tasya drushti paate | ****Tava gatih atha vaa mamaasti chakra pratihata veerya balasya sah anyalokyah **|| That Parama Purusha who is Mahaa Vishnu, who is established firmly in one’s mind, such an excellent person, a *purusha vara *- you cannot go near his sight also, or even I cannot go (says Yama). **Sri Engal Aalwaan’s Commentary: ****Vasati iti | Yasya manasi harih vasati tasya yaavat drushtipaatam chakram ****paribhramati, atah tat drushtipaate tat pratihata veerya balasya tava mama vaa ****gatih naasti | Sa tu anya lokyah - anya lokaarhah, na tu asmat lokaarhah, * Na ****khalu bhagavataa yamavishayam gacchanti iti vachanaat | **As long as he can see, as long as his sight reaches, for the entire distance, there is a chakra which is guarding him. Bhagavaan’s Sudarshana Chakra is protecting them, as long as they can see. Till that distance, the Chakra is guarding them. Nobody can go near that because that will dispel all others, and will destroy anyone who goes near with a wrong intention. It will destroy all our valour, and we cannot even go near that area. You cannot also not enter, I cannot also not enter there. Such a person deserves some other place, not where our ruling is there. He will go to Paramapada, Vishnu’s Saamraajya. He will not come here. Bhaagavataas will never go under the sway of Yama. Kaalinga concludes this. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 35: ****Kaalingah - ****Iti nija bhata shaasanaaya devo ravi tanayah sah kila aaha dharmaraajah | ****Mama kathitam idam cha tena tubhyam kuruvara samyak idam mayaa api cha ****uktam || ***Kaalinga *- In order to tell his assistant, what all he has to follow, and what are his instructions, Vivasvaan’s son, Vaivasvata, who is Yama, whatever Dharmaraaja says, whatever was told to me by the Yama bhata, I have told you, I am telling you. **Sri Engal Aalwaan’s Commentary: **Iti iti | Tena yamabhatena | Bheeshmar is concluding this. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 36: ****Bheeshmah - ****Nakulaih tat mama aakhyaatam poorvam tena dvi janmanaa | ****Kalingadeshaat abhyetya preetena sumahaatmanaa || ***Bheeshma *- This was told to me by that Brahmin long back. That Brahmin who came from Kalinga desha, he told me with great love, and I am telling you this. www.sadagopan.org [[83]] of 219

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**Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 37: ****Mayaa api etat yathaa anyaayam samyak vatsa tavoditam | **Yathaa vishnumrute naanyat traanam samsaara saagare || As I heard, and as it is, I have also told you. This is the ultimate message that is given. There is nobody who can save us from this ocean of samsaara, other than Vishnu. In every adhyaaya of Vishnu Puraana, we see that Vishnu is antaryaami to everyone, is present everywhere. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 38: ****Kimkaraah paasha dandaah cha na yamo na cha yaatanaah | **Samarthaah tasya yasya aatmaa keshavaalambanah tadaa || All Yama kinkaraas who are holding the Yama paasha, danda, or even Yama or all those sufferings or *narakaas *- all of these cannot touch a person whose mind is always meditating upon Keshava, **Sri Engal Aalwaan’s Commentary: ****Kimkaraa iti | Yasya aatmaa keshava aalambanam iti aatma nivedanoktih | **This is aatma nivedana itself, surrendering oneself to Bhagavaan is known as Keshavaalamabana. *** Shravanam keertanam vishnoh smaranam paadasevanam | Archanam ****vandanam daasyam sakhyam aatma nivedanam || iti bhakteh nava vidha ukteh **| As told in the *Nava vidha bhakti - Shravana, Keertana, Smarana, Paadasevana, *Archana, Vandana, Daasya, Sakhya, Aatmanivedana. Everything culminates in aatma nivedana. **Evam ukta shravanaadi nava vidha antarangaam vakshyamaana sadaachaara ****upalakshanaa bhagavat eka chittataa svaroopalakshanaa bhagavati nirupaadhika **preetiroopaa bhaktih eva yama vashyatva nivaarikaa iti adhyaayaarthah | This is the gist of this adhyaaya, telling the samvaada of Yama and his kinkara, telling all the lakshanaas of Vishnu Bhaktaas, and also of those who are not *Vishnu **Bhaktaas *- the gist of this is given by Sri Engal Aalwaan here. Whatever is told here - Shravana, Keertana, Smarana, Paadasevana, etc. the Nava vidha bhaktis, having all of them and also including all the sadaachaara lakshana which is going to be told in further chapters, single-mindedly meditating upon Bhagavaan, fixing the mind on Bhagavaan, it should be of utmost loving devotion, that kind of devotion, can help one person getting rid of going under the sway of Yama. This is the gist of the adhyaaya. Nirupaadhika preetiroopaa is the most important thing, which Bhaashyakaarar tells so many times. **Athavaa asmin adhyaaye jaatismaro naama kaschit munih, tat ukti moolaa **kaalinga uktih bheeshmena nakulaaya uchyate | In the beginning, one more meaning was told - a muni named Jaatismara, in Shloka 9 of this Chapter. There is a muni by name Jaatismara, www.sadagopan.org [[84]] of 219

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this Jaatismara told Kaalinga, and this is told by Kaalinga to Bheeshma, and this is told by Bheeshma to Nakula. **Tatra iyam yojanaa puraa mama ityaadi maam uvaacha iti antam bheeshma **vachanam | Up to " Maam uvaacha" is what Bheeshma is telling. **Prushto vai mayaa iti aarabhya anyathaa hi mayaa kvachit iti antam kaalinga **vaakya, tatra vatsa iti bheeshmasya sambodhanam | " Prushto vai mayaa" is Kaalinga vachana. Up to " *Anyathaa hi mayaa kvachit". *Kaalingaka is telling Jaatismara whatever is told - it happened exactly like that, and that he has never seen anything happening in any other way. He is telling the truth. This is the other anvaya which is explained here. Dvijo jaatismarah | Ekadaa tu iti shloko bheeshma vaakyam | After this, " Ekadaa tu mayaa" is told by Bheeshma. Jaatismarena kathita ityaadi mayaa api cha uktam iti antam kaalinga vaakyam | The next shloka - “Jaatismarena kathito” up to " mayaa api cha uktam" is told by Kaalinga. **Mama kathitam idam cha tena iti atra tat shabdena jaatismarasya paraamarshah **| This is another anvaya told by Kaalinga. **Sri Vishnu Puraana, Amsha 3, Chapter 7, Shloka 39: ****Sri Paraasharah - ****Etat mune samaakhyaatam geetam vaivasvatena yat | **Tvat prashna anugatam samyak kim anyat shrotum icchasi || *Sri Paraasharar *- O Maitreyar, as asked by you, I have told you nicely about what Yama said. What else would you need to hear? This concludes Chapter 7. **|| Iti Sri Vishnu Puraane Truteeye Amshe Saptamo Adhyaayah || ****|| Iti Sri Vishnu Chitteeye Vishnu Puraana Vyaakhyaane Truteeye Amshe ****Saptamo Adhyaayah ||
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|| Atha Ashtamo Adhyaayah || **Worship of Vishnu, Varna Dharmaas
Now, Chapter 8. **