1
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 1:
*श्री
*पराशरः -
*सप्तवषगथथानम्
*आक्रम्य
*स्थथते
*अम्भमस
*महामुने |
*एकाणगवं
*भवतत
*एतत्
*त्रैलोक्यम्
*अणखलं
*ततः
*॥
*१
*॥
Sri Paraasharar - This water is filling up to the Saptarshi sthaana in the sky, and it is occupying the place up the Saptarishis. It has filled till there, the three worlds. Everything will be one huge ocean. All the three worlds will become one huge ocean.
2
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 2:
*मुखतनश्वासजो
*ववष्णोवागयुथताञ्छ्जलिांथततः
*॥
*नाशयन्वातत
*मैत्रेय
*वषागणामपरं
*शतम्
*॥
*२
*॥
[[41]] of 194
Sri Vishnu Puraanam – Amsha 6 From Vishnu’s face, there will be a huge forceful air which comes out, Vaayu, from His breath, and it blows so heavily that all the clouds will get dispersed. For more than 100 years, His breath which comes out will disperse all the huge clouds.
3
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 3:
*सवगभूतमयो
*अगचन्त्यो
*भर्वान्
*भूतभावनः |
*अनादिरादिववगश्वथय
*पीत्वा
*वायुमशेषतः
*॥
*३
*॥
After that, one who is Himself in everything, who cannot be even thought through our mind, Bhagavaan, who is the creator of all the beings, who is Anaadi, without a beginning, who is the creator of the whole world, then takes back all the air, Vaayu completely.
4
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 4:
*एकाणगवे
*ततः
*तस्थमञ्छ्छेषशय्यार्तः
*प्रभुः |
*ब्रह्मरूपर्रश्शेते
*भर्वानादिकृत्
*हररः
*॥
*४
**॥ *
Sri Engal Aalwaan’s Commentary:
*एकाणगव
*इतत |
*ब्रह्मरूपर्रः
*इतत
*प्रथमांशे
*व्याख्यातम् |
*ननूत्तरत्र
*ब्रह्मािीनां
*शुभाश्रयत्वं
*तनवषध्यते |
When all the clouds are dispersed, and there is no rain, there will be one huge ocean, when all the three worlds are filled with water, there will be an Ekaarnava, He will sleep there on Aadishesha, taking on the form of Chaturmukha Brahma.
Brahmaroopa dhara was explained in Amsha 1 itself. Brahma and others do not have the shubhaashrayatva, only Bhagavaan’s Divya Mangala Vigraha is called as Shubhaashraya.
5
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 5:
*जनलोकर्तैः
*मसद्र्ैः
*सनकाद्यैः
*अमभष्िुतः |
*ब्रह्मलोकर्तैः
*चैव
*गचन्त्यमानो
*मुमुिुमभः
*॥
*५
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्
*कथम्
*अत्र
*ब्रह्मरूपर्रथय
*मुमुिुमभः
**गचंत्यमानत्वम् *?
*उच्यते -
*र्ारणामसद्ध्यथं
*तत्र
*शुभाश्रय
*उक्तः |
*तनष्पन्नसमार्ीनां
*तु
*जर्द्रूपतया
*भर्विनुसन्र्ानमववरुद्र्म् |
*यथा *
*मत्तथसवगमहं
**सवगम् *, *
*अहं
*मनुरभवम् *
*इत्यादि |
*क्रकं
*च
*परशुरामकल्क्यादिविनप्रवेश
*अवतारत्वात्
*च
*न
*ववरोर्ः |
[[42]] of 194
Sri Vishnu Puraanam – Amsha 6 Those siddhaas who go to Janaloka, who cannot even stay in Maharloka, being eulogized by Sanaka and others, and those who have gone to Satyaloka, which is Brahma loka, are all meditating upon the Brahmaroopa dhara. Being meditated upon by those who desire to get liberated, Vishnu who has taken the form of Chaturmukha Brahma is sleeping on Aadishesha.
How is this possible, is explained in the Commentary. Chaturmukha Brahma and others do not have shubhaashrayatva as they are all karma vashyaas, being born here. How can mumukshus, those who desire liberation, meditate upon this Chaturmukha Brahma, is explained here. In yoga, we have dhaarana, dhyaana and samaadhi. The object to be meditated upon is to be firmly fixed in the mind. This dhaarana has to be done. In order to achieve this dhaarana, shubhaashraya was told. But, those who attain the samaadhi state after dhaarana, for them, meditating upon Bhagavaan who is in the form of the whole world, is not against the Shrutis. This is also possible, they can meditate upon Him like this. Prahlaada was meditating like this, he was meditating upon himself as Bhagavaan, and that everything is created by him only. This is called Ahamgrahopaasane, where they meditate upon the Brahma, aatman who is the inner self. So, aham goes up to the inner self, who is the Paramaatman, who is actually the one who is told by every word. So, aham goes up to that, this is called as Aparyavasaanavrutti. Aham extends up to the antaryaami Paramaatman. This is shareera vishishta, jeevaatma vishishta Paramaatman. They meditate upon the Paramaatman who is the inner self of the self. This is not against what is told in the Shrutis. When someone meditates upon Parashuraama, Kalki, there is anupravesha of Paramaatman in them, for some time, they are not Poornaavataara, but anupravesha avataaraas. Whenever Bhagavaan enters into them for some particular time, to achieve extraordinary things, at that time, they are Paramaatma avataara, it is not a Poornaavataara, but anupravesha avataara. He does all His exceptional acts during that time. At that time, He is meditated upon like that by mumukshus.
6
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 6:
*आत्ममायामयीं
*दिव्यां
*योर्तनद्रां
*समास्थथतः |
*आत्मानं
*वासुिेवाख्यं
*गचन्तयन्मर्ुसूिनः
*॥
*६
**॥ *
Sri Engal Aalwaan’s Commentary:
*आत्म
*इतत |
*आत्ममायामयीं
*मूलप्रकृतत
*अमभमातन
*िेवताम् |
*योर्तनद्रां
*योर्रूपां
*तनद्राम् |
*एतत्
*वववृणोतत
*आत्मानं
*गचंतयन्
*इतत |
[[43]] of 194
Sri Vishnu Puraanam – Amsha 6 Maayaa is told as Moola Prakruti, the abhimaani devataa for Moola Prakruti. His yogaroopa nidraa, which is the abhimaani devataa of Moola Prakruti, He will take on that. He will go into yoga nidraa. He will be meditating upon Himself.
7
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 7:
*एष
*नैममवत्तको
*नाम
*मैत्रेयः
*प्रततसञ्छ्चरः |
*तनममत्तं
*तत्र
*यत्
*शेते
*ब्रह्मरूपर्रो
*हररः
*॥
*७
**॥ *
Sri Engal Aalwaan’s Commentary:
*एष
*इतत |
*यत्
*तनममत्तं
*तत्र
*इतत |
*तत्र
*ब्रह्मणो
*दिनान्ते |
O Maitreyar, this is known as Naimittika pralaya. That which is the cause of whatever I told you so far, this is known as Naimittika pralaya. At the end of Brahma’s day. The cause of the Naimittika pralaya is the end of Brahma’s day, every kalpa. Where Bhagavaan Hari takes on the form of Chaturmukha Brahma and will be sleeping on Aadishesha.
8
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 8:
*यिा
*जार्ततग
*सवागत्मा
*स
*तिा
*चेष्िते
*जर्त् |
*तनमीलतत
*एतत्
*अणखलं
*मायाशय्यां
*र्ते
*अच्युते
*॥
*८
*॥
When Chaturmukha Brahma is sleeping, when Bhagavaan Vishnu Himself is sleeping taking on the form of Chaturmukha Brahma, when He gets up after the night, the same period, then He will start to create the world. Then everything will be blooming. When He sleeps, everything will be closed, and when He gets up, again He will create everything. Then, again, at the end of the day, He will go into sleep, He takes on the maayaa shayyaa again.
9
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 9:
*पद्मयोनेदिगनं
*यत्
*तु
*चतुयुगर्सहस्रवत् |
*एकाणगवीकृते
*लोके
*तावती
*तात्रत्रररष्यते
*॥
*९
*॥
Chaturmukha Brahma, whose day is told as Chaturyuga sahasra, 1000 chaturyugaas, when the three worlds become one huge ocean, the same 1000 chaturyugaas will be one night for him.
10
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 10:
*ततः
*प्रबुद्र्ो
*रा्यन्ते
*पुनः
*सृस्ष्िं
*करोतत
*अजः |
*ब्रह्मथवरूपर्ृक्
*ववष्णुः
*यथा
*ते
*कगथतं
*पुरा
*॥
*१०
*॥
[[44]] of 194
Sri Vishnu Puraanam – Amsha 6 He wakes up at the end of the night, and will again start to do creation. Bhagavaan Vishnu, who has taken the form of Chaturmukha Brahma. He will start to create, as whatever I have told you earlier.
11
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 11:
*इतत
*एष
*कल्पसंहारो
*अवान्तरप्रलयो
*द्ववज |
*नैममवत्तकथते
*कगथतः
*प्राकृतं
*शृणु
*अतः
*परम्
*॥
*११
*॥
This is known as avaantara pralaya, the samhaara at the end of the kalpa, the naimittika pralaya. I have told you about it now. Now, I will tell you about the praakruta pralaya. Do listen to me.
12
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 12:
*अनावृष््यादिसंपकागत्
*कृते
*संिालने
*मुने |
*समथतेष्वेव
*लोकेषु
*पातालेष्वणखलेषु
*च
*॥
*१२
**॥ *
Sri Engal Aalwaan’s Commentary:
*अनावृस्ष्ि
*इत्यादि |
*समथतेषु
*लोकेषु
*पातालेषु
*च
*संिालने
*नाशे
*कृते |
When there is no rain at all for a long time, all beings in the worlds are suffering. There will be no rain in all the worlds, and everyone will be suffering. In all the Paataalaas also. When everything will be destroyed.
13
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 13:
*महिािेववगकारथय
*ववशेषान्तथय
*संिये |
*कृष्णेच्छाकाररते
*तस्थमन्
*प्रवृत्ते
*प्रततसञ्छ्चरे
*॥
*१३
**॥ *
Sri Engal Aalwaan’s Commentary:
*महिािेररतत |
*तस्थमन्
*प्राकृते
*प्रततसंचरे
*महिािेववगशेषान्तथय
*ववकारथय
*संिये
*च
*प्रवृत्ते
*प्रथतुते |
In praakruta pralaya, starting with mahat, up to all the pancha bhootaas, the bhoutika padaarthaas which are created, which are called visheshaas, vyakta, (and before that, they are called avisheshaas, avyakta), the modifications of the pruthivi which happen, in the moola prakruti, that is all starting to get destroyed. This is when pralaya starts. These are all due to sankalpa of Bhagavaan Krishna.
14
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 14:
*आपो
*ग्रसस्न्त
*वै
*पूवं
*भूमेर्गन्र्ात्मकं
*र्ुणम् |
[[45]] of 194
Sri Vishnu Puraanam – Amsha 6 *आत्तर्न्र्ा
*ततो
*भूममः
*प्रलयत्वाय
*कल्पते
*॥
*१४
**॥ *
Sri Engal Aalwaan’s Commentary:
*आप
*इत्यादि |
*प्रलयत्वाय
*प्रकृष्िो
*लयो
*यथयाः
*सा
**प्रलया *,
*तद्भावाय |
The waters first swallow everything. The gandha guna of bhoomi is completely eaten by waters. Having lost all the gandha which is the guna of pruthivi, the pruthivi will be merged in its cause.
15
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 15:
*प्रणष्िे
*र्न्र्तन्मात्रे
*भवत्युवी
*जलास्त्मका |
*आपथतिा
*प्रद्र्ाथतु
*वेर्वत्यो
*महाथवनाः
*॥
*१५
**॥ *
Sri Engal Aalwaan’s Commentary:
*प्रणष्ि
*इतत |
*र्न्र्तन्मात्रे
*अत्र
*तन्मात्रग्रहणं
*ववशेषथयाप्युपलिणम् |
When the gandha tanmaatra is merged into its cause, then the whole worlds will become waters. They will be making huge sound, noise, and the complete world will be filled with waters.
The pralaya is the reverse order of creation. The order of creation is from ahamkaara, the sattva, rajas, tamas, the taamasa ahamkaara with *raajasa *ahamkaara, the shabda tanmaatra is created. From *shabda tanmaatra, aakaasha *tattva is created. From aakaasha, it is sparsha tanmaatra, and then vaayu tattva. Then roopa tanmaatra, then tejas, then rasa tanmaatra, then ap, then gandha tanmaatra and pruthivi. The reverse order is *pruthivi - gandha tanmaatra - ap - *rasa tanmaatra, … the reverse order.
The gandha tanmaatra, the modifications of pruthivi which we see here, this is also included here.
16
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 16:
*सवगमापूरयन्तीिं
*ततष्ठस्न्त
*ववचरस्न्त
*च |
*समललेनोममगमालेन
*आलोकान्तात्समन्ततः
*॥
*१६
**॥ *
Sri Engal Aalwaan’s Commentary:
*सवगम्
*इतत |
*समललेन
**ओर्ेन *,
*आलोकान्तात्
*लोकान्तं
*यावत् |
*आलोकथतेजो
*वा |
All the worlds are completely filled with water. And they are all flowing everywhere, with the tides and whirlpools. [[46]] of 194
17
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 17:
*अपामवप
*र्ुणो
*यथतु
*ज्योततषा
*पीयते
*तु
*सः |
*नश्यन्त्यापथततथताः
*च
*रसतन्मात्रसंियात्
*॥
*१७
*॥
The quality of ap, which is rasa tanmaatra, that merges in tejas. The tejas, in which all these go and merge, at that time, ap also will not be there.
18
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 18:
*ततश्चापो
*हृतरसा
*ज्योततष््वं
*प्राप्नुवस्न्त
*वै |
*अग्न्यवथथे
*तु
*समलले
*तेजसा
*सवगतो
*वृते
*॥
*१८
*॥
The rasa tanmaatra merges into tejas. Everything becomes tejas at that time. The waters will not be there anymore. It will reach the state of agni. The waters take on the form of agni, fire. Everything will be completely covered with tejas.
19
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 19:
*स
*चास्ग्नः
*सवगतो
*व्याप्य
*चाित्ते
*तत्
*जलं
*तथा |
*सवगमापूयगते
*अगचगमभः
*तिा
*जर्दििं
*शनैः
*॥
*१९
*॥
This fire will be pervading everywhere. And it dries up all the waters, with its huge flames. Slowly this whole world will be filled with fire.
20
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 20:
*अगचगमभः
*संवृते
*तस्थमस्न्थतयगर्ूध्वमर्थतिा |
*ज्योततषो
*अवप
*परं
*रूपं
*वायुरवत्त
*प्रभाकरम्
*॥
*२०
*॥
The fire, which is completely above and below, and everywhere, tejas also will be merged in vaayu, which is the next tattva.
21
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 21:
*प्रलीने
*च
*ततः
*तस्थमन्
*वायुभूते
*अणखलात्मतन |
*प्रनष्िे
*रूपतन्मात्रे
*हृतरूपो
*ववभावसुः
*॥
*२१
*॥
Agni’s quality is roopa. Agni goes and merges in *roopa tanmaatra. Roopa *tanmaatra is also destroyed as it goes and merges in its cause, which is vaayu. Agni will be completely destroyed, when the roopa tanmaatra is destroyed. They go and merge in vaayu. The whole world becomes filled with vaayu. This is the state, in the reverse order, towards Moola Prakruti.
22
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 22:
*प्रशाम्यतत
*तिाऽज्योततवागयुिोर्ूयते
*महान् |
*तनरालोके
*तथा
*लोके
*वाय्ववथथे
*च
*तेजमस
*॥
*२२
*॥
[[47]] of 194
Sri Vishnu Puraanam – Amsha 6
Sri Engal Aalwaan’s Commentary:
*प्रशाम्यतत
*इतत |
*अज्योततररतत
*पिच्छेिः |
*तत्
*च
*वायुववशेषणम् |
*ज्योततववगरोर्ी |
Wind will be blowing making a huge noise. When the fire is put off, the fire tattva, Agni tattva is destroyed, and there will be no light in all the worlds, when tejas reaches the state of vaayu.
Ajyoti is a state of vaayu itself. Opposed to fire.
23
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 23:
*ततः
*तुमुलमासाद्य
*वायुः
*संभवमात्मनः |
*ऊध्वं
*च
*अर्ः
*च
*ततयगक्
*च
*िोर्वीतत
*दिशो
*िश
*॥
*२३
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत
*इतत |
*तुमुलं
*सशब्िम् |
*आत्मनः
*संभवम्
*खम् |
When the vaayu is making a huge noise, it is blowing above and below, everywhere, the cause of vaayu is aakaasha. It goes and gets merged into its cause, which is aakaasha.
24
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 24:
*वायोरवप
*र्ुणं
*थपशगमाकाशो
*ग्रसते
*ततः |
*प्रशाम्यतत
*ततो
*वायुः
*खं
*तु
*ततष््यनवृत्तम्
*॥
*२४
*॥
Aakaasha will make the vaayu’s guna, which is sparsha, to go. The sparsha tanmaatra will go and merge in aakaasha, which is actually the cause. Vaayu will give up its guna, sparsha. Vaayu will reach the state of sparsha tanmaatra, and it will reach the aakaasha tattva. Then only aakaasha will be there.
25
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 25:
*अरूपरसमथपशगम्
*अर्न्र्ं
*न
*च
*मूततगमत् |
*सवगमापूरयत्
*चैव
*सुमहत्तप्रकाशते
*॥
*२५
**॥ *
Sri Engal Aalwaan’s Commentary:
*अरूपममतत |
*न
*च
*मूततगमत्
**तनरवयवम् *,
*अहंकारावस्च्छन्नतया
*पररमाणतनषेर्ायोर्ात् |
Aakaasha is niravayavi, and does not have the quality of sparsha, gandha, roopa. Because they are all coming after pancheekarana only. It fills the whole space. It expands, as it is going and getting merged in ahamkaara, taamasa ahamkaara, [[48]] of 194
Sri Vishnu Puraanam – Amsha 6 which is the cause of aakaasha. It cannot be said that it does not have a size. It is also limited in its parimaana.
26
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 26:
*पररमण्डलं
*च
*सुवषरम्
*आकाशं
*शब्िलिणम् |
*शब्िमात्रं
*तिाकाशं
*सवगमावृत्य
*ततष्ठतत
*॥
*२६
*॥
Aakaasha also goes and changes its state. It goes and takes the form of shabda tanmaatra. There will be one huge hole in the form of shabda tanmaatra, and it will be round. Aakaasha will in the state of shanda tanmaatra. This is the in between state between aakaasha and ahamkaara, and it will be occupying everywhere.
27
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 27:
*ततः
*शब्िर्ुणं
*तथय
*भूतादिग्रगसते
*पुनः |
*भूतेस्न्द्रयेषु
*युर्पत्
*भूतािौ
*संस्थथतेषु
*वै
*॥
*२७
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत
*इतत |
*भूतादिशब्िेन
*त्रत्रववशाहंकारथय
*ग्रहणम् |
The shabda tanmaatra will get merged into bhootaadi. Bhootaadi is the creator of Pancha bhootaas, which is taamasa ahamkaara. Along with all the bhootendriyaas, it goes and merges. By bhootaadi here, the trividha ahamkaara is meant, as indriyaas are also getting merged. From saatvika ahamkaara, indriyaas are created. From taamasa ahamkaara, tanmaatraas and pancha bhootaas are created. All these get merged in the reverse order during pralaya. Only ahamkaara tattva will be there.
Shabda tanmaatra will go and get merged in bhootaadi. Indriyaas are also merging in the ahamkaara tattva.
28
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 28:
*अमभमानात्मको
*ह्येष
*भूतादिथतामसः
*थमृतः |
*भूतादिं
*ग्रसते
*चावप
*महान्वै
*बुद्गर्लिणः
*॥
*२८
*॥
The cause of all the pancha bhootaas is said to be taamasa ahamkaara. The ahamkaara also goes in the mahat tattva. Which is also told as buddhi.
After this, the pralaya description continues, where it is going into moola prakruti. There is a further description of praakruta pralaya. We have seen up to the mahat tattva, how the pralaya happens in reverse order. The abhimaanaa which [[49]] of 194
Sri Vishnu Puraanam – Amsha 6 comes, aham aham, which is the feeling of I, I, ahamkaara is responsible for that. This is bhootaadi, which is the cause of the tanmaatraas, pancha bhootaas. This is known as taamasa ahamkaara. Bhootaadi goes and merges into mahaan, mahat, which is also buddhi.
All the manifest things get merged into the pruthivi tattva. Pruthivi tattva merges into the gandha tanmaatra. This goes and merges into ap tattva, which merges into rasa tanmaatra. This goes and merges into tejas, which merges into *roopa *tanmaatra, which merges into vaayu tattva. This merges into sparsha tanmaatra, which merges into aakaasha, which merges into shabda tanmaatra. Which merges into ahamkaara tattva. Indriyaas also merge into ahamkaara tattva. The three ahamkaara tattvaas merge into mahat tattva, which is also told as buddhi. This merges into the moola prakruti, which we see next.
We are studying Chapter 4 of Amsha 6. Where Sri Paraasharar is describing the nature of Naimittika pralaya and Praakruta pralaya. In the Praakruta pralaya, everything happens in the reverse order of creation. In creation, the order is prakruti, mahat, ahamkaara, tanmaatraas, pancha bhootaas. In the reverse order, everything merges in its respective cause. In this, how the bhootaadi, the cause of the bhootaas, which is taamasa ahamkaara, which goes and merges into the mahat tattva, is told. This ahamkaara is a tattva, a dravya. This goes and merges in mahat, which is also known as buddhi, as it influences the mind while making decisions. In some darshanaas, it is taken as an antahkarana also.
29
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 29:
*उवी
*महांश्च
*जर्तः
*प्रान्ते
*अन्तबागह्यथतथा
*॥
*२९
**॥ *
Sri Engal Aalwaan’s Commentary:
*उवी
*इत्यादि |
*उवी
*महांश्च
*अन्तः
*अण्डथयान्तः
*स्थथतथय
*जर्तः
*प्रान्ते
*चरमको्यां
*प्रथमको्यां
**च *,
*तथा
*बाह्यतः
**अण्डाद्बदहरवप *,
*तथा
*पृथ्व्येकप्रान्ते
*महातनतरप्रान्ते |
The mahaan which is inside the anda, the Brahmaanda, the prapancha which is located inside the Brahmaanda, in its border, in the end, and also in the very beginning, and also outside the anda, the Cosmic Egg, and inside pruthivi, all the other parts of the mahat tattva, everywhere, this mahat tattva devours the ahamkaara tattva. This mahat also goes and merges into prakruti.
30
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 30:
*एवं
*सप्त
*महाबुद्र्े
*क्रमात्प्रकृतयः
*थमृताः |
*प्रत्याहारे
*तु
*ताः
*सवागः
*प्रववशस्न्त
*परथपरम्
*॥
*३०
*॥
[[50]] of 194
Sri Vishnu Puraanam – Amsha 6
Sri Engal Aalwaan’s Commentary:
*एवं
*इतत |
*अयमावरणालयववषयः
*श्लोकः |
*महिाियः
*सप्त
*क्रमािहंकारािीनां
*प्रकृतयः
*थमृताः |
*ताः
*प्रत्याहारे
*तु
*परथपरं
*थवं
*थवं
*कारणम्
*एवं
*पूवोक्तलयक्रमेण
*प्रववशस्न्त |
This shloka is about the laya of all the sapta aavaranaas, around the pruthivi. From mahat, ahamkaara, and seven tanmaatraas - these seven are known as sapta prakrutayah. They have both prakruti and vikruti, but they are known as prakrutis. They are the causes of the following tattvaas. All these, in the reverse order, during dissolution, go and merge into their causes. The tanmaatraas go and merge into ahamkaara, then into mahat. They go and merge into their respective causes in the same order.
31
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 31:
*येनेिमावृतं
*सवगम्
*अण्डमप्सु
*प्रलीयते |
*सप्तद्वीपसमुद्रान्तं
*सप्तलोकं
*सपवगतम्
*॥
*३१
**॥ *
Sri Engal Aalwaan’s Commentary:
*एतत्
*प्रपञ्छ्चयतत
*येन
*इतत |
*एवंभूतममिमण्डं
*येनावृतं
*तत्पृगथव्यावरणमप्सु
*लीयते |
This Cosmic Egg which is like this, the earth is surrounded by this. This goes and merges into water. All the sapta dveepaas, samudraas, sapta lokaas, parvataas, everything go and merge into the anda, and they all go and merge into water.
32
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 32:
*उिकावरणं
*यत्
*तु
*ज्योततषा
*पीयते
*तु
*तत् |
*ज्योततवागयौ
*लयं
*यातत
*यात्याकाशे
*समीरणः
*॥
*३२
*॥
The waters which are surrounding, they go and merge into jyotis, tejas. That goes and merges into vaayu, and this merges into aakaasha.
33
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 33:
*आकाशं
*चैव
*भूतादिः
*ग्रसते
*तं
*तथा
*महान् |
*महान्तमेमभः
*सदहतं
*प्रकृततः
*ग्रसते
*द्ववज
*॥
*३३
*॥
How the dissolution happens is being explained again. Aakaasha goes and merges into its cause, which is ahamkaara, bhootaadi. Ahamkaara goes and merges into mahat tattva. Mahat tattva goes and merges into its cause, which is *moola *prakruti, avyakta.
[[51]] of 194
34
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 34:
*र्ुणसाम्यमनुदद्रक्तमन्यूनं
*च
*महामुने |
*प्रोच्यते
*प्रकृततहेतुः
*प्रर्ानं
*कारणं
*परम्
*॥
*३४
*॥
During pralaya, in the moola prakruti, the sattva, rajas, tamas are all in equal proportion. When there is any disturbance in that proportion, one of them becomes more or less, immediately, at that time and place, creation starts. Moola prakruti is like a huge ocean, and in that, in some parts, the sattva, rajas, tamas get imbalanced; immediately, at that place, one Brahmaanda is created, and creation starts - mahat, ahamkaara, tanmaatraas, pancha bhootaas. So, these are like the waves in a huge ocean. Brahmaandaas are getting created and dissolved. When there is guna saamya, then pralaya happens. When there is a guna vaishamya, creation happens. When the gunaas are equal, when nothing is less or more, the pradhaana which is the moola prakruti, which is the cause of all the praakruta substances.
35
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 35:
*इतत
*एषा
*प्रकृततः
*सवाग
*व्यक्ताव्यक्तथवरूवपणी |
*व्यक्तथवरूपम्
*अव्यक्ते
*तथमान्
*मैत्रेय
*लीयते
*॥
*३५
**॥ *
Sri Engal Aalwaan’s Commentary:
*इतत
*एषा
*प्रकृततः
*इतत |
*व्यक्तावथथमवप
*प्रकृततद्रवमेव
*न
*द्रव्यान्तरम् |
*तथमात्
*व्यक्तमव्यक्ते
*लीयते |
*तथया
*इतत
*पाठे
*थवरूपममत्यनुषङ्र्ः |
This prakruti which is having vyakta (the manifest part, which is having name and form, what we see in this world, the millions of things we see around) and avyakta (the mahat, ahamkaara, tanmaatraas, pancha bhoota tattvaas), all of them will go and merge in avyakta.
How can vyakta avasthaa go and merge in avyakta? Normally, something goes and merges in its cause only. So, can vyakta be an effect of the avyakta? Yes, because it is all praakruta, it is the same substance. Everything that we see in this world has name and form, is all praakruta, it is all *prakruti parinaama, avyakta *parinaama. Everything is having sattva, rajas, tamas, these three qualities, which are there in moola prakruti. Everything is prakruti dravya only, but they are getting modified every moment and present in various states. Same *prakruti *dravya goes into a different state, called mahat, then it changes into another state called ahamkaara. The dravya is same, it is not a new substance which is created. Everything is trigunaatmaka prakruti only. Even the avyakta avasthaa is prakruti dravya only. Therefore, vyakta goes and merges into avyakta.
[[52]] of 194
36
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 36:
*एकश्शुद्र्ो
*अिरो
*तनत्यः
*सवगव्यापी
*तथा
*पुमान् |
*सो
*अप्यंशः
*सवगभूतथय
*मैत्रेय
*परमात्मनः
*॥
*३६
**॥ *
Sri Engal Aalwaan’s Commentary:
*एक
*इतत |
*एकः
*शुद्र्ः
*प्रकृततविनेकत्वानहगः
**वैगच्यानहगश्च *,
*अनेकत्वबोर्क
*वैगच्याहगसत्वादिर्ुणमयत्व
*अभावात् |
*अत
*एकािरो
*तनत्यश्च |
*तत्र
*हेतुमाह
*सवगव्यापी
*इतत |
*सूक्ष्मत्वात्
*प्रकृतेरवप
*व्यापनथवभावः |
*सो
*अवप
*पुमान्
*परमात्मनोः
**अंशः *,
*यथा
*प्रकृततः |
*अत्र
*लयथथानत्वेन
*प्रकृतेः
*प्रकृतत्वात्
*प्रसङ्र्ात्
*पुरुषपरमात्मनोः
*प्रथतावः
*॥
This tells about the sentient part, the chetanaas. Chetana does not undergo modification in his essential nature. He is not told like prakruti which gets modified into many forms. There is no vaichitrya. All are jnyaana aananda svaroopaas only. In svaroopa, there is no difference among all the sentients. Because the differences and multitude happens because of the sattva and other gunaas only. Which is absent in the chetana. He is not trigunaatmaka, he is consciousness, jnyaana svaroopa. Though there are many chetanaas, they are not like prakruti, where svaroopa itself gets modified, and it is present in different states. That is why he is called as eka, akshara, nitya - all are similar in svaroopa.
He is sarvavyaapee. How is he told as sarvavyaapee? Because he can enter into minutest form of prakruti also. He is very sookshma. He is very subtle. This is told as anu also in shaastraas; but anu is more a material measure, which cannot be used for a spiritual entity, which is jeevaatman. The meaning is sookshma. He is so subtle that he can enter into prakruti in any state. He can pervade into prakruti also, because he is so sookshma. He is also Paramaatman’s amsha only, just as prakruti is Paramaatman’s amsha. Amsha means part, which means that He is visheshana amsha. Prakruti and Purusha are shareera of Paramaatman. That is why there are visheshana amsha, and visheshya amsha.
The laya sthaana is told as prakruti here, and incidentally the Purusha and Paramaatman are going to be told.
Chetana is also an amsha of Paramaatman only.
Next, Paramaatman svaroopa is going to be told.
37
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 37:
*न
*सस्न्त
*यत्र
*सवेशे
*नामजात्यादिकल्पनाः |
[[53]] of 194
Sri Vishnu Puraanam – Amsha 6 *सत्तामात्रात्मके
*ज्ेये
*ज्ानात्मन्यात्मनः
*परे
*॥
*३७
**॥ *
Sri Engal Aalwaan’s Commentary:
*परमाह
*न
*सन्तीतत |
*नन्वंशत्ववचनात्
*पुरुषथय
*परमात्मैकद्रव्यत्वं
*थयात् |
*नैवम् |
Sarvesha is the ruler of everything, He is the Supreme Ruler. He does not have name and class, these kind of differences, divisions, etc. He is known as sattaa only.
Paramaatman is niravayavi, and how can there be a part in Paramaatman? Can we break into parts? Where one part becomes chetana, achetana, etc. It is not like this. It is not Paramaatman ekadravyatva. It is through shareera shareeri bhaava only - the visheshana amsha, and visheshya amsha. And it is inseparably associated as attribute, both the Purusha and Prakruti. They are supported by Him, they are controlled by Him, and meant for His purpose only, all the time. They can never exist independently by themselves. Just because amsha is told, it does not mean that it is dravya only, but it is Bhagavadaatmaka.
Sri Engal Aalwaan’s Commentary:
*
*समथतहेयरदहतम ् *
*स
*सवगभूतप्रकृततं
*ववकारान ् *
*ववष्णुः
*समथत
*इस्न्द्रय
*िेहिेही *
*िेत्रज्शस्क्तः *
*सा
*वेस्ष्िता *
*तनत्यो
*तनत्यानाम् *
*पृथर्ात्मानं
*प्रेररतारं
*च
*मत्वा *
*उत्तमः
*पुरुषथत्वन्यः *
*इत्यादिमभः
*तयोः
*अत्यन्तवैलिण्यथयोक्तत्वात् |
Many pramaanaas are told. He is without any defects. He is far from any defects. Prakruti has the defect of undergoing modification in its essential nature, jeevaatman has the defect of undergoing modification in his attributive nature. Whereas Paramaatman does not have any defect. So, He cannot be the same material. He is beyond all the modifications of prakruti. The indriyaas, deha, are all Bhagavadaatmaka; He is the inner self of everything. It is said to be shakti for Him, shakti, amsha, kaaya, vapu, tanu, roopa denote *shareera. Shareera shareeri *bhaava is told. It is told clearly that there are all many nitya chetanaas, but there is one who is different and distinct from all these, who bestows everything for them. Having known and meditated upon, the impeller who is Paramaatman, and the jeevaatman are different; then only he will attain Him. Purushottama is different, not the same as Prakruti and Purusha. He is very different and distinct from Prakruti and Purusha. There are many Shruti pramaanaas, Smruti pramaanaas which tell this.
Sri Engal Aalwaan’s Commentary:
[[54]] of 194
Sri Vishnu Puraanam – Amsha 6 *कथम्
*अंशत्वममत्याशंक्य *
*प्रकाशादिवत्
*नैवं
*परः *
*इत्यादिना
*सूत्रकारः
*प्रकाशजाततर्ुणिेहवत्
*आत्मनो
*अवप
*शरीरभूतथय
*ततष्ठतः
*परमात्म
*एकिेहत्वात्
*अंशत्वम्
*उपपादितवान् |
How can we say amshatva, how can we say amsha. He is very different and distinct from everything else. How can we say that jeevaatman and prakruti are amsha of Paramaatman? Sootrakaara says by shareera shareeri bhaava, by giving different examples, prakaasha, jaati, guna, deha. Prakaasha is prabhaa and prabhaavat, prabhaavat is the source of light, and prabhaa is the light which comes out; they are different. The light spreads everywhere in brightness, whereas the source is in one place. The light is also prakaasha, its prabhaa is also prakaasha. Both the light and its brightness are light only, but they are different substances, the attribute moves away from it, though it is inseparably associated, and the other, the substance stays there. They are said to be parts, though they are different. Similarly, jaati, class. Jaati resides in a vyakti, a person. Manushya, manushyatva jaati is there in a person, like Devadatta. If we say that Devadatta is a man, then manushyatva is there in Devadatta. It is different, but is inseparably associated. Jaati is the attribute of the vyakti. Guna guni - the quality and the substance which has that quality. Similarly, deha and aatman, the body and soul. In the same way, both prakruti and Purusha are present as His shareera. When we say Devadatta, we mean Devadatta with the manushyatva jaati included, though the jaati is different from the person. The person itself is not manushyatva, and manushyatva is itself not the person. They are two different things, but present as person, substance and attribute. But they are told as one entity, when we say Devadatta, both are included. In the same with Paramaatman, one body, told with amshaas. This is the way that Baadaraayana, Krishna Dvaipaayana has told in the Brahma Sootraas. This is told as " Amsho naanaa vyapadeshaat". *Brahma *Sootraa s explain how prakruti and Purusha are part of the Paramaatman. They are called by the name amsha as they are shareera to Paramaatman. Shareera does not mean having hands and legs, eyes, etc. but it is by means of the three kinds of relationship, it is *aadhaara-aadheya bhaava, niyaamaka-niyaamya *bhaava, shesha-sheshi bhaava, these three. These are called as shareera shareeri. That which is aadhaara, niyaamaka and sheshi, is shareeri. That which is aadheya (supported), niyaamya (controlled), shesha (subservient) is called as shareera.
Sri Engal Aalwaan’s Commentary:
*सत्तामात्रात्मक
*इतत
*ववकारतनषेर्ः |
*ज्ेये *
*नारायणं
*महाज्ेयं *
*इत्यादिना |
*आत्मनः
*परे *
*यथय
*आत्मा
*शरीरम्
*इतत
*शरीरत्वेन
*उक्तत्वात्
*बद्र्ान्
*मुक्तान्
*च
*आत्मनो
*अत्यन्त
*ववलिणे |
Paramaatman does not have any vikaaraas, does not mean that He does not have any attributes. But, He does not undergo any modifications, is the meaning here. [[55]] of 194
Sri Vishnu Puraanam – Amsha 6 He is that to be known. It is told clearly that " Yasya aatmaa shareeram". Because He is told as " *Yah pruthivyaam tishthan, yasya pruthivee shareeram, yah tejasi **tishthan, yasya tejah shareeram, …, yah aatmani tishthan, yasya aatmaa *shareeram". The non-sentient and sentient are both said to be shareera to Paramaatman. Aatma and prakruti are told to be shareera to Paramaatman. The word aatma shows that the varieties of aatma are included. There are three kinds of aatmans, baddha, mukta, nitya. He is different and distinct from all because all are His shareera.
Sri Engal Aalwaan’s Commentary:
*प्रकाशतद्वतोररव
*जर्त्
*ब्रह्मणोः
*शरीरशरीररभावः
*थवाभाववकः
*न
*जीववत्
*कमगकृतः | *
*तत्
*पुरुषथय
*ववश्वमाजानमग्रे *
*वेिात्मशस्क्तं
*थवाच्छरीरात्
*इतत
*आिेः |
Jeevaatman also gets a body, but it is due to his karmaas. He has to experience the fruits of the karma, sukha, dukha, the phalaas which have accrued through the punya and paapa roopa karmaas which he has done from anaadi kaala. He has to experience the fruits of all that. He gets a body because of karma. Karma is the kaarana for that. But, Paramaatman’s shareera is not like that. Prakruti and Purusha are naturally shareera to Him. He has not got it because of karma.
Prabhaa and prabhaavat are naturally associated. If the source is not there, then prabhaa will not be there. Similar to this, the jagat and Brahman, shareera shareeri bhaava is natural. It is not because of karma. There are many pramaanaas told. This is how Paramaatma svaroopa is explained.
38
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 38:
*तत्
*ब्रह्म
*परमं
*र्ाम
*परमात्मा
*स
*चेश्वरः |
*स
*ववष्णुः
*सवगमेवेिं
*यतो
*नावतगते
*यततः
*॥
*३८
*॥
He is the ultimate refuge or goal. He is the Supreme Soul, and Supreme Lord. He is Vishnu, and everything is He only. One who reaches Him, will not return to this world, due to karma, because his karma will be exhausted.
39
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 39:
*प्रकृततयाग
*मया
*आख्याता
*व्यक्त
*अव्यक्त
*थवरूवपणी |
*पुरुषः
*च
*अवप
*उभौ
*एतौ
*लीयते
*परमात्मतन
*॥
*३९
**॥ *
Sri Engal Aalwaan’s Commentary:
*प्रकृततररत्यादि |
*प्रकृतेः
*परमात्मतन
*लयः
*पुरुषे
*लयद्वारा *
*अव्यक्तम्
*अिरे
*लीयते
*अिरं
*तममस
*लीयते
*तमः
*परे
*िेवे
*एकीभवतत *
*इतत
*श्रुतेः |
[[56]] of 194
Sri Vishnu Puraanam – Amsha 6 Subaalopanishad says that avyakta merges into akshara, here merging means that they stay together and cannot be differentiated that this is avyakta, this is akshara. They are merging in such a way. They are staying together, but they don’t lose their essential nature. There is no svaroopa naasha in this laya. They will be in such a subtle state. That akshara which also has avyakta, goes and merges into tamas. It becomes a substance called tamas. Tamas stays in *ekee *bhaava, the tamas which is a dravya which contains avyakta and akshara, goes and unites into Paramaatman, as though it is one with Paramaatman, cannot be differentiated. It will be in such a very very subtle state.
The manifest and unmanifest of Prakruti, which have merged into the avyakta, moola prakruti, and the Purusha, the collectivity of all sentients, both go and unite into Paramaatman. This is pralaya.
40
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 40:
*परमात्मा
*च
*सवेषाम्
*आर्ारः
*परमेश्वरः |
*ववष्णुनामा
*स
*वेिेषु
*वेिान्तेषु
*च
*र्ीयते
*॥
*४०
**॥ *
Sri Engal Aalwaan’s Commentary:
*परमात्मा
*इतत |
*ववष्णुनामा
*स
*वेिेषु
*वेिान्तेषु
*च
*र्ीयते
*ववष्णुनामा
*स
*एव
*परमेश्वरो
*वेिेषु
*वेिान्तेषु
*च
*सद्ब्रह्मादिशब्िैः
*र्ीयते |
In the poorva kaanda of the Vedaas, the Samhitaa, Braahmana, Aranyakaas, where yajnya yaagaas are all told primarily, and Paramaatma svaroopa is also told, but not very directly. Upanishads focus mainly on Paramaatma svaroopa, aatma svaroopa, directly and completely; this is said to be Vedaanta. Veda and Vedaanta both are known as Vishnu, who is none other than Paramaatma, Supreme Self. He is support of everything, and is Supreme Lord, Supreme Ruler, known by the name Vishnu. In Vedaas, He is known as Vishnu, and by other names also. Even Agni, Varuna, Indra all names stand for Paramaatman only in the poorva kaanda. This is told so in Yaaska’s Nirukta. In Vedaanta, it is told by the names of Tat, aatmaa, Brahma, aakaasha, jyoti, used synonymously.
41
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 41:
*प्रवृत्तं
*च
*तनवृत्तं
*च
*द्ववववर्ं
*कमग
*वेदिकम् |
*ताभ्याम्
*उभाभ्यां
*पुरुषैः
*सवगमूततगः
*स
*इज्यते
*॥
*४१
**॥ *
Sri Engal Aalwaan’s Commentary:
*प्रवृत्तम्
*इतत |
*कथममन्द्रादियार्ैः
*अथयेज्यत्वममत्यत्र
*आह
*सवगमूततगररतत |
[[57]] of 194
Sri Vishnu Puraanam – Amsha 6 The Vaidika karmaas, everything told in the Ve d *aas, yajnya, yaagaas, nitya *naimittika karmaas, can be divided into two, as pravrutta and nivrutta. Both these pravrutti karma and nivrutti karma; pravrutti karma for aihika and aamushmika phalaas, fruits obtained here itself, or svarga or other kinds of fruits, various yajnyaas, yaagaas; and those who have the Vedaantic knowledge, worship Paramaatman only, who is inner self of everything, and this is the *nivrutti *maarga, they are not interested in these fruits, but they want liberation, the ultimate goal. Both are told in the Vedaas. Both of them worship only Vishnu, who is having everything as His shareera, and is only present as everything, as the inner self of everything. He is sarvaantaryaami, He is only worshipped by all these.
Because He is Sarvamoorthi, present as inner self of all, everything, even gods, those who worship Indra and other devataas, also worship Vishnu only, as He is only Sarvamoorthi. He is present as inner self of Indra and other devataas.
42
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 42:
*ऋग्यजुथसाममभः
*मार्षः
*प्रवृत्तैररज्यते
*ह्यसौ |
*यज्ेश्वरो
*यज्पुमान्
*पुरुषैः
*पुरुषोत्तमः
*॥
*४२
*॥
Pravrutti maarga is told here. The Rug, Yajur, Saama Vedaas, whatever means they are telling, to attain various fruits, He is worshipped through those karmaas told in these Vedaas. He is Yajneshvara, Yajnya pumaan, Purushottama. He is only worshipped by all these.
43
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 43:
*ज्ानात्मा
*ज्ानयोर्ेन
*ज्ानमूततगः
*स
*चेज्यते |
*तनवृत्ते
*योगर्मभमागर्े
*ववष्णुः
*मुस्क्त
*फल
*प्रिः
*॥
*४३
**॥ *
Sri Engal Aalwaan’s Commentary:
*ज्ानात्मेतत |
*ज्ानात्मा
*ज्ानथवरूपः |
*ज्ानमूततगः
*ज्ानास्त्मका
*मूततगः
*ववग्रहो
*यथय |
*तनवृत्ते
*मार्े
*ज्ानयोर्ेन
*ज्ानयोर्प्रर्ानेन
*कमगणा
*इज्यते |
*मुस्क्तफलप्रिः
*तनवृवत्तमार्ेणेष्ि
*एव |
Those who are not interested in the fruits which are not permanent, they take up the nivrutti maarga, and they worship as Jnyaanaatmaa, jnyaana svaroopa, whose divya mangala vigraha is said to be jnyaanaatmika, one who has the divya mangala vigraha which is jnyaanaatmika is Jnyaanamoorti, is worshipped through jnyaana yoga. Karma which has jnyaana yoga as the main part, He is worshipped by that. But nivrutti maarga one who worships Him, he gets moksha.
44
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 44:
[[58]] of 194
Sri Vishnu Puraanam – Amsha 6 *ह्रथविीघगप्लुतैयगत्
*तु
*क्रकंगचद्वथत्वमभर्ीयते |
*यत्
*च
*वाचामववषयं
*तत्
*सवं
*ववष्णुरव्ययः
*॥
*४४
**॥ *
Sri Engal Aalwaan’s Commentary:
*ह्रथव
*इतत |
*ह्रथवादिशब्िैः
*अमभर्ेयमगचत्
*वथतु |
*वाचामववषयं
*गचद्वथतु |
*तत्
*सवगम्
*ववष्णुः
*तिात्मकम् |
Small, short and long - these are all material objects. Vastu means that it is akalpita, it is reality only. Whatever is told by these kind of measures, qualities, is everything that is material. That which cannot be told by words - is jeevaatma svaroopa. All are Vishnu only, all are Bhagavadaatmaka.
45
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 45:
*व्यक्तथस
*एव
*च
*अव्यक्त
*स
*एव
*पुरुषोत्तमः |
*परमात्मा
*च
*ववश्वात्मा
*ववश्वरूपर्रो
*हररः
*॥
*४५
**॥ *
Sri Engal Aalwaan’s Commentary:
*व्यक्तममतत |
*व्यक्तादिसामानागर्करण्यहेतुः
*ववश्वात्मा
*ववश्वरूपर्र
*इतत |
*पुरुषः
*कायगकारणरूपोभयावथथः |
*परमात्मा
*मुक्तः
*व्यक्तं
*स
*एव
*चाव्यक्तम्
*इतत
*च
*पाठः |
Purushottama is only vyakta and avyakta, manifest and unmanifest. This is told by Saamaanaadhikaranya, concomitant coordination. He is only present in all these forms, He is only the inner self of everything. Everything is His shareera. All are His modes. In avyakta, He is the kaarana avasthaa. He is *avyakta shareeraka *Paramaatman, in the causal state. He is the vyakta shareeraka Paramaatman, in the state of effect. He is the mukta also. Avyakta, vyakta, mukta are all Vishnu roopa only. They are all having Bhagavaan Vishnu only as their inner self, and they are all the shareera.
46
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 46:
*व्यक्ताव्यक्तास्त्मका
*तस्थमन्
*प्रकृततः
*संप्रलीयते |
*पुरुषश्चावप
*मैत्रेय
*व्यावपन्यव्याहतात्मतन
*॥
*४६
*॥
Sri Engal Aalwaan’s Commentary:
*व्यक्त
*इत्यादि |
*उक्तथय
*एव
*अनुवािो
*र्ुणान्तरववत्यथगः |
*अव्याहतात्मतन
*अववकृतथवरूपे |
[[59]] of 194
Sri Vishnu Puraanam – Amsha 6 What was told earlier, this is verily a statement of that only. With different qualities. The prakruti of vyakta and avyakta goes and merges into Him. And also Purusha. He is the one who is pervading everything.
47
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 47:
*द्ववपरार्ागत्मकः
*कालः
*कगथतो
*यो
*मया
*तव |
*तिहथतथय
*मैत्रेय
*ववष्णोरीशथय
*कथ्यते
*॥
*४७
*॥
The time which is divided into two Paraardhaas, the prathama paraardha and dviteeya paraardha, which were told earlier, is one day for Paramaatman. The two Paraardhaas put together is Brahma’s 100 years. This is when Praakruta pralaya happens. This is said to be Supreme Brahman’s one day.
48
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 48:
*व्यक्ते
*च
*प्रकृतौ
*लीने
*प्रकृत्यां
*पुरुषे
*तथा |
*तत्र
*स्थथते
*तनशा
*चाथय
*तप्रमाणा
*महामुने
*॥
*४८
**॥ *
Sri Engal Aalwaan’s Commentary:
*व्यक्त
*इतत |
*प्रकृत्यां
*पुरुषे
*लीनायाम्
*इतत
*शेषः |
*तथा
*तत्र
**स्थथते *,
*तथाभूते
*पुरुषे
*तत्र
*परमात्मतन
*स्थथते |
*द्वयोः
*युर्पत्
*लय
*पिे
*ग्रंथः
*सुर्मः |
*व्यक्त
*इतत
*पुनलगयानुवािः
*परमात्मनो
*रात्रादिकल्पनाववध्यथगः |
Vyakta prakruti goes and merges into Purusha, and they are all going and uniting with Paramaatman. One night of Paramaatman which is also dviparaardha kaala, equivalent to 100 years of Chaturmukha Brahma, is one day, and one night also for Paramaatman. One night period, they all will be united into Paramaatman.
Why is it again told - vyakta prakruti, laya with Purusha? In order to tell about nishaa, night, which is also the same time period. At that time, the vyakta and avyakta will be united into Paramaatman.
49
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 49:
*नैवाहथतथय
*न
*तनशा
*तनत्यथय
*परमात्मनः |
*उपचारथतथा
*अप्येष
*तथयेशथय
*द्ववजोच्यते
*॥
*४९
**॥ *
Sri Engal Aalwaan’s Commentary:
[[60]] of 194
Sri Vishnu Puraanam – Amsha 6 *नैव
*इतत |
*तनत्यथय
*परमात्मनः
*इतत |
*अत्र
*थवरूपतनत्यत्वथय
*ब्रह्मािीनाम्
*अवप
*सार्ारण्याद्ववग्रहवत्त्वथय
*तनत्यत्वामभप्रेतम् *
*सिैकरूपरूपाय *
*इत्यादिमभः
*ववग्रहतनत्यत्वथय
*प्रततपािनात् |
Paramaatma svaroopa is nitya means, all the jeevaatmans are also nitya only. Chaturmukha Brahma and their svaroopa is also nitya only. So for Paramaatman, nitya here is to be taken as divya mangala vigraha nityatva. He has an eternal divine auspicious form, divya mangala vigraha. Sadaikarooparoopaaya - roopa is told two times.
Day and night are not there for Paramaatman. It is only told in oupachaarika sense, secondary sense.
50
Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 50:
*इत्येष
*तव
*मैत्रेय
*कगथतः
*प्राकृतो
*लयः |
*आत्यस्न्तकमथो
*ब्रह्मन्
*तनबोर्
*प्रततसञ्छ्चरम्
*॥
*५०
*॥
Now, I have told you the praakruta laya. When 100 years are over for Chaturmukha Brahma, including Chaturmukha Brahma the entire prakruti mandala, everything goes and merges into Paramaatman. The chetanaas, avyakta, everything goes and unites with Paramaatman, stays as though they are one with Paramaatman, and this is the kaarana avasthaa. Again, when He creates, these will all come into the manifest state, srushti. I have told you about the praakruta pralaya. Now, I will tell you about the aatyantika laya, which is moksha. Do listen.
This completes Chapter Four.
**॥
इति
श्री
विष्णु
पुराणे
षष्ठे
अंशे
ििुथो
अध्यायः
॥
**
॥
इति
श्री
विष्णु
पुराण
व्याख्याने
श्री
विष्णु
चित्तीये
षष्ठे
अंशे
ििुथो
अध्यायः
॥
*॥
*अथ
*पञ्छ्चमो
*अध्यायः
**॥ *
About Moksha
Now, Chapter Five.
[[61]] of 194
Sri Vishnu Puraanam – Amsha 6 Sri Paraasharar wants to tell about the various taapaas which chetanaas undergo and experience in the baddha dasha, the bound state. And about how they have to escape from all these.