1
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 1:
*श्री
*पराशरः -
*आद्यास्त्मकादि
*मैत्रेय
*ज्ात्वा
*तापत्रयं
*बुर्ः |
*उत्पन्नज्ानवैराग्यः
*प्राप्नोत्यात्यस्न्तकं
*लयम्
*॥
*१
*॥
Sri Paraasharar - Aadhyaatmika, Aadhibhoutika, Aadhidaivika, are the three kinds of taapas told. These are said to be taapa traya, the three sufferings. Having known all of these, one for whom the real knowledge of jnyaana and vairaagya, and who has developed asanga with all these, vairaagya, who has given up all these things. He can only attain aatyantika laya, moksha.
2
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 2:
*आध्यास्त्मको
*अवप
*द्ववववर्श्शारीरो
*मानसथतथा |
*शारीरो
*बहुमभभेिैमभगद्यते
*श्रूयतां
*च
*सः
*॥
*२
*॥
The aadhyaatmika taapa is explained first. Here, aatma means shareera. In this shareera, there are two parts - shaareera and maanasa - related to the body, and related to the mind. Both are said to be aadhyaatmika taapa. All the various sufferings arising out of the body, are of so many varieties, and I am going to tell you that, listen to me.
3
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 3:
*मशरोरोर्प्रततश्यायज्वरशूलभर्ंिरैः |
*र्ुल्माश्श्वगयथुश्वासच्छद्गयादिमभरनेकर्ा
*॥
*३
**॥ *
Sri Engal Aalwaan’s Commentary:
*मशरोरोर्
*इतत |
*प्रततश्यायः
*पीनसः |
*श्वयथुः
*शोफः |
Sinus and cold, sinusitis, headache, fever, pain, colic, fistula, spleen related, swelling, haemorrhoids, ophthalmologic diseases and so many different kinds of diseases which have multiple varieties in the diseases related to the body.
4
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 4:
*तथाक्षिरोर्ाततसारकुष्ठाङ्र्ामयसंक्षज्तैः |
*मभद्यते
*िेहजथतापो
*मानसम्
*श्रोतुमहगमस
*॥
*४
*॥
[[62]] of 194
Sri Vishnu Puraanam – Amsha 6 The bodily pains and diseases, are diseases related to the eye, diarrhoea, leprosy - like this, there are so many varieties of sufferings in the body. Now, I will tell you sufferings due to the mind.
5
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 5:
*कामक्रोर्भयद्वेषलोभमोहववषािजः |
*शोकासूयावमानेष्यागमात्सयागदिमयथतथा
*॥
*५
**॥ *
Sri Engal Aalwaan’s Commentary:
*कामक्रोर्
*इतत |
*द्वेषः
*अप्रीततः |
*मोहो
*मूच्छाग |
*ववषािः
*सत्वसंियः |
*शोकः
*वप्रयववरहजः |
*ईष्याग
*परसंपििमा |
Kaama - passion, krodha - anger, bhaya - fear, dvesha - hatred, lobha, moha, vishaadaja - despair, grief, jealousy, envy - all of these are related to the mind.
6
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 6:
*मानसो
*अवप
*द्ववजश्रेष्ठ
*तापो
*भवतत
*नैकर्ा |
*इतत
*एवम्
*आदिमभः
*भेिैः
*तापो
*दह
*आध्यास्त्मकः
*थमृतः
*॥
*६
*॥
There are many kinds of sufferings, of the mind. All these things are said to be aadhyaatmika taapa.
7
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 7:
*मृर्पक्षिमनुष्याद्यैः
*वपशाचोरर्रािसैः |
*सरीसृपाद्यैः
*च
*नृणां
*जायते
*चागर्भौततकः
*॥
*७
*॥
Aadhibhoutika means due to the praanis, the beings. All the animals, birds, humans, pishaachaas, serpents - all the sufferings which come because of these, is said to be aadhibhoutika taapa.
8
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 8:
*शीतवातोष्णवषागम्बु
*वैद्युतादिसमुद्भवः |
*तापो
*द्ववजवरश्रेष्ठैः
*कथ्यते
*चागर्िैववकः
*॥
*८
*॥
These are all aadhidaivika - because they cannot be controlled by us, cold weather, windy weather, heat which is coming, rains, lightning, various sufferings which come from all these, which are the natural causes, this is called as aadhidaivika taapa.
Like this, aadhyaatmika, aadhibhoutika, aadhidaivika, are the taapa trayaas. Aadhyaatmika is about shareera and manas both, body and mind. Aadhibhoutika [[63]] of 194
Sri Vishnu Puraanam – Amsha 6 is due to various beings, animals, etc. Aadhidaivika is the natural causes like heat, cold, rain, lightning, etc. These are the three kinds of taapa which one has to know.
Now, Sri Paraasharar is going to tell further about birth and death.
9
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 9:
*र्भग
*जन्म
*जरा
*अज्ान
*मृत्यु
*नारकजं
*तथा |
*िुःखं
*सहस्रशो
*भेिैः
*मभद्यते
*मुतनसत्तम
*॥
*९
**॥ *
Sri Engal Aalwaan’s Commentary:
*र्भग
*इतत |
*नारकजं
*नरकजम् | *
*थयान्नारकथतु
*नरकः *
*इतत
*अमरः |
Staying in the womb, birth, old age, ignorance, death, that which arises out of sufferings in hell, all these sufferings, grief, there are thousands and thousands of varieties.
Thousands and thousands of varieties of sorrows, that one experiences, arising out of garbha, janma, jaraa, ajnyaana, mrutyu, naraka. One goes through all these in so many births. And experiences many different kinds of sorrows. He says that he will tell about those. First, he tells about birth.
Now, Sri Paraasharar will explain in detail about the sufferings which one undergoes in the womb, or during birth, death, etc., which we see next. This is told to develop jnyaana and vairaagya, so that one can attain liberation.* *We are studying Chapter 5 of Amsha 6. Where Sri Paraasharar is starting to tell about aatyantika pralaya, which is nothing but moksha. For this, he is first describing the various kinds of sorrows or griefs which one experiences in one’s life.
10
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 10:
*सुकुमारतनुर्गभे
*जन्तुबगहुमलावृते |
*उल्बसंवेस्ष्ितो
*भुग्नपृष्ठग्रीवास्थथसंहततः
*॥
*१०
**॥ *
Sri Engal Aalwaan’s Commentary:
*सुकुमार
*इतत |
*उल्बम्
*र्भगवेष्िनचमग |
Ulba is the sac which covers the womb. He has a very soft body, when he is in the womb. He is said to be a jantu only. He is surrounded by all kinds of filth. He is [[64]] of 194
Sri Vishnu Puraanam – Amsha 6 surrounded by a sac in the womb. His back, neck, bones are all completely bent, because of being packed into that sac in the womb.
11
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 11:
*अत्यन्म्लकिुतीक्ष्णोष्णलवणैमागतृभोजनैः |
*अत्यन्ततापैरयथं
*वर्गमानाततवेिनः
*॥
*११
*॥
He is growing with the food that the mother takes. Which is very sour, bitter, very hot taste wise, temperature wise hot also, salty, etc. The various kinds of food taken in, is going with that. He suffers a lot, and is growing with this kind of food taken by the mother.
12
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 12:
*प्रसारणाकुञ्छ्चनािौ
*नाङ्र्ानां
*प्रभुरात्मनः |
*शकृन्मूत्रमहापङ्कशायी
*सवगत्र
*पीडडतः
*॥
*१२
*॥
Whether to stretch his legs and body, or to bend, he has no control over his own body parts, hands, legs, he cannot bend or stretch. He is unable to do all these things. He is surrounded by a lot of filth, with faeces, urine, etc. He is suffering because of all this.
13
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 13:
*तनरुच््वासः
*सचैतन्यः
*थमरञ्छ्जन्मशतान्यर्ः |
*आथते
*र्भे
*अततिुःखेन
*तनजकमगतनबन्र्नः
*॥
*१३
*॥
He is not able to breathe, he has chaitanya, he has jnyaana, he remembers the hundreds of births that he has taken, he is lying down here. With great sorrow, he is lying down here. Because he is being bound by his own karma.
14
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 14:
*जायमानः
*पुरीषासृङ्मूत्रशुक्लाववलाननः |
*प्राजापत्येन
*वातेन
*पीड्यमानास्थथत्बन्र्नः
*॥
*१४
**॥ *
Sri Engal Aalwaan’s Commentary:
*जायमानः
*इतत |
*प्राजापत्येन
*ब्रह्मणा
*तनयुक्तेन
**र्ात्रसंकोचकेन *, *
*तथमात्
*ज्यायायान्
*सर्भगः
*कनीयांसं
*सूततयोतनमजानानो
*दहनस्थत
*ब्रह्मणा
*दह
*स
*कृतः *
*इतत
*श्रुतेः |
He is completely covered by excreta, blood, semen. He is controlled by Brahma, that this is how it should be, that his body be shrunk. He has to be packed inside the womb. He is suffering from the praajaapatya vaata, as ordained by Brahma. All his joints are paining. [[65]] of 194
15
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 15:
*अर्ोमुखो
*वै
*क्रक्रयते
*प्रबलैः
*सूत्मारुतैः |
*क्लेशात्
*तनष्क्रास्न्तमाप्नोतत
*जठरान्मातुरातुरः
*॥
*१५
**॥ *
Sri Engal Aalwaan’s Commentary:
*अर्ोमुख
*इतत |
*सूततमारुतैः
*सूत्यथं
*र्भगप्रेरकैः |
By the powerful air in the womb itself, it makes him to turn around and face downwards. With great difficulty, he comes out of the womb of the mother.
16
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 16:
*मूच्छागमवाप्य
*महतीं
*संथपृष्िो
*बाह्यवायुना |
*ववज्ानभ्रंशमाप्नोतत
*जातश्च
*मुतनसत्तम
*॥
*१६
*॥
It is said that inside the womb, he does remember the previous births, but as soon as he touches the air outside, he will immediately be unconscious and will forget everything, of whatever he remembered about his previous births. As soon as he comes in contact with the air outside, he becomes unconscious and all his knowledge will be lost, as soon as he is born.
17
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 17:
*कण्िकैररव
*तुन्नाङ्र्ः
*क्रकचैररव
*िाररतः |
*पूततव्रणास्न्नपतततो
*र्रण्यां
*क्रक्रममको
*यथा
*॥
*१७
**॥ *
Sri Engal Aalwaan’s Commentary:
*कण्िैः
*इतत |
*तुन्नाङ्र्ः
*व्यगथतिेहः |
*पूततव्रणात्
*िुर्गन्र्व्रणात्
*योनेररत्यथगः |
His body is tortured as though pricked by thorns. Or is cut by many saws. The bad odour, and also the injury caused as he exits the reproductive organ of mother, he falls onto the ground, just as an insect falls down.
18
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 18:
*कण्डूयेन
*अवप
*चाशक्तः
*पररवते
*अवप
*अनीश्वरः |
*थनानपानादिकाहारमप्याप्नोतत
*परेच्छया
*॥
*१८
*॥
He cannot even scratch his body, and he cannot turn. He has no control any of these. Eating food, drinking, taking bath, etc. - all these things he gets only out of someone else’s desire.
19
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 19:
[[66]] of 194
Sri Vishnu Puraanam – Amsha 6 *अशुगचप्रथतरे
*सुप्तः
*कीििंशादिमभथतथा |
*भक्ष्यमाणो
*अवप
*नैवैषां
*समथो
*ववतनवारणे
*॥
*१९
*॥
He is sleeping in a very dirty bed. Along with all the other insects and mosquitoes, which are there. Though he is being bitten by all these things, he cannot even shoo them away.
20
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 20:
*जन्मिुःखान्यनेकातन
*जन्मनो
*अनंतराणण
*च |
*बालभावे
*यिाप्नोतत
*ह्यागर्भौतादिकातन
*च
*॥
*२०
**॥ *
Sri Engal Aalwaan’s Commentary:
*जन्म
*इतत |
*कण्डूयनेत्यादिनोक्तातन
*जन्मनो
*अनन्तराणण |
*कीििंशादिमभः
*बालभावे
*यिाप्नोतत
*तिप्यनेकममतत
*शेषः |
He takes many many births. Because of the experiences in many births, like he cannot even scratch himself, he cannot even bend or stretch, all his food and bath are under someone else’s control, etc., as a child, he gets all kinds of aadibhoutika dukhaas, which were explained earlier.
21
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 21:
*अज्ानतमसाच्छन्नो
*मूढान्तःकरणो
*नरः |
*न
*जानातत
*कुतः
*को
*अहं
*क्वाहं
*र्न्ता
*क्रकमात्मनः
*॥
*२१
**॥ *
Sri Engal Aalwaan’s Commentary:
*कामान्र्त्वािागर्क्याद्योवने
*अज्ानजं
*िुःखं
*ववमशष्याह
*अज्ानेत्यादिना |
He is covered by the darkness of ignorance. He is totally confused and he does not know what to do. He does not even know who he is, and where he has come, why he has come here, where he is going. He knows none of these things.
Again, during his youth, he is covered by all kinds of passions, and becomes blind due to passion and desire. Because of these, he is under more ignorance. More grief follows because of this.
22
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 22:
*केन
*बन्र्ेन
*बद्र्ो
*अहं
*कारणं
*क्रकमकारणम् |
*क्रकं
*कायं
*क्रकमकागयं
*वा
*क्रकं
*वाच्यं
*क्रकं
*च
*नोच्यते
*॥
*२२
**॥ *
[[67]] of 194
Sri Vishnu Puraanam – Amsha 6
Sri Engal Aalwaan’s Commentary:
*केन
*इतत |
*कायं
*कारणजन्यम् |
What is this that is binding me? What is the cause of all these things? Whether it has a cause or not, he does not know. We do not know the cause at all. What can be said, and what is not said? He knows none of these.
23
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 23:
*को
*र्मगः
*कश्च
*वा
*अर्मगः
*क्रकमस्थमन्वते
*अथ
*वा
*कथम् |
*क्रकं
*कतगव्यमकतगव्यं
*क्रकं
*वा
*क्रकं
*र्ुणिोषवत्
*॥
*२३
**॥ *
Sri Engal Aalwaan’s Commentary:
*को
*र्मगः
*इतत |
*क
*वा
*कस्थमन्
*वा
*वते ?
*तत्
*सवं
*च
*कथममतत
*न
*जानातत
*इतत
*पूवेण
**अन्वयः *
|
What is dharma, what is adharma? What is that I am supposed to do? How to do? What should be done, and what should not be done? What is the right thing which has guna, and what is defective? He knows none of these. What karmaas do I perform? He does not know all these things. What should be said, what should not be said? He knows nothing - how to do, what to do, what not to do, what is guna, what is dosha, etc.
24
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 24:
*एवं
*पशुसमैमूगढैः
*अज्ानप्रभवं
*महत् |
*अवाप्यते
*नरैिगुःखं
*मशश्नोिरपरायणैः
*॥
*२४
*॥
All people who are equivalent to a pashu, an animal - they don’t know out of ignorance, that so much dukha is coming, and they are all the time devoted to enjoying the pleasures of the stomach - eating good food and sensuous pleasures. They have those kinds of passions, and are engaged in them and finally end up in grief.
25
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 25:
*अज्ानं
*तामसो
*भावः
*कायागरंभप्रवृत्तयः |
*अज्ातननां
*प्रवतगन्ते
*कमगलोकाथततो
*द्ववज
*॥
*२५
**॥ *
Sri Engal Aalwaan’s Commentary:
*अज्ानममतत |
*अज्ानं
*तामसो
*भावः
*तामसो
*ववकारः |
*तेनाज्ातननां
*तिनुर्ुणकायागरम्भेषु
*प्रवृत्तयो
*भवस्न्त |
*अतः
*कमगलोपाः
*वैदिककमगलोपाः
*प्रवतगन्ते |
[[68]] of 194
Sri Vishnu Puraanam – Amsha 6 When the taamasa guna increases, it leads to ajnyaana, ignorance, the vikaara of tamas. Those who are ignorant because of that, when their taamasa guna increases, they also engage in deeds which are according to that only. Because of that, karma lopa happens, they don’t know what to do, and they perform all kinds of wrong deeds, which are against the shaastraas.
26
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 26:
*नरकं
*कमगणां
*लोपात्
*फलमाहुमगनीवषणः |
*तथमात्
*अज्ातननां
*िुःखममह
*चामुत्र
*चोत्तमम्
*॥
*२६
*॥
When karma lopa happens, when they don’t do their varnaashrama dharmaas, as told in the shaastraas, when they do everything against that, then they go to hell. This is the fruit of karma lopa. For ajnyaanis, the ignorant ones, there is always grief, in this world, and also in the other worlds where they go, like naraka.
27
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 27:
*जराजजगरिेहश्च
*मशगथलावयवः
*पुमान् |
*ववचलच्छीणगिशनो
*वमलथनायुमसरावृतः
*॥
*२७
**॥ *
Sri Engal Aalwaan’s Commentary:
*जरा
*इतत |
*वमलथनायुमसरावृतः
*इतत |
*वमलथत्वक्तरंर्ः |
*रक्तवहा
*नाडी
*मसरा |
*सैव
*बन्र्नी
*थनायुः |
His body is totally decayed by old age. His hands and legs are all very weak. His teeth are all broken and moving. His skin barely covers the nerves, the veins which carry the blood, the muscle which covers that. The skin also does not cover the veins and nerves. Everything will be exposed when he gets old, and his body is decaying.
28
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 28:
*िूरप्रनष्िनयनो
*व्योमान्तर्गततारकः |
*नासावववरतनयागतलोमपुञ्छ्जश्च्लद्वपुः
*॥
*२८
**॥ *
Sri Engal Aalwaan’s Commentary:
*िूर
*इतत |
*िूरप्रनष्िनयनः
*अगर्कप्रनष्िनयनशस्क्तः |
*व्योमान्तर्गततारकः
*दृग्र्ोलकाकाशतनमग्नकनीनकः |
His eyes become weak, he cannot see. His eyelids are all floating here and there. From the nostrils, a bunch of hair is coming out. His body is shaking. All these are [[69]] of 194
Sri Vishnu Puraanam – Amsha 6 the effects of old age. His eye power is reduced heavily. His eyelids are rolling around and seeing somewhere in the sky.
29
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 29:
*प्रकिीभूतसवागस्थथनगतपृष्िास्थथसंहततः |
*उत्सन्नजठरास्ग्नत्वात्
*अल्पाहारो
*अल्पचेस्ष्ितः
*॥
*२९
*॥
All his bones are exposed. His back is totally bent. His bones are all bent. His digestive fire has become very weak, he is not able to digest anything. He can take very little food. His activity is reduced and he cannot even move around as earlier.
30
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 30:
*कृच्िाच्चङ्क्रमणोत्थानशयनासनचेस्ष्ितः |
*मन्िीभवच्िोत्रनेत्रः
*स्रवल्लालाववलाननः
*॥
*३०
*॥
With great difficulty, he can move around, stand, sit or even lie down, or do any activity. Everything is reduced a lot. His hearing power, eyes, are all very weak, and he can hardly hear or see. His saliva will dribble from his mouth. He has no control on all of that.
31
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 31:
*अनायत्तैः
*समथतैः
*च
*करणैः
*मरणोन्मुखः |
*तत्िणे
*अप्यनुभूतानाम्
*थमताग
*अणखलवथतुनाम्
*॥
*३१
**॥ *
Sri Engal Aalwaan’s Commentary:
*अनायत्तैररतत |
*अनायत्तैः
*प्रवृत्त्यिमैः |
He has no control on anything. Everything is beyond his control. All his senses are not under his control, and he is just about to face death. He is in that kind of state. His sense organs cannot even function. Even one moment before, what he saw or experienced, he is not able to remember. He cannot remember anything.
32
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 32:
*सकृतुच्चाररते
*वाक्ये
*समुद्र्तमहाश्रमः |
*श्वासकाससमुद्भूतमहायासप्रजार्रः
*॥
*३२
**॥ *
Sri Engal Aalwaan’s Commentary:
*सकृत्
*इतत |
*कासः
*शेल्ष्मा |
[[70]] of 194
Sri Vishnu Puraanam – Amsha 6 Even in order to tell one sentence, he has to put great effort. His breath, and all these things, it will be difficult to even breathe. Everything is extremely painful. He has phlegm and other things. Even to take out phlegm or to breathe, he has to put great efforts.
33
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 33:
*अन्येनोत्थाप्यते
*अन्येन
*तथा
*संवेश्यते
*जरी |
*भृत्यात्मपुत्रिाराणाम्
*अवमानाथपिीकृतः
*॥
*३३
*॥
Someone else has to support him to make him stand. And to make him sit. He cannot independently stand or sit. He will be ridiculed by his servants, son, wife, children. All of them will disrespect him.
34
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 34:
*प्रिीणाणखलशौचश्च
*ववहाराहारसथपृहः |
*ह्यासः
*पररजनथयावप
*तनववगण्णाशेषाबान्र्वः
*॥
*३४
*॥
He has no shaastra shuddhi - there will be no bath, he cannot perform any of the karmaas told, there is no shoucha at all. He has no desire to go anywhere or eat anything. Even people around him will be laughing at him. All his relatives are totally detached from him.
35
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 35:
*अन्य्भूतममवान्यस्थमन्
*जन्मन्यात्मववचेस्ष्ितम् |
*संथमरन्यौवने
*िीघं
*तनश्वसत्यतततावपतः
*॥
*३५
*॥
Whatever he experienced in his youth, all that he remembers as though it was experienced in some other birth. He gives a deep breath with disappointment, that he is not able to do anything like this. He suffers because of that.
36
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 36:
*एवमािीतन
*िुःखातन
*जरायामनुभूय
*वै |
*मरणे
*यातन
*िुःखातन
*प्राप्नोतत
*शृणु
*तान्यवप
*॥
*३६
*॥
During old age, he suffers all these kinds of sorrows. He is in great grief, suffering. During death, what kind of grief he experiences, I will tell you, listen to me.
37
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 37:
*श्लथद्ग्रीवांतिहथतो
*अथ
*व्याप्तो
*वेपथुना
*भृशम् |
*मुहुग्लागतनः
*परवशो
*मुहुज्ागनलवास्न्वतः
*॥
*३७
*॥
With very weak neck and hand, his own body will be trembling. There will be pain briefly. He remembers something, for a brief moment, and again he experiences [[71]] of 194
Sri Vishnu Puraanam – Amsha 6 pain. He has little consciousness, and again he will be unconscious. All these happen to him.
38
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 38:
*दहरण्यर्ान्यतनयभायागभृत्यहादिषु |
*एते
*कथं
*भववष्यन्तीत्यतीव
*ममताकुलः
*॥
*३८
*॥
At the time of his death, what he will be worrying is that he has gold, grains and food items, his wife, children, servants, house, he will worry about what will happen in future if he dies. What will happen to them? He feels great attachment.
39
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 39:
*ममगमभस्ध्बः
*महारोर्ैः
*क्रकचैररव
*िारुणैः |
*शरैररवान्तकथयोग्रैः
*तछद्यमानासुबन्र्नः
*॥
*३९
*॥
He has a lot of serious diseases, as though he is being pierced by saws. His praana is as though pierced by sharp arrows of Yama. He suffers.
40
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 40:
*पररवततगततारािो
*हथतपािं
*मुहुः
*क्षिपन् |
*संशुष्यमाणताल्वोष्िपुतो
*घुरघुरायते
*॥
*४०
*॥
His eyelids are totally rotating. His hands and neck are all falling down. His lips and tongue are totally dry. He is making ghura ghura sound.
41
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 41:
*तनरुद्र्कण्ठो
*िोषौघैरुिानश्वसपीडडतः |
*तापेन
*महता
*व्याप्तथतृषा
*चात्तगथतथा
*िुर्ा
*॥
*४१
**॥ *
Sri Engal Aalwaan’s Commentary:
*तनरुद्र्
*इतत |
*िोषः
*वातादिः |
*उिानेतत |
*उिानः
*कण्ठथथवायुः *
*उरः
*थथानमुिानथय
*नासानाम्
*अमभर्लांश्चरेत् |
*वाक्
*प्रवृत्तप्रत्नोजागबलवणगः
*थमृततक्रक्रयः
*॥
*अथय
*र्लसंचाररत्वात् | *
*उिानः
*कण्ठिेशथथः
*इतत
*अमरः |
His voice is totally blocked. Udaana, the air which is located in his throat, he will be suffering from the breath coming inside and outside his throat. He will be under great suffering. He will be suffering from hunger, thirst, etc.
42
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 42:
*क्लेशािुत्क्रास्न्तमाप्नोतत
*यमक्रकंकरपीडडतः |
[[72]] of 194
Sri Vishnu Puraanam – Amsha 6 *ततः
*च
*यातनािेहं
*क्लेशेन
*प्रततपद्यते
*॥
*४२
*॥
With great difficulty and suffering, he leaves the body, being tortured by the servants of Yama. With great difficulty, he gets another body, which is called Yaatanaa deha, where he is going to experience sufferings in naraka.
43
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 43:
*एतान्यन्यातन
*चोग्राणण
*िुःणखतातन
*मरणे
*नृणाम् |
*शृणुष्व
*नरके
*यातन
*प्राप्यन्ते
*पुरुषैमृगतैः
*॥
*४३
*॥
All these things and more severe sorrows, griefs, sufferings, are experienced by people during death. Now, I will tell you what kinds of sufferings they undergo, in hell.
44
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 44:
*याम्यक्रकंकरपाशादिग्रहणं
*िण्डताडनम् |
*यमथय
*िशगनं
*चोग्रमुग्रमार्गववलोकनम्
*॥
*४४
*॥
When the servants of Yama catch him with that paasha, and beat him with the stick, that path itself is so fearful, and on seeing Yama himself, he will be totally scared.
45
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 45:
*करंभवालुकावस्ह्नयन्त्रशथत्रामसभाष्णे |
*प्रत्येकं
*नरके
*याश्च
*यातना
*द्ववज
*िुथसहाः
*॥
*४५
**॥ *
Sri Engal Aalwaan’s Commentary:
*करंभ
*इतत |
*भज्यमानकरंभसमवालुकाः
*करंभादिभीषणवथतुमभयुगता
*यातनां
*िुःसहाः |
He will be put in burning sand, in the fire, in a machine, with weapons, which are very fierce and very sharp, and he will suffer great pain there. He undergoes these sufferings separately. It is extremely difficult to even tolerate.
46
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 46:
*क्रकचैः
*पा्यमानानां
*मूषायां
*चावप
*िह्यताम् |
*कुठारैः
*कृत्यमानानां
*भूमौ
*चावप
*तनखन्यताम्
*॥
*४६
*॥
He is cut to pieces with saws. He is roasted in forges. He is chopped with axes. He will be buried in the ground.
47
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 47:
*शूलेष्वारोप्यमाणानां
*व्यािवक्त्रे
*प्रवेश्यताम् |
[[73]] of 194
Sri Vishnu Puraanam – Amsha 6 *र्ृध्ैः
*संभक्ष्यमाणां
*द्वीवपत्रबश्चोपभुज्यताम्
*॥
*४७
*॥
He will be hanged, or killed with an arrow. He will be entering into the face of a tiger. He will be eaten by vultures. They will be eating, along with elephants.
48
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 48:
*क्वाथ्यतां
*तैलमध्ये
*च
*स्क्लद्यतां
*िारकिगमे |
*उच्चास्न्नपात्यमानानां
*क्षिप्यताम्
*िेपयन्त्रकैः
*॥
*४८
*॥
He will be boiled in oil. He will be rolled in caustic lime. He will be thrown from great heights. There will be machines for throwing, and he will be put into that machine, and thrown with great force through that machine.
49
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 49:
*नरके
*यातन
*िुःखातन
*पापहेतूद्भवातन
*वै |
*प्राप्यन्ते
*नरकैववगप्र
*तेषां
*संख्यां
*न
*ववद्यते
*॥
*४९
*॥
The kind of sufferings in the naraka, which are because of all the sins which one has performed in their births and accrued, and what the humans get in naraka are innumerable. I cannot even tell you how many are there.
50
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 50:
*न
*केवलं
*द्ववजश्रेष्ठ
*नरके
*िुःखपद्र्ततः |
*थवर्े
*अवप
*पातभीतथय
*ितयष्णोनागमस
*तनवृगततः
*॥
*५०
*॥
Not only in naraka, O Maitreya, that one suffers. Even in svarga, he has constant fear of when he is going to fall down into this earth again. He has no idea about when his punya karma ends. He is always in the constant fear of falling back into this earth. He will never be happy even there. Because it is going to end some time. He is under constant fear about when it is going to end.
51
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 51:
*पुनश्च
*र्भे
*भवतत
*जायते
*च
*पुनः
*पुनः |
*र्भे
*ववलीयते
*भूयो
*जायमानो
*अथतमेतत
*वै
*॥
*५१
*॥
Again, he is born, gets into the womb, again and again. He is born and dies again and again.
52
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 52:
*जातमात्रश्च
*मम्रयते
*बालभावे
*अथ
*यौवने |
*मध्यमं
*वा
*वयः
*प्राप्य
*वार्गके
*वा
*अथ
*वा
*मृततः
*॥
*५२
*॥
He can die as soon as he is born. Or he can die during his childhood, or youth, or middle age, or old age. There can be death to him anytime. [[74]] of 194
53
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 53:
*यावत्
*जीवतत
*तावत्
*च
*िुःखैनागनाववर्ैः
*प्लुतः |
*तन्तुकारणपक्ष्मौघैः
*आथते
*कापागसबीजवत्
*॥
*५३
**॥ *
Sri Engal Aalwaan’s Commentary:
*यावत्
*इतत |
*तन्तुकारणेतत |
*पक्ष्माणण
*अंशवः |
As long as he lives, he is suffering from different kinds of sorrows. Like the various parts which are making the cloth, or the thread. Or like the seeds of cotton. He will be like that.
54
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 54:
*द्रव्यनाशे
*तथोत्पत्तौ
*पालने
*च
*सिा
*नृणाम् |
*भवस्न्त
*अनेक
*िुःखातन
*तथैवेष्िववपवत्तषु
*॥
*५४
*॥
For even earning, it is painful and full of grief and sorrow. To protect it is more difficult, it brings more grief. Again, when it gets destroyed, there is more sorrow. There are many kinds of suffering that he undergoes. When he likes, he attains that; and something he does not like, when he comes under difficulties, all these cause great sorrow to him.
55
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 55:
*यत्
*यत्
*प्रीततकरं
*पुंसां
*वथतु
*मैत्रेय
*जायते |
*तिेव
*िुःखवृिथय
*बीजत्वमुपर्च्छतत
*॥
*५५
*॥
O Maitreyar, whatever objects are liked by human beings, those themselves become the seeds of the tree of sorrow.
56
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 56:
*कलत्रपुत्रममत्राथगर्ृहिेत्रर्ादिकैः |
*क्रक्रयते
*न
*तथा
*भूरर
*सुखं
*पुंसां
*यथा
*असुखम्
*॥
*५६
**॥ *
Sri Engal Aalwaan’s Commentary:
*कलत्र
*इतत |
*असुखं
*िुःखम् |
Wife or children or friends, or money, house or land, properties, any of these things, will never lead to happiness. These will be more grief only. There will be more grief than happiness.
57
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 57:
[[75]] of 194
Sri Vishnu Puraanam – Amsha 6 *इतत
*संसार
*िुःखाकगतापतावपतचेतसाम् |
*ववमुस्क्तपािपच्छायामृते
*कुत्र
*सुखं
*नृणाम्
*॥
*५७
*॥
This dukha is itself like a bright sun burning, and one who is suffering because of that heat, of the nature of the sun, which is nothing but the grief of samsaara. He has to take the shade of a tree which is nothing but liberation, mukti. There will be no sukha otherwise for him.
58
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 58:
*तिथय
*त्रत्रववर्थयावप
*िुःखजातथय
*व
*वै
*मम |
*र्भगजन्मजराद्येषु
*थथानेषु
*प्रभववष्यतः
*॥
*५८
*॥
Three kinds of taapa which are there - *dukha, aadhyaatmika, aadhidaivika, *aadhibhoutika, womb, birth, old age will all happen.
59
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 59:
*तनरथताततशयाह्लािसुखभावैकलिणा |
*भेषजं
*भर्वत्प्रास्प्तरेकान्तात्यस्न्तकी
*मता
*॥
*५९
**॥ *
Sri Engal Aalwaan’s Commentary:
*तनरथतेते |
*तनरथत
*अततशय
*आह्लाि
*सुखभावैकलिणा
*सुखान्तरथय
*अततशयो
*तनरथतो
*येन
*तस्न्नरथत
*अततशयम् |
*आह्लािरूपं
*सुखम्
*आह्लािसुखम् |
*आह्लािो
*मोहसंभेिः |
*सुखान्तर
*अनुभवािमत्वापािकोत्कषगवत्
*सुखम् |
*भाव
*शब्िेन
*सुखथय
*िुःखतनवृवत्तरूपता
*व्यावत्यगते |
*एवं
*तनरततशय
*आह्लािरूपसुखत्वम्
*एव
*भर्वत्प्रास्प्तथवरूपम्
*इतत
*उक्तम् |
*सुख
*िुःख
*संमभन्ना
*आत्यस्न्तकी
*अन्तमतीत्य
*वतगमाना
*तनत्या |
*अत्र
*भर्वत्
*शब्िेन
*प्राप्यथय
*हेयप्रत्यनीकशेष
*कल्याणर्ुणात्मकत्वं
*वक्ष्यमाणं
*सूचयता
*तत्
*प्राप्तेः
*तनरथत
*अततशय
*इत्यादि
*उच्यमानं
*वैमशष््यं
*प्रततपादितम्
*॥
*४९
*॥
There is no happiness which is greater than aatyantika sukha, moksha. This is extremely pleasant - that kind of happiness he gets. He will not tolerate experience of any other sukha other than this moksha sukha. The happiness, bliss which he experiences there in moksha is so huge, that there is nothing beyond that. He cannot tolerate any other kind of happiness. Attaining this kind of sukha is unparalleled, and this kind of bliss, is the nature of attaining Bhagavaan. This bliss is never mixed with even an iota of grief there. It is beyond end, it is eternal.
After this, Sri Paraasharar is going to tell the Bhagavat shabda nirvachana, the meaning of the Bhagavat shabda. The ubhaya linga of Bhagavaan. He is [[76]] of 194
Sri Vishnu Puraanam – Amsha 6 indicating that here. This is the speciality of Bhagavat praapti. This is the medicine in order to get cured of the disease of samsaara. It is eternal and unparalleled. There is not even an iota of grief.
60
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 60:
*तथमात्
*तत्प्राप्तये
*यत्नः
*कतगव्यः
*पस्ण्डतैनगरैः |
*तत्प्रास्प्तहेतुज्ागनं
*च
*कमग
*चोक्तं
*महामुने
**॥ *
Sri Engal Aalwaan’s Commentary:
*तथमात्
*इतत |
*यथमात्
*भार्वत
*प्रास्प्तः
*एव
*तापत्रयतनवृवत्तहेतुः
*तथमात्
*तत्
*प्राप्तये
*यत्नः
*कतगव्यः
**इतत *, *
*बुद्र्े
*िेमप्रापणं
*इतत
*मोिोपायज्ानमववर्ेयम्
*इतत
*वितो
*तनरथयतत *
*प्रास्प्त
*उपायं
*च
*िशगयतत
*ज्ानं
*च
*कमग
*च
*इतत | *
*अत्र
*ज्ानमेव
*सिात्
*प्रास्प्त
**उपायः *,
*कमग
*तु
*तिङ्र्त्वेन |
*न
*तु
*ववपयगयः ,
*समुच्छयो
*वा | *
**ब्रह्मववद्यामध्ष्ठाय *,
*इयाज
*सो
*अवप
*सुबहून् *
*इतत
*दह
*वक्ष्यतत |
Because it is of unparalleled bliss, one has to put effort to attain it. One who has the viveka, who knows what is right and wrong, has to put effort to attain that kind of bliss. The means to attain that is said to be jnyaana and karma.
The three kinds of taapatraya - aadhyaatmika, aadhidaivika, aadhibhoutika, to overcome them, He has to be attained. Attaining Bhagavaan only is that which destroys all these taapaas. Because of this, one has to put efforts to attain it. Those who say that just vaakyaartha jnyaana is itself moksha, this is refuted here. Jnyaana and karma are the means told here. Karma is not the main, in jnyaana, or also jnyaana-karma samucchaya is also not told here. Both being equal means to attain moksha, is also not true. What is told here is that jnyaana is only the main means, to attain Paramaatman, and karma is the anga to that. So, it is not without any karma. Nitya naimittika karmaas are all angaas to that. Later on, it will be told that Brahma vidyaa only is to be attained, through jnyaana, and performing karmaas as anga.
61
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 61:
*आर्मोत्थं
*वेवेकात्
*च
*द्ववर्ा
*ज्ानं
*तिुच्यते |
*शब्िब्रह्मार्ममयं
*परं
*ब्रह्म
*वववेकजम्
*॥
*६१
**॥ *
Sri Engal Aalwaan’s Commentary:
[[77]] of 194
Sri Vishnu Puraanam – Amsha 6 *आचारे
*कमगथवरूपम्
*उक्तम् |
*ज्ानं
*द्ववर्ा
*ववभज्य
*िशगयतत
*आर्मोत्थम्
*इतत |
*वववेकजं
*वववेकाद्योर्ात्
*जन्यम् |
*तत्र
*आर्मोत्थं
*ज्ानं
**शब्िब्रह्मेतत *,
*वववेकजं
*परब्रह्मेतत
*च
*मन्वादिमभः
*उच्यत
*इतत
*आह -
*शब्िब्रह्मेतत |
Karma is there as anga to jnyaana. Jnyaana is said to be of two types. From yoga, that jnyaana which comes through viveka.
That which comes through aagama, which is shabda brahma. Vivekajaa is Parabrahman, the knowledge which comes out of viveka is Parabrahman. That which comes in aagama is shabda brahma. These are shaastra janya jnyaana and upaasanaatmaka jnyaana. Viveka jnyaana is upaasanaatmaka jnyaana. First, shaastra jnyaana is obtained by study of shaastraas, and then through upaasanaa, upaasanaatmaka jnyaana is obtained. Shabda brahma is that which comes from aagama, shaastra janya jnyaana. Vivekajaa is upaasanaatmaka jnyaana.
62
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 62:
*अन्र्ं
*तम
*इव
*अज्ानं
*िीपवत्
*च
*इस्न्द्रयोद्भवम् |
*यथा
*सूयगथतथा
*ज्ानं
*यत्
*ववप्रषे
*वववेकजम्
*॥
*६२
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*ब्रह्मववषयम्
*इिं
*ज्ानद्वयं
**प्रशंसतत *,
*कुदृस्ष्ितनरसनाय
*तथय
*ज्ानद्वयथय
*वैषम्य
*च
*िशगयतत -
*अन्र्ं
*तम
*इतत |
*अज्ानम्
*आर्मश्रवणात्
*पूवगम् |
*आत्मनामववद्याख्यकमगततदहतथवरूपत्वात्
*आत्मपरमात्म
*याथात्म्यथय
*अपररज्ानम् |
*अन्यथाज्ानं
*वा |
*तत्
*च
*ज्ानववरोगर्त्वात्
*अन्र्ं
*तम
*इव |
*आर्मजन्यं
*ज्ानं
*श्रोत्र
*इस्न्द्रयर्ृहीत
*आर्मजन्यत्वात्
*इस्न्द्रय
*उद्भवम्
*इतत
*उच्यते |
*तत्
*च
*अज्ानतमोववरोगर्त्वाद्िेपवदितत |
*अतः
*आर्मोत्थं
*ज्ानं
*तममस
*िीपविन्यथाज्ानसंवमलगतमल्पं
*च |
*अथ
*अज्ानतन्मूलाववद्यारूपसवगतमोतनरसनत्वात्
*आर्मोत्त्थािवप
*ववशितमप्रत्यिरूपत्वात्
*च
*वववेकजं
*ज्ानं
*सूयगवत्
*इतत
*उच्यते |
Both these are Brahma vidyaa only. The differences between these two kinds of jnyaana are told here. In order to refute all those who give the wrong meaning. Ajnyaana is before one studies the shaastraas, before shaastra janya jnyaana comes, it is ignorance. The souls are all covered by karma, which is also known as avidyaa. The knowledge is covered by avidyaa. Because of this, they do not know the real nature of aatma and Paramaatman. Or, they have understood it wrongly. This is opposed to jnyaana, and it is not jnyaana. This is like andha tamas, [[78]] of 194
Sri Vishnu Puraanam – Amsha 6 darkness. That jnyaana which arises out of shaastra shravana, is heard through our ears, and it is aagama janya, and is indriya udbhava, as it comes through shaastra shravana. This is opposed to ajnyaana, so it is like a deepa. So, when we do shaastra shravana through an aachaarya, then our ajnyaana of aatma Paramaatma yaathaatmya jnyaana gets dispelled. So, it is said to be a deepa, like a light, which reveals things. It is like a light in darkness. This is aagama janya jnyaana. It also has a little bit of anyathaa jnyaana, and it is less only. The comparison between the sun and just a lamp, a lamp has very less brightness compared to the sun, which lights the entire world, so the light of the lamp is alpa. The light of lamp, can have a little bit of anyathaa jnyaana. The lamp dispels some amount of darkness. Viveka janya jnyaana, which is upaasanaatmaka jnyaana, completely dispels the ignorance and cause of ignorance, which is avidyaa, which is like a darkness. Compared to aagama shaastra janya jnyaana, it brings in a vivid perception of the Lord. That is why it is said to be like the sun. Vivekaja is said to be like soorya. Aagamaja is said to be like deepa, and this is indriyodbhava.
This is further explained in many shlokaas, the two kinds of jnyaana as told by Manu, by Mundakopanishad - all these things are going to be taught by Sri Paraasharar. Which we see next.
We are studying Chapter 5 of Amsha 6. Where Sri Paraasharar is describing the aatyantika pralaya, which is Moksha, liberation. Before telling that, he tells about the various kinds of sufferings, which one goes through during birth, death, staying in the womb, in naraka, hell, so that one can get virakti. One should feel that we do not want any more of all of these, and put an end to these. And then, they seek an aachaarya, and adopt the means for liberation. After this, *Sri *Paraasharar tells about the means for liberation, and also describes the *Bhagavat *svaroopa, while describing the upaasanaa.
Initially, shaastra janya jnyaana is to be got, by studying the Vedaanta, the Upanishads in detail, and the Brahma Sutraas, where one understands the meanings of the teachings of the Upanishads, without any contradictions and doubts. Then they can proceed to perform the means. There are two steps - (i) to attain the shaastra janya jnyaana, (ii) to do the upaasanaa, which is what leads to Paramaatma saakshaatkaara. These are told as shabda brahma and Parabrahma. Shabda brahma is aagamamaya, which is shaastra janya. Parabrahma is vivekaja, through yoga, upaasanaa. Both steps are useful. In the first step, one gets the tattva jnyaana, and understands the nature of the realities, and understands the means, and how to adopt the means, and what are the fruits which one gets. Then they can perform the upaasanaa to attain Brahman. However, the first step, shaastra janya jnyaana itself will not yield the ultimate fruit, but it will give the [[79]] of 194
Sri Vishnu Puraanam – Amsha 6 basic knowledge required, the jnyaana. This also destroys some of the ignorance with respect to the knowledge of the realities; this is told as a lamp. The upaasanaatmaka jnyaana is told as the Sun. The lamp also dispels darkness, but there may be still some doubts, we may not be able to perceive very clearly, and it may not be very bright. And the lamp is dull compared to the Sun. The Sun dispels all the darkness and the cause of the ignorance.
The first step is tattva jnyaana by listening to an aachaarya, which is shravana janya, by listening to the upadesha of Vedaanta vaakya arthaas. This is shravana janya, by listening to the aachaarya, so it is called indriyodbhava.
Vivekaja is like the Sun, the upaasanaatmaka jnyaana.
63
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 63:
*मनुरप्याह
*वेिाथं
*थमृत्वा
*यत्
*मुतनसत्तम |
*तत्
*एतत्
*श्रूयताम्
*अत्र
*संबन्र्े
*र्ितो
*मम
*॥
*६३
**॥ *
Sri Engal Aalwaan’s Commentary:
*उक्ते
*अथे
*मनुवचनं
*प्रमाणयतत |
*मनुरपीतत |
*अत्र
*संबन्र्े
*मोितत्सार्नसंबन्र्े |
Manu has told about these things. What Manu has told also, I will tell you, please listen to me. Manu has told the messages of the Vedaas, the upadesha of the Vedaas. This is called as Manu Smruti. He is telling the means to Moksha, the saadhana. I will tell you what Manu has told in his Smruti, as the teachings of the Upanishads, the Vedaas.
64
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 64:
*द्वे
*ब्रह्मणण
*वेदितव्ये
*शब्िब्रह्म
*परं
*च
*यत् |
*शब्िब्रह्मणण
*तनष्णातः
*परं
*ब्रह्मागर्र्च्छतत
*॥
*६४
**॥ *
Sri Engal Aalwaan’s Commentary:
*ववद्यातः
*पुरुषाथो
*न
*कमगणा
*इतत
*मनुवचनमेवोिाहारतत
*द्वे
*इतत |
*परं
*च
*यत्
*ब्रह्मेतत
**शेषः *
|
*शब्िब्रह्मणण
*शाथत्रजन्यज्ाने |
*तनष्णातः
*तनपुणः |
*परं
*ब्रह्म
*प्रत्यिरूपं
*वववेकजं
*ज्ानं
*लभते |
Sri Paraasharar is telling Manu’s words also as pramaana. Sri Paraasharar’s words themselves are pramaana to us, and he is quoting Manu, so we can understand how valid Manu’s words are.
[[80]] of 194
Sri Vishnu Puraanam – Amsha 6 Kevala karma jnyaana cannot give ultimate purushaartha. One who has performed karmaas as anga to upaasanaa is different. He will have Brahma jnyaana. Mere karmaas which are performed without jnyaana of Brahman, will only yield very meagre results, svarga and other phalaas. If one does not have Brahma jnyaana, they will do it for their own purpose, and by worshipping only the deities. They don’t know that Paramaatman is antaryaami to everything, and that everything we worship is Paramaatman’s worship only. Paramaatman is the one who is worshipped through all the karmaas; this when they do without the desire for karma phala, then only it can lead to liberation.
One has to know two Brahmas - Shabda brahma and Parabrahma. Through upaasana only can purushaartha be obtained, and not by mere karma. This is told by Manu also. One who has acquired the shaastra janya jnyaanna, by the Vedaanta vaakya vichaara, without any doubt, without any contradictions, without samshaya, viparyaya, will be able to perform the upaasanaa, and get the vivekaja jnyaana, upaasanaatmaka jnyaana. He will get vivid perception of the Lord. Viveka is yoga or upaasanaa here.
65
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 65:
*द्वे
*वै
*ववद्ये
*वेदितव्ये
*इतत
*चाथवगणी
*श्रुततः |
*परया
*त्विरप्रास्प्तः
*ऋग्वेिादिमया
*अपरा
*॥
*६५
**॥ *
Sri Engal Aalwaan’s Commentary:
*मनुवचनमूलश्रुततम्
*उिाहरतत
*द्वे
*ववद्ये
*इतत |
*ववद्ये
*आर्मवववेकोत्थे |
*परया
*वववेकोत्थया |
*अिरथय
*परब्रह्मणः
*प्रास्प्तः *
*यया
*तििरमगर्र्म्यते *
*इतत
*श्रुतेः |
*अनेन
*वाक्याथगज्ानात्कमगणो
*वा
*मोिं
*विन्तो
*तनरथताः |
*वाक्याथगज्ानात्
*मोिं
*वितः *
*तत्
*शाथत्रैः
*ववप्रततवषद्र्ं
*बुद्र्े
*चेते
*िेमप्रापणणममहैव
*न
*िुःखमुपलभेत *
*इतत
**सूत्रववरोर्ः *,
*प्रत्य्िववरोर्ः
*च |
*अत्र
*प्रकारणे
*थवोक्तत्याथगथय
*वेिवविग्रेसरमनुवचनप्रामाणणकात्
*आर्मवववेकजपियोः
*एकायानात्
*उक्तो
*अथो
*न
*वववक्षित
*इतत
*वेदितव्यम् |
After quoting Manu Smruti, Sri Paraasharar gives Shruti pramaana. In the Mundakopanishad, in the very beginning, Shounaka approaches Aachaarya Angirasa, and asks him about knowing which everything is known. Angirasa gives him the knowledge - " Dve vidye veditavye - paraa cha aparaa cha". And he says that Aparaa vidyaa is Rigveda, Yajurveda, Saamaveda, Atharvaveda, and all those things through which tattva jnyaana is obtained. So, Aparaa vidyaa is not inferior knowledge, it is foundational knowledge. Paraa vidyaa is about that Akshara shabdita Paramaatman, who is attained by that vidyaa, which is upaasanaa. This is told here as Aatharvani shruti, Atharva Veda to which Mundakopanishad [[81]] of 194
Sri Vishnu Puraanam – Amsha 6 belongs. Smrutis are all upabrahmanaas of Shruti, and now, the Shruti vachana is being told. Two vidyaas are told in the Aagamaas. The Paraa is vivekajanya, that upaasanaa, yoga through which Brahman is attained. Parabrahman is told as Akshara here.
Those who say that mere vaakyaartha jnyaana is sufficient for attaining moksha, they are put aside here. Mere vaakyaartha jnyaana alone is not sufficient. That is only aparaa vidyaa, foundational knowledge, and one has to start with that only. After that, one has to perform upaasanaa, in order to attain Parabrahman. Poorva meemaamsakaas say karma alone, and they don’t believe in upaasanaa, and even Upanishads are arthavaada for them; that is all refuted here. Those who say that Parabrahman can be obtained by mere vaakyaartha jnyaana, it is said clearly that this is not possible in the shaastraas; because by mere vaakyaartha jnyaana if one can attain, here itself one should not feel any sorrow or suffering; because anyone can get vaakyaartha jnyaana and attain moksha. This is against the Brahma Sutras. This is also against the Pratyaksha, because we can see that so many people study the vaakyaarthaas, but all their sufferings are still continuing. Manu vachana is most trustworthy, as he was an expert in *Vedaas, *Vedaarthaas. Sri Paraasharar is telling that this is pramaana; and aagama and viveka mean shaastra janya jnyaana and upaasanaatmaka jnyaana, respectively.
66
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 66:
*यत्
*तत्
*अव्यक्तम्
*अजरम्
*अगचन्त्यम्
*अजम्
*अव्ययम् |
*अतनिेश्यम्
*अरूपं
*च
*पाणणपािाद्यसंयुतम्
*॥
*६६
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*परववद्या
*उपाथयथयथय
*प्राप्यभूतथय
*ब्रह्मणः
*थवरूपम्
*आह
*यत्
*तत्
*इतत |
*यथा
*आह
*श्रुततः *
*यत्तिद्रेश्यम् *
*इत्यादिना |
*श्रुततव्यततररक्तैः
*प्रमाणैः
*न
*व्यज्यत
*इतत
*अव्ययम् *
*वेिाहमेतम् *
*नावेिववन्मनुते
*तं
*ब्रूहन्तम् *
*इतत |
*अजरमजममत्यादिना
*षड्भावववकाररादहत्यम्
*उक्तम् |
*अगचन्तयमतनिेश्यम्
*इतत
*वाङ्ग्मनसा
*अर्ोचरत्वम् |
*अरूपं
*हा
*रूपविेवमनुष्यादिरूपपरदहतम् *
*अन्यथा
*रूपवत्त्वश्रुत्यादिववरोर्ात् |
This is also taken from the Mundakopanishad shruti. This is the svaroopa of Akshara, one who is attained through Paravidyaa. When we split the words, it becomes Paraa and vidyaa, when we combine, it becomes Paravidyaa. One who is the object of meditation, through Paravidyaa, the ultimate goal who is attained, that Brahman’s svaroopa is told here. Avyakta means that He can be known only through Shrutis. None of the other pramaanaas can help us to know Brahman. Pratyaksha, and Anumaana are not pramaanaas for knowing Brahman. [[82]] of 194
Sri Vishnu Puraanam – Amsha 6 Baadaraayanar established in the Brahma Sutraas that " Shaastrayonitvaat", that " Shaastraika samadhigamyatvam", this is told as Avyakta here. It is only through Shruti that one can know the Parabrahma svaroopa.* *
Achintyam means that He is beyond thought, that one cannot think of His svaroopa completely. One cannot even think or imagine completely. One has to do chintane, but cannot do it fully. Ajaram and Ajam tell about the vikaara raahitya of Brahman, the absence of six-fold modifications which happen to every object, substance, being. The six-fold modifications are asti, jaayate, vardhate, viparinamate, apaksheeyate, nashyati - the shat bhaava vikaaraas. These vikaaraas are not there for Brahman.
Speech and mind cannot perceive fully the nature of Brahman, or the qualities or attributes of Brahman. Avyaya means that He is without any vyaya, He is vikaara rahita. Achintyam and anirdeshyam are telling about vaang-manasaa-agocharatvam; achintyam is through mind, and anirdeshyam is through vaak.
Aroopa means that He does not have karma kruta shareera like deva, manushya. Or, He has a divine auspicious form, divya mangala vigraha, which is nitya, eternal. This is called shubhaashraya. Aroopa means absence of deva, manushya roopa which come through karma.
He does not have paani, paada (hands and legs), which are praakruta, as we perceive here.
67
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 67:
*ववभु
*सवगर्तं
*तनत्यं
*भूतयोतनरकारणम् |
*व्याप्य
*व्याप्तं
*यतः
*सवं
*यत्
*वै
*पश्यस्न्त
*सूरयः
*॥
*६७
**॥ *
Sri Engal Aalwaan’s Commentary:
*ववभु
*इतत |
*ववभु
*सवगर्तं
*ववतत्य |
*ववभुत्वं
*तनत्यन्तृत्वं
*वा |
*अकारणं
*थवयं
*कारणरदहतम् |
*व्याप्यव्यापकरूपेण
*अवस्थथतं
*सवं
*जर्द्यतः |
*भूतयोतनररतत
*जीवामभप्रायम् |
*अत्र
*परदिथयाववषयथयािरथय
*भूतयोनोत्व
*ववभुत्व
*आदि
*ववशेषणैः
*परववद्या
*तनर्ुगणब्रह्मववषय
*इतत
*एतत्
**तनरथतं *, *
*यद्वै
*पश्यस्न्त *
*सिा
*पश्यस्न्त *
*इतत
*श्रुतेः |
He is all pervading, He is everywhere. He can move anywhere, He is eternal. He is the cause of the whole world. He does not have a cause. He is existing by Himself.
He pervades everything. Vibhutva can also be told as controllership, niyantrutva. He does not have a cause Himself. He is eternally present by Himself. Whatever is [[83]] of 194
Sri Vishnu Puraanam – Amsha 6 present in this world, in pervaded form, all this is Him only. He is the cause of a jeeva to get connected, to get association with a body.
From whom this whole world consisting of pervaded and pervading, is created. By Him, Akshara. There are many attributes told for Brahman, vibhu, sarvagata, nitya, bhootayoni, akaarana, vyaapya vyaaptam yatah. The nitya sooris, who are eternally present, in the Paramapada, they always see Him. He is seeable, He is not adrushya. He cannot be seen like the praakruta objects.
All these clearly establish that the object of Paravidyaa, who is Akshara, who has all these attributes, is saguna and that this Paravidyaa is not about nirguna Brahman, but about saguna Brahman. Those who say that Paravidyaa is about nirguna Brahman are refuted here. It is about saguna Brahman only. This is very clear here.
68
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 68:
*तत्
*ब्रह्मा
*तत्
*परं
*र्ाम
*तत्
*ध्येयं
*मोिकांक्षिमभः |
*श्रुततवाक्योदितं
*सूक्ष्मं
*तत्
*ववष्णोः
*परमं
*पिम्
*॥
*६८
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्
*ब्रह्म
*इतत |
*र्ाम
*तेजोमयं *
*तद्ववष्णोः
*परमं
*पिम् *
*इतत
*श्रुततवाक्य
*उदितं
*सूक्ष्मं
*तत्परं
*ब्रह्म
*मोिकाङ्क्षिमभः
*ध्येयम् |
That which is very subtle, and who is tejomaya, is to be meditated upon, by those who are desirous of Moksha.
Paramapada has three meanings, told by Bhagavad Ramanuja in Vedaarthasangraha, and other works - (i) Paramapada means Parabrahman Himself, because padyate is gamyate, one who is attained, (ii) Paramapada is the place where Paravaasudeva is there all the time, which is Vaikuntha, this is also told in the Shrutis, (iii) Jeevaatma svaroopa is also told as Paramapada. The one who is meditated upon by those who desire Him is Parabrahman only.
69
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 69:
*तिेव
*भवद्वाच्यं
*थवरूपं
*परमात्मनः |
*वाचको
*भर्वत्
*शब्िः
*तथयाद्याथयाियात्मनः
*॥
*६९
**॥ *
Sri Engal Aalwaan’s Commentary:
[[84]] of 194
Sri Vishnu Puraanam – Amsha 6 *उक्तर्ुणववमशष्िं
*तिेव
*ब्रह्म
*भर्वत्
*शब्ि
*वाच्यम्
*इतत
*आह
*तेिेव
*इतत |
*इिं
*च
*वचनं *
*ध्यानक्रक्रयाभ्य |
*भर्वान् *
*सवगव्यापी
*च
*भर्वान् *
*नारायणो
*भर्वान्
*प्रजापततः *
*वासुिेवाय
*र्ीमदह *
*ओममत्यात्मानं
*युञ्छ्जीत *
*नमो
*रुचाय
*ब्राह्मये
*इत्यादिवेिान्तसारोद्र्ाररूपं *
*द्वािशािरगचन्तका
*इतत
*पूवगमुक्तं
*मंत्रववशेषममभप्रेत्य
*अमभदहतम् |
*सकलहेयप्रत्यनीक
*कल्याणर्ुणात्मकं
*जर्त्
*कारणं
*परववद्यागर्र्म्यम्
*उक्तं
*परब्रह्मैव
*भर्वत्
*शब्िवाच्यं
*नान्यत्
*इतत
*अवर्ारयतत
*तिेव
*इतत |
*मनुरवप *
*ततः
*थवयंभूः
*भर्वान् *
*इत्यादिना
*जर्त्कारणमेव
*भर्वत्
*शब्िवाच्यम्
*इतत
*आह |
*अथ
*ब्रह्मणः
*थवरूपर्ुणववभवैरनन्तथय
*याथात्म्यवचनसमथो
*अयं
*शब्ि
*इतत
*आह
*वाचक
*इतत |
The nirvachana of Bhagavaan shabda is going to be told here. The Parabrahman who is qualified by all these wonderful attributes, saguna Brahman, is the one who is known by the word Bhagavaan. This word denotes Parabrahman only. He is the essence of all the Vedaanta, and Sri Engal Aalwaan quotes many pramaanaas. Sarvavyaapi is Bhagavaan, Naaraayana is Bhagavaan, Vaasudeva is Bhagavaan. One should offer self as havis by reciting pranava. Those who meditate with the mantra dvaadashaakshara, is what is told here, the mantra vishesha meaning. Om namo bhagavate vaasudevaaya, is the dvaadashaakshara mantra.
The word tadeva, is very clearly stressing on the meaning, that the Bhagavat shabda vaachya, the one who is denoted by the word Bhagavaan, is none other than Parabrahman, who is the one who can be attained through Paravidyaa, and who is the cause of all the worlds, the jagat kaarana, and who has the ubhaya linga, sakala heya pratyaneekatva, and kalyaana gunaatmakatva. He is opposed to everything which is defiling, and He is abode to innumerable auspicious qualities.
Manu’s words are also quoted here by Sri Engal Aalwaan. One who is known by the word Bhagavaan is none other than the sole cause of the entire universe. The Bhagavat shabda is capable of denoting the complete meaning, svaroopa, guna, vibhava of Paramaatman who is ananta, all pervading. The word Bhagavaan is capable of denoting the complete yaathaatmya, complete real nature of Parabrahman.
70
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 70:
*एवं
*तनर्दिताथगथयय्
*तत्
*तत्त्वं
*तथय
*तत्त्वतः |
*ज्ायते
*येन
*तत्
*ज्ानं
*परमन्यत्त्रयीमयम्
*॥
*७०
**॥ *
[[85]] of 194
Sri Vishnu Puraanam – Amsha 6
Sri Engal Aalwaan’s Commentary:
*एवम्
*इतत |
*एवं
*भर्वत्
*शब्िेन
*अमभदहत
*तनर्दितभूतयोतनत्वाद्यथगथय
*तथय
*ब्रह्मणः
*तत्त्वं
*थवरूपं
*येनवववेकजज्ानेन
*तत्त्वतो
*ज्ायते
**दृश्यते *,
*तत्
*पुष्कलसािात्कारतूपं
*परम् |
*अन्यत्
*उद्िेशतः
*शाथत्रजं
*परोिरूपमपरममत्युपसंहरतत |
Thus, the jnyaana by means of which the nature of Brahman which was so far taught is known ‘as is’, is told as parajnyaana. The other is merely trayeemaya - Vedic knowledge, or shaastra janya jnyaana.
Thus, what was told as the meaning of Bhagavat shabda as bhootayonitva (cause of all beings) and others, that Brahman’s tattva or Svaroopa is known by means of which jnyaana ‘as is’ (directly perceived), that jnyaana which leads to vivid perception of the Lord, is Parajnyaana. The other which is indirectly the means is told as aparajnyaana.
The meanings of Paravidyaa and Aparavidyaa are concluded here.
71
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 71:
*अशब्िर्ोचरथयावप
*तथय
*वै
*ब्रह्मणो
*द्ववज |
*पूजायां
*भर्वत्
*शब्िः
*क्रक्रयते
*दह
*उपचारतः
*॥
*७१
**॥ *
Sri Engal Aalwaan’s Commentary:
*सवगकारणे
*परे
*ब्रह्मणण
*भर्वत्
*शब्िो
**मुख्यः *,
*अन्यत्र
*उपचारत
*इतत
*वक्ष्यन्
*मुक्ते
*तावत्
*उपचारत
*इतत
*आह
*अशब्िेतत |
*मुक्तो
*ह्यशब्िर्ोचरः *
*नामरूपात्
*ववमुक्तः *
*न
*शब्िर्ोचरे
*यथय *
*यत्
*च
*वाचामववषये *
*अर्ोचरं
*वचसाम् *
*इत्यादिभ्यः
*उपतनषत्
*प्रमसद्ध्या |
*तथयेतत
*मुक्तथय
*परमशगः |
*ब्रह्मत्वं
*च
*ब्रह्मसाम्यात् |
*पूजायां
*तनममत्तभूतायां
*तथय्
*उपचारतो
*भर्वत्
*शब्िः
*क्रक्रयते |
*अथय
*श्लोकथय
*भर्वत्
*ववषयत्वे
*व्याहततः
*थयात् |
*तत्र *
*शब्िो
*अयं
*न
*उपचारेण
*तु
*अन्यत्र
*ह्युपचारतः *
*इतत
*अनन्तरं
**विमाणत्वात् *,
*तिेव
*भर्वत्
*वाच्यम्
*इत्यािेः
*उक्तत्वात्
*च |
Bhagavat shabda is used in the primary sense in the entire universe, only for denoting Paramaatman, who is the cause of this entire universe. In other places, it is only in the secondary sense, as told here, with respect to a mukta. For a mukta, the bondage of karma is destroyed. So mukta is not known by deva, manushya, and He is ashabda gochara. He is not denoted by the words deva, manushya, etc. The liberated self attains similarity to Brahman in moksha, and that is why he is told as Brahma itself, that he is similar to Brahman, he will have [[86]] of 194
Sri Vishnu Puraanam – Amsha 6 Brahma gunaas. He is told in poojyaartha, in the secondary sense. This shloka does not explain the svaroopa of Bhagavaan can be known very clearly. Bhagavaan is told only with respect to Paramaatman in the primary sense. When it is used in the sense of respect, Poojyaartha, it is applicable to others, in the secondary sense, as used for mukta here.
72
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 72:
*शुद्र्े
*महाववभूत्याख्ये
*परे
*ब्रह्मणण
*शब्द्यते |
*मैत्रेय
*भर्वत्
*शब्िः
*सवगकारणकारणे
*॥
*७२
**॥ *
Sri Engal Aalwaan’s Commentary:
*परमकारणे
*परे
*ब्रह्मणण
*शब्िो
*अयमनुपचारतः
*शब्द्यत
*इतत
*आह -
*शुद्र्
*इतत |
*शुद्गर्ः
*मलप्रत्यनीकत्वम् |
*महाववभूत्याख्ये
*महाववभूतत
*संज्े |
*महाववभूततः
*दह
*ब्रह्मः |
He is the cause of all the causes in this universe. He is opposed to anything that is defiling. He has all the aishwarya so told as mahaavibhooti. For Parabrahman, the cause of everything who is without any blemish, the Bhagavat shabda is used in the primary sense.
73
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 73:
*संभताग
*इतत
*तथा
*भताग
*भकारो
*अथगद्वयास्न्वतः |
*नेता
*र्मतयता
*स्रष्िा
*र्काराथगः
*तथा
*मुने
*॥
*७३
**॥ *
Sri Engal Aalwaan’s Commentary:
*अन्यत्र
*मुखत्वासंभवज्ापनाय
*भर्वत्
*शब्िं
*तनवगस्क्त -
*संभताग
*इतत |
*संसरणं
*प्रकृतेः
*कायगयोग्यताकारणम् |
*भताग
**थवामी *,
*पोषकश्च |
*नेता
*र्ोप्ता |
*र्मतयता
*आत्मानं
**र्मतयता *,
*संहताग
*इत्यथगः |
*स्रष्िा
*आत्मानमुद्र्मतयता |
*एवं
*र्ोपेः
*र्ुस्प्त
*अथगत्वात्
*र्मेशच
*र्कारो
*तनरुक्तैः |
*ज्ानाथगत्वात्
*वा
*र्मेर्गकारः | *
*तिैित
*इतत
*संकल्परूपेिणथय
*कताग
*इतत
*अथगः |
*र्मतयता
*ज्ायतयता
*इतत
*वा
*र्कारः |
*तथा
*दह
*एकायनतनरुक्तं *
*भ
*इतत
*एतथमात्
*भकारात्
*भताग
*संभताग
*इतत
*द्वौ
*र्ात्वाथौ
*र्म्येते |
*र्
*इतत
*पुनरथमात्
*र्
*शब्िात्
*र्मतयता
*नेता
*स्रष्िा
*परत्र
*र्मनं
*वा |
*पुनरव्यय
*इतत
*अतो
*र्ः |
*सो
*असौ
*भतुगः
*संभतुगः
*नेतृर्मनवानेत्द्वान्
*भर्वातनत्येव
*भवतत
*इतत |
*तथा
*अथवगमशरमस *
*यः
*सवागन्
*भर्वान्
*ईितत
*आत्मज्ानात्
*तनरीिायतत
*योर्ं
*र्मयतत
*तथमात्
*उच्यते
*स
*भर्वान् *
*इतत |
Now, the Bhagavat shabda nirvachana is going to be done - bha, ga, the letters are going to be explained. To establish the Bhagavat shabda clearly that this [[87]] of 194
Sri Vishnu Puraanam – Amsha 6 applies only to Parabrahman in the primary sense, the derivation of the word Bhagavaan and the meanings of each letter are explained very clearly here now. Sambharana is making the prakruti capable of modifying into its various effects. Prakruti becomes mahat, ahamkaara, etc. by mere willing of the Paramaatman. Paramaatman makes some part of prakruti into sattva, rajas, tamas, into imbalance. Bhartaa means swami, the Lord of everything.
Bhakaara has two meanings - sambhartaa and bhartaa. Neta means one who protects, goptaa. Sambhartaa means that He makes everything go and reach Him. In dissolution, He does samhaara, He takes back everything so that everything comes and merges unto Him, as though it is one. He is the one who makes everything come and merge into Him, so that there is no name and form differentiation.
Gakaara is both gupti artha and gati artha. Even jnyaana artha can be told. In this sense, He willed that to become many, and created everything. He Himself became everything. The Ekaayana Shruti is told here - Bha has two meanings - bhartaa and sambhartaa. One who has all these qualities is only Bhagavaan, and He is only none other than Parambrahma, Sriman Naaraayana. The Atharva shiras pramaana is also told here.
All these clearly establish the meaning of Bhagavaan as the meanings of the letters bha, ga.
74
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 74:
*ऐश्वयगथय
*समग्रथय
*वीयगथय
*यशसः
*गश्रयः |
*ज्ानवैराग्ययोः
*चैव
*षण्णां
*भर्
*इतीरणा
*॥
*७४
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*समुिायतनरुस्क्तः
*औश्वयगथय
*इतत |
*समग्रपिं
*सवगत्र
*संवध्यते |
*भर्ः
**षाड्र्ुण्यं *,
*तद्वान्
*भर्वातनततत्यमभप्रायः |
The meaning of ‘bhaga’ in Bhagavaan is also told like this. He is everywhere. The word samagra is to be added everywhere. *Samagrasya aishwaryasya, *samagrasya veeryasya, samagrasya yashasah, samagra shriyah. The six qualities are told for Bhagavaan - aishwarya, veerya, yashas, shree, jnyaana, vairaagya. All these six qualities put together is called as Bhaga. One who has this Bhaga is Bhagavaan.
75
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 75:
[[88]] of 194
Sri Vishnu Puraanam – Amsha 6 *वसस्न्त
*तत्र
*भूतातन
*भूतत्मन्यणखलात्मतन |
*स
*च
*भूतेषु
*अशेषेषु
*वकाराथगः
*ततो
*अव्ययः
*॥
*७५
**॥ *
Sri Engal Aalwaan’s Commentary:
*ववकाराथगम्
*आह -
*वसस्न्त
*इतत |
*भूतात्मतन
**भूतशरीरे *,
*अणखलात्मतन
*अणखलथय
*आत्मभूते
*भूतातन
*वसस्न्त
*तत्र
*इतत
*जर्र्ारत्वम्
**उक्तम् *, *
*सिायतनाः *
*इत्यादि
*श्रुतेः |
*स
*च
*भूतेस्ष्वत्यन्तरात्मत्वम् *
*एतिात्म्यम्
*इिम्
*सवगम् *
*इतत
*श्रुतेः |
*अतो
*वः |
*मतुपो
*वसतेः
*च
*तन्त्रेणायं
*वकारः |
The meaning of ‘va’ is told in this shloka. Bhootaatmani means one who has all the beings as His shareera. All beings reside in Him, who has everything as His shareera. One who is the inner self of everything, in Him, all the beings reside, supported by Him. He is jagat aadhaara. He is the support of the whole world. Everything is residing in Him. He lives in all the beings as antaraatman, as the inner self, as He has done anupravesha. Everything has Him as its self. All these have Paramaatman as their inner self, and that is what is true. The meaning of vakaara is told here.
76
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 76:
*एवमेष
*महान्
*शब्िो
*मैत्रेय
*भर्वान्
*इतत |
*परमब्रह्मभूतथय
*वासुिेवथय
*नान्यर्ः
*॥
*७६
**॥ *
Sri Engal Aalwaan’s Commentary:
*एवम्
*इतत |
*एवम्
*उक्तप्रकारेण
*अवयवाथगयोर्ाियं
*शब्िो
*वासुिेवथय
*एव |
The great word - the wonderful word, Bhagavaan, told here, denotes none other than Parabrahma bhoota, Vaasudeva. It cannot denote anyone else. By the meaning of the word Bhagavaan, we can know that He is none other than Vaasudeva. This is also the nirvachana of Vaasudeva, that He sarvatra vasati, He lives everywhere. So, Bhagavat shabda denotes none other than Vaasudeva.
77
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 77:
*तत्र
*पूज्यपिाथोस्क्तपररभाषासमस्न्वतः |
*शब्िो
*अयं
*नोपचारेण
*त्वन्यत्र
*ह्युपचारतः
*॥
*७७
**॥ *
Sri Engal Aalwaan’s Commentary:
[[89]] of 194
Sri Vishnu Puraanam – Amsha 6 *रूदढशक्त्या
*अवप
*तथय
*एव
*इतत
*आह -
*तत्र
*इतत |
*तत्र *
*भर्वान्
*इतत
*शब्िो
*वृद्र्ैः
*प्रयुज्यते
*पूज्ये *
*इतत
*नैघण्िुकप्रमसद्ध्या
*अयं
*शब्िो
*लोके
*पूज्यपिाथगथयोक्तौ
*या
*पररभाषा
*तया
*समस्न्वतो
*अवप
*ववष्णौ
*तनयतः
*नारायणववष्ण्वादिशब्िवत् |
*नोपचारेण -
*तथय
*सवगकारणतया
*सवगर्ुणपररपूणगतया
*परमपूज्यतया
*च
*अयं
*शब्िो
*नौपचाररकः |
*अन्यत्र
*जीवववशेषे
*त्वापेक्षिकपूज्यत्वात्
*अमुख्यः |
Though it is used in poojya artha in the loka, in Nighantu, and others, where others are also told as Bhagavaan Baadaraayana, etc., even there it denotes Paramaatman only, Bhagavaan Naaraayana, Vishnu only, in the primary sense. With respect to Bhagavaan in the primary sense, and in other places in the secondary sense. He is the sarva kaarana, He is sarva guna paripoorna, He is parama poojya. So, denoting Him is not in upachaara. With respect to any other jeevaatman, if it is told, it is only to highlight some quality which is a very minutest part of the Paramaatman, it is only oupachaarika, amukhya, in the secondary sense. In other places, if the Bhagavaan shabda is told, it is only that they have some special knowledge, compared to others.
78
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 78:
*उत्पवत्तं
*प्रलयं
*चैव
*भूतानामर्ततं
*र्ततम् |
*वेवत्त
*ववद्यामववद्यां
*च
*स
*वाच्यो
*भर्वातनतत
*॥
*७८
**॥ *
Sri Engal Aalwaan’s Commentary:
*अन्यत्र
*उपचारतः
*प्रवृत्तौ
*ज्ानववशेषो
*तनममत्तममत्याह
*उत्पवत्तममतत |
Another meaning for Bhagavaan is told here. One who knows utpatti, pralaya, and the samhaara, He only is told as Bhagavaan.
79
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 79:
*ज्ानशस्क्तबलैश्वयगवीयगतेजांमस
*अशेषतः |
*भर्वत्
*शब्ि
*वाच्यातन
*ववना
*हेयैर्ुगणादिमभः
*॥
*७९
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*भर्वतो
*अन्वयववशेषणभूतानां
*सत्यकामत्वािीनां
*र्ुणान्तराणामुक्तेषु
*र्ुणेषु
*अन्तभागवं
*व्यततरेकववशेषाणां
*सत्त्वादिर्ुणानां
*भर्वातनत्यत्र
*नकारवाच्यत्वं
*चाह -
*ज्ानशक्तीतत |
*अशेषतः
*अशेषैः
*थवववथतारभूतैः
*र्ुणानतरैः
*सह |
*नकारथयाथगम्
*आह
*ववना
*हेयैररतत |
*र्ुणादिमभः
*त्रत्रर्ुणतत्कायगक्लेशादिमभः |
*तनणखलहेयप्रत्यनीकत्वं
[[90]] of 194
Sri Vishnu Puraanam – Amsha 6 *समथतकल्याणर्ुणात्मकत्वं
*च
*उभयमलंर्ं
*कृत्थनं
*भर्वत्
*शब्िवाच्यम्
*इतत
*अनुसंर्ेयम्
*इतत |
*एवं
*भर्वत्
*प्रास्प्तसार्नपरववद्यांर्त्वेन
*उक्तश्रीमत्
*द्वाििारमन्त्रे
*भर्वत्
*शब्िो
*तनरुक्तः |
*वेिशाखाभेिप्रकरणे
*प्रणवाथगः
*उक्तः |
The shaadgunya of Bhagavaan - jnyaana, shakti, bala, aishwarya, veerya, tejas. All other gunaas are antarbhoota, included in this itself, like satyakaamatva, satyasankalpatva; they are all vistaara of these qualities themselves. Sattva and other gunaas which are opposed, vyatireka visheshanaas, here the nakaara vaachyakatva is told. The gunaas of prakruti, sattva, rajas, tamas are not there in Bhagavaan; their effects such as klesha, karma, are included here. Jnyaana, shakti, bala, aishwarya, veerya, tejas, are those included in sakala kalyaana gunaakaratva. He is nikhila heya pratyaneeka is indicated by na kaara in word Bhagavaan. These are ubhaya linga of Paramaatman. This is the meaning of Bhagavat shabda, is what we have to do anusandhaana for. The Bhagavat shabda was explained as told in the dvaadashaakshara, which is an anga to upaasanaa, when one does meditation reciting that mantra, the nirukti of that Bhagavat shabda is explained thus. The meaning of pranava was told earlier, where the division into Veda shaakhaas by Vyaasa was told.
Jnyaana, shakti, bala, aishwarya, veerya, tejas - the shaadgunya of Bhagavaan is being told here. All other kalyaana gunaas like satyakaamatva, satyasankalpatva, sarvajnyatva, are all included here. That which applies to Him, the other qualities, attributes of Bhagavaan, are all included in all these, they are all the vistaaraas of these gunaas only. All the heya gunaas, the praakruta gunaas of sattva, rajas, tamas, the letter na indicates that He does not have any of the heya gunaas. The other gunaas are the expansion of the different modes of these qualities only. Na kaara indicates akhila heya pratyaneekatva. The trigunaas, sattva, rajas, tamas, and the effects of these like klesha, are not there. It is very clear that the ubhaya linga of Bhagavaan, which is told as akhilaheyapratyaneekatva and sakala kalyaana gunaakaratva, we have to anusandhaana of these in the name Bhagavaan. Thus the dvaadashaakshara, the Vaasudeva dvaadashaaksharee, the Bhagavat shabda is told with this mantra. The dvaadashaakshara is the means to attain Bhagavaan as an accessory to Brahma vidyaa. The meaning of the Bhagavat shabda in this Vaasudeva dvaadashaakshara mantra is explained thus.
With this, the nirvachana of Bhagavat shabda is concluded.
We are studying Chapter 5 of Amsha 6. Where Sri Paraasharar is telling about the Paramaatma svaroopa, and the nirvachana of Bhagavat shabda. The word Bhagavaan is used in the primary sense with respect to only Vishnu, and wherever it is used with respect to others, it is only oupachaarika, in the poojya [[91]] of 194
Sri Vishnu Puraanam – Amsha 6 artha. Even in poojya artha, in the primary sense it has to be Bhagavaan only. Whereas for others, it is only oupachaarika.
Another meaning of Bhagavaan is One who knows the creation, sustenance, and dissolution, which is happening for all the beings - where they come from, where they go to, One who knows all these things, and vidyaa, avidyaa, He only can be told as Bhagavaan. Only Vishnu, being the Jagadekakaarana. Shruti also tells very clearly in the Naasadeeya Sookta. If anyone knows, it will be only Vishnu. Nobody else knows.
Now, Bhagavaan’s guna paripoornatva, shaadgunya, akhilaheyapratyaneekatva, is being told.
Bhagavat Svaroopa
80
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 80:
*सवागणण
*तत्र
*भूतातन
*वसस्न्त
*परमात्मतन |
*भूतेषु
*च
*स
*सवागत्मा
*वासुिेवः
*ततः
*थमृतः
*॥
*८०
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*वासुिेवशब्िाथगम्
*आह
*सवागणण
*इतत |
*भूतातन
*जीवाः *
*वसनात्
*सवगभूतानां
*वसुत्वाद्िेवयोतनतः |
*वासुिेवथततो
*ज्ेयः *
*इतत
**उद्योर्पवगणण *, *
*वसनाद्िेवनात्
*चैव
*वासुिेवं
*ततो
*वविुः *
*इतत
*मोिर्मे |
*िेवनाद्द्योर्ातनाद्वेतत
*वा
*िेवः |
*वासुश्चासौ
*िेवश्च
*वासुिेवः |
*वसस्न्त
*अस्थमन्
*िेवे
*भूततनत्येकायनतनरुक्तम् |
The name Vaasudeva indicates that all the beings reside in Him, and He also resides in all the beings as antaryaami. He is the support, and they are all supported by Him. Everything is shareera bhoota to Him. This is told as the nirvachana of the Vaasudeva shabda. Bhootaas means the jeevaas. In the Udyoga parvan of Mahaabhaarata, it is said that He has all the aishvarya, and this is how He is to be known. He is the jyoti svaroopa, and is also the cause of creation, as told in Mokshadharma. There are two meanings given here - one is that He is jyoti svaroopa, and the other that He is the cause of creation. Divu kreedaayaam, says that srushti, etc. are His kreedaa only. In the Ekaayana smruti also it is told like this. Vaasuscha asou devashcha is Vaasudeva.
81
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 81:
*खांडडक्यजनकायाह
*पृष्िः
*केमशध्वजः
*पुरा |
[[92]] of 194
Sri Vishnu Puraanam – Amsha 6 *नामव्याख्यामनन्तथय
*वासुिेवथय
*तत्त्वतः
*॥
*८१
**॥ *
Sri Engal Aalwaan’s Commentary:
*उक्तमेव
*वासुिेवशब्ितनवगचनं
*ज्ानतनष्ठैः
*जनकादिमभरवप
*पररर्ृहीतममतत
*आह
*खास्ण्डक्येतत |
Sri Paraasharar is telling what Keshidhvaja taught Khaandikya Janaka. This story is going to follow in the next chapter. Khaandikya Janaka asked Keshidhvaja to teach him about the Bhagavat svaroopa. The meaning of the name Bhagavaan, who is Ananta, Vaasudeva. This is explained to him. This Janaka is a grandson of Janaka Mahaaraaja. They were all Brahmavits and Brahmanishthaas. They were all great, knowledgeable wise people.
82
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 82:
*भूतेषु
*वसते
*सो
*अन्तवगसन्तु
*अत्र
*च
*तातन
*यत् |
*र्ाता
*ववर्ाता
*जर्तां
*वासुिेवथततः
*प्रभुः
*॥
*८२
**॥ *
Sri Engal Aalwaan’s Commentary:
*भूतेषु
*इतत |
*नैरुक्तं
*िेवशब्ितनवगचनं
*िशगयतत
*र्ातेतत |
*िर्ातेवगकारः |
*तनकुगतथयांशद्वयथयानुवािः
*वासुिेवः
*तत
*इतत |
He lives in all the beings as the antaryaami, this is also told in the Antaryaami Braahmana. All the beings are supported by Him only. They reside in Him, they cannot exist independently. Their svaroopa cannot exist without Paramaatman. They are ever associated with Him, through apruthaksiddhi sambandha. He is the one who creates, and He is the Lord of all the worlds. This is the meaning of deva.
83
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 83:
*स
*सवगभूतप्रकृततं
*ववकारान्र्ुणादििोषां
*च
*मुने
*व्यतीतः |
*अतीतसवागवरणो
*अणखलात्मा
*तेनाथतृतं
*यत्
*भुवनान्तराले
*॥
*८३
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*ववद्याद्वयववषयभूतात्
*द्वािशािरप्रततपाद्यतया
*िमशगतमथं
*बुद्गर्थथेम्ने
*प्रपञ्छ्चयतत
*स
*सवेत्यादिचतुमभगः |
*स
*सवग
*इतत |
*सवगभूतप्रकृततः
*अव्यक्तम् |
*ववकाराः
*महािाद्याः |
*र्ुणाः
*सत्वाद्याः |
*आदिशब्िेन
*तत्कारिुःख
*अज्ानाियः
*उक्ताः |
*व्यतीतः
*तेभ्यो
*ववलिणः
*कमगकृततत्संबंर्रदहतश्च |
*अनेनागचतः
*तत्
*संसृष्िात्
*चेतनात्
*च
*व्यावृवत्तः |
*अतीतसवागवरण
*इतत
*मुक्तात् |
*मुक्तो
*दह
*सम्सारिशायामववद्याद्यावृतः |
[[93]] of 194
Sri Vishnu Puraanam – Amsha 6 *अणखलात्मेतत
*तनत्यात्
*व्यावृवत्तः |
*अणखलात्मत्वमुपपाियतत
*तेनाथतृतममतत |
*यत्सिसद्वथतुजातम्
*आथतृतम्
*अन्तबगदहश्च
*व्याप्तम् |
These shlokaas are very well known. These are also commented upon by Bhaashyakaarar in Sribhaashya and other works. What was explained so far is the meaning of the dvaadashaakshara, and in this the Bhagavat shabda. The nirvachana of this was told so far. For the two vidyaas - Paraa vidyaa and Aparaa vidyaa, this is the vishaya for both. The meanings told here is such that it remains firmly in our mind. This is only explained further by four shlokaas. He is avyakta, the moola prakruti, moola kaarana. The effects of this moola prakruti, are mahat, ahamkaara. Gunaas, qualities of prakruti are sattva, rajas, tamas. Aadi means dukha, ajnyaana, etc. which are the effect of prakruti. He is beyond all that, different and distinct from all that, beyond all that. For baddha jeevaas, prakruti sambandha comes because of the karmaas, in order or experience the fruits of punya and paapa karmaas, they get associated with prakruti. This is not there for Bhagavaan, He is the karmaadhyaksha. It is clear that Bhagavaan is different and distinct from the matter, and also the jeevaatman who is associated with this matter.
In samsaara dashaa, mukta was once upon a time a bound self only, then he got liberated and became a mukta. At that time, when he was in samsaara, he was covered by avidyaa, etc., so he had jnyaana sankocha. This makes Bhagavaan different and distinct from a mukta. There is no jnyaana sankocha for Bhagavaan at any time at all. He is inner self of all, and is different and distinct from nitya also. He is the one who controls everything.
Even nityaas, though they are never associated with samsaara at any time, they are supported and reside in Paramaatman only. They are controlled by Paramaatman, and are also shareera of Paramaatman. They are nityaas because of Bhagavaan’s sankalpa only.
He is pervading inside and outside, all over. This is told as aattam. That which is inside the prakruti mandala, all the objects, are all pervaded by Bhagavaan, inside and outside, completely.
84
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 84:
*समथतकल्याणर्ुणात्मको
*असौ
*थवशस्क्तलेशावृतभूतवर्गः |
*इच्छार्ृहीतामभमतोरुिेहः
*संसागर्त
*अशेषजर्त्
*दहतो
*यः
*॥
*८४
**॥ *
Sri Engal Aalwaan’s Commentary:
[[94]] of 194
Sri Vishnu Puraanam – Amsha 6 *समथत
*इतत |
*अत्रात्मशब्िः
*थवभाववचनः |
*तनजेच्छया
*र्ृहीतामभमतपूज्यिेहः |
*यत्
*वा
*जर्त्
*दहतायावतारकालेषु
*इच्छया
*र्ृहीततत्तत्कायोगचतानेकिेहः |
He has all the divine auspicious qualities. This is His nature itself. By the minutest part of His sankalpa itself, He has pervaded everything. He is supporting them, He is doing the dhaarana, by the very minute part of His sankalpa. He is pervading all the beings inside and outside, by the minutest part of His shakti. All His avataaraas, whatever body He takes, are taken by His own will. It is suitable to Him. He takes such a body. His deha is poojya, most worshippable, divine auspicious form. During His avataara, He takes by His own will. His avataaraas are most beneficial to the world. By His avataaraas, He also shows what is the form of the Lord to be meditated upon, otherwise we will never come to know about how to meditate the Lord. For this, He has to come Himself and reveal Himself. He reveals as Vibhavaavataara, Archaavataara, so that we know the form of the Bhagavaan to meditate upon. He reveals His form for us to do aaraadhanaa, poojaa, etc., for doing jagat hita, for doing good to the whole world. Out of His own will He takes avataara. Whatever He wants to accomplish in those avataaraas, whatever is good to the world, He takes that form.
85
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 85:
*तेजोबलैश्वयगमहावबोर्सुवीयगशक्त्यादिर्ुणैकरामशः |
*परः
*पराणां
*सकला
*न
*यत्र
*क्लेशाियः
*सस्न्त
*परावरेशे
*॥
*८५
**॥ *
Sri Engal Aalwaan’s Commentary:
*तेजोबलेतत |
*भर्वातनततशब्िथथानकारथयाथगमवप
*ववथतरेणाह
*न
*यत्र
*इतत |
*क्लेशाः
*अववद्यास्थमताियः |
*आदि
*शब्िेन
*कमगववपाकिशया
*उक्ताः |
*आशयो
*वासना |
He is the raashi, He has got innumerable ananta kalyaana gunaas, shaadgunya and other kalyaana gunaas, teja, bala, aishwarya, jnyaana, veerya, shakti, He is an abode to only innumerable auspicious kalyaana gunaas. It is told clearly what is not there, the meaning of the nakaara, klesha, (avidyaa, asmita, etc.), karma, vipaaka, aashaya (vaasanaa), which are told in the Yoga sootraas are not there in Him. He is away from any defect. It is not that He had some defect and it got removed, but His nature is totally opposed to anything which is defiling. Just like light and darkness. Light cannot tolerate any darkness. He does not have any of the heya gunaas. He is paraanaam parah. Even Brahma and other gods, He is Supreme to them also. He is the ruler of para and avara, the devaas and manushyaas. He is the Lord of both.
86
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 86:
[[95]] of 194
Sri Vishnu Puraanam – Amsha 6 *स
*ईश्वरो
*व्यस्ष्िसमस्ष्िरूपो
*अव्यक्तथवरूपः
*प्रकिथवरूपः |
*सवेश्वरः
*सवगर्ृक्
*सवगववत्
*च
*समथतशस्क्तः
*परमेश्वराख्यः
*॥
*८६
**॥ *
Sri Engal Aalwaan’s Commentary:
*स
*इतत |
*व्यूहववभावादिरूपेण
*च
*व्यष्िोसमस्ष्िरूपः |
*पररूपेणाव्यक्तरूपः |
*व्यूहादिरूपेण
*व्यक्तरूपः |
*एवं
*सवागवथथगचिगचत्
*थवरूपत्वे
*अपो
*सवेश्वरः
*न
*तु
*परवशः |
*सवगध्ुक् *
*तत्
*चिुिेवदहतम् *
*चिुिेवानामुत *
*त्रैलोक्यथयैकचिुषः *
*इततवत् |
*यत्
*वा *
*यत्सवगज्ाः
**सवगववदितवत् *,
*सवं
**वेवत्त *,
*तत्
*च
*सवगप्रकारेण
*तत |
*अथवा
*कारणमन्तरेण
*करणैः
*च
*जानातत
*इतत | *
*वविुलृ
*लाभे *
*इतत
*अतो
*वेवत्ततत
*वा |
*समथतशस्क्तः *
*स
*परः
*सवगशक्तीनाम् *
*समथताश्शक्तयश्चैता
*इतत |
He is the Lord of all, Eeshvara, the Supreme Ruler. He has these forms - Vyooha, Vibhava. His Vaasudeva para roopa is avyakta, cannot be seen - this is avyakta. The Vibhava, and Archaa roopa are all seen here - these are vyakta. These can be told as Vyashti (differentiated), Samashti (collective) roopa. Para roopa is avyakta. The Vyooha and other forms are revealed. He is avyakta svaroopa and prakata svaroopa also. With all these, in any form, He is sarveshvara only, Supreme Lord. He does not have anyone who is superior to Him. He is not under the control of anyone else. He has sarvajnyatva, He sees everything. Sri Aalavandaar says " yugapat sarvam pratyakshena sadaa svatah", as told by Sri Naathamuni himself. Sarvajnya means that He knows everything. Sarvavit means that He knows the prakaaraas of everything. He can know directly. He does not need any indriyaas, and other means. He can also know through indriyaas if He wants. These are all apraakruta only for Him. Or, this is all for His benefit only. He is superior to all the powers. All shaktis are residing in Him.
87
Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 87:
*संज्ायते
*येन
*ततथतिोषं
*शुद्र्ं
*परं
*तनमगलमेकरूपम् |
*संदृश्यते
*वाप्यवर्म्यते
*वा
*तत्
*ज्ानामज्ानमतो
*अन्यत्
*उक्तम्
*॥
*८७
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*परववद्यां
*प्रशंसन्
*उपसंहरतत
*संज्ायत
*इतत |
*स
*ज्ायते
*येन
*इतत
*च
*पाठः |
*स
*इतत
*उक्तलिणं
*पुरुषोत्तमः
*परामृश्यते |
*तदितत
*हेतौ |
*यथमात्
*भर्वत्प्रास्प्तरेव
*तापत्रयथय
*भेषजं
*तथमात्
*स
*येन
*आर्मोत्थेन
*ज्ाने
*ज्ायते -
*येन
*वववेकजेन
**संदृश्यते *,
*येन
*च
*िशगनसमानाकारेण
*भक्तोरूपापन्नेन
**र्म्यते *,
*तिेव
*ज्ानम् |
*अज्ानमतो
*अन्यत्
*भर्वत्
*व्यततररक्त
*ववषयमज्ानम्
*अववद्यारूपं
*बन्र्कममतत
*अथगः |
*अथत्िोषममतत
[[96]] of 194
Sri Vishnu Puraanam – Amsha 6 *ववकाराथपिागचद्ववषयात्
*व्यावृवत्तः |
*शुद्र्ममतत
*तत्संसृष्िचेतनववषयात् |
*परं
*तनमगलममतत
**हेयाहगमुक्तववषयात् *,
*एकरूपममतत
**सूररववषयात् *,
*तेषामनेकरूपत्वात् | *
*तमेव
*ववद्वान् *
*तमेवं
*ववदित्वा
*नान्यः
*पंथा
*इत्यादि
*श्रुततमभः
*इतत
*अथगम्
*उक्तम्
*इतत |
The para vidyaa, paraa yayaa tadaksharam abhigamyate, which was told, is being concluded here. There is another paatha, sa jnyaayate yena. This sah means Purushottama only. This is told - *jnyaatum drashtum cha tattvena praveshtum cha *parantap a, as told in the Bhagavad Geeta. Three things are told here - Parabhakti, Parajnyaana, Paramabhakti. Bhagavatpraapti only is the cure for taapatrayaas. Only then, one can attain moksha, eternal communion with Bhagavaan. First comes *jnyaana, aagamottha jnyaana, vaakya janya jnyaana, *shruti, shaastra janya jnyaana, He is known through this. Through upaasanaa, darshana samaanaakaaratva, He is attained, He is seen. The svaroopa of Bhagavaan is told, ubhaya lingatva, He has no defects, etc. He is known through vivekaja jnyaana, upaasanaatmaka jnyaana. He is attained through darshana *samaanaakaara, bhakti roopaapanna, upaasanaa, dhruvaa anusmruti, *tailadhaaraavat avicchinna smruti santati roopaa, and then only can one attain Bhagavaan. The phala also will be similar to that. All of this is told as jnyaana. From shaastra janya jnyaana, tattva jnyaana comes, then through vivekaja jnaana, one can see; when this becomes darshana samaanaakaara, and bhakti roopaapanna also, then Bhagavaan is attained. This is actually jnyaana, the real knowledge. Everything else other than that is said to be ajnyaana with respect to that. Anything other than Bhagavat vishaya, that which is opposed to Bhagavaan, is all bandhaka, avidyaa roopa. That which gets svaroopa vikaara itself, the achit, He is different and distinct from that. He is different and distinct from prakruti samsrushta chetana, baddha chetana. He is always shuddha, not like muktaas, who were at one time associated with prakruti, and were ashuddha. Bhagavaan is different and distinct from muktaas, this is shown by nirmala. Ekaroopam shows that He is different and distinct from nitya sooris also; based on Bhagavaan’s sankalpa, they can take many forms. Where is this told, means that this is told in the Shrutis. It is told in the Shrutis that there is no other way. We have to do upaasanaa on Him, it has to be darshana samaanaakaara roopaapanna.
Whatever Keshidhvaja taught to Khaandikya Janaka, that Sri Paraasharar is telling here, the Bhagavat svaroopa.
This completes Chapter Five.
**॥
इति
श्री
विष्णु
पुराणे
षष्ठे
अंशे
पञ्िमो
अध्यायः
॥
[[97]] of 194
Sri Vishnu Puraanam – Amsha 6 **॥
इति
श्री
विष्णु
पुराण
व्याख्याने
श्री
विष्णु
चित्तीये
षष्ठे
अंशे
पञ्िमो
अध्यायः
॥
*अथ
*षष्ठो
*अध्यायः
**॥ *
Keshidhvaja and Khaandikya Janaka’s Story
Now, Chapter Six.