1
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 1:
[[112]] of 194
Sri Vishnu Puraanam – Amsha 6 *केमशध्वज
*उवाच -
*न
*प्रागथगतं
*त्वया
*कथमात्
*अथमद्राज्यमकण्िकम् |
*राज्यलाभात्
*ववना
*नान्यत्
*ित्रत्रयाणाम्
*अततवप्रयम्
*॥
*१
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*केमशध्वजः
*क्लेशं
*मुमुिोः
*खास्ण्डक्यथय
*वैराग्यं
*परीक्षितुम्
*आह -
*न
*प्रागथगतम्
*इतत |
*प्रजापालनािेः
*ित्रर्मगथय
*राज्यमूलत्वात्
*तिुपेिायां
*िोषात्
*क्रकं
*राज्यं
*न
*प्रागथगतम्
*इतत
*भावः |
Keshidhvaja - O Khaandikya Janaka. Why did you not ask for my kingdom? I don’t think there is anything more dear for a Kshatriya than ruling over a kingdom. All the Kshatriyaas always want to rule over a kingdom. How come you did not ask me that?
Keshidhvaja is actually testing Khaandikya Janaka whether he has really felt grief in this samsaara, and really has nirveda. A Kshatriya can do prajaa paalana, can look after his prajaas, by ruling over a kingdom only. As a Kshatriya, it is your duty to look after your prajaas. And you need to rule over a kingdom for that. If you neglect that, it will be a defect on your part. So, he said - “Why are you not asking me for the kingdom?”
2
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 2:
*खास्ण्डक्य
*उवाच -
*केमशध्वज
*तनबोर्
*त्वं
*मया
*न
*प्रागथगतं
*यतः |
*राज्यमेतिशेषं
*ते
*यत्र
*र्ृध्नन्त्यपस्ण्डताः
*॥
*२
**॥ *
Sri Engal Aalwaan’s Commentary:
*यतः
*कारणात्
*न
*प्रागथगतं
*तत्
*शृणु
*इतत
*आह
*केमशध्वज
*इतत |
Khaandikya Janaka - O Keshidhvaja, do know why I did not ask you for a kingdom, where all the people who do not have the viveka go and fight over kingdom and other things. I am not like that.
Pandita means - panda means knowledge of what is right and what is wrong. One who has this viveka, the mind which can distinguish between what is right and what is wrong, is a pandita.
3
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 3:
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Sri Vishnu Puraanam – Amsha 6 *ित्रत्रयाणामयं
*र्मो
*यत्प्रजापररपालनम् |
*वर्श्च
*र्मगयुद्र्ेन
*थवराज्यपररपस्न्थनाम्
*॥
*३
**॥ *
Sri Engal Aalwaan’s Commentary:
*तिेव
*कारणम्
*आह
*ित्रत्रयाणाम्
*इतत
*सार्ेन
*ित्रत्रयाणाम्
*इतत |
**सत्यम् *,
*राज्ये
*सतत
*प्रजारिणादिर्मगः |
What you said is right, the duty of a Kshatriya is looking after the prajaas. And killing over the enemies, through dharma yuddha, and those who are enemies of our kingdom, have to be killed by a Kshatriya in a dharma yuddha.
4
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 4:
*तत्राशक्तथय
*मे
*िोषो
*नैवाथत्यपहृते
*त्वया |
*बन्र्ायैव
*भवत्येषा
*ह्यववद्या
*अप्यक्रमोज्झता
*॥
*४
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्र
*इतत |
*मम
*त्वशक्तथय
*असक्तथय
*च
*तत्र
*राज्ये
*त्वया
*अपहृते
*सतत
*तिुपेिायां
*न
*र्मगलोपिोषः
**अनगर्कारात् *,
*सत्यगर्कारे
*तिुपेिायां
*िोष
*इतत
*आह
*बन्र्ाय
*इतत |
*अक्रमोज्झता
*ववद्यमाने
*अवप
*अगर्कारे
*त्यक्ता
*अववद्या
*प्रजापालनादिक्रक्रया
*बन्र्ाय
*पापाय |
*दह
*शब्िो
*हेतौ |
When I am weak and not capable of protecting my country, as I lost to you, and you have taken over my kingdom, and because of that, if I am not looking after my prajaas, that is not a dosha for me. I have lost the kingdom to you. I do not have the adhikaara to rule over now. So, there is no dosha there. When adhikaara is there for someone, even then, if they leave the kingdom and do not look after the prajaas, then it will be a defect on the part of the king. Whereas I do not have the adhikaara. That is why there is no dosha for me.
5
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 5:
*जन्मोपभोर्मलप्साथगम्
*इयं
*राज्यथपृहा
*मम |
*अन्येषां
*िोषजा
*सैव
*र्मं
*वै
*नानुरुध्यते
*॥
*५
**॥ *
Sri Engal Aalwaan’s Commentary:
*असक्तथय
*इतत
*एतत्
*वववृणोतत
*जन्म
*इतत |
*अन्येषां
*िोषजा
*रार्ादििोषजा
**राज्यथपृहा *,
*न
*र्मागनोरोगर्नी |
*केवलमल्पोपभोर्मलप्साथं
*भवतत |
*इयं
*न
*मम
*इतत
*अन्वयः |
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Sri Vishnu Puraanam – Amsha 6 *जन्मोपभोर्
*इतत
*पाठे
*अन्येषां
*संबस्न्र्नी
*मम
*जन्मान्तरोपभोर्लोप्सा
*एव |
*कुतः ?
*अथगम्
*अनुरुध्यते
*न
*र्मगम्
*इतत |
*अस्थमन्
*जन्मतन
*उपभोर्मलप्साथगमेव
*इतत
*वा |
When others have got all the defects, it is all because of their desire and other things which are not correct. Because of the defects of that nature, they desire to rule over a kingdom. That is not a proper dharma. It will only lead to very meagre enjoyment of bhogaas. I am not like that. For me, it is not dharma. It is only with the desire to enjoy all the things here, which are very meagre, and it will not be dharma for me.
6
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 6:
*न
*याच्ञा
*ित्रबन्र्ूनां
*र्मागयैतत्सतां
*मतम् |
*अतो
*न
*यागचतं
*राज्यम्
*अववद्यान्तर्गतं
*तव
*॥
*६
**॥ *
Sri Engal Aalwaan’s Commentary:
*तदहग
*पालनादिर्मागथगम्
*अपहृतथय
*राज्यथय
*याच्ञा
*कत्वगया
*इतत
*अत्र
*आह
*न
*याच्ञा
*इतत |
*ित्रबन्र्ूनां
*ित्रत्रयश्रेष्िानाम् |
*अववद्यान्तर्गतम्
*पालनादिकतगव्यान्तर्गतम् |
What Keshidhvaja wanted to test was - in order to rule over the prajaas, you have to request for a kingdom, you have to do yaachanaa, you have to beg. I am not supposed to beg. Superior Kshatriyaas do not beg, even if they want to rule over a kingdom. I will not beg. A shreshtha Kshatriya thinks that one should not beg for a kingdom. Ruling over this kingdom, and all of that, I did not ask you.
7
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 7:
*राज्ये
*र्ृध्नन्त्यववद्वांसो
*ममत्वाहृतचेतसः |
*अहं
*मानमहापानमिमत्ता
*न
*मादृशाः
*॥
*७
**॥ *
Sri Engal Aalwaan’s Commentary:
*यत्र
*र्ृध्नन्त्यपस्ण्डता
*इतत
*एतत्
*वववृणोतत
*राज्य
*इतत |
What was told earlier, that those who do not have the viveka go and run after a kingdom, they are always after possession, wanting more and more. This is not correct, they are all avivekis. They are not wise. They are as though intoxicated with the drink of ahamkaara, and I am not like that.
8
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 8:
*श्री
*पराशरः -
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Sri Vishnu Puraanam – Amsha 6 *प्रहृष्िः
*सार्ु
*इतत
*ततः
*प्राह
*केमशध्वजो
*नृपः |
*खास्ण्डक्यजनकं
*प्रीत्या
*श्रूयतां
*वचनं
*मम
*॥
*८
*॥
Sri Paraasharar - Keshidhvaja is extremely pleased with Khaandikya and said that “You have told the right thing, and I am extremely happy with you”. With great love, he said that he will teach the Adhyaatma vidyaa, and to listen to him.
9
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 9:
*केमशध्वजः -
*अहं
*ह्यववद्यया
*मृत्युं
*ततुगकामः
*करोमम
*वै |
*राज्यं
*यार्ां
*च
*ववववर्ान्
*भोर्ैः
*पुण्यियं
*तथा
*॥
*९
**॥ *
Sri Engal Aalwaan’s Commentary:
*योर्थवरूपं
*वक्ष्यन्
*तिन्तभूगतम् *
*अध्यात्मयोर्ागर्र्मेनेतत
*श्रुततववदहतं
*प्रकृततपुरुषवववेकं
*ववदहतं
*कमग
*च
*आह -
*अहं
*दह
*इतत |
*अववद्यया
*वणागश्रमववदहतकमगणा |
*मृत्युं
*ववद्योत्पवत्तववरोगर्
**प्रारब्र्कमग *, *
*अन्येषाम्
*अवप
*एष
*ववनाशः *
*इतत
*श्रुतेः |
Keshidhvaja - In order to do my varnaashrama dharma, to get rid of this praarabdha karma which is obstructing the upaasanaa, I do various yaagaas, and rule over my kingdom. So, this is my varna dharma. With all this, I will get rid of my praarabdha karma, and my paapa, punya, and everything. Whatever punya I have accumulated, that has to be experienced also, all the bhogaas, enjoyments have to be done without any attachment; then that will also get exhausted. I am doing that.
In this shloka, in order to tell the yoga svaroopa, and what is necessary as a part of that yoga svaroopa, in order to do upaasanaa, bhakti yoga, one has to know the aatma svaroopa jnyaana, aatma saakshaatkaara is also required, one should know the difference and distinction between prakruti and aatma, purusha, and then have aatma saakshaatkaara, and then go and do bhakti yoga. Shruti tells about *aatma saakshaatkaara. Avidyayaa mrutyum teertvaa vidyayaa amrutam *ashnute is told in Eeshaavaasya Upanishad. By performing the varnaashrama vihita karma, the praarabdha karma which is obstructing the start of upaasanaa, one can get rid of that, and then upaasanaa can be started. So, one has to perform varnaashrama dharma properly.
10
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 10:
*तदििं
*ते
*मनो
*दिष््या
*वववेकैश्वयगतां
*र्तम् |
*तत्
*श्रूयतामववद्यायाः
*थवरूपं
*कुलनन्िन
*॥
*१०
*॥
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Sri Vishnu Puraanam – Amsha 6
Sri Engal Aalwaan’s Commentary:
*तदििम्
*इतत |
*वववेकाख्यमैश्वयं
*वववेक
*एव
*वा
*ऐश्वयं
*यथय
*तत्
**वववेकैश्वयं *,
*तत्
*भावो
*वववेकैश्वयगता |
*कमागख्यववद्यायाः
*थवरूपमाह
*तत्
*श्रूयताम्
*इतत
*सार्ेन |
Viveka itself is aishwarya. The wealth of a wise person should be the viveka jnyaana itself, they should be able to differentiate between what is right and wrong. You are fortunate that your mind is now getting this viveka, of what is right and wrong. You did not desire for the kingdom, but are asking me to teach this adhyaatma vijnyaana, so you are a viveki. You know how to differentiate between what is right and wrong. You are very fortunate to have such a mind. Listen to me about the svaroopa of avidyaa, I am going to teach you now. Avidyaa means the varnaashrama dharma, which I am going to teach you its nature.
11
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 11:
*अनात्मतन
*आत्मबुद्गर्ः
*या
*चाथवे
*थवममतत
*या
*मततः |
*संसारतरुसंभूततबीजमेतत्
*ववर्ा
*स्थथतम्
*॥
*११
**॥ *
Sri Engal Aalwaan’s Commentary:
*अनात्मतन
*इतत |
*अनात्मतन
*िेहे
*अहम्
*इतत
**भ्रमः *,
*अथवे
*िेहपोषकर्ाकागिौ
*वथतुतन
**थवममतत *
|
*संसारफलकं
*काम्यकमग
*अववद्या
*सा
*एव
*तरुः
*तत्संभूतेः
*बीजम ् |
This is a very important shloka which says what are the two main causes for samsaara. These are the two causes for the seeds for the tree of samsaara. In order for the tree of samsaara to grow, these two are like the seeds for that. (1) That which is not aatma, thinking that it is aatma. Deha is not aatma, it is anaatma, thinking that deha is aatma, this is dehaatma bhramaa. (2) That which is required to nurture and grow the body, that is what is required for me, if one thinks like that, they will only look after their body, and not their aatma. Thinking that it belongs to me. Kaamya karmaas which are having some fruits, for the enjoyment of the individual self, performing those, they get impermanent fruits, and benefits which will not last long. This will only make one to be more and more in samsaara only. This is the cause of the tree of samsaara.
12
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 12:
*पञ्छ्चभूतात्मके
*िेहे
*िेही
*मोहतमोवृतः |
*अहं
*ममैतदित्युच्चैः
*कुरुते
*कुमततमगततम्
*॥
*१२
**॥ *
Sri Engal Aalwaan’s Commentary:
[[117]] of 194
Sri Vishnu Puraanam – Amsha 6 *एतत्
*द्ववववर्ं
*च
*भ्रमं
*प्रपञ्छ्चयतत
*पञ्छ्चभूतात्मक
*इत्यादि
*चतुमभगः |
*पञ्छ्चभूतात्मक
*इतत |
*िेहे
*पञ्छ्चभूतात्मके
*कुमततिेही
*इिं
*िेहाद्यहमेव
**इतत *,
*इिं
*िेत्रादि
*मम
*इतत
*च
*मततं
*कुरुते |
*मोहतमः
*पूवगकमगवासना |
Ahamkaara and mamakaara, thinking that what is not mine is mine, all the things needed to look after the body, thinking that they are all belonging to me, near to me. This body which is made of pancha bhootaas, this body belongs to me, it is mine, he thinks wrongly.
Four shlokaas explain this ahamkaara and mamakaara. This dehi, who is the aatman, this individual self, thinks that this panchabhootaatmaka shareera, body made up of five elements, thinks that the body is mine, that I am the body. He has the idea that he is the aatman, in the body, the dehaatma bhramaa. He thinks that the land and other things, that they all belong to him, that he is the owner, that he owns this, and this is all mine. He is covered by poorva karma vaasanaa, the impressions which have come from earlier births.
13
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 13:
*आकाशवाय्वस्ग्नपृगथवीभ्यः
*पृथक्
*स्थथते |
*आत्मन्यात्ममयं
*भावं
*कः
*करोतत
*कलेबरे
*॥
*१३
*॥
Who can think that the body is aatman? This body is made of pancha bhootaas, five elements, so it is separate from the aatman. Who can even think that the aatman which is different from the kalebara, body; how can he think that the body itself is the aatman? Aatman is not the deha.
14
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 14:
*कलेबरोपभोग्यं
*दह
*र्ृहिेत्रादिकं
*च
*कः |
*अिेहे
*दह
*आत्मतन
*प्राज्ो
*ममेिममतत
*मन्यते
*॥
*१४
**॥ *
Sri Engal Aalwaan’s Commentary:
*कलेबर
*इतत |
*अिेहे
*आत्मतन
*िेहािन्यस्थमन्
*आत्मतन
*सतत |
House, land and other things, are enjoyed by the body only. Because he is endowed with this body, this panchabhootaatmaka deha, and it is not in aatma svaroopa. These kind of enjoyments are not there in aatma svaroopa. In this aatma, which is not the body, how can he even think that this is mine. House, land, are for the purpose of enjoyment of the body only, not the aatman. In aatma svaroopa, these are all not there. He thinks that these are all mine, which are all connected only because of this body. In this samsaara, he is born as a [[118]] of 194
Sri Vishnu Puraanam – Amsha 6 human or deva, and gets different enjoyments because of all these births. They are all because of the body with which he is associated. Thinking that the body itself is the aatman, and thinking that all these house and land which do not belong to him, which are not connected with the aatman, as aatma svaroopa is parishuddha and these are not connected, as belonging to him - no wise person will think like that.
15
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 15:
*इत्थं
*च
*पुत्रपौत्रेषु
*तत्
*िेहोत्पादितेषु
*कः |
*करोतत
*पस्ण्डतः
*थवाम्यम्
*अनात्मतन
*कलेबरे
*॥
*१५
**॥ *
Sri Engal Aalwaan’s Commentary:
*इत्थं
*च
*इतत |
*अनात्मतन
*आत्मनो
*अन्यस्थमन्
*सतत |
Kalebara, body is different from the aatman. The son, grandson, and others, who are all born of the body only, how can a knowledgeable, wise person think that these are all mine? All these are related only to the body, the sambandha is shareera sambandha, it is not aatma sambandha. The relationship of son, grandson, are not there in the aatma svaroopa; they are all because of the body, which is associated with prakruti. How can someone think that he is the owner of this, the master of this, that this thing belongs to him, etc., when the body is different from the aatman?
16
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 16:
*सवं
*िेहोपभोर्ाय
*कुरुते
*कमग
*मानवः |
*िेहश्चान्यो
*यिा
*पुंसः
*तिा
*बन्र्ाय
*तत्परम्
*॥
*१६
**॥ *
Sri Engal Aalwaan’s Commentary:
*उक्तेन
*अज्ानद्वयेन
*िेहोपभोर्ाथं
*कमग
**करोतत *,
*तत्
*च
*बन्र्ाय
*भवतत
*इतत
*आह
*सवगम्
**इतत *
|
*िेहथय
*उपभोर्ाया
*न
*आत्मनः |
*बन्र्ाय
*िेहातरोत्पािनाय |
Because of the twofold ignorance, thinking of what is not belonging to him as belonging to him, that he is the master, owner of all that, when it is not really so, and thinking of the body as the aatman, when they are very different from each other, will only bind him more and more into samsaara. Because of this, if he does all acts only for the enjoyment of the body, he will be bound in the samsaara only. Because of these two kinds of misconceptions, wrong understandings, if he does all the karmaas only for the enjoyment of the body, that will only bind him more and more. All acts he does only for the enjoyment of the body. It will be [[119]] of 194
Sri Vishnu Puraanam – Amsha 6 again, for bandha, for giving birth to more bodies only. He will have more children, grandchildren, etc. which will put him more and more into samsaara.
17
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 17:
*मृण्मयं
*दह
*यथा
*र्ेहं
*मलप्यते
*वै
*मृिम्भसा |
*पागथगवो
*अयं
*तथा
*िेहो
*मृिम्ब्वालेपनस्थथततः
*॥
*१७
**॥ *
Sri Engal Aalwaan’s Commentary:
*िेहोपभोर्मेव
*िशगयतत
*मृण्मयं
*हीत्यादिद्वयेन |
Mixing water and mud, the house is smeared and made of mud only. Similarly, this body is also paarthiva, a modification of pruthivi only, and it is also made of mud and water. Here, out of five, only pruthivi is told here, there are different opinions like that. After pancheekarana, pruthivi itself has all the five elements in different proportions.
18
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 18:
*पञ्छ्चभूतात्मकैः
*भोर्ैः
*पञ्छ्चभूतात्मकं
*वपुः |
*आप्यायते
*यदि
*ततः
*पुंसो
*भोर्ो
*अत्र
*क्रकंकृतः
*॥
*१८
*॥
All the enjoyments are also panchabhootaatmaka only, the food that we eat, and others are all shabda sparsha roopa rasa gandha - all our enjoyments through the senses are all panchabhootaatmaka only. And the body is also panchabhootaatmaka. The body which is made of five elements is pleased with the objects of the senses which are also panchabhootaatmaka. What is this enjoyment for the aatman who is there, who is very different and distinct from the panchabhootaatmaka body?
19
The next two shlokaas tell how this kind of a wrong understanding or ajnyaana can be got rid of.
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 19:
*अनेकजन्मसाहस्रीं
*संसारपिवीं
*व्रजन् |
*मोहश्रमं
*प्रयातो
*असौ
*वासनारेणुकुस्ण्ठतः
*॥
*१९
*॥
This is also an often quoted shloka. Thousands and thousands of births are coming in this path of samsaara, the cycle of births and deaths and births and deaths. He is extremely tired, and there is moha, because of the ignorance and wrong understanding, and all the delusion. He has the vaasanaas, the reminiscent impressions, from birth to birth to birth, where he is repeatedly doing some actions, and engaging in worldly enjoyments, related to body and senses, and [[120]] of 194
Sri Vishnu Puraanam – Amsha 6 because of that, he has developed these vaasanaas, impressions, continuing from birth to birth. He is suffering great grief because of his ignorance.
An individual self has taken thousands of births, and he is treading the path of samsaara, and he has got tremendous amount of grief, because of the ignorance, which is mohashrama, and because of the vaasanaas, which is ajnyaana karma ubhaya vaasanaa, which is ignorance, and karma, the reminiscent impressions getting passed on from birth to birth. And this is causing him all the grief and suffering. He has been suffering for innumerable births like this.
This further continues, and there is description of aatma svaroopa, yoga. Which we see next.
We are studying Chapter 7 of Amsha 6. Where Keshidhvaja is teaching the adhyaatma jnyaana that he has to Khaandikya Janaka. This starts with the teaching of the nature of the individual self, and the body, this tattva jnyaana, and then he goes on to teach the nature of the means, the yoga.
20
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 20:
*प्रिाल्यते
*यिा
*सो
*अथय
*रेणुज्ागनोष्णवाररणा |
*तिा
*संसारपान्थथय
*यातत
*मोहश्रमश्शमम्
*॥
*२०
**॥ *
Sri Engal Aalwaan’s Commentary:
*िेहथय
*पागथगवत्व
*पाञ्छ्चभौततकत्व
*उस्क्तः
*मतभेिेन |
*तदििम्
*उभयववर्म्
*अज्ानमध्यात्मज्ानेन
*तनरथयत
*इतत
*आह
*अनेह
*इतत
*द्वयेन |
*अनेक
*इतत |
*वासना
*अज्ानकमग
*उभय
*वासना |
*मोहश्रमम्
*अज्ानजं
*िुःखम् |
21
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 21:
*मोहश्रमे
*शमं
*याते
*थवथथान्तःकरणः
*पुमान् |
*अन्याततशयबार्ं
*परं
*तनवागणमृच्छतत
*॥
*२१
**॥ *
*मोह
*इतत |
*अनन्याततशयम्
*अनन्याततशयरदहतम् |
*अबार्म्
*अिुःखम् |
*तनवागणं
*मोिसुखम् |
When this ignorance is destroyed, when the grief is destroyed by proper knowledge, tattva jnyaana, the ignorance is dispelled, then he will be experiencing his real nature, he will get the aatma svaroopa jnyaana, which is incomparable, and there is nothing which can exceed this. This is the supreme [[121]] of 194
Sri Vishnu Puraanam – Amsha 6 bliss he will experience. There is no grief at all there. He will experience the joy of supreme bliss. When he gets the proper knowledge, his ignorance is dispelled.
22
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 22:
*तनवागणमय
*एवायम्
*आत्मा
*ज्ानमयो
*अमलः |
*िुःखज्ानमया
*र्माग
*प्रकृतेथते
*तु
*नात्मनः
*॥
*२२
**॥ *
Sri Engal Aalwaan’s Commentary:
*तनवागणम्
*आत्मनः
*थवरूपं
*न
*तु
*कमगफलवत्
*औपागर्कम्
*इतत
*आह
*तनवागणमय
*इतत |
*तनवागणमय
*एव
*अयम्
*आत्मा
*ज्ानमयो
*अमलः
*तनमगलसुखरूपज्ारूप
*एव
*अयम्
*आत्मा |
*यथा
*उक्तम् *
*यथा
*न
*क्रक्रयते
*ज्योत्थना
*मलप्रिानान्मणेः |
*िोषप्रहाणात्
*न
*ज्ानम्
*आत्मनः
*क्रक्रयते
*तथा
*॥
*इतत | *
*न
*ववज्ातुः
*ववज्ातेः
*ववपररलोपो
*ववद्यते *
*संपद्याववभागवः
*थवेन
**शब्िात् *, *
*यावत्
*आत्मभाववत्वात् *
*इत्यादि |
*आर्न्तुकचैतन्यादिर्ुणक
*आत्मा
*इतत
*वािो
*वेिबाह्यः |
*प्रकृतेथते
*तु
*न
*आत्मन
*इतत |
*प्राप्त
*अप्राप्त
*वववेकेन
*प्रकृतसांबन्र्तनबन्र्नत्वात्
**उक्तं *,
*न
*तु
*अचेतनर्मागः |
*न
*दह
*िेहथय
*कारणानां
*वा
*सुखत्वाद्यनुसंर्ानसंभवः | *
*पुरुषः
*प्रकृततथतो
*दह
*भुंकेते *
*इत्यादिववरोर्ः
*च |
The nature of the self is told here. This is the nature of bliss. The nature of the individual self is pure consciousness. He is without any defect. Grief and ignorance, these are qualities of prakruti, are all belonging to matter, in association with matter; this is not in the real nature of the individual self; is because of the association with matter that he is getting this.
The fruits of various acts, karmaas which we do, are all due to the karma, whereas the aatma svaroopa, is always aananda only. The nature of aatman is bliss and pure consciousness, without any defect. It is like this - there is a gem which is covered with dust, and it is not shining, we don’t see a shine as it is covered with a lot of dust; if the gemstone is cleaned, and the dust is removed, it shines forth with its natural radiance; this radiance is not created newly, but it is just covered with dust; that radiance always existed in the gem; when the dust is removed, the gem shines in its original state of radiance. In the same way, the individual self, who is of the nature of supreme bliss and consciousness, jnyaana and aananda, and whose attributive consciousness, dharma bhoota jnyaana which is always infinite, is covered and contracted because of the association with matter; these have come because of the karmaas that he has been doing forever. He has to experience the fruits of that. When he attains liberation, the veil of karma is removed, and then he will be in his natural state. His knowledge is not newly created, but he will be in his natural state. He is the knower, and his [[122]] of 194
Sri Vishnu Puraanam – Amsha 6 knowership is never lost. His dharma bhoota jnyaana is always infinite, but it is covered and contracted because of association with prakruti. When he attains liberation, he goes and reaches Parabrahman, in Paramapada, Vaikuntha, and his original form will be coming into force at that time. This is not newly created, it always existed, and now the veil of karma is removed. His *dharma bhoota *jnyaana is always associated with him inseparably, and this is eternal. Just as the aatma svaroopa is nitya, his dharma bhoota jnyaana is also nitya. The logicians, and the naiyaayikaas say that the jnyaana is not nitya, that it comes and goes, that we acquire new knowledge, and we forget it; but this kind of argument is against the Shrutis, the Vedaas. Ajnyaana and dukha, ignorance and grief are not experienced by matter as matter does not have knowership, as it is achetana, not having jnyaana. Because of the association with matter, he experiences grief, and it is not in his original state because the association with matter is coming in order to experience the fruits of karma, which he has been doing forever. When did the karma start, it is anaadi, beginningless; because of this, he has been accumulating punya and paapa, and then to experience the results of punya and paapa, he has to take different births, and so he is taking births again and again. But, in his real nature, there is no grief; in his nature, there is only bliss, sukha, and jnyaana. As he is experiencing the grief and ignorance due to association with prakruti, these are said to be the qualities of prakruti itself. The body cannot experience sukha, as it is achetana, it does not have knowledge. It is told in Bhagavad Geeta that he is associated with prakruti, and he experiences sukha, dukha. If it is taken that prakruti itself is experiencing these, then it is against the pramaanaas. Prakruti does not experience as it does not have knowership.
23
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 23:
*जलथय
*नाग्न्संसर्गः
*थथालीसंर्ात्
*तथावप
*दह |
*शब्िोद्रेकादिकान्र्मागन्
*तत्
*करोतत
*यथा
*नृप
*॥
*२३
**॥ *
Sri Engal Aalwaan’s Commentary:
*अत्र
*दृष्िान्तम्
*आह -
*जलथय
*इतत |
*यथा
*थवतः
*शीतम्
*अम्बु
**शब्िफेनादिरदहतम् *,
*एवम्
*आत्मा
*थवत
*एव
**तनमगलानन्तज्ानानन्िः *,
*प्रकृतेः
*सङ्र्ात्
*तथयः
*सङ्र्ात्
*आत्मा
*अहंमानादििूवषतः |
*अस्ग्नसंयुक्तथथालीथथानीया
*तापत्रययुक्ता
*प्रकृततः |
*तथा
*प्राकृतान्
*र्मागन्
*िुत्
*तृष्णािीन्
*थवकीयान्
*मन्यते |
*भजते -
*तेन
*िुःखदिकं
*जायते |
There is an example given here. When water is put in a pot and then heated, because of being there in the pot and getting heated, the association with the heat, it starts to boil and make noise. These are all not the natural qualities of water. This is all happening because of its association with heat, and coming in contact with heat, being inside the pot, which gets heated; because of this, the [[123]] of 194
Sri Vishnu Puraanam – Amsha 6 water gets heated, and because of this, it is having these qualities. The original quality of water is being cold, sheeta; it does not have bubbles, and does not make noise, having bubbles and making noise are not the natural qualities of water. In the same way, the aatman, in its essential nature is without any defect, and is jnyaana aananda svaroopa. By the association with matter, aatma, the individual self starts to think that this body itself is the self, and starts to experience grief. Just as water is coming in contact with fire, and it is inside the pot, in a similar way, prakruti is associated with jeevaatman, and the jeevaatman experiences aadhyaatmika, aadhibhoutika, aadhidaivika taapaas. Because of the association with matter, he gets all these taapaas, and he thinks that these are all in his original nature, whereas they are not in his real nature. His real nature is pure jnyaana and aananda svaroopa, and he does not have any defects like grief.
24
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 24:
*तथा
*आत्मा
*प्रकृतेः
*सङ्र्ािहंमानादििूवषतः |
*भजते
*प्राकृतान्
*र्मागन्
*अन्यथतेभ्यो
*दह
*सो
*अव्ययः
*॥
*२४
*॥
Prakruti dharmaas means the association with prakruti. Because of this, he experiences grief which is not in his real nature. He is unchangeable, does not undergo any modification. In his real nature, he is pure. He is different from prakruti, as told here.
25
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 25:
*तत्
*एतत्
*कगथतं
*बीजम्
*अववद्याया
*मया
*तव |
*क्लेशानां
*च
*ियकरं
*योर्ात्
*अन्यात्
*न
*ववद्यते
*॥
*२५
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्
*एतत्
*इतत |
*तत्
*क्लेश
*प्रशमायालम्
*इतत
*प्रश्नथय
*प्रततवचनम्
*आह
*क्लेशानाम्
*इतत |
*योर्ात्
*भर्वत्
*योर्ात् |
Like this, I have told you the nature of avidyaa. I have told you the root cause of avidyaa. The means to getting rid of klesha, karma, is yoga, and there is nothing else. Khaandikya Janaka had asked a question - what is the means to get rid of all these difficulties, grief, karma. The answer is that yoga only is the answer to this. Yoga means the meditation upon the Paramaatman.
26
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 26:
*खास्ण्डक्य
*उवाच -
*तं
*ब्रवीदह
*महाभार्
*योर्ं
*योर्वविुत्तम |
[[124]] of 194
Sri Vishnu Puraanam – Amsha 6 *ववज्ातयोर्शाथत्राथगः
*त्वम्
*अथयां
*तनममसंततौ
*॥
*२६
*॥
Khaandikya - O Keshidhvaja, in this Nimi santati, you are the one who has real knowledge of this yoga shaastra. Please do teach me the nature of that yoga. You are an expert in that yoga shaastra.
27
Keshidhvaja now starts to teach the nature of yoga.
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 27:
*केमशध्वज
*उवाच -
*योर्थवरूपं
*खास्ण्डक्य
*श्रूयतां
*र्ितो
*मम |
*यत्र
*स्थथतो
*न
*च्यवते
*प्राप्य
*ब्रह्मलयं
*मुतनः
*॥
*२७
**॥ *
Sri Engal Aalwaan’s Commentary:
*योर्थवरूपम्
*इतत |
*ब्रह्मलयं
*ब्रह्मणण
**लयं *,
*ब्रह्मभावम्
*इतत
*अथगः | *
*ये
*कमगणा
*िेवान्
*अवप
*यास्न्त *
*इततवत् |
*यत्
*वा *
*मेने
*च
*आत्मानम्
*अच्युतम् |
Keshidhvaja - O Khaandikya, do listen to me, I am going to explain to you the nature of yoga. One who is practicing yoga, will attain unity with Paramaatman, and he will never fall back from that, he will never come into this samsaara again.
Brahma laya does not mean merging into Brahman. This does not mean losing one’s identity. There will be two substances only - jeevaatman and Paramaatman. Jeevaatman will not get destroyed. It will be Brahmabhaava - jeevaatman will get similar characteristics as Brahman. His dharma bhoota jnyaana will be exactly same as Parabrahman. Even in Karma kaanda, the various karmaas are told; when they perform the karmaas and worship Indra and other devataas, it is said that they go and merge with those devaas; this is not so; they go and attain their worlds and enjoy there. Or also as Prahlaada’s experience, where he thought of himself as Achyuta, he had that experience; he experienced the Parabrahman who was the inner self of himself, this he addressed as *‘Aham’ *, the *deha vishishta *aatma vishishta Paramaatman, the Paramaatman who is aatman to him. This kind of experience is also meant here.
28
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 28:
*मन
*एव
*मनुष्याणां
*कारणं
*बन्र्मोियोः |
*बन्र्ाय
*ववषयासङ्र्ी
*मुक्त्यै
*तनववगषयं
*मनः
*॥
*२८
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*योर्थय
*थवरूपं
*करणं
*ववषयं
*फलं
*च
*आह -
*मन
*एव
*इत्यादिमभः |
[[125]] of 194
Sri Vishnu Puraanam – Amsha 6 For manushyaas, humans, mind only is the cause of getting bound in the samsaara, as well as getting liberated. With the same mind, one can get attached to everything here and stay in samsaara, or, one can practice yoga and get liberated. When one is attached to the sense objects, then he will always be bound in samsaara. When he takes away his mind from the sense objects, when he controls the sense objects and does not go under their sway, he can get liberated. From these shlokaas, Keshidhvaja is going to explain the nature of yoga, and the causes, angaas or accessories, the vishaya or object, and phala or fruit.
29
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 29:
*ववषयेभ्यः
*समाहृत्य
*ववज्ानात्मा
*मनो
*मुतनः |
*गचन्तयेत्
*मुक्तये
*तेन
*ब्रह्मभूतं
*परेश्वरम्
*॥
*२९
**॥ *
Sri Engal Aalwaan’s Commentary:
*ववषयेभ्य
*इतत |
*ववज्ानात्
*प्रकृतत
*पुरुष
*ईश्वर
*वैलिण्यात् |
*तेन
*मानसेन
*गचन्तयेत्
*इतत
*योर्थवरूपम् |
*परमेश्वरम्
*इतत
*ववषयः |
One has to withdraw the mind from the sense objects. And concentrate it on the individual self. And then, he has to meditate upon the Parabrahman for liberation. He has to attain the distinctive knowledge among prakruti, purusha and Eeshvara, the nature of individual self, matter and Paramaatman, about how they are different and distinct from each other. Then he has to meditate in his mind, and the object of meditation should be Parameshvara.
30
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 30:
*आत्मभावं
*नयत्येनं
*तत्
*ब्रह्म
*ध्यातयनं
*मुतनम् |
*ववकायगम्
*आत्मनः
*शक्त्या
*लोहमाकषगको
*यथा
*॥
*३०
**॥ *
Sri Engal Aalwaan’s Commentary:
*फलम्
*आह -
*आत्मभावम्
*इत्यादिना |
*आत्मभावम्
*इतत |
*ववकायगम्
*इतत |
*अनादि
*अववद्या
*कमग
*वासना
*िेहैः
*बद्र्थय
*आत्मनो
*भर्वत्
*ज्ानेन
*तत्
*अवथथा
*नाशः
*सवगभावना
*नाशः
*च
*आत्यस्न्तक
*लयशब्ि
*वाच्यं
*ववकायगत्वम् |
Here, the phala is going to be told, the fruit of such a yoga. One who meditates upon Parabrahman like this, he can realize the self. Vikaaryatva is *aatyantika *laya, which is complete destruction, that he will totally get destroyed; he is currently in the state of anaadi avidyaa and karma which is coming from beginningless time, and the vaasanaas which are coming from birth to birth, and [[126]] of 194
Sri Vishnu Puraanam – Amsha 6 the various bodies that he is taking, being bound in all of avidyaa, karma, vaasanaa, deha, since beginningless time; such an individual self, with the knowledge of Bhagavaan, when he meditates upon Bhagavaan, that state will be destroyed; and he will not have any of avidyaa, karma, vaasanaa, deha; and all the experiences, feelings, emotions, which are due to association with matter will be destroyed; this is called aatyantika laya; where all the karmaas will get destroyed totally, and he will be freed; and this is vikaaryatva.
Sri Engal Aalwaan’s Commentary:
*एवं
*ववकायगम्
*आत्मानं
*गचस्न्ततं
*तत्
*ब्रह्मात्मभावं
*नयतत |
*आत्मनो
*भावः
*थवभावः
*आत्मभावः
*सत्यकामत्व
**आदिः *, *
*जित्
*क्रीडन्
*इत्यादि
*व्यापारः
*च | *
*ब्राह्मेण
*जैममतनरुपन्यासादिभ्यः *
*इत्यादि
*सूत्रैः
*व्यक्तथय
*मुक्तथय
*ब्रह्मणः
*क्रीडािीनाम्
*आववभागव
*उक्तः |
The nature of this kind of aatma, one has to meditate upon, then he will attain the Brahmabhaava. The bhaavaas of aatma are told here - apahatapaapmaa, vijaro, vimrutyu, vishoka, vijighatsa, apipaasa, satyakaama, satyasankalpa, these are the svabhaava of aatma. When he gets moksha, when he gets liberated in Paramapada, he gets all kinds of enjoyment. Here Baadaraayanar quotes the pramaana of Jaimini Rishi, who says that jeevaatman attains the nature of Brahman when he gets liberated, that his dharmabhoota jnyaana becomes equal to Brahman, and he also gets the apahatapaapmaatvaadi ashta gunaas. The opinion of Jaimini is told by Baadaraayanar in this Brahma Sutra. What is established in this Brahma Sutra is that he will get infinite bliss.
*अत्र
*अवप
*उक्तं *
*तनवागणमय
*एव
*अयम्
*आत्मा
*इत्यादि |
*वक्ष्यतत
*च *
*प्रापणीयः
*तथा
*एव
*आत्मा
*प्रिीण
*शेषभावनः *
*इतत |
Here also it is told as Nirvaanamaya eva aatma. The states of liberation will be told later also.
*आकषगकः
*आकषगको
*मणणरयथकान्तः |
*आकषगको
*दह
*लोहम्
*आत्मभावं
*नयतत -
*थवस्थमन्
*ततष्ठतत
**थथापयतत *,
*र्च्छतत
**र्मयतत *,
*भ्रमतत
*भ्रामयतत | *
*अनुकृतेः
*तथय
*च *
*कामरूवप
*अनुसंचरन् *
*वत्सो
*वा
*मातरं
*छाया
*वा
*सत्वम् *
*इत्यादि
*श्रुतत
*शतं
*च |
The example of magnet is given here. A magnet when it attracts the iron, the iron also gets magnetized there. It attracts, when it moves, the iron also will move, when it rotates, that also rotates. Similarly, he will get the nature of Parabrahman. He can take any form, and move around in any worlds, a liberated one. The Shrutis for that are told here, that he attains Brahmabhaava.
[[127]] of 194
Sri Vishnu Puraanam – Amsha 6 *यत्
*वा
*िोषाकषगकत्वात्
*आकषगक
*इतत
*अस्ग्नः
*उच्यते | *
*यथा
*अस्ग्न
*सङ्र्ात्
*कनकम्
*अपिोषं
*प्रजायते |
*संस्क्लष्िं
*वासुिेवेन
*मनुष्याणां
*तथा
*मनः
*॥
Instead of magnet, aakarshaka, that which attracts, Agni, fire is also told. Because it attracts, and removes all the defects of whatever comes into contact with it. When gold comes in contact with fire, all the defects of the gold are removed by the fire. In the same way, when one meditates upon Brahman, mind gets rid of all the defects and becomes pure.
*
*यथा
*अस्ग्नरुद्र्ततमशखः
*किं
*िहतत
*सातनलः |
*तथा
*गचत्तस्थथतो
*ववष्णुः
*प्राणणनां
*सवगक्रकस्ल्बषम् |
The fire which is burning with huge flames, being helped by the wind, completely destroys everything, cotton and others. In the same way, Vishnu who is established in the mind, destroys all the defects of the mind and one becomes pure.
*
*यथेवषकातूलमग्नौ
*प्रोतं
*प्रिूयेत
*एवं
*हाथय
*सवे
*पाप्मानः
*प्रिूयन्ते *
*इत्यादिमभः
*भर्वतो
*अस्ग्नसाम्यम्
*उक्तम् |
*अस्ग्नवत्
*भावो
*दह
*कनकथय
*िोषववर्मात्
*जयते |
*पूवं
*िोषसंथपृष्िं
*ततरोदहतथवप्रगभं
*कनकम्
*अस्ग्नदहग
*थवशक्त्या
*थवसमानवणं
*करोतत |
When a huge bundle of cotton is thrown into a fire, it gets completely destroyed. In the same way, in a liberated one, the karma, vaasanaas, and all defects, paapaas are destroyed completely. All these pramaanaas are giving similarity of Paramaatman with Agni. Gold also becomes like fire as it shines, burns like fire, when it comes in contact with fire; when all its impurities are removed, it shines like fire. When gold is impure, it will not shine forth. When it is put into fire, all the impurities are removed, and it shines forth like anything, and fire causes the gold to shine forth similar to itself. In the same way, when we think about Parabrahman, when a yogi meditates upon Parabrahman, his mind becomes pure and he gets liberated, and all his sins are destroyed completely, his punya and paapa and everything. And he attains Brahmabhaava. Paramaatman makes him to attain a nature similar to him with respect to his attributive consciousness.
31
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 31:
*आत्मप्रयत्नसापेिा
*ववमशष्िा
*या
*मनोर्ततः |
*तथया
*ब्रह्मणण
*संयोर्ो
*योर्
*इतत
*अमभर्ीयते
*॥
*३१
**॥ *
Sri Engal Aalwaan’s Commentary:
*एवं
*संक्षिप्य
*उक्तं
*योर्म्
*अध्यायशेषेण
*ववथतरतो
*िशगयतत
*आत्मप्रयत्न
*इतत |
*ववषयेषु
*अनादिवासनावामसतत्वात्
*परमात्मनो
*अत्यन्त
*अपूवगत्वात्
*च
*िुरारोहत्वात्
*आत्म
*प्रयत्न
[[128]] of 194
Sri Vishnu Puraanam – Amsha 6 *सापेिा
*ववमशष्िा
*एका
*संतततः
*च
*इतत
*वक्ष्यमाणप्रकारा
*ववशितमप्रत्यितापन्न
*तनरथत
*अततशय
*आह्लाि
*रूपा
*पूवग
*उक्त
*अनन्त
*र्ुण
*काषाय
*ववशेषववमशष्िा
*वा
*या
**मनोर्ततः *,
*तथया
*ब्रह्मणण
*संयोर्ः
*योर्ः |
*अनेन
*आत्मपरमात्मनोः
*योर्ो
*योर्
*इतत
*पिो
*तनरथतः |
In these three-four shlokaas, the nature of yoga, the object of meditation, the fruit are all told. Now, is told in detail the nature of yoga, till the end of this chapter. From beginningless time, the self is always associated with matter, and always after experience of the sense objects. The impressions are continuing from birth to birth forever. And it is very difficult to attain Paramaatman. One has to put a lot of effort to attain him. That requires the aatma prayatna, the efforts of the individual self, because the individual self is always associated with karma, vaasanaa, etc. That meditation which is constant, continuous, and without any break, when it is done, leads to vivid perception of the Lord. It is of the nature of unparalleled bliss. Whatever are the stored defects of the mind, that mind has to be associated with Brahman, should be focussed on Brahman. This is called yoga. There is another thought, where the meaning of yoga is laya, where aatma and Paramaatman become one; there will be no two objects, only one will exist; this thought is refuted here, not accepted here. Because yoga is told as meditating upon the divya mangala vigraha of Brahman, which will be told later. One substance cannot become another substance. When the two are merged, the nature of both will remain as it is. One cannot lose its identity completely, there is no svaroopa naasha. So, laya is not accepted here.
32
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 32:
*एवम्
*अत्यन्त
*वैमशष््ययुक्तर्मोपलिणः |
*यथय
*योर्थय
*वै
*योर्ी
*मुमुिुरमभर्ीयते
*॥
*३२
**॥ *
Sri Engal Aalwaan’s Commentary:
*एवम्
*इतत |
*उक्तप्रकार
*अत्यन्तवैमशष््ययुक्तो
*र्मगरूपो
*योर्ो
**यथय *,
*स
*मुमुिुयोर्ी
*इतत
*अमभर्ीयते |
*अत्र
*मोिसार्नं
**योर्ः *,
*स
*च
*र्मगरूप
*इतत
*विन्
*वाक्याथगज्ानं
**मोिसार्नं *,
*ज्ानमववर्ेयम्
*इतत
*च
*वादिनो
*तनरथयतत |
Whatever was explained, with all the attributes, with associated accessories, etc., that kind of yoga which is the dharma, one who has all this kind of yoga, who is practicing this, is said to be a mumukshu, moksham icchuh mumukshuh, one who is desirous of attaining liberation. The means to attain moksha is yoga. And that is a form of dharma. It is a dharma means that it has to be practiced, to be put into practice. Its anusthaana has to be done. Mere vaakyaartha jnyaana does not lead to moksha. Just a knowledge of the Upanishadic sentences will not give moksha. [[129]] of 194
Sri Vishnu Puraanam – Amsha 6 One has to learn that, and has to meditate upon what is told in the Upanishads. The first step is understanding the Upanishadic statement, but after that, it has to be put to practice. One has to do upaasanaa, meditation. It is not an avidheya jnyaana, it has a vidhi, it is simply not vaakyaartha jnyaana. It is beyond vaakyaartha jnyaana. The other arguments are refuted here.
It has got many special characteristics, and it is a dharma. It has to be practiced.
33
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 33:
*योर्युक्
*प्रथमं
*योर्ी
*युञ्छ्जानो
*दह
*अमभर्ीयते |
*ववतनष्पन्नसमागर्थतु
*परं
*ब्रह्मोपलस्ब्र्मान्
*॥
*३३
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*योगर्नो
*अवथथाभेिेन
*संज्ाद्वयम्
*आह
*योर्युगर्तत |
*प्रथमं
*युञ्छ्जानः
*योर्े
*प्रकान्तो
*योर्युगर्त्यभ्र्ीयते |
*सािात्कृतपरमात्मथवरूपो
*ववतनष्पन्नसमागर्ररतत
*अमभर्ीयते |
*ध्यानपनगतसप्ताङ्र्योर्तनष्ठथय
*योर्युक्तत्वं
*समागर्मतो
*योगर्त्वम्
*इतत
*ववभार्ः |
When one practices yoga, in the initial stages, when still practicing yoga, he is said to be a yogayuk. And one who has attained samaadhi, having passed through all the stages of yoga, and attained the final stage of beatitude, he will attain Parambrahma, he is said to be vinishpanna samaadhi.
Based on the state in which a yogi is, the names are different. One who has started on yoga and is still progressing, is called yogayuk. One who has realized Paramaatman, is called vinishpanna samaadhi. Samaadhi comes after dhyaana. Up to dhyaana, the seven stages told - *yama, niyama, aasana, praanaayaama, *pratyaahaara, dhaaranaa, dhyaana - whoever is in all these stages is called a yogayuk.
34
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 34:
*यद्यन्तरायिोषेण
*िूष्यते
*चाथय
*मानसम् |
*जन्मान्तरैः
*अभ्यसतो
*मुस्क्तः
*पूवगथय
*जायते
*॥
*३४
*॥
The various obstructions which can come for yoga are all told here. He has to practice for many many births. Then he can move forward and get liberated.
35
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 35:
*ववतनष्पन्नसमागर्थतु
*मुस्क्तं
*तत्रैव
*जन्मतन |
*प्राप्नोतत
*योर्ी
*योर्ास्ग्नः
*िग्र्कमगचयो
*अगचरात्
*॥
*३५
*॥
[[130]] of 194
Sri Vishnu Puraanam – Amsha 6 One who is vinishpanna samaadhi, he gets liberated in the same birth itself. With the fire of yoga, all his karma will be destroyed.
Sri Engal Aalwaan’s Commentary:
*तयोः
*पूवगथय
*अनेकजन्मसु
*अभ्यासात्
**मुस्क्तः *,
*इतरथय
*तत्र
*एव
*इतत
*आह
*यद्यन्तरायेत्यादिद्वयेन |
*यद्यन्तराय
*इतत |
*अन्तरायाः
*प्रक्रान्तयोर्ानां
*यावत्
*र्ारणम्
*आलथयाियो
**िश *,
*र्ारणातः
*परं
*प्रततमाद्याः
*ष् |
One who is a yogayuk, one who has not yet attained samaadhi, one who is there up to the state of dhyaana, for him, many many births have to be taken and he has to keep on practicing yoga till all the obstructions are destroyed, and he is able to attain dhyaana, and can go to samaadhi state. Up to that, it may take many many births for him. Whereas one who has gone into the samaadhi state, will get liberated in one birth itself. Antaraaya are the various obstructions which come in the practice of yoga before attaining the perfection in yoga. Up to the state of *dhaaranaa - yama, niyama, aasana, praanaayaama, pratyaahaara, *dhaaranaa - there are ten antaraayaas like aalasya. In Patanjali Sutraas, these are told as those which distract the mind from concentrations - *vyaadhi, **sthyaana, samshaya, pramaada, aalasya, avirati, bhraanti darshana, alabdha *bhoomikatva, anavasthitatva - these are the chitta vikshepa causes, antaraayaas. They cause the meditation to be not steady. In Patanjali Sutraas, nine such obstructions are told. Sri Engal Aalwaan quotes from Vaayu Samhita as ten obstructions.
*तथा
*च
*वायुसंदहतायाम् *
*आलथयं
*व्यार्यथतीव्राः
*प्रमािः
*थथानसंशयः |
*अनवस्थथतगचत्तत्वम्
*अश्रद्र्ा
*भ्रास्न्तिशगनम्
*॥
*िुःखातन
*िौमगनथयं
*च
*ववषयेषु
*च
*लोलता |
*िशैते
*युञ्छ्जतां
*पुंसामन्तरायः
*प्रकीततगताः
*॥
Vyaadhi is disease, sickness, ill health. Sthyaana is inertia, mental sluggishness. Samshaya is doubt, feeling of uncertainty. Pramaada is carelessness, acting without reflection. Aalasya is fatigue, laziness of the body and mind, exhaustion. Avirati is indulgence without stop, sensual gratification. Bhraanti darshana is delusion, a wandering sense of vision. Alabdha bhoomikatva is inability to take a new step. Anavasthitatva is failure to maintain progress steadily. These are told in the Yoga Sutraas. These are told similarly here. For the one who is practicing yoga, these are all the obstructions which come in the way.
*शान्तेषु
*एतेषु
*ववघ्नेषु
*योर्सक्तथय
*योगर्नः |
[[131]] of 194
Sri Vishnu Puraanam – Amsha 6 *उपसर्ागः
*प्रवतगन्ते
*दिव्याः
*ष्
*मसद्गर्सूचकाः
*॥
When all these are won over, or destroyed, or controlled, when none of these obstructions are there anymore, when one is able to attain steady meditation, they will see six signs of progress in the fruit.
*प्रततभा
*श्रवणं
*वाताग
*िशगनाथवािवेिनाः |
*सूक्ष्मे
*चान्तदहगते
*अतीते
*ववप्रकृष्िे
*त्वनार्ते
*॥
*प्रततभा
*कथ्यते
*यो
*अथे
*प्रततभासो
*यथातथम् |
*श्रवणं
*सवगशब्िानां
*श्रवणं
*त्वप्रयत्नतः
*॥
These six are *pratibhaa, shravana, vaartaa, darshana, aasvaada, vedanaa. *Pratibhaa is that he is able to get a clear knowledge of everything, that which is very subtle, the past, the future, they will be able to see; this is also told in one of the yoga sutraas itself. Shravana means that they will be able to perceive all kinds of sounds without any effort.
*वाताग
*वातागसु
*ववज्ानं
*सवेषामेव
*िेदहनां |
*िशगनं
*नाम
*दिव्यानां
*िशगनं
*चाप्रयत्नतः
*॥
Vaartaa is that they will have special knowledge in speech. Darshana means that they will have divine sights without any effort.
*तथा
*थवािश्च
*दिव्येषु
*रसेष्वाथवाि
*उच्यते |
*थपशगनागर्र्मथतद्वत्
*वेिना
*नाम
*ववश्रुतः
*॥
*र्न्र्ािीनां
*च
*दिव्यानाम्
*आब्रह्मभवनावगर्
*॥
*इतत |
Svaada means that they will have divya rasaasvaada, have divine taste. The divine experiences are told.
*तथा
*अदहंसादिफलभूताः *
*तत्
*सस्न्नर्ौ
*वैरत्यार्ः *
*इत्यादिना
*पतञ्छ्जमलना
*उक्ताः
*सङ्र्थयापादिकाः
*मसद्र्यो
*अष्िैश्वयागद्याः
*च
**तनष्कामत्यान्तरायाः *, *
*प्रततमादिषु
*अशुद्र्ेषु
*र्ुणेष्वासक्तचेतसाम् |
*न
*मसद्ध्येत्
*परमैश्वयगम्
*अियं
*सावगकाममकम्
*॥
*इतत
*वायु
*उक्तेः |
For one who is a nishkaama, all the ashtasiddhis are all obstructions only. They do not want them, these special powers are obstructions for moksha. When one is interested only in animaa, mahimaa, pratimaa, etc., the siddhis, they will be here only, as they will have special powers here. Whereas one who is only after liberation, he will not be interested in all of these. So, these siddhis become obstructions to one, in this way.
[[132]] of 194
36
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 36:
*ब्रह्मचयगम्
*अदहंसा
*च
*सत्याथतेय
*अपररग्रहान् |
*सेवेते
*योर्ी
*तनष्कामो
*योग्यतां
*थवमनो
*नयन्
*॥
*३६
**॥ *
Sri Engal Aalwaan’s Commentary:
*योर्ाङ्र्ेषु
*प्रथमं
*यमतनयमौ
*आह
*ब्रह्मचयगम्
*इतत |
*ब्रह्मचयं
*मैथुनत्यार्ः |
*तनवषद्र्द्रव्याणाम्
*अनािानम्
*अपररग्रहः |
The aatma gunaas, the discipline which a yogi has to practice are told here. Yama and Niyama are told like this. Ahimsaa, satya, asteya, brahmacharya, aparigraha, are Yama. Brahmacharya is not associating with women. Aparigraha is not possessing or accepting things which are not allowed as per shaastra. Asteya is not stealing. Satya is telling the truth. Without desiring any other fruit, one has to be devoted and performing yoga. And his mind will attain perfection in this way.
37
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 37:
*थवाध्याय
*शौच
*संतोष
*तपांमस
*तनयतात्मवान् |
*कुवीत
*ब्रह्मणण
*तथा
*परस्थमन्प्रवणं
*मनः
*॥
*३७
**॥ *
Sri Engal Aalwaan’s Commentary:
*थवाध्याय
*इतत |
*तपः
*उपवासादि |
*परस्थमन्
*ब्रह्मणण
*मनःप्रावण्यमेको
*र्ुणः |
Niyama is told here. Svaadhyaaya is study of the Vedaas. Shoucha is shaastreeya shuddhi, baahya and antara. Tapas is upavaasa and others, and one who can tolerate thirst and hunger, and practice mouna, and krucchra, chaandraayana. Whatever one possesses, not desiring for anything more is called as santosha. Focussing the mind on Parabrahman is also a guna. The mind should be always focussed on attaining Paramaatman, with great devotion, meditating on His divya mangala vigraha.
38
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 38:
*एते
*यमाः
*सतनयमाः
*पञ्छ्च
*पञ्छ्च
*च
*कीततगताः |
*ववमशष्तफलिाः
*काम्या
*तनष्कामानां
*ववमुस्क्तिाः
*॥
*३८
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत
*इतत |
*ववमशष्िफलिाः
*सकामानाम् |
[[133]] of 194
Sri Vishnu Puraanam – Amsha 6 Five Yamas and five Niyamaas are told for a yogi. They can give different fruits. For a nishkaama, he is not desirous of other fruits, but is only focussed on liberation. He gets liberated. Others desirous of ashta siddhis, will get special powers, siddhis. One who is interested in all that may get all of that. But, one who is not interested in all that, but totally focussed on liberation, attaining Parabrahman, will attain liberation.
39
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 39:
*एकं
*भद्रासनािीनां
*समाथथाय
*र्ुणैयुगतः |
*यमाख्यैः
*तनयमाख्यैः
*च
*युञ्छ्जीत
*तनयतो
*यततः
*॥
*३९
**॥ *
Sri Engal Aalwaan’s Commentary:
*एकम्
*इतत |
*आदिशब्िेन
*थवस्थतकािीतन
*र्ृह्यन्ते |
*भद्रासनािीनां
*लिणं
*याज्वल्क्येन
*उक्तम् |
Bhadraasana, Svastika, the various aasanaas are all told by Yaajnyavalkya. Endowed with all the qualities, one should sit in a proper aasana, sthiram sukham aasanam. With Yama and Niyama, whatever was told, endowed with all of this, one should practice yoga and meditate upon Brahman.
Next, will be told about Praanaayaama. Which is explained in detail, which we see next.
We are studying Chapter 7 of Amsha 6. Where Keshidhvaja is teaching the nature of yoga to Khaandikya Janaka. In this, he told about Yama, Niyama, Aasana, the initial three angaas of yoga. Now, he is going to teach about Praanaayaama and further stages.
40
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 40:
*प्राणाख्यम्
*अतनलं
*वश्यम्
*अभ्यासात्
*कुरुते
*तु
*यत् |
*प्राणायामथस
*ववज्ेयः
*सबीजो
*अबीज
*एव
*च
*॥
*४०
**॥ *
Sri Engal Aalwaan’s Commentary:
*प्राण
*इत्यादि |
*सबीजः
**सर्भगः *,
*सालंबनः
*भर्वन्मूततगध्यानमन्त्रजपयुक्तः |
*अबीजः
*तद्ववर्ुरः |
There are two types of Praanaayaama - Sabeeja and Abeeja. With practice, one who controls the praana, through Praanaayaama, Sabeeja is with an aalambana, doing the Praanaayaama with the dhyaana of either Bhagavaan’s divya mangala [[134]] of 194
Sri Vishnu Puraanam – Amsha 6 vigraha, or chanting a mantra, or mantra japa - this is *Sabeeja. Sagarbha *Praanaayaama. Without any of these is Abeeja, simply doing the Praanaayaama.
41
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 41:
*परथपरेणामभभवं
*प्राणापानौ
*यथा
*अतनलौ |
*कुरुतथस
*द्ववर्ा
*तेन
*तृतीयः
*संयमात्तयोः
*॥
*४१
**॥ *
Sri Engal Aalwaan’s Commentary:
*रेचकादिरूपेण
*प्राणायामं
*त्रत्रर्ा
*िशगयतत
*परथपरेण
*इतत |
*प्राणेन
**तनश्वासेन *,
*अपानथय
**उच््वासथय *,
*अमभभवः
*तनरोर्ः
*प्रथमः
*प्राणायामो
*रेचकः |
*ववपरीतः
*पूरकाख्यो
*द्ववतीयः |
*स
*द्ववर्ा
*तेन
*इतत |
*सः
*प्राणायामः
*तेन
*उक्तेन
*प्रकारद्वयेन
*द्ववर्ा |
*स
*द्ववर्ानेनेतत
*पाठान्तरे
*अवप
*अयमेव
*अथगः |
*तयोः
*उच््वासतनश्वासयोः
*युर्पत्
*संयमात्
*तृतीयः
*कुम्भकाख्यः |
*एते
*त्रयो
*अवप
*प्रत्येकं
*मात्राभेिात्
*त्रत्रर्ा |
Rechaka, Pooraka, Kumbhaka are the three parts of Praanaayaama. Rechaka is ucchvaasa, nishvaasa, abhibhava - where ucchvaasa is taking in, nishvaasa is leaving out, and controlling and stopping it, this is Rechaka. The opposite of that is Pooraka, is said to be of two types. The ucchvaasa and nishvaasa are told together, and they join together in Kumbhaka, when the breath is controlled inside. These three are again of three types, by the difference in duration, maatraa bheda, the number of maatraas during which it is done.
*यथा
*उक्तम् *
*मात्राद्वािशको
*मन्िश्चतुववंशततमात्रकः |
*मध्यमः
*प्राणसंरोर्ः
*ष्त्रत्रम्शन्मात्र
*उत्तमः
*॥
When Praanaayaama is done for 12 maatraas, it is said to be manda. When it is for 24 maatraas in duration, it is said to be madhyama. When it is done for 36 maatraas, it is said to be uttama.
*प्रथवेिकम्पनोत्थानजनकाथते
*यथाक्रमम् |
When Praanaayaama is done for 12 maatraas and is practiced continuously for a period of time, then the yogi who is practicing Praanaayaama, will feel perspiration. This is one sign that he is mastering the Praanaayaama. The second stage is kampana, there will be involuntary tremors in the body, and this is felt in the madhyama, when he practices for 24 maatraas. When he does for 36 maatraas, then it is utthaana, the praana is said to raise and reach the Brahma Randhra, this is told in yoga.
*जानुं
*प्रिक्षिणीकृत्य
*न
*द्रुतं
*न
*ववलस्म्बतम् |
[[135]] of 194
Sri Vishnu Puraanam – Amsha 6 *अंर्ुलीथफोिनं
*कुयागत्
*सा
*मात्रा
*इतत
*प्रकीततगता
*॥
The rotating of the knee joint, when one does with the sound of thumb and middle finger, and makes a round around that, at a normal speed, this duration is said to be a maatraa.
*प्राणथथविेहजो
*वायुरायामथतस्न्नरोर्नम्
*॥
*तद्रेचकः
*पूरकश्च
*कुम्भकश्च
*त्रत्रर्ा
*उच्यते |
Praana is the vaayu which is generated from the body. And Aayaama is stopping, controlling it. This is said to be Rechaka, Pooraka, Kumbhaka. Pooraka is filling in, Rechaka is leaving out. And Kumbhaka is stopping it. First, all the air is left out, then it is filled, and then stopped for some time. These are the three told in Praanaayaama.
*नामसकापुिमङ्ग्ल्या
*तनपीड्यैकं
*परेण
*तु
*॥
*औिरं
*रेचयेद्वायुं
*तिा
*अयं
*रेचकः
*थमृतः |
How it is done is also told. Holding the right nostril with the thumb, the air is all left out.
*बाह्येन
*वायुना
*िेहं
*र्ृततवत्
*पररपूरयेत् |
*नासापुिेन
*अपरेण
*पूरणात्
*पूरको
*मतः |
Then, with the other one, it is filled in.
*न
*मुञ्छ्चतत
*न
*र्ृह्णातत
*वायुमन्तबगदहस्थथथतम् |
*संपूणगकुम्भवत्
*ततष्ठेत्
*अचलथस
*तु
*कुम्भकः
*॥
One will not take in air, or leave it, but it will be stopped inside. This is said to be Kumbhaka. And it should be very steady during that state.
*रेचकादित्रयाभ्यासो
*नासाशोर्नपूवगकः |
*थवेिोत्क्रमणपयगन्तः
*प्रोक्तो
*योर्ानुशासने
*॥
This is the practice which happens by clearing the nose. First, the nose is to be cleared, and then the Praanaayaama is to be done. Sveda, Utkramana are told in Yogaanushaasana.
*अर्भगश्च
*सर्भगश्च
*प्राणायामो
*द्ववर्ा
*पुनः |
*जपध्यानं
*ववना
*अर्भगः
*सर्भगः
*तत्
*समन्वयात्
*॥
*अर्भागत्
*र्भगसंयुक्तः
*प्राणायामः
*शतागर्कः
*इतत |
This Praanaayaama, the three types - Rechaka, Pooraka, Kumbhaka - are again of two types - Agarbha and Sagarbha. If Japa, Dhyaana are not there, then it is [[136]] of 194
Sri Vishnu Puraanam – Amsha 6 Agarbha. When Japa and Dhyaana are included, then it is Sagarbha. There are hundreds of types, with different combinations. This is about Praanaayaama explained in the Commentary.
42
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 42:
*तथय
*चालम्बनवतः
*थथूलरूपं
*द्ववजोत्तम |
*आलम्बनमनन्तथय
*योगर्नो
*अभ्यसतः
*थमृतम्
*॥
*४२
**॥ *
Sri Engal Aalwaan’s Commentary:
*प्राणायामं
*सबीजतनबीज
*तथा
*द्ववर्ा
*अमभप्रेत्य
*तत्र
*सबीजथय
*आलम्बनम्
*आह
*तथय
**इतत *
|
*थथूलरूपं
*मूतं
*भर्वतो
*रूपम ्
*इतत
*वक्ष्यमाणम ् |
*रूपथय
*थथूलत्वं
*भवत ्
*थवरूप
*अपेिया |
One who needs an aalambana, a dhyaana of Bhagavaan, the form of Ananta, Bhagavaan’s divya mangala vigraha which is meditated upon, the yogis practice by meditating on that.
The moorta roopa of Bhagavaan, the form of Bhagavaan, is sabeeja.
43
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 43:
*शब्िािीषु
*अनुरक्तातन
*तनर्ृह्यािाणण
*योर्ववत् |
*कुयागत्
*गचत्तानुकारीणण
*प्रत्याहारपरायणः
*॥
*४३
**॥ *
Sri Engal Aalwaan’s Commentary:
*प्रत्याहारम्
*आह
*शब्िादिषु
*इतत |
This is Pratyaahaara told here. These two shlokaas are telling about Pratyaahaara. The indriyaas which are always going after shabda, sparsha, roopa, rasa, gandha, the sense objects, controlling them from that, and withdrawing them is called Pratyaahaara. One has to withdraw all the indriyaas, and make his mind steady and free from all these sense objects.
44
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 44:
*वश्यता
*परमा
*तेन
*जायते
*अत्चलात्मनाम् |
*इस्न्द्रयाणाम्
*अवश्यैः
*तैः
*न
*योर्ी
*योर्सार्कः
*॥
*४४
*॥
Their mind will be very steady, and they will be able to control their mind from going after the sense objects. Those who are not controlling the sense organs, they cannot practice yoga, they will not attain any siddhi in yoga. Those who do not have control on the senses cannot practice yoga. [[137]] of 194
Sri Vishnu Puraanam – Amsha 6
45
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 45:
*प्राणायामेन
*पवने
*प्रत्याहारेण
*च
*इस्न्द्रये |
*वशीकृते
*ततः
*कुयागत्
*स्थथतं
*चेतः
*शुभाश्रये
*॥
*४५
**॥ *
Sri Engal Aalwaan’s Commentary:
*प्राणायमेण
*इतत |
*प्राणायामेन
*पवने
*प्रत्याहारेण
*च
*इस्न्द्रये
*वशीकृते
*सतत
*चेतः
*शुभाश्रये
*पूवग
*उक्त
*भर्वत्
*थथूल
*रूपे
*स्थथतं
*कुयागत् |
*अनेन
*श्लोकेन
*र्ारणा
*उक्ता |
Controlling the praana with Praanaayaama, with Pratyaahaara, controlling the indriyaas, the sense organs - controlling both of these, he has to meditate upon the Shubhaashraya of Paramaatman, the divya mangala vigraha of Paramaatman.
In the mind, the sthoola roopa of Paramaatman has to be steadily contemplated upon. This is said to be Dhaaranaa.
46
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 46:
*खास्ण्डक्य
*उवाच -
*कथ्यतां
*मे
*महाभार्
*चेतसो
*यत्
*शुभाश्रयः |
*यिार्ारम्
*अशेषं
*यत्
*हस्न्त
*िोषमलोद्भवम्
*॥
*४६
**॥ *
Sri Engal Aalwaan’s Commentary:
*कथ्यताम्
*इतत |
*तत्
*चेतः
*िोषमलोद्भवं
*िोषमलयोः
*उद्भवम् |
*िोषः
*कल्मषं
*मलं
**रार्ादि *
|
Khaandikya asks a question - Please do tell me what is this Shubhaashraya which is to be placed in the mind, and one has to contemplate on that. And meditating upon which one destroys all the doshaas, defects. Mala is the raaga, dvesha. Dosha is any other impurities of the mind. They will all be destroyed by meditating upon the Shubhaashraya of Bhagavaan.
47
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 47:
*केमशध्वज
*उवाच -
*आश्रयः
*चेतसो
*ब्रह्म
*द्ववर्ा
*तत्
*च
*थवभावतः |
*भूप
*मूतगम्
*अमूतं
*च
*परं
*चापरमेव
*च
*॥
*४७
**॥ *
Sri Engal Aalwaan’s Commentary:
[[138]] of 194
Sri Vishnu Puraanam – Amsha 6 *अथ
*शुभाश्रयं
*वक्ष्यन्
*प्रथमं
*हेयम्
*अशुभाश्रयं
*िशगयतत
*आश्रय
*इतत
*॥
*चेतस
*आश्रयो
**ब्रह्म *,
*तत्
*च
*थवरूपतो
*द्ववर्ा
*मूतगम्
*अमूतं
*च |
*मूतं
*सशरीरं
*दहरण्यर्भागदि
*बद्र्थवरूपम् |
*अमूतगम्
*अशरीरं
*मुक्तरूपम् |
*परत्व
*अपरत्वे
*व्युत्क्रमेण
*तयोः
*ववशेषणे |
*ब्रह्मात्मकत्वात्
*तयोः
*ब्रह्मशब्ितनिेशः |
*अनयोः
*अवप
*भर्वत्
*रूपत्वेन
*ध्येयत्वप्रसङ्र्ात्
*प्रततषेध्याय
*प्रथतावः |
Keshidhvaja - The aashraya for the mind, the support for the mind, the mind has to have an object to think about, one has to meditate upon an object only. Without an object, one cannot do meditation. That aashraya for the mind, is of two types - the moorta and amoorta roopaas, and para roopa and apara roopa.
Initially, the ashubhaashraya is told. Shubhaashraya is to be told, before that, first, the ashubhaashraya is told, those which are not Shubhaashraya. The Baddha jeevaas, Mukta jeevaas are all not Shubhaashraya, as they are either ashubha, or they do not have aashraya. Only Bhagavaan’s form is Shubhaashraya. Before telling the Bhagavaan’s form, which is Shubhaashraya, the ashubhaashraya which are not fit for meditation, are told now with moorta and amoorta roopaas. These are the Kshara and Akshara told in *Bhagavad Geeta *- Ksharah sarvaani bhootaani kootastho akshara uchyate. And Para and Apara are told. Moorta roopa is the Chaturmukha Brahma and all the bound selves, who are in the prakruti mandala, and are having a body; they are associated with matter, prakruti, and they have a praakruta shareera; starting from Chaturmukha down to all the beings in this prakruti mandala, the bound selves. Amoorta is without a shareera, the mukta roopa, the liberated selves. One is Para, and another is Apara.
How can they be told as Brahma dvidhaa? Because they are all Brahmaatmaka. Moorta roopaas and Amoorta roopaas are also that of Parabrahman only as they all have Brahman only as their inner self. This Brahmaatmaka naanaatva is told in the Shrutis only. Abrahmaatmaka naanaatva is what is negated. Moorta and Amoorta are said to be Brahman only, as they are Brahmaatmaka. They are also forms of Bhagavaan only, as told in Sarvam Khalvidam Brahma. But can they be meditated upon, if a question arises, they are not fit for meditation. In order to tell this, this has been told by Keshidhvaja initially. First, he tells about the baddha svaroopa, and the muktaas. He says that both are not fit for meditation. And then he tells about Bhagavat roopa, which is Shubhaashraya.
48
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 48:
*त्रत्रववर्ा
*भावना
*भूप
*ववश्वमेतत्
*तनबोगर्ताम् |
[[139]] of 194
Sri Vishnu Puraanam – Amsha 6 *ब्रह्माख्या
*कमगसंज्ा
*च
*तथा
*चैवोभयास्त्मका
*॥
*४८
**॥ *
Sri Engal Aalwaan’s Commentary:
*त्रत्रववर्ा
*इतत |
*अनन्तरोक्तं
*मूतागमूतागत्मकमेतत्
*ववश्वं
*त्रत्रववर्ा
*भावना
*भावनात्रयास्त्मकम्
*इतत
*अथगः |
*तां
*भावनां
*तनबोर् |
*ब्रह्मात्ख्या
*इत्यादि |
*ब्रह्मकमागदिववषयतया
*ब्रह्मादिव्यपिेशः |
There are three bhaavanaas told. In this whole world, in this prakruti mandala, everyone is having these three bhaavanaas - they are Brahmabhaavanaa, Karmabhaavanaa, Ubhayabhaavanaa. It will be explained who have all these things.
49
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 49:
*कमगभावास्त्मका
*दह
*एका
*ब्रह्मभावास्त्मका
*परा |
*उभयास्त्मका
*तथैवान्या
*त्रत्रववर्ा
*भावभावना
*॥
*४९
**॥ *
Sri Engal Aalwaan’s Commentary:
*एतत्
*एव
*आह
*कमगभावास्त्मका
*इतत |
*भावभावना
*भावो
**मनोव्यापारः *,
*भावेन
*भावना
*भावभावना |
*भावः
*पिाथो
*वा |
One is said to be Karmabhaavanaa. The next is Brahmabhaavanaa, and the third is Ubhayabhaavanaa. Bhaava is a function of the mind.
50
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 50:
*सनन्िनाियो
*ये
*तु
*ब्रह्मभावनया
*युताः |
*कमगभावनया
*चान्ये
*िेवाद्याः
*थथावरावराः
*॥
*५०
**॥ *
Sri Engal Aalwaan’s Commentary:
*केषां
*का
*भावना
*इतत
*अत्र
*आह
*सनन्िनािय
*इतत |
*थथावरावराः
*थथावरचरमाः |
*थथावराणां
*दहमवत्
*आिीनां
*दह
*कमगसु
*अगर्कारः
*श्रूयते | *
*त्रबल्वा
*मािगङ्गर्का
*दह
*आसन्
*क्रीडस्न्त
*ओषर्यः
*सिा
*॥
*इतत
*च |
Sanaka, Sanandana, and others who are the maanasa putraas of Brahma, are all having Brahmabhaavanaa only. From Devaas up to the sthaavaraas, including manushyaas, which are all avara, all of them are having Karmabhaavanaa. It is told that the sthaavaraas are the last in that category - it is told as deva, manushya, tiryak, sthaavara. Even for Himavat parvata, some karma adhikaara is [[140]] of 194
Sri Vishnu Puraanam – Amsha 6 told in the Puraanaas. Bilva, the trees are also said to be having some karma adhikaara, they also do some karmaas, there is a chetana in them also. That is why it is told as avara here.
51
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 51:
*दहरण्यर्भागदिषु
*च
*ब्रह्मकमागस्त्मका
*द्ववर्ा |
*बोर्ागर्कारयुक्तेषु
*ववद्यते
*भावभावना
*॥
*५१
**॥ *
Sri Engal Aalwaan’s Commentary:
*दहरण्यर्भागदिषु
*इतत |
*संसारिशायाम्
*अगर्कारबोर्युक्तेषु
*भावनात्रय
*अन्वय
*इतत
*आह
*बोर्ादिकारेतत |
*अगर्कारो
*नाम
*मत्
*फलसार्नत्वात्
*मिथगम्
*इिं
*कमग
*इतत
*कमगण्यैश्चयगबोर्ः |
Adhikara is thinking that whatever karma one does, is for my purpose only, and for me to gain whatever fruits I want. If one wants svarga phala, then this karma is for me to attain this svarga phala. Like that, if one thinks that it is for them, and for attaining whatever desires they have, and this is said to be adhikaara. Whoever in this samsaara dashaa, thinks that the karmaas are for fulfilling various desires for them, are meant for them, is told here. Hiranyagarbha and others have both Brahmabhaavanaa and Karmabhaavanaa. Anyone performing karmaas for their own purpose, they have all these bhaavanaas.
52
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 52:
*अिीणेषु
*समथतेषु
*ववशेषज्ानकमगसु |
*ववश्वमेतत्परं
*चान्यत्
*भेिमभन्नदृशा
*नृणाम्
*॥
*५२
**॥ *
Sri Engal Aalwaan’s Commentary:
*ववश्वमेतिुक्तमथगरूपं
*ववशेषज्ानकमगसु
*अिीणेषु
*इतत
*आह
*अिीणेषु
*इतत |
*ववशेषज्ानं
*िेवमनुष्यादिभेिमभन्नतया
*आत्मानुसंर्ानं
*तत्
*तत्
*अमभमान
*अनुरूपम् |
*कमग
*ववशेषकमग |
*अथ
*पराख्यं
*मूतगरूपम्
*आह
*परं
*चान्यत्
*इत्यादिना
*परमात्मन
*इतत
*अन्तेन |
*भेिमभन्नदृशाम्
*इतत
*पञ्छ्चमम
*अथे
*षष्ठी |
*ये
*पूवगश्लोके
*अिीणसमथतववशेषज्ानकमागण
*उक्ताः
*तेभ्यो
*भेिमभन्नदृग्भ्यः
*ब्रह्मसनकादिभ्यो
*अन्यत्
*तत्पराख्यम् |
Whatever is there in this world, having deva, manushyaadi aakaara, etc., for them, till the tattva jnyaana is not yet arisen, and they are still engaged in karmaas, here the vishesha jnyaana is the differences existing in deva, manushya, and others, that only is the aatma, thinking that the body itself is the aatman, [[141]] of 194
Sri Vishnu Puraanam – Amsha 6 getting a liking for that, and thinking that “I am only this body”, and then performing all the acts according to that. When he gets into the body of a deva, or manushya, or krimi or keeta, they get abhimaana in those dehaas, and do all the acts according to that - this is said to be vishesha jnyaana, and the karma is said to be vishesha karma.
In this shloka, we have to stop one sentence at vishvametat. This whole world is made of those who think that the body itself is the aatman, and they are engaged in those acts only according to whatever body they get.
Up to vishvametat is told the baddha svaroopa. After that, from the word param onwards, to paramaatmanaH in shloka 54, the para roopa is told, which is amoorta, which is the mukta svaroopa. These are also commented in the Shreebhaashyam by Bhaashyakaarar. Druk is jnyaana, and bhedabhinnadruk means seeing the various differences in the bodies itself as differences in the aatman - one who thinks that the aatman is itself having all these differences and varieties. Those who are different from that, and those who are other than Brahma, Sanaka, Sanandana, etc., are said to para.
53
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 53:
*प्रत्यथतममत
*भेिं
*यत्
*सत्तामात्रमर्ोचरम् |
*वचसाम्
*आत्मसंवेद्यं
*तत्
*ज्ानं
*ब्रह्मसंक्षज्तम्
*॥
*५३
**॥ *
Sri Engal Aalwaan’s Commentary:
*अन्यत्वम्
*उपपाियतत
*प्रत्यथतममत
*इतत |
*प्रयथतममतभेिम्
*अशरीरत्वेन
*जातत
*आदि
*भेि
**रदहतम् *,
*अत
*एव
*वचसाम्
*अर्ोचरम् |
*सत्तामात्रम् -
*अपियादिववकारपञ्छ्चकरदहतम् |
*आत्मसंवेद्यं -
*थवयंप्रकाशम् |
*ज्ानं -
*ज्ानर्ुणैकतनरूपणीयम् | *
*तद्र्ुणसारत्वात्
*इतत
*दह
*उक्तम् |
*ज्ानथवरूपत्वं
*त्वात्मसंवेद्यम्
*इतत
*अनेन
*िमशगतं
*ब्रह्मात्मकत्वात्
*ब्रह्मसंक्षज्तम्
*इतत
*उक्तं
*यिेव
*रूपं
*ज्ानं
*तत्
*ब्रह्मसंक्षज्तममतत
*अन्वयः |
Para and apara - two forms are told, which are moorta and amoorta. Para roopa is amoorta roopa, and apara roopa is moorta roopa. The para roopa is being told now.
Para svaroopa is mukta. They do not have this praakruta shareera. They do not have jaati, varna, etc. There is no difference like manushya jaati, deva jaati - this difference does not exist in the liberated self. That is why, they are beyond words, because we cannot call them as deva, manushya, etc., as we see in terms of the bound selves who belong to various classes. Among the muktaas, these classes do [[142]] of 194
Sri Vishnu Puraanam – Amsha 6 not exist. So, they are said to be vachasaam agocharam. The muktaas cannot be called as deva, manushya, etc.
There are six bhaavaas told, *shat bhaavaas - asti, jaayate, vardhate, *viparinamate, apaksheeyate, nashyati. Out of these shat bhaavaas, five are not there for muktaas, and only asti is there. Jaayate (gets born), vardhate (grows), viparinamate (undergoes changes), apaksheeyate (declines), nashyati (perishes) are not there for the muktaas.
They know themselves, they have pratyaktva. Jnyaanam means the mukta svaroopa can be established only with jnyaatrutva, jnyaana guna. One who has the jnyaana, but is said to be the jnyaana itself. This is the most essential characteristic of the nature of the aatman. This is told in a Brahma sootra - Tat gunasaaratvaat tat vyapadeshah praajnyavat. Because it is the saarabhoota guna of jeevaatman, the jnyaatrutva, it is said to be jnyaana itself. Just as Paramaatman is told Aanando brahma. Niratishaya aananda svaroopa is aananda guna. So, He is said to be aananda itself.
The jnyaana svaroopa is also told to be aatma samvedya, svayam prakaasha. This itself says jnyaana svaroopa. Jnyaana svaroopa and guna are both established here.
Because it is Brahmaatmaka, it is said to be Brahma samjnitam. It is said to be Brahma.
54
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 54:
*तत्
*च
*ववष्णोः
*परं
*रूपम्
*अरूपाख्यम्
*अनुत्तमम् |
*ववश्वथवरूपवैरूप्यलिणं
*परमात्मनः
*॥
*५४
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्
*च
*इतत |
*अरूपाख्यम्
*अमूतागख्यं
*पूवोक्तववश्वरूपवैरूप्यलिणम् |
*अन्वयलिण
*असंन्हवेन
*मूतगरूपात्
*व्यततरेकलिणम् |
*तत्
*च
*परमात्मनो
*ववष्णोः
*परं
*रूपम् |
Aroopa is that which is different from vishvaroopa. Vishvaroopa is all the baddha jeevaas. That which is different from them, is amoorta. This is also a form of Bhagavaan only, as they are all Brahmaatmaka. This is said to be amoorta and aroopaakhya. And it is different from moorta roopa. This is said to be the para roopa of Paramaatman.
[[143]] of 194
Sri Vishnu Puraanam – Amsha 6 Two roopaas of Paramaatman are told - para roopa and apara roopa. Para roopa is amoorta, and apara roopa is moorta, which is the baddha svaroopa. Para roopa is mukta svaroopa. Both are the forms of Paramaatman. Because they are also Bhagavadaatmaka, they are also forms of Paramaatman. However, the baddhaas and muktaas do not have Shubhaashraya; they are not fit to be object of meditation for a mumukshu, for a bhagavat yogi. This will be told now.
55
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 55:
*न
*तत्
*योर्युजा
*शक्यं
*नृप
*गचन्ततयतुं
*यतः |
*ततथथूलं
*हरे
*रूपं
*गचन्तयेत्
*ववश्वर्ोचरम्
*॥
*५५
**॥ *
Sri Engal Aalwaan’s Commentary:
*न
*इतत |
*तत्
*योर्युजा -
*योर्े
**प्रक्रान्तेन *,
*गचन्ततयततं
*न
*शक्यम् |
*तेन
*थथूलरूपं
*गचन्त्यम्
*इतत
*आह
*तत्
*ऐतत |
*थथूलं
*पूवोक्तं
*बद्र्रूपम् |
Yogayuk is one who is in any of the stages of yoga still. He has started yoga, and has not yet reached the final stage. One who has reached the final stage is said to be a nishpanna yogi. For a yogayuk, it is not possible to meditate upon the form of the Lord.
56
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 56:
*दहरण्यर्भो
*भर्वान्
*वासुिेवः
*प्रजापततः |
*मरुतो
*वसवो
*रुद्रा
*भाथकराः
*तारका
*ग्रहाः
*॥
*५६
**॥ *
57
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 57:
*र्ंर्वगयििैत्याद्याः
*सकला
*िेवयोनयः |
*मनुष्याः
*पशवः
*शैलाः
*समुद्राः
*सररतो
*द्रुमाः
*॥
*५७
**॥ *
58
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 58:
*भूप
*भूतातन
*अशेषाणण
*भूतानां
*ये
*च
*हेतवः |
*प्रर्ानादिववशेषान्तं
*चेतनाचेतनात्मकम्
*॥
*५८
**॥ *
Sri Engal Aalwaan’s Commentary:
*ववथतारेण
*तिेव
*िशगयतत
*दहरण्यर्भग
*इत्यादिना
*मूतगमेतत्
*हरेः
*रूपम्
*इतत
*अन्तेन |
What all is contained in the sthoola roopa is told here. The devataas, devayonis, whoever is born of devaas, manushyaas, pashus, the mountains, the oceans, the streams, trees, all these beings, and whoever is the cause of all these beings, from [[144]] of 194
Sri Vishnu Puraanam – Amsha 6 pradhaana, mahat, ahamkaara, etc., the whole world consisting of sentient and non sentients, the sthoola roopa is told here …
59
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 59:
*एकपािं
*द्ववपािं
*च
*बहुपािमपािकम् |
*मूतगमेतत्
*हरेः
*रूपं
*भावनात्रत्रतयात्मकम्
*॥
*५९
**॥ *
60
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 60:
*एतत्
*सवगम्
*इिं
*ववश्वं
*जर्िेतत्
*चराचरम् |
*परब्रह्मथवरूपथय
*ववष्णोः
*शस्क्तसमस्न्वतम्
*॥
*६०
**॥ *
Sri Engal Aalwaan’s Commentary:
*एकपािम्
*इतत
*श्लोकद्वयथय
*एक
*अन्वयः |
*भावनात्रत्रतयात्मकमेतत्
*सवगम्
*इतत
*उक्तम् |
*एतत्
*थथूलरूपं
*गचन्ततयतुं
*शक्यम्
*अवप
*भावनात्रत्रतयात्मकम् |
*अतो
*अशुद्र्ात्वात्
*अशुभाश्रयः
*इतत
*भावः |
*इिं
*ववश्वम्
*इतत
*ववश्वमेतत्
*तनबोर्ताम्
*इतत
*उक्तथय
*उपसंहारः |
*जर्िेतत्
*चराचरम्
*इत्यादि
*ववष्णोः
*शस्क्तसमस्न्वतम्
*इतत
*अन्तमेकं
*वाक्यम् |
*एवंववर्मेतत्
*जर्त्
*ववष्णोः
*शस्क्तत्वेन
*समस्न्वतम् |
*शस्क्तः
*शरीरम्
*अंश
*इतत
*पयागयः |
*शरीरतया
*तत्
*संकल्पशक्त्या
*व्याप्तम्
*इतत
**च *,
*अथमत्
*शरीरवत् |
*केगचत्
*एतत्
*सवगम्
*इतत
*दहरण्यर्भागदि
*इिं
*ववश्वम्
*इतत
*सनन्िनादि
*जर्िेतत्
*इतत
*सुरनरादि
*च
*परामृश्य
*इिं
*त्रत्रतयं
*ववष्णोः
*शस्क्तसमस्न्वतम्
*इतत
*योजयस्न्त |
*तत्
*पिे
*भावनात्रत्रतयात्मकम्
*इतत
*अथय
*पूवेण
*उत्तरेण
*वा
*संबन्र्ः |
… all of these which have the *trividha bhaavanaas, brahma bhaavana, karma *bhaavana, ubhaya bhaavana, this gross form of Paramaatman, though it can be meditated upon as it has a gross form, it has this bhaavanaa traya. Because of that, it is ashuddha, it is impure and not fit for meditation, it is not said to be Shubhaashraya, it is ashubhaashraya. Idam vishvam is the conclusion of whatever is told in this world. From Jagadetat charaacharam is a separate sentence. This is all said to be the shakti of Vishnu only. Shakti, amsha, tanu, vapu, shareera - all of these are paryaaya padaas, synonyms. This is controlled by Paramaatman, supported by Him, and meant for His purpose. He is the master of that. It is all shakti because it is supported by His sankalpa shakti. Just like our shareera, as our Jeevaatman is pervading the whole body, and is controlling by his willing only. In the same way, Paramaatman controls the whole world of sentients and non-sentients. There is another way of commenting on this, as told by some people.
61
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 61:
[[145]] of 194
Sri Vishnu Puraanam – Amsha 6 *ववष्णुशस्क्तः
*परा
*प्रोक्ता
*िेत्रज्ाख्या
*तथा
*अपरा |
*अववद्याकमगसंज्ा
*अन्या
*तृतीया
*शस्क्तररष्यते
*॥
*६१
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्र
*परा
*ववष्णुशस्क्तः
*प्रत्यथतममतम्
*इत्यादिना
**उक्ता *,
*िेत्रज्ाख्या
*अपरा
*दहरण्यर्भग
*इत्यादिना
*उक्त
*इतत
*आह -
*ववष्णुशस्क्तररतत |
*अथ
*यार्ादिकमागख्यम्
*अववद्यापयागयं
*ववष्णोः
*शक्त्यन्तम्
*आह
*अववद्या
*इतत |
The third shakti of Paramaatman is also going to be told. The first two are paraa shakti, and aparaa shakti, and the third is avidyaa. This is also called karma. The paraa shakti is the mukta svaroopa. The kshetrajnyaas are told as aparaa, told as Hiranyagarbha, etc., the bound selves. Avidyaa is the yaaga and other karmaas, performing which one gains all the fruits, and they are bound here. Prakruti sambandha is continuing because of this avidyaa for the sentients. The cause of this prakruti sambandha is said to be the third shakti of Paramaatman.
62
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 62:
*यया
*िेत्रज्शस्क्तः
*सा
*वेस्ष्िता
*नृप
*सवगर्ा |
*संसारतापानणखलान्
*अवाप्नोत्यततसंततान्
*॥
*६२
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्थवरूपम्
*आह
*यया
*इतत |
*सवगर्ा
*कमगतनममत्तसवगशरीरर्ा |
Everyone performs based on the karmaas. The kshetrajnya shakti, is covered by this third shakti, which is avidyaa. Because they are all doing karma all the time. And they experience all the grief and difficulties in this samsaara. The aadhyaatmika, aadhibhoutika, aadhidaivika taapaas. Coming from beginningless time, without any break, they are continuously experiencing the grief of this samsaara, all the taapaas.
63
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 63:
*तया
*ततरोदहतत्वात्
*च
*शस्क्तः
*िेत्रज्सांक्षज्ता |
*सवगभूतेषु
*भूपाल
*तारतम्येन
*लक्ष्यते
*॥
*६३
**॥ *
Sri Engal Aalwaan’s Commentary:
*तया
*इत्यादि |
*तातरम्येन
*ज्ानानन्ितारतम्येन |
[[146]] of 194
Sri Vishnu Puraanam – Amsha 6 This aparaa shakti which was told as kshetrajnyaas, the bound selves, their knowledge is covered by avidyaa, which is the third shakti, karma. Their dharmabhoota jnyaana is contracted, covered. And it is relative in all the beings. For some, the jnyaana is more, and for some, it is less. The order in which the jnyaana varies is going to be told.
**सिवभूिेषु
भूपाल
िारिम्येन
लक्ष्यिे
॥** is a pramaana. The dharmabhoota jnyaana gets contracted and expanded. There is a difference in dharmabhoota jnyaana among the various beings. It is less for manushyaas, and more for devaas. For muktaas, it is in its original natural state, which is ananta, all pervading. Here, because of avidyaa, it is covered, and there is a relative difference among all the beings.
64
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 64:
*अप्राणवत्सु
*थवल्पा
*सा
*थथावरेषु
*ततो
*अगर्का |
*सरीसृपेषु
*तेभ्यो
*अवप
*ह्यततशक्त्या
*पतत्रत्रषु
*॥
*६४
**॥ *
Sri Engal Aalwaan’s Commentary:
*तारतम्यमेव
*िशगयतत
*अप्राणवत्सु
*इतत |
*मशलाकाष्ठादिषु
*सा -
*िेत्रज्शस्क्तः
*थवल्पा
**ज्ानान्िादिना *,
*न
*तु
*थवरूपेण |
*सरीसृपेषु
*तेभ्यो
*अवप
*अगर्का
*इतत
*शेषः |
*अततशक्त्या
*ज्ानशक्त्या
*अगर्का
*इतत
*अथगः |
The taaratamya, the relative differences are told here. In mountains, in wooden pieces, it is very very less. The jeevaatmans who are there in all these are of the same nature. and they are all very subtle, sookshma; and there is no vikaara in their svaroopa at any point of time, either in the bound state or any state. There is no vikaara in the essential nature of jeevaatman. It is only in the dharmabhoota jnyaana that the contraction and expansion happens, and differences exist among the jeevaatmans. Being less and more is not in the svaroopa, but in the jnyaana aananda dharma only; they experience less happiness, and their knowledge is limited. In serpents and other beings, it is a little more than stone, wood. In birds, it is still more.
65
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 65:
*पतत्रत्रभ्यो
*मृर्ाथतेभ्यः
*तत्
*शक्त्या
*पशवो
*अगर्काः |
*पशुभ्यो
*मनुजाशाततशक्त्या
*पुंसः
*प्रभाववताः
*॥
*६५
**॥ *
Sri Engal Aalwaan’s Commentary:
[[147]] of 194
Sri Vishnu Puraanam – Amsha 6 *पतत्रत्रभ्य
*इतत |
*तत्
*शक्त्या
*आत्मनो
*ज्ानशक्त्या |
*प्रभाववताः
*प्रभूताः
*कृताः |
Compared to the birds, deer and other animals have more. Pashus like cow and others have still more. Humans have more than the pashus, with the jnyaana shakti which they have. The dharmabhoota jnyaana of humans is much more expanded, compared to cow and others.
66
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 66:
*तेभ्यो
*अवप
*नार्र्ंर्वगयिाद्या
*िेवता
*नृप
*॥
*६६
*॥
Compared to humans, naaga, gandharva, yaksha have more dharmabhoota jnyaana.
67
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 67:
*शक्रः
*समथतिेवेभ्यः
*ततश्चाततप्रजापततः |
*दहरण्यर्भो
*अवप
*ततः
*पुंसः
*शस्क्त
*उपलक्षितः
*॥
*६७
*॥
Indra’s dharmabhoota jnyaana is less contracted compared to the humans. Compared to all the devaas, the dharmabhoota jnyaana of Indra is much more. More or less means that it is covered by avidyaa. It is always in its original state, and in moksha also, it is not newly created. It is like a diamond or gem being covered by dust. When the dust is removed, it shines in its original state. The shine is not newly created. In the same way, the dharmabhoota jnyaana of all the sentient beings is covered with more or less dust, so that the dharmabhoota jnyaana is less or more expanded. The difference is only in this. Indra has the maximum dharmabhoota jnyaana compared to all the devaas. Prajaapati has more than Indra. Hiranyagarbha has much more. These are the relative differences in dharmabhoota jnyaana.
68
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 68:
*एतातन
*अशेष
*रूपाणण
*तथय
*रूपाणण
*पागथगव |
*यतः
*तत्
*शस्क्तयोर्ेन
*युक्तातन
*नभसा
*यथा
*॥
*६८
**॥ *
Sri Engal Aalwaan’s Commentary:
*एतातन
*अप्राणविािीतन
*दहरण्यर्भागन्तातन
*अशेषरूपाणण
*अववशेषेण
*तथय
*शरीराणण
*इतत
*आह
*एतातन
*इतत |
*तत्र
*हेतुमाह
*यत
*इतत |
*यथा
*दह
*जीवथय
*शरीरं
**जीवसंकल्पव्याप्तम् *,
*एवं
*चेतनाचेतनात्मकं
*सवं
*भर्वत्
*शस्क्त
*योर्ेन
*व्याप्तं
*तनयाम्यं
*र्ायं
*च |
*अतः
*तत्
*शरीरम् |
*शस्क्तयोर्ेन
*इतत |
*शस्क्त
*तूपो
*योर्ः
*शस्क्तयोर्ः |
*शस्क्तः
*सामथ्यं
*योर्ः
*संकल्पः |
[[148]] of 194
Sri Vishnu Puraanam – Amsha 6 *नभसा
*यथा
*इतत
*संकल्पनैरन्तयगम्
*उक्तम् | *
*महात्मा
*भूतभावनः *
*यथा
*आकाशः
*स्थथतो
*तनत्यम् *
*इत्यादि |
Those who do not have praana in them, like mountain, which does not breathe, from apraani vastu to Hiranyagarbha, whatever were told, are all His shareera. Roopa, amsha, shakti, tanu, vapu, shareera are all paryaaya padaas. Just as a man’s body is pervaded by his sankalpa shakti, this entire thing is pervaded by Bhagavaan’s sankalpa shakti, and is controlled and supported by Him, by His mere sankalpa itself. By His mere willing, He can support and control everything. That is why it is said to be His shareera. His sankalpa saamarthya is told here. His sankalpa is present everywhere.
69
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 69:
*द्ववतीयं
*ववष्णुसंज्थय
*योगर्ध्येयं
*महामते |
*अमूतं
*ब्रह्मणो
*रूपं
*यत्सदितत
*उच्यते
*बुर्ैः
*॥
*६९
**॥ *
Sri Engal Aalwaan’s Commentary:
*एवं
*भावनात्रयात्मकं
*भर्वतो
*मूतं
*रूपम्
*उक्तम् |
*इिानीं
*मुक्तरूपम्
*अमूतं
*रूपम्
*इतत
*आह
*द्ववतीयम्
*इतत |
*यत्
*सदितत
*उच्यते
*सत्तामात्रम्
*इतत
*उच्यते |
*योगर्ध्येयं
*तनष्पन्नयोर्ेन
*ध्यातुं
**शक्यम् *,
*तत्
*ववष्णुसंज्थय
*ब्रह्मणो
*मूतं
*द्ववतीयं
*रूपम्
*इतत
*अन्वयः |
Bhagavaan’s moorta roopa is the apara roopa, apara shakti; and amoorta roopa is para roopa. The moorta roopa was told so far, how the dharmabhoota jnyaanaas are varying, and though it is sthoola, it is ashubhaashraya, and is not fit for meditation by a bhagavat yogi, this is the bhaavanaa trayaatmaka roopa; all the baddhaas have bhaavanaa traya. The second one, is called Vishnu Samjnyaa, Vishnu, and it is told to be fit for meditation by a yogi, and is said to be amoorta roopa of Paramaatman. Muktaas do not have the bhaavanaa traya.
Now, the mukta, amoorta roopa is being told here. This is told as *sattaa *maatram. This can be meditated upon by a nishpanna yogi, one who has come to the dhaaranaa stage. This is also called by the name Vishnu, as it is all Brahmaatmaka. This form will be told now, and Bhagavaan’s divya mangala vigraha is going to be told in detail, which we see next. This *divya mangala *vigraha only is fit for meditation by bhagavat yogi. The para and apara roopaas are not fit for meditation by a bhagavat yogi.
From Chaturmukha Brahma to the lowest beings in this world, all are having this bhaavanaa traya - the Brahma bhaavanaa, Karma bhaavanaa, Ubhaya [[149]] of 194
Sri Vishnu Puraanam – Amsha 6 bhaavanaa. So, they are all Bhaavanaa trayaatmaka. The one without Bhaavanaa traya is called amoorta roopa, and it is mukta roopa.
One who is still in any of the angaas of yoga is said to be a prakraanta yogi, who is professing his yoga, who has not reached the final stage. Only a nishpanna yogi can think of the mukta svaroopa. So, the moorta, amoorta are both told.
Now, will be told the Bhagavat roopa.
We are studying Chapter 7 of Amsha 6. Where Keshidhvaja is teaching the nature of yoga to Khaandikya Janaka, the bhagavat yoga, bhakti yoga. First, he described about the various angaas of yoga - yama, niyama, aasana, etc. Now, for dhaaranaa, he is talking about the object of meditation. Before telling about the Bhagavat divya mangala vigraha, as the upaasya, he is telling about the two forms of Paramaatman, moorta and amoorta.
Where the moorta roopa is all the forms seen in this world, having chetanaas and achetanaas, which are all shareera to Him - roopa is also told as shareera, shakti - He is all pervading through His sankalpa. Just like a jeevaatman pervaded this body, Bhagavaan is pervading the entire world, consisting of the sentients and non-sentients. He is controlling and supporting all of them.
Then, he tells about the amoorta roopa, which is said to be sattaa maatra. Sattaamaatram agocharam vachasaam was told earlier. This is the form being told here. This is the mukta svaroopa. And it is said to be yogi dhyeya in the sense that it can be meditated upon only by a yogi, who has already perfected his yoga, a nishpanna yogi.
70
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 70:
*समथताः
*शक्तयः
*च
*एता
*नृप
*यत्र
*प्रततस्ष्ठताः |
*तत्
*ववश्वरूप
*वैरूप्यं
*रूपमन्यत्
*हरेः
*महत्
*॥
*७०
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*उक्त
*शस्क्तत्रयथय
*अथत्रभूषणादिरूपेण
*तनत्य
*आश्रयभूतं
*जर्िेककारणतया
*उक्तं
*भर्वत्
**रूपम् *,
*तथय
*शुभाश्रयत्वं
*वक्तुम्
*आह -
*समथता
*इतत |
*ववश्वरूपवैरूप्यम्
*उक्त
**ववश्वरूपवैलिण्यं *,
*रूपम्
**शरीरम् *,
*अन्यत्
*द्रव्यान्तरम् | *
*आदित्यवणं
*तमसः
**परथतात् *, *
*अमृतो
*दहरण्मयः *
*ववद्यतः
*पुरुषािगर् *
*महारजतं
*वासः *
*पुण्डरीकमेवक्षिणी *
**रुक्मवणगम् *
*
*कतागरमीशम ् *
*रुक्माभम ् *
*इत्यादि
*वचन
*मसद्र्म ् |
*महत ् -
*थथूलम ् |
*र्ुणतो
*अवप
*महत्त्वं
*वववक्षितम् |
*एवंववर्ं
*रूपमथय
*अस्थत
*इतत
*मसद्र्म् |
[[150]] of 194
Sri Vishnu Puraanam – Amsha 6 It was told about three shaktis of Paramaatman - para roopa, apara roopa and karma/avidyaa. Para shakti is the muktaas, aparaa shakti is all the baddhaas, and avidyaa/karma is another shakti because of which jeevaatmans get associated with prakruti. All these three shaktis are established in Bhagavaan’s roopa, which is very different from all these. This is told here.
After having told about the three shaktis which are all residing in Bhagavaan’s divya mangala vigraha, in the form of astraas, bhooshanaas, all the weapons, dress, ornaments, etc., which are all the various shaktis, the abhimaani devataas of various tattvaas. They are all eternally supported by Him, under His control. And Bhagavaan who is told as the sole cause of this world, only He is Shubhaashraya is being told in this shloka.
Bhagavaan’s divya mangala vigraha is apraakruta, different from the moorta and amoorta roopaas, and it is vilakshana compared to the world form, vishvaroopa. The pramaanaas are told here. The colour is told - aaditya varna, and is beyond the tamo loka, prakruti mandala. The Paramapada is hiranmaya, it has got that kind of jyoti, lustre. It has got a wonderful robe. His eyes are like the broad and fresh petals of a lotus. When one realizes, and gets a vivid perception, it will be not like a dream. The dream that we get is like a defect when tamas increases, whereas, with effort, with bhakti yoga, if one achieves that state, then they get a vivid perception. This is like that. It is a gross form. It is great even from the point of view of the gunaas, qualities of Bhagavaan. This form of Bhagavaan is established through various shruti pramaanaas.
71
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 71:
*समथतशस्क्त
*रूपाणण
*तत्करोतत
*जनेश्वर |
*िेवततयगक्
*मनुष्यादि (
**मनुष्याख्या *)
*चेष्िावस्न्त
*थवलीलया
*॥
*७१
**॥ *
Sri Engal Aalwaan’s Commentary:
*समथत
*शस्क्त
*आश्रयं
*तत्
*रूपं
*भर्वान्
*एव
*जर्त्
*उपकाराय
*थवलीलया
*िेव
*ततयगक्
*मनुष्यादिचेष्िावस्न्त
*िेवादि
*अवतार
*रूपाणण
*करोतत
*इतत
*आह -
*समथत
*इत्यादि
*द्वयेन
*॥
*समथत
*इतत |
*समथत
*शस्क्त
*इतत
*पिच्छेिः |
*समथताः
*शक्तयः
*यस्थमन्
*तत्तथोक्रम् | *
*मन्वन्तरेषु
*अशेषेषु
*िेवत्वेन
*अगर्ततष्ठतत *
*इतत |
*प्रततकल्पं
**चतुिगशिेवावताराः *,
*त्रत्रमूततगमध्यर्तववष्णु
*आियः
**च *,
*मत्थयाियः
*ततयगक्
**अवताराः *,
*रामाियो
**मनुष्यावताराः *,
*थवलीलया
*न
*तु
*प्रयोजनान्तरेण |
*िेव
*ततयगक्
*मनुष्याख्य
*चेष्िावस्न्त
*इतत
*च
*पाठः |
That which is abode for all the shaktis, that form of Bhagavaan, is for the good of the world, and is His own sport. Creation and others are all His leelaa. These two [[151]] of 194
Sri Vishnu Puraanam – Amsha 6 shlokaas tell about deva, tiryak, manushya, sthaavara - the four kinds of creation which He does. He also incarnates in all these forms. He acts as though He is also a deva, He is also a manushya, He is also a tiryak, when he incarnates in these forms. When He incarnates in these forms, He also acts like them, the cheshtaas, the acts He does will be similar to them. These are all His avataara roopaas. He does these, it is said in these two shlokaas. In every kalpa, He does fourteen deva avataaraas. In each Manvantara, He incarnates as a deva, Vishnu is one of His avataaraas only, among Chaturmukha Brahma, Rudra, Vishnu, He is His own avataara only. Matsya, Koorma, Varaaha are all *tiryak avataaraas. Raama, *Krishna are manushya avataaraas. He does out of His own sport, and not because of any other benefit for Him, for gaining something. There is another paatha.
72
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 72:
*जर्तामुपकाराय
*न
*सा
*कमगतनममत्तजा |
*चेष्िा
*तथय
*अप्रमेयथय
*व्यवपन्यव्याहतास्त्मका
*॥
*७२
**॥ *
Sri Engal Aalwaan’s Commentary:
*क्रकं
**च *,
*जर्ताम्
*इतत |
*जर्ताम्
**उपकाराय *,
*न
*कमगफलभोर्ाय
*सा -
*जन्मादि
*रूपा
*चेष्िा |
*तत्र
*जन्मरूपा
*िेवमनुष्यादिसवगजाततव्यावपनी |
*यथा
*आह *
*बहुर्ा
*ववजायते *
*इतत |
*कमगरूपा
*बृन्िावनर्ोकुलकामलयह्रिादि
*व्यावपनी |
*अव्ययाहतास्त्मका -
*रावणमशशुपालबाणशक्रशवागदिमभः
*अप्रततहता |
*न
*सा
*कमगतनममत्तजा
*इतत
*अनेन
*त्रत्रभावनातीतत्वात्
*अवताराणामवप
*शुभाश्रयत्वं
*िमशगतम् |
When He incarnates as a human, He acts like a human. We can see this in Raama avataara, Krishna avataara. It is only for the good of the world that He does that. It is not because He is experiencing the fruits of karma done earlier. Because He is karmaadhyaksha, and not karma vashya. He is Sarveshvara, and not like a bound self. This is there in all the jaatis - deva, manushya, etc. He is not born like the bound selves here, He incarnates out of His own will. Whatever wonderful acts He did, leelaa cheshtitaas, in Brindaavana, Gokula, in controlling the Kaaliya sarpa, they are unopposed. Nobody can stop Him or oppose Him, or go against Him. Raavana, Shishupaala, Baana, and others - nobody can stop or face Him. He overpowers everyone. The avataaraas are said to be not karma nimitta, not for experiencing the fruits of the karma, like the baddha jeevaas; the leelaas of the Lord do not come under bhaavanaa traya, like the bound selves, Because of this, the avataara roopaas are also Shubhaashraya only.
73
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 73:
*तद्रूपं
*ववश्वरूपथय
*तथय
*योर्युजा
*नृप |
[[152]] of 194
Sri Vishnu Puraanam – Amsha 6 *गचन्त्यमात्मववशुद्ध्यथं
*सवगक्रकस्ल्बषनाशनम्
*॥
*७३
**॥ *
Sri Engal Aalwaan’s Commentary:
*यद्यवप
*अनन्तथय
*अनन्त
*बद्र्
*मुक्त
*रूपाणण
*सस्न्त |
*तथा
*अवप
*व्यूहववभवादि
*रूपेण
*स्थथतं
*तत्
*एव
*भर्वतो
*रूपं
*गचन्त्यम्
*इतत
*आह
*तत्
*रूपम्
*इतत |
*सवगक्रकस्ल्बषनाशनं
*सवगकमगियकरम् |
The baddha, mukta forms are all His own form only. They are all His shareera, His moorta and amoorta roopaas. Tat roopa means all His forms, which are para, vyooha, vibhava, antaryaami and archaa - these are the forms to be meditated upon, by one who is engaged in yoga. This destroys all the karmaas of one. Cleansing of the self means getting rid of the karmaas. One who is engaged in yoga has to meditate upon that.
74
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 74:
*यथा
*अस्ग्नरुद्र्तमशखः
*किं
*िहतत
*सातनलः |
*तथा
*गचत्तस्थथतो
*ववष्णुः
*योगर्नां
*सवगक्रकस्ल्बषम्
*॥
*७४
*॥
Just as the fire which is burning with huge flames, assisted by the air, burns everything, in the same way, Vishnu who is established in the mind of a yogi, destroys all the karmaas there.
75
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 75:
*तथमात्
*समथतशक्तीनाम्
*आर्ारे
*तत्र
*चेतसः |
*कुवीत
*संस्थथततं
*सा
*तु
*ववज्ेया
*शुद्र्र्ारणा
*॥
*७५
**॥ *
Sri Engal Aalwaan’s Commentary:
*यत
*एवं
*ववलिणं
*योर्युजा
*अभ्यासवाशेन
*गचन्ततयतुं
*शक्यं
**च *,
*तथमात्
*तत्र
*रूपे
*र्ारणां
*कुयागत्
*इतत
*आह
*तथमात्
*इतत |
*आर्ारशुद्ध्या
*र्ारणायाः
*शुद्गर्ः |
One who is performing yoga, can establish this kind of a form in his mind, and then can meditate upon it, and this is the form in which dhaaranaa is to be done. This is to be established firmly, steadily in the mind.
That which is the aadhaara of all the shaktis, the mind has to be established in that during dhaaranaa. This is shuddha dhaaranaa. This is in order to get shuddha dhaaranaa.
76
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 76:
[[153]] of 194
Sri Vishnu Puraanam – Amsha 6 *शुभाश्रयः
*स
*गचत्तथय
*सवगर्थय
*अचलात्मनः |
*त्रत्रभावभावनातीतो
*मुक्तये
*योगर्नो
*नृप
*॥
*७६
**॥ *
Sri Engal Aalwaan’s Commentary:
*शुभाश्रयत्वे
*त्रत्रभावभावनातीतत्वं
*हेतुम्
*आह
*शुभाश्रय
*इतत |
*शुद्र्ाश्रय
*इतत
*च
*पाठः |
*थवतः
*सवगर्तथय
*चञ्छ्चलथय
*ववलिणववषये
*अचलात्मनः
*सवगववलिणत्वात्
*स
*शुभाश्रयः |
*अवताररूपाणण
*अवप
*भावनात्रयातीतत्वेन
*मुस्क्तहेतुतया
*च
*शुभाश्रय
*इतत
*थमृत्यादिमभः
*उक्तम् | *
*एवं
*यो
*वेवत्त
*तत्त्वतः *
*यादृशे
*वा
*मनथथथैयं
*रूपे
*बध्नातत
*चक्रक्रणः |
*नृमसंहवामनािीनाम् *
*इत्यादिना
*शौनकः |
*श्रीसात्वते *
*िशेस्न्द्रयाननं
*घोरं
*यो
*मनोरजनीचरम् |
*वववेकशरजालेन
*शमं
*नयतत
*योगर्नाम् |
*ध्येयः
*स
*एव
*ववश्वात्मा
*सतोयजलिप्रभः |
*रक्तराजीवनयनो
*र्नुश्शरकराङ्क्रकतः *
*इत्यादिना
*प्रत्याववभागवम्
*उक्तम् |
The reason why the Shubhaashraya is beyond the tribhaavanaa, is told here. It can be Shubhaashraya or Shuddhaashraya. Bhagavaan by Himself is sarvagata, He is all pervading, and He moves over everywhere. He is everywhere. He is vyaapta, ananta. His svaroopa itself is vibhu. He also moves around everywhere. With respect to something which is totally different, He is achala. His vailakshanya is told here. He is different and distinct from everything else. That is why He is said to be Shubhaashraya. His avataara roopaas are also beyond the bhaavanaa traya, and also they bestow liberation, moksha. They are moksha kaarana. Because of this, shubha and aashraya are both there. They can be meditated upon, and also they bestow the ultimate benefit, moksha. This is told in Smruti and other places. Krishna says in Bhagavad Geetha as “One who knows like this”. One who establishes his mind on Nrusimha, Vaamana - these avataara roopaas are also Shubhaashraya only. In Saatvata Puraana, it is said that a man has ten indriyaas, and is compared with Raavana, who has got ten heads, the manas itself is the raakshasa, like Raavana - the mind, with the ten sense organs, and with the bow and arrows which is nothing bur Viveka, one can control the mind, and just as Sri Raama destroyed Raavana with the power of His arrows, a yogi with viveka, upaasanaa, goes forth and controls all these sense organs. He is the one to be meditated upon, and His hue is like the sea. His eyes are blood red, and like a red lotus. He has got bow and arrows. His Shubhaashraya is described, and His avataara roopaas are all to be meditated upon by a yogi in order to get liberated.
77
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 77:
*अन्ये
*तु
*पुरुषव्याि
*चेतसो
*ये
*व्यपाश्रयाः |
[[154]] of 194
Sri Vishnu Puraanam – Amsha 6 *अशुद्र्ाः
*ते
*समथताथतु
*िेवाद्याः
*कमगयोनयः
*॥
*७७
**॥ *
Sri Engal Aalwaan’s Commentary:
*एतत्
*व्यततररक्ताः
*पूवोक्ता
*बद्र्मुक्ता
*ये
*ते
*अशुभाश्रया
*इतत
*आह
*अन्ये
*तु
*इतत |
*अत्रावप
*शौनकः *
*आब्रह्मथतम्बपयगन्ता
*जर्िन्तव्यगवस्थथताः |
*प्राणणनः
*कमगजतनताः
*संसारवशवततगनः |
*यतथततो
*न
*ते
*ध्याने
*ध्यातननाम्
*उपकारकाः |
*अववन्द्यान्तर्गताः
*सवे
*ते
*दह
*संसारर्ोचराः
*॥
*पश्चात्
*उद्भूतबोर्ाः
*च
*ध्याने
*नैवोपकारकाः |
*नैसगर्गको
*न
*वै
*बोर्थतेषामप्यन्यतो
*यतः
*॥
*तथमात्
*तिमलं
*ब्रह्म
*तनसर्ागत्
*एव
*बोर्वत् |
*ध्येयः *
*इत्यादि |
*महाभारते *
*ब्रह्माणं
*मशततकण्ठं
*च *
*इत्यादि | *
*एतिन्ताथतु
*र्तयो
*ब्रह्माद्याथसमुिाहृताः *
*इत्यादि
*मनुः |
*कमगयोतनत्वमशुद्गर्हेतुः |
All others are ashuddhaas, it is said. The baddha and mukta roopaas told, the moorta and amoorta roopaas, are all ashuddhaas, are ashubhaashrayaas, they are different from bhagavat roopa. It is told clearly that from Chaturmukha Brahma to the lowest being, which are all there in this prakruti mandala, which are having a body, and are baddha, are all born because of the fruits of experiencing their karma. They are all under the sway of samsaara, going in the cycle of birth and death. All the baddha jeevaas are not fit for dhyaana by a yogi. They themselves are having avidyaa, karma, and they are in samsaara, so they cannot be meditated upon by one who is desirous of liberation, moksha. Those who have escaped this samsaara, and have got rid of all their karma, their jnyaana is in its proper full state, original state, they have got the jnyaana; they are also not useful for one who is engaged in dhyaana; because their jnyaana is not natural; they were bound selves at one time, and with *Bhagavaan’s *anugraha, His grace, they got rid of this karma, and then they became muktaas; so the jnyaana was always not there for them. So, the Brahman who is eternally having asankuchita jnyaana, Satyam jnyaanam anantam Brahma, is only to be meditated upon, as told by Shounaka. This is also told in the Mahaabhaarata, that they are all in this samsaara only. Manu, Mahaabhaarata, and Puraanaas are given as pramaana here. They are told as ashuddhaas because of karmayonitva.
78
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 78:
*मूतं
*भर्वतो
*रूपं
*सवागपाश्रयतनथपृहम् |
*एषा
*वै
*र्ारणा
*प्रोक्ता
*यत्
*गचत्तं
*तत्र
*र्ायगते
*॥
*७८
**॥ *
Sri Engal Aalwaan’s Commentary:
[[155]] of 194
Sri Vishnu Puraanam – Amsha 6 *अथ
*र्ारणाया
*ध्यानथय
*चाश्रयरूपमाह
*मूतगम्
*इतत |
*मूते
*भर्वतो
*रूप
*इतत
*च
*पाठः |
*मूते
*थथूले |
In dhaaranaa and dhyaana, what is the form to be meditated upon, is told here. The gross form of Bhagavaan. This is Shubhaashraya and is the one fit for dhaaranaa and dhyaana.
79
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 79:
*यत्
*च
*मूतं
*हरेः
*रूपं
*यादृस्क्चन्त्यं
*नरागर्प |
*तत्
*श्रूयताम्
*अनार्ारा
*र्ारणा
*नोपपद्यते
*॥
*७९
*॥
O King, what is the sthoola roopa of Bhagavaan? How is it to be meditated upon? That I am going to tell you, listen to me. Keshidhvaja said. Dhaaranaa cannot be done without thinking about a form in the mind. Something has to be established in the mind. The mind needs an aadhaara for dhaaranaa. One has to establish a form in the mind, and then meditate upon it. Without that, it is not possible. What is the form to be established in the mind for dhyaana, is now told as the Bhagavad roopa, the divya mangala vigraha, the most wonderful description of Bhagavat divya mangala vigraha.
80
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 80:
*प्रसन्नविनं
*चारुपद्मपत्रोपमेिणम् |
*सुकपोलं
*सुववथतीणगललािफलकोज्ज्वलम्
*॥
*८०
*॥
The most pleasant face of Bhagavaan, divya vadana, most beautiful. It is like the petal of the lotus, His eyes are like that, most beautiful, resplendent. He has beautiful cheeks. He has a broad and radiant forehead. This form is to be meditated upon, established in the mind.
81
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 81:
*समकणागतववन्यथतचारुकुण्डलभूषणम् |
*कम्बुग्रीवं
*सुववथतीणगश्रीवत्साङ्क्रकतविसम्
*॥
*८१
*॥
Equally spaced with the ears, the earrings which are most beautiful, and ornaments, with a wonderful neck, with a broad chest, having the mark of Shreevatsa.
82
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 82:
*वमलत्रत्रभङ्गर्ना
*मग्ननामभना
*ह्युिरेण
*च |
*प्रलम्बाष्िभुजं
*ववष्णुमथवावप
*चतुभुगजम्
*॥
*८२
**॥ *
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Sri Vishnu Puraanam – Amsha 6
Sri Engal Aalwaan’s Commentary:
*वालीतत |
*त्रयो
*भङ्र्ा
*यथय
*तत्
*त्रत्रभङ्गर् |
*वमलमभस्थत्रभङ्गर्ना |
There are three most wonderful folds in His stomach, just like the waves in the sea. There is a deep navel in His stomach. He has got long eight arms. Or four arms. We have to meditate upon the four arms of Vishnu, or eight arms, as ashtabhuja.
83
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 83:
*समथतोरुजङ्घं
*च
*सुस्थथताङ्तिवराम्भुजम् |
*गचन्तयेत्
*ब्रह्मभूतं
*तं
*पीततनमगलवाससम्
*॥
*८३
*॥
Firm and steady, and flat, His legs and thighs, and His Lotus Feet, which are most well formed, and clad in clean yellow robes, the Peetaambara, this is the form of Brahman, Paramaatman, which is to be meditated upon. With all the aayudhaas and bhooshanaas, this is the form of Paramaatman which one has to establish in the mind, and then meditate upon it.
84
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 84:
*क्रकरीिहारकेयूरकिकादिववभूवषतम्
*॥
*८४
*॥
The crown, garland, armlets, bracelets - He is decorated with all these ornaments.
85
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 85:
*शाङ्गर्शङ्खर्िाखड्र्चक्रािवलयास्न्वतम् |
*वरिाभयहथतं
*च
*मुदद्रकारत्नभूवषतम्
*॥
*८५
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*र्ारणां
*ववषयभेिेन
*चतुर्ाग
*िशगयतत
*शाङ्गर्
*इत्यादिना |
*अष्िभुजत्वपिे
*शाङ्गर्ािीतन
*ष्
*षण्णां
**र्ायागणण *,
*वषषभुजयोः
**पद्मबाणौ *,
*वराभये
*वा |
*चतुभुगजत्वे
*शङ्खचक्रर्िाब्जातन |
*तत्र
*शाङ्गर्
**इत्यादिना *,
*तां
*तिेत्यन्तेन
*अथत्रभूषणप्रत्यङ्र्प्रर्ानाङ्र्
*चतुष््यववषया
*प्रथमा
*र्ारणा
*उक्ता |
*अथत्रप्रर्ानेयं
*र्ारणा |
The Shaarnga bow, then Shankha, Gadaa, Khadga, Chakra, Akshamaalaa, He has got Varada hasta, and Abhaya hasta, and the Mudrikaa ratna. His wonderful form is with all the bhooshanaas and astraas.
There are four kinds of dhaaranaa, told. The weapons that He is carrying, in Ashtabhuja and in Chaturbhuja are told.
[[157]] of 194
86
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 86:
*गचन्तयेत्
*तन्मयो
*योर्ी
*समार्ाय
*आत्ममानसम् |
*तावत्
*यावत्
*दृढी
*भूता
*तत्रैव
*नृप
*र्ारणा
*॥
*८६
*॥
With complete concentration, the yogi has to meditate on the form of the Lord with the Shaarnga, Shankha, the Varada Abhaya hasta, etc., keeping his mind tranquil and equipoised. He has to meditate upon this as long as he has firmly established the form, he has to think of only this and nothing else. This is dhaaranaa.
87
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 87:
*व्रजतस्थतष्ठतो
*अन्यत्
*वा
*थवेच्छया
*कमग
*कुवगतः |
*नापयातत
*यिा
*गचत्तात्
*मसद्र्ां
*मन्येत
*तां
*तिा
*॥
*८७
*॥
Whether is walking or standing, or whatever he is doing, whatever work he is engaged in, when such a form of Bhagavaan, the wonderful *divya mangala *vigraha of Bhagavaan does not go away from his mind, is always established in his mind, whatever he may be doing, walking, sitting, standing, or doing any other work, that is when he can understand that his dhaaranaa is now mastered, that he has attained the state of dhaaranaa.
88
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 88:
*ततः
*शङ्खर्िाचक्रशाङ्गर्ादिरदहतं
*बुर्ः |
*गचन्तयेत्
*भर्वत्
*रूपं
*प्रशान्तं
*सािसूत्रकम्
*॥
*८८
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत
*इतत |
*ततः
*शङ्ख
*इत्यादिना
*सािसूत्रकममतत
*अन्तेन
*शङ्खादि
*अथत्र
*रदहत
*सािसूत्रक्रकरीिादिभूषणप्रत्यङ्र्
*प्रर्ानाङ्र्ववषया
*द्ववतीया
*उक्ता |
*इयं
*भूषणप्रर्ाना |
First, it is said that he has to meditate Bhagavaan with all the astra, bhooshana. Now, the second kind of meditation is told here. This second form of meditation is with only bhooshanaas, without the Shankha, Gadaa, Chakra, Shaarnga. The first form is astra and bhooshana. The Bhagavaan’s form is to be meditated upon, with sphatika akshamaalaa, yajnyopaveeta, etc.
89
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 89:
*सा
*यिा
*र्ारणा
*तद्वत्
*अवथथानवती
*ततः |
*क्रकरीिकेयूरमुखैः
*भूषणैः
*रदहतं
*थमरेत्
*॥
*८९
**॥ *
Sri Engal Aalwaan’s Commentary:
[[158]] of 194
Sri Vishnu Puraanam – Amsha 6 *सा
*इतत |
*क्रकरीि
*इत्यादिना
*भूषणरदहतप्रत्यङ्र्प्रर्ानाङ्र्ववषया
*तृतीया
*उक्ता |
*इयं
*प्रत्यङ्र्प्रर्ाना |
The next stage is without bhooshanaas also, thinking about all the various angaas of Bhagavaan. Mainly concentrating on the angaas or avayavas of Bhagavaan. After establishing and mastering the dhaaranaa of bhooshanaas, one has to meditate without the bhooshanaas.
90
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 90:
*तिेकावयवं
*िेवं
*चेतसा
*दह
*पुनबुगर्ः |
*कुयागत्
*ततो
*अवयववतन
*प्रणणर्ानपरो
*भवेत्
*॥
*९०
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्
*इतत |
*तत्
*एक
*अवयवम्
*इत्यादिना
*प्रर्ान
*अङ्र्ववषया
*चतुथी
*र्ारणा
*उक्ता |
*आयुर्
*भूषण
*प्रत्यङ्र्ेषु
*अभ्यासेन
*सुदृढं
*र्ृहीतेषु
*पुनः
*तत्
*एक
*अवयवं
*तेषां
*प्रत्यङ्र्ानां
*प्रर्ान
*अवयवयुक्तं
*िेवं
*चेतसा
*कुयागत्
*गचन्तयेत्
*इतत
*अथगः |
*इयम्
*एक
*अवयवप्रर्ाना |
*अथ
*ध्यानम्
*आह
*ततो
*अवयववनी
*इतत |
*ततः
*र्ारणानान्तरम् |
*अथत्रभूषणप्रत्यङ्र्प्रर्ानाङ्र्ानामाश्रये
*र्ोमुख
*आकारे
*अवयववतन
*अथत्रादि
*अनुषङ्र्ेण
*ध्यानपरो
*भवेत् |
Then, he has to think of each avayava of Bhagavaan. This is the fourth dhaaranaa, with the angaas of Bhagavaan. The aayudhaas, bhooshanaas, the various angaas of Bhagavaan, with the continuous practice and meditation, when it is firmly established in the mind, and then only one avayava, having the Bhagavaan’s form, this is to be meditated upon. This is giving importance to one avayava at a time, and then this is told as dhyaana. Till this, it is dhaaranaa, and now it is dhyaana. The avayavi is said to be of gomukhaakaara, and one has to do dhyaana in that.
91
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 91:
*तत्
*रूपप्रत्यया
*चैका
*सन्तततश्चान्यतनथथपृहा |
*तत्
*ध्यानं
*प्रथमैरङ्र्ैः
*षड्मभतनगष्पाद्यते
*नृप
*॥
*९१
**॥ *
Sri Engal Aalwaan’s Commentary:
*ध्यानलिणम्
*आह
*तत्
*रूप
*इतत |
*तत्
*रूपप्रत्यय
*इतत
*च
*पाठः |
*तत्
*रूप
*प्रत्यये
*र्ारणामसद्र्रूपववषयप्रत्यये |
*एका
*असदृशी |
*अन्यतनथपृहा
*ववजातीयप्रत्ययानन्तररता
[[159]] of 194
Sri Vishnu Puraanam – Amsha 6 *या
*संतततः
**प्रवाहः *,
*तत्
*ध्यानं
*षड्भ्रङ्र्ैः
*यमादिमभः |
*एवमुपासनसोपानक्रमेणारूढ
*दिव्यववषयम्
*इिं
*ध्यानम् |
*पूवगत्र
*तथय
*च
*आलम्बहवत
*इतत
*प्रथतुतः
*सालम्बनो
*योर्ः |
*अथत्रभूषण
*अध्याये
*दह
*अथत्र
*भूषणमय
*सवगशस्क्त
*आश्रयदिव्यववग्रहः
*सबीहयोर्ववषय
*इतत
*थपष्िम्
*उक्तम् *
*सालम्बनो
*महायोर्ः
*सबीज
*इत्यादिना |
This is the form of dhyaana. When once dhaaranaa is established, this is the same as tailadhaaraavat avicchinna smruti santati roopaa, what Bhaashyakaarar says, that there should be no other thought coming in between two thoughts. This is saalambana yoga. In the astra bhooshana adhyaaya, the form that is meditated upon, with astra, bhooshana, is said to be sabeeja yoga.
The dhyaana is now established with the six *angaas - yama, niyama, aasana, *praanaayaama, pratyaahaara, dhaaranaa. Now is told the dhyaana. Samaadhi is next.
92
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 92:
*तथयैव
*कल्पनाहीनं
*थवरूपग्रहणं
*दह
*यत् |
*मनसा
*ध्यानतनष्पाद्यं
*समागर्थसो
*अमभर्ीयते
*॥
*९२
**॥ *
Sri Engal Aalwaan’s Commentary:
*अथ
*ध्यानपयगन्त
*सप्ताङ्र्जन्यं
*तनबीजयोर्ाख्यं
*भर्वत्थवरूपववषयं
*समागर्म्
*आह -
*तथयैव
*इतत |
*तथयैव
*ववग्रहादिववमशष्ितया
**ध्यातथयैव *,
*कल्पनाः
*नामरूपवणागपियववनाशाियः |
*अयं
*समागर्ः
*पूवागध्याये
*परववद्या
*इतत
*उक्तं
*वववेकजज्ानम् |
*इिं
*च
*अथत्रभूषणादिववमशष्िदिव्यववग्रहवत
*एव
*भर्वतो
*अथत्रभूषण
*अध्यायादिषु *
*त्रबभततग
*पुण्डरीकािः
*सिैव
*परमेश्वरः *
*कलामुहूतगदिमयश्च
*कालः *
*इत्यादिमभः
**प्रततपादितत्वात् *,
*अथत्रािीनां
*रादहत्येन
*उत्तरोत्तरध्यानथय
*वचनम्
*अन्यथा
**तथयाशक्यत्वात् *,
*न
*तु
*त्याज्यत्वात्
*तेषाम् |
*अथत्रादिववमशष्िववग्रहवत
*एव
**प्राप्यत्वात् *,
*तत्क्रतुन्यानेन
*तेषाम्
*अवप
*दृढं
*ध्येयत्व
*वचनात्
*च |
This is samaadhi, said to be Nirbeeja yoga. The meditation with astra, bhooshana is Sabeeja yoga. That which is realized with the sapta angaas of yoga, up to dhyaana, is called Nirbeeja yoga, and this is Bhagavaan’s essential nature. This means, One who is meditated upon with all the divya mangala vigraha, astra, bhooshana - thinking that He does not have naama, roopa like what we see in this world, and that there are not the shat bhaava vikaaraas, asti iti kevalam, who is without any vikaaraas, with this, the svaroopa grahana has to be done. This is to be achieved through meditation in the mind. This is said to be samaadhi. The [[160]] of 194
Sri Vishnu Puraanam – Amsha 6 previous chapter is told as para vidyaa and apara vidyaa. Apara vidyaa is shaastra janya jnyaana, para vidyaa is as told in the Mundakopanishad, is the vivekaja jnyaana, which is upaasanaatmaka. This is already established in the *Astra *bhooshana adhyaaya for one who has all these attributes - astra, bhooshana, who is vishishta with all these things, such a Bhagavaan having the divya mangala vigraha. One can meditate upon the svaroopa of Bhagavaan, starting with the meditation on the divya mangala vigraha, with all the astraas and bhooshanaas, the most resplendent form of Bhagavaan, and then thinking without the astraas thinking about the same form, without the bhooshanaas thinking about the same form, and meditating upon the svaroopa of Bhagavaan. Always, Bhagavaan is qualified by all these things, but the focus is on the svaroopa, astra, bhooshanaas; without this, it is not possible to proceed in this form. Without this, it is not possible to achieve. One should not leave them away, but this is the way to progress. Finally, the one who is to be attained, Bhagavaan, is qualified by all of these, astraas, bhooshanaas, vigraha, as per *Tat kratu nyaaya - “Yathaa *kraturasmin loke purusho bhavati, tathaa itah pretya bhavati” - “As one meditates, he attains that only; whatever form one meditates upon, he attains that”, so if he meditates upon jeevaatman, he attains jeevaatman only. If one meditates upon Bhagavaan, he attains that. Bhagavaan’s form is having all of these - divya mangala vigraha, astra, bhooshana, so meditation is only upon such a form, and not leaving all those things. However, one can focus more and more on various aspects, as what is told in the four ways of dhaaranaa. One who attains Bhagavaan in the final stage, the ultimate stage, is the Bhagavaan having the divya mangala vigraha, and the astra, bhooshana, etc.
93
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 93:
*ववज्ानं
*प्रापकं
*प्राप्ये
*परे
*ब्रह्मणण
*पागथगव |
*प्रापणीयः
*तथैवात्मा
*प्रिीणाशेषभावनः
*॥
*९३
**॥ *
Sri Engal Aalwaan’s Commentary:
*उक्तथय
*समागर्रूपज्ानथय
*भेषजं
*भर्वत्प्रास्प्तः
*इतत
*उक्तम्
*परब्रह्मपास्प्तफलम्
*आह
*ववज्ानम्
*इतत |
*इिं
*ववज्ानं
*प्राप्ये
*परे
*ब्रह्मणण
**प्रापकम् *,
*तथा
*एव
*ब्रह्मवत्
*प्रिीण
*अशेषभावनः
*भावनात्रयरदहतो
*भर्वत्
*उपासक
*आत्मा
*प्रापणीयः
*प्रापतयतव्यः | *
*ब्रह्मवविप्नोतत
*परम् *
*ववद्यया
*अमृत (
**त्व *)
*मश्नुते *
*भक्त्या
*तु
*अनन्यया
**शक्यः *, *
*भक्त्या
*माम्
**अमभजानातत *, *
*तत्प्रास्प्तहेतुज्ागनं
*च *
*इत्यादि |
The attainer is aatman, and this kind of vijnyaana, which is the saadhanaa for attaining Bhagavaan is told here. This vijnyaana, told up to samaadhi, this yoga, is the one which helps one to attain Paramaatman. Just like Parabrahman, he will [[161]] of 194
Sri Vishnu Puraanam – Amsha 6 also be getting rid of all his blemish, his karma bandha, prakruti sambandha; he will get rid of bhaavanaa traya, the bhagavat upaasaka is the attainer. This is also told in the Shruti - one who meditates upon Brahman attains Brahman. The pramaanaas about upaasanaa are given here.
94
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 94:
*िेत्रज्ः
*करणी
*ज्ानं
*करणं
*तथय
*तेन
*तत् |
*तनष्पाद्य
*मुस्क्तकायं
*वै
*कृतकृत्यं
*तनवतगते
*॥
*९४
**॥ *
Sri Engal Aalwaan’s Commentary:
*इिं
*ज्ानं
*न
*केवलं
**ब्रह्मप्रापकमात्रम् *,
*क्रकं
*तु
*मुस्क्तकारणमवप
*इवत्त
*आह
*िेत्रज्
*इतत |
*िेत्रज्ः
*अनादिकालिेत्ररूपमायार्ुणत्रयततरोदहतथवथवरूपः |
*करणी
*करणवान् |
*समागर्रूपं
*ज्ानं
*करणम् |
*तत्
*ज्ानं
*तेन
*करणत्वेन
*तथय
*िेत्रज्थय
*मुस्क्तकायं
*तनष्पाद्य
*कृतकृत्यं
*तनवतगते
*मुस्क्तमकृत्वा
*न
*तनवतगत
*इतत
*अथगः |
It is not only that it will lead one to Brahman, but also will make one get liberated. Kshetrajnya is the jeevaatman, upaasaka, who is meditating, is the karani. The karana, saadhana is jnyaana, the upaasana. It will definitely give him the fruit of mukti, and then only will it return, it is told here. He has to do until he gets moksha, aharahah anustheya, this bhakti yoga he has to perform everyday, he will attain moksha. The prakruti, which is guna traya, called maayaa, in the form of kshetra, the shareera, his svaroopa is covered by that. Karani is one who performs the upaasanaa. Karana, the instrument is upaasanaa, the samaadhi roopa jnyaana. It will not end before getting him liberation. He has to perform this till he gets liberation.
It will get him liberation, and he will never return to samsaara again. Kshetrajnya is one whose real nature is covered by the veil of prakruti, and maayaa which is trigunaatmaka, consisting of sattva, rajas, tamas, since beginningless time. Karani means one who performs, executes the means to moksha. The jnyaana of the form of samaadhi, is the instrument, the means. It will not get over before he gets liberation. It will take him up to that. This is the power of samaadhi, he says. Now, the moksha svaroopa is told in the next shloka.
95
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 95:
*तद्भावभावमानः
*ततो
*असौ
*परमात्मना |
*भवत्यभेिी
*भेिश्च
*तथय
*अज्ानकृतो
*भवेत्
*॥
*९५
**॥ *
Sri Engal Aalwaan’s Commentary:
[[162]] of 194
Sri Vishnu Puraanam – Amsha 6 *मुस्क्तथवरूपम्
*आह
*तद्भावभावम्
*इतत |
*तद्भावभावमापन्नः
*तथत
*परथय
*ब्रह्मणो
*भावाः
*अपहतपाप्मत्वाियो
**र्मागः *,
*तेषां
*भावम्
**आववभागवम् *,
*आपन्नः
**प्रप्तः *,
*तिा
*असौ
*परमात्मना
*अभेिी
*भवतत
*ज्ानान्िाद्याकारैः
*एकप्रकारो
*भवतत
*इतत
*अथगः |
*भेिः
**िेवादिरूपः *,
*तिन्वयो
*अथय
*तिन्वयो
*अथय
*कमगरूप
**अज्ानकृतः *; *
*तनरञ्छ्जनः
*परमं
**साम्यमुपैतत *, *
*ब्राह्मणो
**मदहमानमाप्नोतत *, *
*परं
*ज्योततसुपसंपद्य
*थवेन
*रूपेण
**अमभतनष्पद्यते *, *
*संपद्याववभागवः
**थवेनशब्िात् *, *
*मम
*सार्म्यगम्
*आर्ताः *
*इत्यािेः |
*थवरूप
*ऐक्यपिे
*तु
*द्ववतीयो
*भावशब्िो
*तनरथगकः |
*अभेिी
*भवतत
*इतत
*अथय
*च
*पुनरुस्क्तः *
*अन्यत्
*द्रव्यं
*दह
*नैतत
*तत्
*द्रव्यतां
**यतः *
*
*इतत
*च
*उस्क्त
*ववरोर्ः |
This is said to be the moksha svaroopa. Tadbhaava bhaavam means Bhagavaan’s svabhaava, which is apahata paapmatva, vijarah, vimrutyuh, vishokah, etc. - these will be aavirbhaava, that means that these will not be created, but will be in his natural state, because it was covered, like the dust covered on a gem; if the dust is removed, it will shine forth in its original form. He will be not different from Paramaatman, he will be in the same form as Bhagavaan, He will attain similarity with Bhagavaan, is the meaning. Bheda is the deva, manushya and other forms, which he was in the bound state, because of the ignorance in the form of karma, because of which he thought he was deva, manushya, etc.; having got rid of all his blemish, he attains similarity with Paramaatman, he will be in his original form. Having attained Paramaatman, he will get samaana dharma, saadharmya, with Bhagavaan. Svaroopa aikya, identity cannot be told here, because bhaava bhaava is told, and the second bhaava will be futile in this case, it will not be meaningful. That would again become repetition. One dravya cannot become another dravya, even when they are mixed together. Though they may be like a river merging into the sea, both are called as sea, as the river leaves its name and form; but the particles of the river are still present, and there is no svaroopa naasha or svaroopa aikya with samudra. It becomes one with samudra means that it will also have the same form, similarity, that is what is meant here also. These are all explained here. Abheda does not mean svaroopa naasha and identity with Bhagavaan, but it means similarity, saamya with *Bhagavaan, guna *saamya.
This tells about the mukti svaroopa. This is explained in detail by *Sri Engal *Aalwaan. Tadbhaavabhaavan means the bhaavaas of Parabrahman, which are *apahata paapmaa, vijarah, vimrutyuh, vishokah, vijighatsah, apipaasah, *satyakaamah, satyasankalpah, the ashta gunaas which are told, which are present in the jeevaatman also, in the upaasaka, but are covered by the veil of prakruti. When the cover is removed, it will be in its original natural state; this is called aavirbhaava. So, the jeevaatman will also get the ashta gunaas like [[163]] of 194
Sri Vishnu Puraanam – Amsha 6 Paramaatman. He gets abheda with Paramaatman, his svaroopa will also be jnyaana aananda, and his dharma bhoota jnyaana will be equal to that of Paramaatman. The abheda told here is to be interpreted as told in the commentary - that he becomes similar to Him, becomes similar to Paramaatman with the forms of jnyaana and aananda. Jeevaatman and Paramaatman - are they identical or are they different, what happens in the mukti svaroopa, is explained. Will the jeevaatman lose his svaroopa and merge into Paramaatman, or will he join Paramaatman and get the form similar to Paramaatman. This is what is explained here. It is said that there is similarity, and he does not lose his essential nature. There is no svaroopa naasha in moksha; if it were so, then nobody would desire for such a moksha. Shrutis say clearly that there is similarity attained by the jeevaatman with Paramaatman. The bheda is explained - jeevaatman is also jnyaana aananda maya, jnyaana aananda svaroopa, and his dharma bhoota jnyaana is eternally having all the good qualities, but due to prakruti sambandha, it is covered and contracted. Now, when the prakruti sambandha goes off, the association with matter is removed and destroyed once and for all, he will be in his original state, which is similar to Paramaatman.
The difference is - when he was associated with prakruti, he was born as deva, manushya, tiryak, krimi, keeta, sthaavara, based on each one’s karma, which is happening from anaadi kaala, beginningless time. The bheda came because of the karma, anaadi karma. Karma is also anaadi. Because jeevaatman is anaadi, karma is also anaadi. The karmaas which a jeevaatman does lead to Bhagavaan’s anugraha or nigraha, which are called punya and paapa, and that is going on getting accumulated. When he transgresses the shaastraas, there will be nigraha, punishment; Bhagavaan will do a sankalpa that he has to be punished for this. When he follows the shaastraas and does all things right, there will be anugraha, and Paramaatman will grace him, this is punya. The jeevaatman has to experience the fruits of all the karmaas that he has done. For this he gets bodies, and different kinds of bodies based on the punya and paapa that he has accumulated. Again, he identifies himself with the body, and again gets into all kinds of karma. If he gets into the body of a cow, he will act like a cow, he will do all the karmaas like a cow, similarly when he gets into the bodies of a human or deva. As when Keshidhvaja is teaching Khaandikya Janaka, when he gets an aachaarya and does upaasanaa, he gets rid of this body once and for all, and he will be in his liberated state. Then he will be abhedi with Paramaatman, similar to Paramaatman, because he is also jnyaana aananda maya. He is anu, his svaroopa is jnyaana aananda, and his dharma bhoota jnyaana will become equal to that of Paramaatman. Deva aadi roopa is the bheda here. This bheda is due to karma roopa ajnyaana.
[[164]] of 194
Sri Vishnu Puraanam – Amsha 6 This is told in Shrutis as he gets parama saamya, ultimate similarity with respect to the dharma, dharma bhoota jnyaana, and apahata paapmatva aadi gunaas. He will not become vibhu in svaroopa, he will not be all pervasive in his essential nature, he will be atomic. He will be subtle, and his essential nature will be ati sookshma. He will not have the capability to enter into all the beings, antaryaamitva. He will not be capable of jagat srushti, paalana, samhaara. He will enjoy the ultimate bliss similar to that of Paramaatman. The similarity is with respect to that aspect only. He will not be tainted by karma, prakruti.
He goes near Paramaatman, and touches Him, sparsha, and the paryanka vidyaa is told in the Upanishads. He gets evolved in his original form, and the veil of karma is removed. Having attained Paramaatman, his svaroopa aavirbhaava happens. Baadaraayana clearly says this in the *Brahma Sutraas. Bhagavaan *Krishna says in the Bhagavad Geeta that he gets *samaana dharmatva. Svaroopa *aikya does not happen. There is no svaroopa naasha.
The defects in the other proposition are told. If there is svaroopa aikya, the words told here tadbhaava bhaavam, the second bhaava will be meaningless. If there is svaroopa aikya, only one bhaava would be sufficient. So, there is no identity, there is only similarity. Abhedi bhavati would also become repetition. The meaning of yoga given in the other proposition is identity, where jeevaatma svaroopa merges into Paramaatma svaroopa and loses its svaroopa; that cannot be true, because as told in the Vishnu Puraana itself earlier, one object cannot become another object.
When there is merger of two objects, they maintain their svaroopa, but they can become one, as in if we add one-half tumbler of water into another half-tumbler of water, both will become water only. If a river merges into the sea, they will both be called sea only, we say that they merge into each other; but the particles, atoms of the river will still remain there only, and will not get destroyed in the ocean. But, it may lose its name and form which was there earlier. Similarly, jeevaatman also loses his name and form which deva, manushya, etc., and will attain a state similar to Paramaatman with respect to his jnyaana aananda gunaas. There will be contradictions with the Shruti statements if we don’t say so. This is the mukti svaroopa.
There are some more important shlokaas coming next.
We are studying Chapter 7 of Amsha 6. Where Keshidhvaja is teaching Khaandikya Janaka about Bhagavat yoga, upaasanaa, how dhyaana is to be done to attain samaadhi. He was telling that such a kind of bhakti yoga, will definitely get one moksha, liberation. [[165]] of 194
96
Sri Vishnu Puraanam – Amsha 6
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 96:
*ववभेिजनके
*अज्ाने
*नाशमात्यस्न्तकं
*र्ते |
*आत्मनो
*ब्रह्मणो
*भेिमसंतं
*कः
*कररष्यतत
*॥
*९६
**॥ *
Sri Engal Aalwaan’s Commentary:
*एतत्
*एव
*त्रबवृणोतत
*ववभेिजनक
*इतत |
*ववभेिः
*िेवमनुष्यादि
*रूपः |
*आत्मतन
*ज्ानैकरूपे
*िेवादिववववर्रूपववववर्भेिहेतुभूत
*कमागख्य
*अज्ाने
*परब्रह्मिशगनेन
*आत्यस्न्तक
*नाशं
*र्ते
**सतत *,
*परथमात्
*ब्रह्मणः
*आत्मनो
*भेिं
*िेवादिरूपं
*भेिं
*कः
*कररष्यतत -
*न
*को
*अवप
*कररष्यतत
*इतत
*अथगः |
*यथा
*आह
*शौनकः *
*चतुववगर्ो
*दह
*भेिो
*अयं
*ममथ्याज्ानतनबन्र्नः |
The moksha svaroopa is only explained here. The differences with respect to deva, manushya, etc., his karma gets completely destroyed when he sees Paramaatman and goes and joins Him. The ajnyaana, ignorance of the nature of karma, is the cause of various differences like various forms of deva, manushya, etc. When that is destroyed completely with the darshana of Paramaatman, with the aatman being jnyaanaika roopa itself, then who will say that he is deva, or he is manushya, then the aatma Paramaatma saamya with respect to jnyaana aakaaratva svaroopa and in the jnyaana dharma, the similarity will be there. That jeevaatman is anu, and Paramaatman is vibhu will remain, but both will be of the nature of consciousness. One will not differentiate like deva, manushya. Shounaka’s words are also told as pramaana here. The four kinds of bheda told here - deva, manushya, tiryak, sthaavara, is because of the ajnyaana which is happening due to karma.
97
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 97:
*इत्युक्तथते
*मया
*योर्ः
*खास्ण्डक्य
*पररपृच्छतः |
*संिेपववथताभ्यां
*तु
*क्रकमन्यत्
*क्रक्रयतां
*तव
*॥
*९७
*॥
Keshidhvaja after teaching all these to Khaandikya Janaka, the nature of yoga, ashtaanga yoga, samaadhi, what forms to meditate upon, what to meditate upon, what is the nature of liberation, and he said finally - “Thus, I have taught you the yoga, Khaandikya, which you asked me. I have told you briefly and also in detail. What else do you want to know?”
98
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 98:
*खास्ण्डक्य
*उवाच -
*कगथते
*योर्सद्भावे
*सवगमेव
*कृतं
*मम |
*तवोपिेशेनाशेषो
*नष्िस्श्चत्तमलो
*यतः
*॥
*९८
*॥
[[166]] of 194
Sri Vishnu Puraanam – Amsha 6 Khaandikya replied - O Keshidhvaja, with your teaching of this yoga, everything is done. I am happy, there is nothing else I want. With this upadesha instruction of yours, all the impurities in my mind are completely destroyed now. I have nothing else to ask of you.
He shows the indication that he has absorbed the knowledge, which Keshidhvaja has taught him. He said that “My mind has become pure”.
99
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 99:
*ममेतत
*यन्मया
*चोक्तमसिेतत्
*न
*चान्यथा |
*नरेन्द्र
*र्दितुं
*शक्यमवप
*ववज्ेयवेदिमभः
*॥
*९९
**॥ *
Sri Engal Aalwaan’s Commentary:
*कगथत
*इत्यादि
*श्लोके
*ममेतत
*वचनथयाहंकारममकारहेतुभूतगचत्तमलनाशवचनेन
*व्याहततं
*पररहरतत
*मम
*इतत |
*यद्यवप
*अहंममत्वहेतुगचत्तमलाशे
*सतत
*अहंममत्वनाशात्
*अहं
*मम
*इतत
*शब्ि
*प्रयोर्ो
*न
*युज्यते |
*तथा
*अवप
*ववज्ेयवादिमभः
*सािात्कृतपरमाथषरवप
*तत्
*प्रयोर्ं
*ववना
*न
*र्दितुं
*शक्यम् |
I said “My, mine, that I have heard everything, my mind has now been cleared”. These words “I, mine”, without using these words, I cannot convey you these. That is why I told, and not with any other reason. I have lost this ahamkaara, mamakaara. If I tell that my mind is pure, then it may mean that I still have ahamkaara, but that is not what I am meaning here. I am not having any ahamkaara, mamakaara. When the impurities are all destroyed, I still have to tell that “My mind”. When the complete impurities are destroyed, I should not even be using aham, mama, but those who have understood the truth, and are trying to tell, even those who have realized the ultimate, cannot convey this without using those words. That is why I am using that, he says.
100
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 100:
*अहं
*ममेत्यववद्येयं
*व्यवहारथतथा
*अनयोः |
*परमाथगः
*त्वसंकल्प्यो
*र्ोचरे
*वचसां
*न
*यः
*॥
*१००
**॥ *
Sri Engal Aalwaan’s Commentary:
*एतत्
*एव
*वववृणोतत
*अहम्
*मम
*इतत |
*अहं
*ममेतत
*इयं
*बुद्गर्रववद्या
*अन्यथाज्ानम् |
*तथा
*व्यवहारः
*पुमान्
*थत्री
*र्ौरयं
*वास्ज
*इत्यादि
*व्यवहारो
*अवप
*अनया
*अववद्यया |
*द्वैताद्वैतयोः
*अभेिः
*भ्रमकृत
*इतत
*अथगः |
*परमाथगः
*अववनामश
**आत्मा *,
*असंलाप्यः -
[[167]] of 194
Sri Vishnu Puraanam – Amsha 6 *अजमदहषादिववशेषरदहततया
*तत्
*तत्
*शब्िैः
*अतनिेश्यः |
*तत्र
*हेतुः
*र्ोचरे
*वचसां
*न
*यः
**इतत *
|
Aham, mama are avidyaa jnyaana, thinking one as something else. He is a man, she is a woman, this is a cow, horse, is also avidyaa, it is not the right knowledge, because all are jnyaana aakaaraas, aatmans only. All the differences, what I said, are due to avidyaa only, bhramaa. It is the wrong knowledge. The truth is that aatman is eternal, and we cannot express by words. We cannot talk about him. We cannot say that this aatman is goat, this is buffalo, etc; we cannot use these words to indicate an aatman. Because all aatmans are jnyaana aakaaraas only. He cannot be told using these words. Because these are all coming due to prakruti sambandha and not in his real nature.
101
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 101:
*तद्र्च्छ
*श्रेयसे
*सवं
*ममैतद्भवता
*कृतम् |
*यद्ववमुस्क्तप्रिो
*योर्ः
*प्रोक्तः
*केमशध्वजाव्ययः
*॥
*१०१
*॥
You can return, O Keshidhvaja. You told me everything for my good, shreyas. Shreyas is told in Upanishads as the reality principle, and not preyas, the pleasure principle. You have taught me all these for my ultimate good. You have taught me the yoga which will get me ultimate liberation itself. You have taught me the eternal moksha itself - the means to that, O Keshidhvaja.
102
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 102:
*श्री
*पराशरः -
*यथाहं
*पूजया
*तेन
*खास्ण्डक्येन
*स
*पूस्जतः |
*आजर्ाम
*पुरं
*ब्रह्मन्
*ततः
*केमशध्वजो
*नृपः
*॥
*१०२
*॥
Sri Paraasharar - Having shown all the honour, respect, as Keshidhvaja deserved, by Khaandikya Janaka, Keshidhvaja came back to his city.
103
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 103:
*खास्ण्डक्यो
*अवप
*सुतं
*कृत्वा
*राजानं
*योर्मसद्र्ये |
*वनं
*जर्ाम
*र्ोववन्िे
*ववतनवेमशतमानसः
*॥
*१०३
*॥
Khaandikya also made his son as the king, and in order to perfect and practice his yoga, which was taught by Keshidhvaja, he went to the forest, having fixed his mind in Govinda. He wanted to meditate, do upaasanaa, and attain moksha. So, he retired to the forest.
104
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 104:
[[168]] of 194
Sri Vishnu Puraanam – Amsha 6 *तत्रैकान्तमततभूगत्वा
*यमादिर्ुणसंयुतः |
*ववष्ण्वाख्ये
*तनमगले
*ब्रह्नण्यवाप
*नृपततलगयम्
*॥
*१०४
**॥ *
Sri Engal Aalwaan’s Commentary:
*तत्र
*इतत |
*लयम्
**नामरूपकमगणामात्यतनतनाशम् *, *
*यथा
*नद्यः
*थयन्िमानाः
*समुद्रे
*अथतं
*र्च्छस्न्त
*नामरूपे
**ववहाय *, *
*अश्व
*इव
*रोमाणण
*ववर्ूय
**पापम् *, *
*मभद्यते
**हृिग्रस्न्थः *, *
*तनरञ्छ्जनः
*परं
*साम्यम्
*उपैतत *
*इत्यािेः |
*न
*तु
*थवरूप
**ऐक्यम् *,
*तनत्यनैममवत्तकप्राकृतलये
*प्रिशगनात् |
*तथा
*सतत
*ईश्वरथय
*वैषम्यनैघृगण्यादि
*िोषो
*जीवानामकृताभ्यार्मः
*कृतववप्रनाशश्च
*थयात् |
*पुनिेहसंबन्र्ा
*अभाव
*एव
*आत्यस्न्तके
*ववशेषः |
Concentrating on Bhagavaan only, with yama, niyama, aasana, etc., having perfected all of that, he merged into Vishnu, who is nirmala, Parabrahman.
The meaning of laya is told in the commentary. Laya is the complete destruction of the naama, roopa, karma. He got this when he attained Vishnu. This is told in the Shrutis. Just like the rivers. The river is called Gangaa, and it has a form, that it is flowing like this, and that is Yamunaa river, this is Kaaveri river, etc., and they all go and merge into the ocean. When they go into the ocean, inside the ocean, we cannot say that “this is river Gangaa, this is river Kaaveri, this is river Yamunaa”. They leave their form and name and merge into the ocean. But they don’t lose their essential nature. Similarly, jeevaatman attains moksha, in the same way.
Just as a horse shakes off its mane, similarly, the jeevaatman shakes off all his punya and paapa karmaas and attains liberation. The knots in the heart, the raaga, dvesha, karma, everything gets destroyed. Being untainted by karma, he attains ultimate similarity with Paramaatman. These are all told in the Shrutis. There is no svaroopa aikya, it is not identity of nature, jeevaatman does not lose his essential nature. This is also seen clearly in the nitya, naimittika and praakruta laya. It is told that in sushupti, deep sleep, we go and attain Paramaatman, we get laya; it is said that jeevaatman merges into Paramaatman in deep sleep, but he again comes back, he becomes the same thing whatever he was earlier, when he wakes up; and he remembers all the things that he remembered earlier, whatever he had done the previous day; he becomes whatever he was earlier; this is proof that he has not lost his essential nature, because he again comes back. Like this, it can be seen in naimittika and praakruta pralaya.
If the jeevaatman had lost his nature, what would have happened? When he dies, for example, and gets into another body, when a human dies and gets born as a [[169]] of 194
Sri Vishnu Puraanam – Amsha 6 horse or cow, he will become the cow or horse only to experience the fruits of his karma, and he will get body of a cow or a horse. If the nature of jeevaatman itself gets totally destroyed when he dies, and if he gets into the body of a cow, then he will have to experience karmaas which he had not done, because his nature would have been destroyed completely and created again. Or whatever good or bad things he would have done in his human life, will not be giving fruit at all if he loses his nature completely. This is called kruta vipranaasha, the fruits of the karma done will get destroyed if his nature gets completely destroyed; or he will have to experience the fruits of karmaas he has not done; this is not as per shaastraas, and this is not true. We experience the fruits of acts that we have done only, and not otherwise.
If this were not true, then Eeshvara also will have the defects, because if a jeevaatman gets into the body of a cow, and someone becomes a human, someone becomes a deva, why should Eeshvara create like this, if all of them lost their essential nature, and if it was newly created? This differentiation, vaishamya, will be a defect on the part of Eeshvara. And also there will be nairghrunya, because some of them will experience grief all the time, some of them will experience happiness; why should Paramaatman subject someone to grief for no reason, there would be cruelty on the part of Brahman. Whereas Brahman is told to be without any defects, akhila heya pratyaneekatva, His nature is far from any defects. He does not have any defects, as also told in the Sutraas.
So, jeevaatman’s anaadi karma is only responsible, and jeevaatmans are also there from beginningless time. They get their bodies as per their karmaas, and they experience grief or happiness, and Eeshvara is only a creator. Eeshvara does the act of creation, but choosing the body is based on their karmaas only. All this will be proper only if jeevaatmans do not lose their essential nature. If they lose their essential nature itself, then none of these will be right. There would be a lot of contradictions in the shaastraas then.
In the Aatyantika laya, moksha, he will not get another body. This is the difference compared to nitya, naimittika, praakruta laya, where he will be again in this samsaara and will get another body, again and again, whereas in the Aatyantika laya, moksha, he will never return to samsaara again.
105
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 105:
*केमशध्वजो
*ववमुस्क्त
*अथं
*थवकमगिपणोन्मुखः |
*बुभुजे
*ववषयान्कमग
*चक्रे
*चानमभसंदहतम्
*॥
*१०५
**॥ *
[[170]] of 194
Sri Vishnu Puraanam – Amsha 6
Sri Engal Aalwaan’s Commentary:
*केमशध्वज
*इतत |
*अनमभसंदहतम्
*अनमभसंदहतफलम् |
Keshidhvaja, for the purpose of liberation, in order to destroy all his karmaas which were there, he performed acts without any desire for fruits therein, and with the mamataa tyaaga, kartrutva tyaaga, sambandha tyaaga, phala tyaaga, without any desire in the fruits, and with Bhagavat aaraadhana roopa. And he also enjoyed based on the karma, without any attachment, because it has to be destroyed. The praarabdha karmaas, which have started to give fruits, have to be experienced. But there should be no attachment to any of that. If something bad happens, he will experience it, but he will not have any attachment to the fruits. If something good happens also, he will experience without any attachment. Keshidhvaja was doing like this.
106
Sri Vishnu Puraana, Amsha 6, Chapter 7, Shloka 106:
*अकल्याणोपभोर्ैश्च
*िीणपापो
*अमलथतथा |
*अवाप
*मसद्गर्मत्यन्तां
*तापियफलां
*द्ववज
*॥
*१०६
**॥ *
Sri Engal Aalwaan’s Commentary:
*अकल्याण
*इतत |
*अमलः
*िवपतप्रारब्र्कमगववशेषः |
Having got destroyed all the praarabdha karmaas, which had started to give fruit already, and which cannot be avoided, having experienced them, and having got rid of all the paapaas having experienced them, which had already started to give fruits, having become amala, having got his praarabdha karma destroyed fully, then he became eligible for atyanta siddhi, liberation.
This completes Chapter Seven.
**॥
इति
श्री
विष्णु
पुराणे
षष्ठे
अंशे
सप्िमो
अध्यायः
॥
**
॥
इति
श्री
विष्णु
पुराण
व्याख्याने
श्री
विष्णु
चित्तीये
षष्ठे
अंशे
सप्िमो
अध्यायः
॥
*॥
*अथ
*अष्िमो
*अध्यायः
**॥ *
Conclusion
Now, Chapter Eight. This is mostly about the phala, and what was told in the entire Vishnu Puraana, is summarized by Paraasharar here. Paraasharar also tells [[171]] of 194
Sri Vishnu Puraanam – Amsha 6 the fruits, benefits for someone who studies this most sacred work about Vishnu, the Vishnu Puraana, which he taught all this time to Maitreyar, the benefits of listening to this teaching, doing manana, he will tell here.