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Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 1: Sri Paraasharah – Hiranyakashipuh shrutvaa taam krutyaam vitatheekrutaam | Hiranyakashipu, having heard that even the krutya that they did through the abhichaara kriyaa was of no use, and it also got destroyed, and all their efforts were in vain, he called his son and asked him 'What is the cause of this great power that you have?'.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 2: Hiranyakashipuh – Prahlaada suprabhaavo asi kim etat te vichesthitam | Hiranyakashipu – Prahlaada, you seem to have great powers. What is it that you are doing? Is it because of some mantra, that you are having this kind of power? Or is it natural to you?
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 3: Sri Paraasharah – Evam prashtah tadaa pitraa prahlaado asura baalakah | Sri Paraashara – Having been asked like this by Hiranyakashipu, Prahlaada bows down and does namaskaara to his father, with great respect and reverence and says thus.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 4: Prahlaadah – Na mantraadi krutah taata na cha naisargiko mama | Prahlaada – O father, I have not acquired these powers through any mantra, or it is also not natural to me. Whoever meditates and is able to realize Achyuta in their hearts, for them, it is a very normal thing to have such powers.
Sri Engal Aalwaan’s Commentary: Na iti | Samaana eva saamanyah | Sarvagato api achyuto bhaktasya shuddhe hrudi aavirbhavati, naanyasya ashuddhe | Though Prahlaada said 'Sarvagatah, Sarvagah, Sarvavyaapin' about Vishnu, it is only those who have a pure mind, and very great devotion towards Bhagavaan that Bhagavaan manifests Himself. If anyone does not have such purity of mind, Bhagavaan cannot be realized by them.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 5: Anyeshaam yo na paapaani chintayati aatmano yathaa | One who does not sin towards others, just as one does towards oneself, for him, there can be no sin he can do, because there will be no cause.
Sri Engal Aalwaan’s Commentary: Taam paapa dukha bhaava roopaam aatmano hrut shuddhim chatusshlokyaah aaha anyeshaam ityaadinaa | That his mind is so pure and is filled with devotion towards Hari, this Prahlaada says starting with four shlokaas starting with Anyeshaam.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 6: Karmanaa manasaa vaachaa para peedaam karoti yah | One who tortures others through acts, or through mind, or through words, that will lead to sin; and to experience fruits of that sin, he has to be born again in this samsaara. He will be committing great sin.
Sri Engal Aalwaan’s Commentary: Karmanaa iti | Tat beejam janma saa para peedaa eva beejam yasya tat janma, tasya peedayituh ashubham phalati | Tat beeja janma iti cha paathah | Those who torture others, for them, all bad things will happen, and they will be accumulating sin only.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 7: So aham na paapam icchaami na karomi vadaami vaa | I never, even in my mind, desire ill for anyone, I don't even do bodily, or don't even speak ill of others. I am meditating all the time on Keshava, who is in me as well as present in all beings.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 8: Shaareeram maanasam dukham daivam bhoota bhavam tathaa | When I have such good and pure feeling everywhere, my mind and heart is most pure, when I am such, either bodily grief or sorrows, or in the mind, or caused by gods, or by any other beings – there will be no sorrow or grief to me arising from any of these causes.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 9: Evam sarveshu bhooteshu bhaktih avyabhichaarinee | This is how those who are knowledgeable, those who have the viveka jnyaana about what is right and wrong (they are called panditaas), realizing this, one has to act and live like this. Hari only is present in all beings. In that Hari, who is present everywhere, everything is His prakaara, shareera, undiluted devotion, only devoted to Hari, nobody else, or nothing else, (ananya prayojana), that kind of devotion one has to do.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 10: Sri Paraasharah – Iti shrutvaa sa daityendrah praasaada shikhare sthitah | Sri Paraashara – Having heard this, Hiranyakashipu, the king of daityaas, who was standing on top of a huge building, became extremely angry, and told his guards thus.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 11: Hiranyakashipuh – Duraatmaa kshipyataam asmaat praasaadaat shata yojanaat | Hiranyakashipu – This bad boy, let him be thrown from this huge tall building (hundred yojanaas) on which he was standing; let him fall down on the rock below, and let his body be broken to pieces. Let him die thus.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 12: Sri Paraasharah – Tatah tam chikshipuh sarve baalam daiteya (kimkaraah) daanavaah | Sri Paraashara – All the guards of Hiranyakashipu, they threw that boy from that huge building. He fell down, he was covering his heart that Hari should not get injured by this fall; He was always thinking of Hari, and covered his heart.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 13: Patamaanam jagat dhaatree jagaddhaatari keshave | The Earth herself came, he was having utmost devotion in Keshava who is supporter of the entire world. The earth is the supporter of this world, and Keshava supports earth also, and everything. The boy who was having utmost devotion in Keshava, she herself came and held him very softly.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 14: Tato vilokya tam svastham avisheerna asthi panjaram | Hiranyakashipu saw him that there was no injury for Prahlaada. He was perfectly alright on falling, he was in perfect shape, nothing happened to his bones, he was absolutely fine. He called Shambaraasura, who had some wonderful powers, a maayi.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 15: Hiranyakashipuh – Na asmabhih shakyate hantum asou durbuddhi baalakah | Hiranyakashipu – We are not able to kill this boy who is ignorant and bad mind. You know a lot of maayaas, have some wonderful powers, destroy him with your maayaa. Maayaa is aascharya shakti. Paramaatman is told as Maayi.
Sri Engal Aalwaan’s Commentary: Na iti | Hantum na shakyate |
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 16: Shambarah – Soodayaami esha daityendra pashya maayaabalam mama | Shambara – You can see my wonderful maaya powers that I have. I will create thousands and crores of maayas, which will destroy this boy.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 17: Sri Paraasharah – Tatah sa sasruje maayaah prahlaade shambaro asurah | Sri Paraashara – Shambara started to create these maayaas, thousands, to destroy Prahlaada. Prahlaada was having samadarshitva, that everything is Bhagavat aatmaka, and Bhagavaan is present everywhere, that everything is Bhagavaan's prakaara. Towards such Prahlaada, in order to destroy such Prahlaada, the wicked Shambaraasura, started to create maayaas towards Prahlaada.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 18: Samaahita matih bhootvaa shambare api vimatsarah | Prahlaada's mind was equi-poised, and he was not at all disturbed. He had not bad intentions or bad feelings towards Shambaraasura also. O Maitreya, Prahlaada again started to think of and meditate upon Madhusoodana only.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 19: Tato bhagavataa tasya rakshaartham chakram uttamam | Immediately, on the order of Bhagavaan, to protect Prahlaada, Sudarshana Chakra came, throwing fire all over, and like a ring of burning fire.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 20: Tena maayaa sahasram tat shambarasya aashugaaminaa | All the thousands of maayaas which Shambaraasura had created, Sudarshana, protecting this boy, destroyed all the maayaas one by one, as he was seeing.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 21: Samshoshakam tadaa vaayum daityendrah tu idam abraveet | Hiranyakashipu, seeing that Shambaraasura's all maayaas were destroyed, completely, and were of no use, not doing any harm to Prahlaada, called Vaayu, that Vaayu which dries up everything, and said 'Destroy him immediately, dry him up completely'. Hiranyakashipu had all the gods under his control.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 22: Tathaa iti uktvaa to so api enam vivesha pavano laghu | The Vaayu became very light and entered into Prahlaada, obeying the orders of Hiranyakashipu. He was very unbearably hard and chilling, and started to dry up the entire body.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 23: Tena aavishtam atha aatmaanam sa buddhvaa daitya baalakah | Prahlaada knew that Vaayu had occupied his entire body. He again thought of Him, Bhagavaan, who supports the whole earth.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 24: Hrudayasthah tatah tasya tam vaayum ati bheeshanam (shoshanam) | What Janaardana, whom Prahlaada had realized in his heart, did was that He became very angry and drank up that Vaayu, who was most fierce. That air got destroyed fully.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 25: Ksheenaasu sarva maayaasu pavane cha kshayam gate | All the maayaas got destroyed, and even Vaayu was destroyed; Prahlaada goes back to his guru's place again.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 26: Ahani ahani yathaa aachaaryo neetim raajya phala pradaam | Again he goes for further teaching to the gurus, to teach him all the raaja neetis, how a king should rule over a kingdom, what are his qualities. He is very obedient, and with utmost humility, he serves his gurus and learns this raaja neeti. The raaja neeti shaastra of Shukraachaarya, they start to teach him. He learns all those things.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 27: Gruheeta neeti shastram tam vineetam cha yadaa guruh | Gurus think that if they teach this raaja neeti to him, maybe he will change, and they teach him all that. Having learnt all the raaja neeti with utmost humility, the gurus come and tell Hiranyakashipu that now he is well learned, and we have taught him all the raaja neeti.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 28: Aachaaryah – Gruheeta neeti shastraastre putro daitya pate krutah | Aachaaryaas – O Daitya pati, your son has learnt all the raaja neeti. Whatever Bhaargava has told, that raaja neeti he knows fully. Now, Hiranyakashipu asks him questions about raaja neeti, and the Prahlaada Charita continues. Prahlaada's devotion, and what kind of replies he gives, we will see next.
Recap: In the previous session, we were studying that Hiranyakashipu asked Shambaraasura to use all his maaya shakti to destroy Prahlaada. And then, Bhagavaan's Sudarshana Chakra comes to Prahlaada's rescue, and all the maayas of Shambaraasura are destroyed one by one. Even Vaayu cannot do anything. Prahlaada is then taken back to the aachaarya's gurukula; Shukraachaarya has written the Raaja Neeti, which Prahlaada studies; everyday, the aachaaryas teach the Raaja Neeti. Having learnt all these things, the aachaaryas bring Prahlaada back to Hiranyakashipu, and tell him so –
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 28: Aachaaryah – Gruheeta neeti shastraastre putro daitya pate krutah | Aachaaryaas – O Daitya pati, your son has learnt all what Shukraachaarya has written, and has become an expert in Raaja Neeti. Hiranyakashipu asks Prahlaada what all he has learnt.
Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 29: Hiranyakashipuh – Mitreshu vartate katham arivargeshu bhoopatih | Hiranyakashipu – How should a king behave or interact with friends? How with respect to enemies?
Sri Engal Aalwaan’s Commentary: Mitreshu iti | Mitreshu sahaja praakruta krutrimeshu | Sahajam maatuleyaadi | Praakrutam sva bhoomi anantaraat shatroh anantaram | Krutrimam daana maana vasheekrutam | Arih cha trividhah – sahajo daayaadah, praakruto bhoomyanantaraadih, krutrimah kruta apakaarakah | Madhyasthaah cha trividhaah | Trishu lokeshu mitraadishu trishu janeshu | Kaaleshu iti paathe kshaya vruddhi sthaana kaaleshu | Katham vartetah ? Vruttayo hi varshana aadaana anupravesha maadhyasthya poornatva priyatva sahishnutva roopaah sapta | Yathaa uktam * Indrasya aarkasya vaayoh cha yamasya varunasya cha | Chandrasya cha pruthivyaah cha nrupah sapta guno bhavet | There are three kinds of allies or friends – natural allies, those who are in this world, and those who are created artificially or temporary friends. Natural allies are mother's brother's children, etc. All those who are in this world, who are not included among enemies, arepraakruta mitraas. If a king has donated a lot of money to someone, he will be friendly with them, and they are friendly because of the donation received; those who are honoured will also have a friendly feeling, are artificial friends. Enemies are also of three kinds – natural are those who are waiting to snatch a part which is inherited, praakruta are those enemies existing in this world, artificial enemies are those to whom we have done something bad, wrong or apakaara. King should be aware of these three kinds of enemies. Those who are unconcerned, the madhyasthaas are also of three types. Three worlds are explained as mitra, ari and madhyastha – those who are friendly, those who are enemies, and those who are not concerned (neither enemies nor friends). There is a paatha trishu kaaleshu instead of trishu lokeshu. Three times means, when there is lot of prosperity, when there is lot of famine, and when things are normal. How should a king be working in these three times? This is said to be of seven kinds, as told in Manu Smruti. A king should be having seven attributes or qualities, the qualities of Indra, Surya, Vaayu, Yama, Varuna, Chandra and Pruthivi. Indra causes rains for four months during the rainy season; a king showers benefits similarly on his kingdom – this is called varshana. Sun, Surya draws up the water, and similarly a king collects taxes – this is aadaana. A king enters his enemies armies through spies and other means, just as Vaayu enters into beings and conquers them, this is anupravesha. Yama is an impartial judge, just like this, the king also rules over the kingdom maintaining justice, punishes the wicked and protects the virtuous ones, this is maadhyasthya. Varuna punishes sinners with Varuna paasha, a king also punishes the wicked, Varuna surrounds all around, and in a similar way a king protects all round, this is poornatva. Moon is pleasant to the whole world, and similarly a king causes happiness and joy to all the citizens, this is priyatva. Pruthivi, earth is known for forbearance, kshamaa is the name of earth itself, a king should also have this quality, this is sahishnutva. The various things that a king should do, and how he should rule over a kingdom, are told.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 30: Katham mantrishu amaatyeshu baahyeshu aabhyantareshu cha | How should a king be with respect to ministers (mantri, amaatya), baahyaas, aabhyantaraas, spies, people looking after the kingdom, shankitaas, others.
Sri Engal Aalwaan’s Commentary: Katham iti | * Mantree buddhi sahaayah, syaat amaatyah kaarya saahyakrut | Durgaadhyaksho dhanaadhyakshah (dhaanyaa) senaadhyakshah cha bhoopateh | Sootah purodhaa daivajnyah sapta eta mantrino mataah | Durgaadhyaksho vanaadhyakshah | 'Pootah purodhaah' iti cha paathah | Baahyaah amaatyah shuklaadhyakah aadayah | Aabhyantaraah antah pura mahaanasaadhyadhikrutaah | Shankitaah jita daasa bhootaah saaparaadhaa vaa | Itare svaami hitaishinah | Dharma artha kaama bhaya pareekshaasu shuddhaa vaa | There is a slight difference between mantri and amaatya. Mantri is an intellectual assistant. Amaatya is an assistant in action, execution of the action. All these are said to be mantris – durgaadhyaksha (whose who are in control of the fort), dhanaadhyaksha (those in control of the treasury), senaadhyaksha (control of the army), soota (charioteers), purodhaa, daivajnya. Durgaadhyaksha is in control of forts and forests. There is a paatha pootah purodhaah, those who conduct yajnyaas and yaagaas. Baahyaas are amaatyaas. Aabhyantaraas are those who are in charge of harem (antahpura), kitchen. Shankitaas are those whom the king is always doubting, those who have been won over, and become servants, or those who have done some crime – a king should be very careful about such people because they will always be working against the king. Others (itareshu) are those who want to do good to the king, who are favourable to him; those who join the king's administration will be tested for their adherence to dharma, artha (money – can they be lured by offering bribe), kaama, fear; and those who have passed all these tests, they are also included in itareshu.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 31: Krutya akrutya vidhaanam cha durgaatavikasaadhanam | Hiranyakashipu is asking the various details about how a king should rule over the kingdom.
Sri Engal Aalwaan’s Commentary: Krutya akrutya iti | Krutyaah bhedyaah | Teshaam akrutyatvasya abhedyatvasya vidhaanam | * Alabdha vetano lubdho maanee cha api avamaanitah | Kruddhascha kopito akasmaat tathaa bheetah cha bheeshitah || Iti medyaah | Jala prakaara maru giri vanaatmakam panchadhaa durgam | Aatavikaah vanyaa mlecchaadyaah tat saadhanam | Kanthakah chouryah kshudra shatruh vaa | Tasya shodhanam saadhanam | Krutyaas are those who are waiting to do something bad by bringing division of opinion inside, making the trusted assistants to turn against the king; they should not be able to bring about a divided opinion – what should a king do so that such a thing will not happen. A king has to be very careful about such people – they are one who has not got his salaries, one who is greedy, one who is too much egoistic, one who has been disrespected, one who is very angry and does not have control over his anger, one who is very scared – these come under the category of bhedyaas. Durga is of five types – mountains, forests, deserts, forts surrounding, water. Aatavikaas are those who live in the forests – how to control and bring them under the king's rule. Kantakaas are thieves, and enemies who are lowly, roaming around in the forests waiting for a chance to turn against the king – how to control and win over them.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 32: Etat cha anyat cha sakalam adheetam bhavataa yathaa | And all the other things also, I would like to know what you have learnt.
Sri Engal Aalwaan’s Commentary: Etat iti | Anyat cha iti | Oushanasoktam sapta prakruti aadikam | The angaas of the kingdom are said to be the prakrutis. Whatever has been told by Ushanas, Shukraachaarya. Swaami amaatyou puram raashtram kosha dandou suhrut tathaa | The kingdom has got seven components, which are sapta prakrutis – the king, ministers, the cities, nation, treasury, forces, friends. This is told in Manu Smruti. The answer of Prahlaada is very interesting.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 33: Sri Paraasharah – Pranipatya pituh paadou tadaa prashraya bhooshanah | Sri Paraashara – Prahlaada folding his hands in reverence, does obeisance to his father, with respect, and tells him the reply.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 34: Prahlaadah – Mama upadishtam sakalam gurunaa naatra samshayah | Prahlaada – There is no doubt that our aachaarya has taught me everything. Whatever I have learnt, in my opinion, is not the right thing. I do not think that what I have learnt is the right thing that one should learn.
Sri Engal Aalwaan’s Commentary: Mama upadishtam iti | Na sat etat shatru mitraadi bheda vishayatvaat asya | I feel it is wrong because they have taught me how to deal with allies and enemies.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 35: Saama cha upapradaanam cha bheda dandou tathaa aparou | With respect to dealing with friends and enemies, I was told the various means like saama, upapradaana, bheda, danda.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 36: Tena eva aham na pashyaami mitradeen taata maa krudhah | I don't see any differentiation like friend or enemy, please do not get angry with my reply. When the goal that is to be attained itself is not the right one, what is the use of learning the means? They have told me the means to deal with friends and enemies. When I don't see enemies and friends, saadhya itself is absent, what is the point in learning these saadhanaas, means? This is a wonderful shloka by Prahlaada.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 37: Sarva bhootaatmake taata jagannaathe janagmaye | When the Lord of the world, Govinda Himself is existing in all these forms, whatever is manifest or unmanifest, He who has no other controller, He having all beings as His shareera, when such is the case that everywhere I see only Govinda, where is the question of differentiating one as friend and one as foe.
Sri Engal Aalwaan’s Commentary: Sarva bhootaatmaka iti | Sarva bhootaatmake sarva jeeva shareerake, jaganmaye vyakta avyakta prapancha roope, paramaatmani aatma antara rahite | Paramaatman does not have any controller or ruler, He is the ultimate controller of everyone. He is having all beings as His shareera. In this whole world, we see some things which are perceived by our senses, some things which are not perceived. All manifested and unmanifested are a form of Paramaatman only. He is the Lord of the whole world, who is Govinda.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 38: Tvayi asti bhagavaan vishnuh mayi cha anyatra cha asti sah | That Vishnu is in you also. He is in me also, and is existing everywhere else. Because of this reason, how can someone separate out like 'This person is my friend', 'This person is my enemy'. Because Vishnu is existing in everyone.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 39: Tat ebhi alam aryatham (du) drushtaarambha ukti vistaraih | Enough of the endeavours to acquire and rule over a kingdom, and artha shaastra, etc. One should put effort to learn the aatma vidyaa.
Sri Engal Aalwaan’s Commentary: Tat iti | Drushtaarambhaah raajyaadi artha udyogaah, teshaam ukti vistaraih artha shaastraakhyaih avidyaantargataih vidyaayaam antargataani vidyaasthaanaani, tat itaraih | Shobhane parama mangala aatma vidyaa vishaye shaastre | Drushtaarambhaah means whatever endeavours we pursue, in order to acquire the kingdom, to rule over the kingdom, wealth; ukti vistara is the artha shaastra, which explain in detail how to acquire and rule over the kingdom, how to conquer enemies, how to maintain friendship; enough of all those things. There are fourteen Vidyaa Sthaanaas told, those which are not included in these will become avidyaa. One has to put effort to learn the aatma vidyaa shaastra, which is nothing but Vedaanta; they cause the utmost good.Aatma vidyaa is parama mangala. One has to put effort to acquire knowledge about the aatman. Other things are all said to be avidyaa. Angaani vedaah chatvaarah meemaamsa nyaaya vistarah | Fourteen Vidyaa Sthaanaas are told – four Vedaas, six Angaas (Shikshaa Vyaakaranam Chandah Niruktam Jyotisham Kalpa), Poorva Meemaamsa and Uttara Meemaamsa, Nyaaya shaastra, Puraanaas, Dharma Shaastra. Puraanaas explain the meanings of Vedaanga. Dharma shaastraas explain meanings of the Poorva Kaanda of Vedaas, yajnyaas, etc. Artha shaastra and others are not included in this.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 40: Vidyaa buddhih avidyaayaam ajnyaanaat taata jaayate | O father, one will think that avidyaa itself is vidyaa, because of ignorance. A boy who is ignorant, on seeing a firefly, will think that it is fire itself.
Sri Engal Aalwaan’s Commentary: Nanu artha shaastraadeh raajyaadi upaaya jnyaapakatvaat katham avidyaasthaanatvam tatra aaha vidyaa iti | Artha shaastraadi janya vidyaayaah tu alpa asthira phala saadhanatvaat vidyaatvam naasti iti bhaavah | Artha shaastra and other things are helping one to rule over the kingdom, how can they be called as avidyaa sthaanaas, is explained here. Vidyaa has to lead to sthira nirantara phala. Those which lead to asthira alpa phala, they are not included as vidyaa, is told here. The next shloka is the most wonderful essence of everything.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 41: Tat karma yat na bandhaaya saa vidyaa yaa vimuktaye | What are the karmaas which one should do, and what vidyaa one should learn? One should do those acts which will not bind one to samsaara, which does not lead one to bondage; all other things are not karma, one should not even do those acts. That which will lead one to liberation, can only be told as vidyaa; all others are avidyaa only. All other karmaas that one does, is all simply exhaustion only, nothing else; it is of no use. All other vidyaas are also getting expertise in useless things. What is the knowledge which one should acquire? That knowledge which will lead one to liberation. What are the acts that one should do? Those which will not bind one.
Sri Engal Aalwaan’s Commentary: Kaa tarhi vidyaa? Tatra aaha tat karma iti | Yaa vimuktaye saa vidyaa, artha shaastraadi vidyaa shilpa naipunam | Yat na bandhaaya, api tu vidyaa angatvena mokshaaya tat karma; aparam karma pravrutti karma | Then what is vidyaa, if artha shaastra and others are said to be avidyaa? They are only means to attain alpa asthira phalaas; they are simply getting expertise in some actions which are of no use. That which does not bind one, but being an accessory of vidyaa, leads to moksha, liberation; that only is karma. The remaining karma becomes pravrutti karma, in order to gain worldly benefits.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 42: Tat etat avagamya aham asaaram saaram uttamam | Having learnt and understood that whatever I have learnt – this Neeti Shaastra, and others – are all asaara, of no use. Listen to me, I will tell you the most essential knowledge that one should acquire. I bow down to you and will tell you this.
Sri Engal Aalwaan’s Commentary: Karma niroopanam praasangikam; raajyaadi drushta phala arthinaa api tat saadhane dharme yatitavyam na neeti shaastraadou iti aaha tat etat ityaadibhih | Tat etat neeti shaastraadi janya jnyaanaadi; nishaamya shrunu | The aspects of karma are told here incidentally. Even by one who desires kingdom and such fruits that are obtained here itself, effort should be put towards dharma which is the means to emancipation and not in neeti shaastra and such means. Tat etat means the knowledge acquired by study of Neeti Shaastra and such is asaara, please listen to what is saara.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 43: Na chintayati ko raajyam ko dhanam na abhivaancchati | Who does not think of ruling over a kingdom, who does not desire to acquire wealth? Whether you desire to become a king or emperor, or you want to acquire lot of money and wealth; if you have done some karmaas in your earlier life, if you are destined to get that, only then you will get; otherwise you will never get. One will only get whatever one is destined to get.
Sri Engal Aalwaan’s Commentary: Na iti | Bhaavyam praak karmato bhaavi | Ubhayam raajyam dhanam cha | Bhaavya means that which comes as a result of previous karma. Ubhayam means kingdom and wealth.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 44: Sarva eva mahaabhaaga mahatvam prati sodyamaah | Everyone puts a lot of effort to attain greatness, to acquire a lot of wealth. Even then, just putting mere effort will not lead one to acquire wealth, but if they are destined to get, that fate only will decide.
Sri Engal Aalwaan’s Commentary: Sarva eva iti | Mahatvam aishvaryam |
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 45: Jadanaam avivekaanaam ashooraanaam api prabho | It can be seen that those who are dullards, those who are ignorant, those who have no valour, they also acquire a lot of good things, they also get a kingdom, they enjoy lot of wealth, even those not on the right path. Just by putting effort one cannot be assured. Previous karmaas decide the fate.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 46: Tasmaat yateta punyeshu ya icchet mahateem shriyam | One has to do virtuous deeds, if he wants lot of wealth and other things of greatness. One who desires liberation, he should put effort to acquire samatvam. Samatvam yoga uchyate is told in Bhagavad Geetha. In the Geetha Bhaashya it was told as aatma aatma saamya, aatma Paramaatma saamya. Everyone is sama because Bhagavaan is aatma to everyone.
Sri Engal Aalwaan’s Commentary: Tasmaat iti | Samatve bhagavat aatmakatvena sarvasya samatva buddhou | All are equal or similar because all are having Paramaatman as their inner controller, inner self. There is nothing which is not bhagavat aatmaka. Developing such an equanimity of mind, will lead to liberation. Here, Prahlaada says the most essential teaching.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 47: Devaah manushyaah pashavah pakshi vruksha sareesrupaah | We are seeing all these things here, devaas, manushyaas, pashus, birds, trees, serpents – all these are forms of Vishnu, as though they are present as separated. These are all forms of Vishnu only. But they are seen as separated. We see a tree separately, an animal separately, a man separately, etc. as though present distinctly. But, they are all Ananta's roopa only, Vishnu's forms.
Sri Engal Aalwaan’s Commentary: Devaa iti | Bhinnam iva tatah pruthak bhootam iva | Ananta iva tat tat roopena sthita iti jnyaapanam eva samyak * neha naanaasti kinchana * na tat asti vinaa * iti cha | Vishnu is only present in all these forms, this is what is the right understanding. Shruti says – there is no multiplicity. It is not that there is bhagavat aatmaka and there is abhagavat aatmaka; everything is bhagavat aatmaka. Everything is having only Paramaatman as the aatman. Krishna says 'Na tat asti vinaa yat syaat mayaa bhootam charaacharam' – movables and immovables which are not having Me as the inner self, does not exist. Everything is bhagavat aatmaka only. All these forms, though seen as separate, are all forms of Vishnu only, who is all pervasive, and existing as inner controller of everything.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 48: Etat vijaanataa sarvam jagat sthaavara jangamam | One who has realized this, all this world consisting of immovables and movables, Vishnu only is existing everywhere. This Vishnu, is the only One who is having all forms in this entire world we see. He is the Vishva roopa. Just like He is inner controller of me, He is inner controller of everything else.
Sri Engal Aalwaan’s Commentary: Etat iti | Aatmavat antaryaaminaa paramaatmanaa yuktam | Matup antam etat | Atra hetuh yato ayam vishvaroopadhruk iti |
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 49: Evam jnyaate sa bhagavaan anaadih parameshvarah | If one realizes this, Bhagavaan who is anaadi, does not have a beginning, the Supreme Lord, Parameshvara; Achyuta will be very pleased and graces such a person who realizes this. If Bhagavaan is pleased and graces such a one, all his difficulties will get destroyed. This is what Prahlaada tells Hiranyakashipu, that this is the truth and essential knowledge that one should acquire. That is why he sees that what he has learnt in the raaja neeti, artha shaastra is not the right knowledge, and it is avidyaa. He tells what is vidyaa, the uttama saara that one has to acquire and realize. Again, Hiranyakashipu gets very angry, and does some more bad things to Prahlaada, which we will see next.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 50: Sri Paraasharah – Etat shrutvaa ati kopena samutthaaya varaasanaat | Sri Paraashara – Having heard what Prahlaada said, Hiranyakashipu got up from his throne and kicked his son's chest with his foot.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 51: Uvaacha cha sa kopena saamarshah prajvalan iva | And he spoke as though burning with great anger and intolerance and hitting his hand with the other fisted as though he wanted to kill everyone in the whole world.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 52: He viprachitte he raaho he balaisha mahaarnave | He called his servants O Viprachitti, O Raahu, O Bala! Let this boy be bound with strong naaga paasha and be thrown into the great ocean, without delay.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 53: Anyathaa sakalaa lokaah tathaa daiteya daanavaah | Otherwise, all worlds and the daityas and daanavas will start following his teachings of this stupid and wicked boy.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 54: Bahusho vaarito asmaabhih ayam paapah tathaa api areh | In spite of being told not to do in many ways, he wicked boy is only praising our enemy. So killing the wicked is only going to be helpful.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 55: Tatah te satvaraa daityaa baddhvaa tam naaga bandhanaih | Then the daitya servants hurriedly bound Prahlaada with Naaga paasha threw him in the waters of the ocean following the orders of their master.
Sri Engal Aalwaan’s Commentary: Tata iti | Salila arnave arnava salile | The word salila-arnave means arnava salile – waters of the ocean.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 56: Tatah chachaala chalataa prahlaadena mahaa aarnavah | Then as Prahlaada moved, the entire ocean got stirred. And all round the ocean waters were agitated greatly.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 57: Bhoolokam akhilam drushtvaa plaavyamaanam mahaa ambhasaa | O Maitreya, then seeing that the whole earth was getting flooded with the waters of the ocean which was agitated,Hiranyakashipu told the daityaas thus.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 58: Daiteyaah sakalaih shailaih atra eva varunaalaye | Oh daiteyaas, let this boy be covered completely without any gap with great number of boulders here in the ocean itself. Let this wicked boy be covered fully.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 59: Na agnih dahati na eva ayam shastraih cchinno na cha uragaih | Fire does not burn him, he was not harmed by weapons, the serpents did not do any harm to him, neither vaayu nor poison could kill him. And even by Krutya he could not be harmed.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 60: Na maayaabhih na cha eva ucchaat paatito na cha diggajaih | Even Shambaraasura's maayaas could not harm him and falling from the big mountain also he was unharmed. EvenDiggajas could not kill him. This boy is very wicked and there is no meaning in his living.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 61: Tat esha toya madhye tu samaakraanto maheedharaih | And thus being covered completely by huge boulders let this boy stay in the ocean for a thousand years and then this wicked minded boy will die.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 62: Tato daityaa daanavaah cha parvataih tam mahodadhou | Then the daityaas and daanavaas covered him completely with mountains and huge boulders in the ocean for thousands of yojanaas.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 63: Sa chitah parvataih antah samudrasya mahaamatih | Inside the ocean, this great minded, wise person Prahlaada, completely covered by huge boulders. The time during which aaraadhanaa is to be done to Bhagavaan, approaches and he starts to pray to Bhagavaan, sensing that the time has come to perform aaraadhana of Bhagavaan. Completely focussed on, single mindedly meditating on Achyuta, he starts to pray to Him.
Sri Engal Aalwaan’s Commentary: Sa iti | Aahnika velaayaam ahni kriyamaana aaraadhana velaayaam | Aahnika velaa is the time during the day during which aaraadhana is performed to Vishnu.
This is the Prahlaada Stuti.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 64: Prahlaadah – Namaste pundareekaaksha namaste purushottama | O Lotus eyed Lord, to You, I do namaskaara. O Purushottama, I pay obeisance to You. To One who is the inner controller of all the worlds, One who has the Sudarshana Chakra having sharp edges, I do namaskaara. (Namaste vaasudevaaya namaste karunaakara | To Vaasudeva, to Karunaakara, to Vishvaroopa, the One who is present as this entire world, to One who has everything as His form, I do namaskaara. This is a very famous shloka. During Sandhyaavandana during morning, afternoon and evening, during upasthaana, we tell this shloka everyday. Sri Vishnu Puraana, Amsha 1, Chapter 19, Shloka 65: Namo brahmanya devaaya go braahmana hitaaya cha | To One who does good to those who are learning and reciting Vedaas, those who are engaged in tapas, and the cows and Brahmins, to One who does good to the entire world, who is Krishna, Govinda, I do namaskaara.
Sri Engal Aalwaan’s Commentary: Nama iti | Brahmanya devaaya tapo vedaadi hitaaya devaaya | One who does good to tapas, Veda.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 66: Brahmatve srujate vishvam sthitou paalayate punah | He only is present as trimoortis, Brahma, Vishnu and Rudra, being the antaryaami of Chaturmukha Brahma, creating the world; He Himself does avataara as Vishnu, He is present to sustain this world, He protects the world; taking on the form of Rudra, being the antaryaami of Rudra, He does samhaara, at the end of the kalpa; I do namaskaara to You who is present in the three forms.
Sri Engal Aalwaan’s Commentary: Brahmatva iti | Sthitou svaroopena avasthitou |
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 67: Devaah yakshaah suraah siddhaah naagaah gandharva kinnaraah | The Devaas, Yakshaas, Suraas, Siddhaas, Naagaas, Gandharvaas, Kinnaraas, Pishaachaas, Raakshasas, humans, animals, ...
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 68: Pakshinah sthaavaraah cha eva pipeelika sareesrupaah | ... birds, mountains and immovables, ants, serpents, pruthivi, apas, tejas, aakaasha and vaayu, their qualities shabda, sparsha, roopa, rasa, gandha, ...
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 69: Roopam gandho mano buddhih aatmaa kaalah tathaa gunaah | ... manas, buddhi, mahat, ahamkaara, time, and the qualities gunaas, not only these but also the jeevaatman who is there in all these things, all of these are You only, O Achyuta.
Sri Engal Aalwaan’s Commentary: Roopam iti | Aatmaa ahamkaarah; eteshaam paramaarthah eteshaam sambandhi avinaashi jeevaatmaa | Etat drusham jagat cha tvam | The jeevaatman who is imperishable, who is associated with all these things.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 70: Vidyaa avidye bhavaan satyam asatyam tvam visha amrute | You are only vidyaa, You are only avidyaa, You are only satya, asatya, visha, amruta, and all the karmaas told in the Vedaas, pravrutti karmaas and nivrutti karmaas. Everything is You only, all are controlled by You only; all these karmaas are also Your worship only. Pravrutti karmaas are those karmaas performing which one gains the worldly pleasures. Nivrutti karmaas are those performing which one gets liberation.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 71: Samasta karma bhoktaa cha karma upakaranaani cha | You are only the One worshipped through all the karmaas, You are the object of worship of all the karmaas, You are all the instruments associated with the karmaas, You are the bestower of all the fruits of karma, You are the ultimate enjoyer also, You are only everything. It is told in Bhagavad Geetha – Aham sarvasya karmasya bhoktaa cha prabhureva cha. Bhoktaa is aaraadhya, object of worship, and prabhu is phala prada, One who gives the fruits. Brahma arpanam brahma havih brahmaagnou brahmanaa hutam |
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 72: Mayi anyatra tathaa ashesha bhooteshu bhuvaneshu cha | You are present in Me, You are present in all the beings, and all the worlds. You are only all pervading. You are only inner controller of all these things. All these things show Your aishwarya, guna.
Sri Engal Aalwaan’s Commentary: Mayi iti | Aishvarya guna samsoochakee upaadaana nimittatva lakshanam aishvaryam, guno jnyaana shakti aadih, tayoh soochikaa | You are the material cause of everything upaadaana kaarana, and You are also the efficient cause also nimitta kaarana, this is Your aishwarya, You are Supreme Lord and owning all these, Your qualities are jnyaana shakti bala aishwarya veerya tejas, all these things indicate Your aishwarya and guna.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 73: Tvaam yoginah chintayanti tvaam yajanti cha yaajakaah | Yogis meditate upon You. Those who perform yajnya yaagaas, they worship You only, You are only in the form of pitrus, devaas, etc., You only receive what is offered in the pitru yajynaas, shraadhaaas, (havya is given to devaas, and kavya is given to pitrus). You are only the one worshipped ultimately being the antaryaami. You are only taking on the forms of pitrus and devaas, being antaryaami of all of them.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 74: Roopam mahat te sthitam atra vishvam tatah cha sookshmam jagat etat esha | Prahlaada is eulogizing Bhagavaan's wonderful divya mangala vigraha. In this Amsha, in the last chapter, there is a section called Astra Bhooshana Adhyaaya. In this, all of this is present as His astra and bhooshana, is going to be told.
Sri Engal Aalwaan’s Commentary: Na hi aneeshvarasya agunasya cha vyaaptih sambhavati | Astra bhooshana roopa nikhila aadhaaram shubha aashrayatayaa vakshyamaanam divya roopam aaha roopam iti | Te mahat roopam asti iti anushangah | Mahatvam svaroopato gunatah cha | Etat vishvam jagat sookshmam yatra tishthati yatah cha bhavati | Yatah cha sookshmam iti cha paatah | Roopaani sookshmaani avyakta mahat aadeeni | Bhoota bhedaah pruthivi aadayah | Antaraatmaakhyam aatma tattvam | Etaani cha yato yatra; vishvam iti sankshepa uktih, roopaani iti vistara uktih | You are only all pervading, You have aishwarya and guna; these show Your aishwarya and guna only. One who does not have aishwarya and does not have gunaas, cannot be all pervading like this. Everything is present as His weapons and ornaments. One who is supporting everything in the form of astraas and bhooshanaas. His divya mangala vigraha is called Shubhaashraya – shubha and also aashraya to everything. You have a wonderful magnanimous form where the mahatva is in svaroopa and guna both. For the word Brahma also, the bruhatva is svaroopatah and gunatah. His huge form is all pervading in svaroopa also, and His gunaas are also ananta, each guna isananta. This whole world, subtle world, is established in whom, and is also created from whom. You have a huge form, which is divya mangala vigraha, in You essential nature also, You have unending, incomparable svaroopa and gunaas. This whole world, in subtle form is existing in You. In the manifest and unmanifest forms, is existing in You, and is also created from You only. Those who are very subtle,avyakta, mahat, ahamkaara, tanmaatraas which are present during samashti srushti avasthaa, are told here. Bhoota bhedaah means the five elements – pruthivi, apas, tejas, vaayu, aakaasha. In all these, there is an antaryaami, who is very subtle. All these, and also the various elements, are also created from whom, and established in whom. Earlier it is told as vishvam, this is a short form, sankshepa, in one word. This is expanded in detail as roopaani sookshmaani, bhoota bhedaah. Told as vishvam is also You only, and told as various elements is also You only. You are antaryaami of all that.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 75: Tasmaat cha sookshmaadi visheshanaanaam agochare yat paramaatma roopam | What is seen outside is Your divya mangala vigraha, and what is superior to that is Your essential nature, divya aatma svaroopa. That which is subtle than all these various manifest forms. It cannot be seen by anyone. That form of yours is unimaginable, and one cannot say that it is like this. To that form, I pay obeisance, O Purushottama.
Sri Engal Aalwaan’s Commentary: Divya aatma svaroopam aaha tasmaat iti | Tasmaat param iti sheshah | Paramaartha roopam parama prayojana roopam | Yat paramaatma roopam iti cha paathah | Roopam svaroopam | After having told about His wonderful form, His essential nature, svaroopa is told.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 76: Sarva bhooteshu sarvaatman yaa shaktih aparaa tava | Having told that Bhagavaan is only present as avyakta, mahat, ahamkaara, the various elements, etc., and also the divya aatma svaroopa, Prahlaada is eulogizing Him as present as inner controller of the bound selves, and the liberated selves. The muktaatma svaroopa is told as His paraa shakti, and baddha aatma is told as aparaa shakti. In all the beings, embodied selves, O controller of all, that which is abode to all the trigunaas, sattva, rajas, tamas, to that form of Yours, I pay obeisance to. In the shaastraas, the word bhoota is used to denote an embodied self.
Sri Engal Aalwaan’s Commentary: Kshetrajnya roopam mukta roopam cha aaha sarva bhooteshu iti dvaabhyaam | Sarva bhooteshu iti | Gunaah sattvaadayah aashrayo yasyaah saa gunaashrayaa; aparaa mukta apekshayaa nikrushtaa | You are present as inner controller of bound and liberated selves. Compared to the liberated selves, the baddhaas are inferior, therefore they are called as aparaa.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 77: Yaa ateeta gocharaa vaachaam manasaam cha avisheshanaa | Which cannot be imagined by anyone, cannot be seen by anyone, through words and mind, that which cannot be explained in words, and which cannot be thought in mind, very superior, it can only be known through knowledge of jnyaanis, I bow down.
Sri Engal Aalwaan’s Commentary: Yaa ateeta gocharaa iti | Eeshvareem svatantraam, * sa svaraat bhavati iti shrutih | Paraam utkrushtaam | Etat shakti dvayam, vishnu shaktih paraa proktaa ityaadinaa vakshyate | Taam vande cha eeshvaraam paraam iti cha paathah | The mukta svaroopa is also told as eeshvareem paraam, One which is independent; everything is paratantra, and Bhagavaan only is svatantra, and how can mukta svaroopa be told as eeshvareem, this is explained here; when the bound self gets liberated, getting rid of its karma bandha, Shruti says that he gets karma svaatantrya, he gets freed from the bondage of karma, that is why he is told as svatantra, svaraat. There is a shloka which comes later, which says His paraa shakti, aparaa shakti; shakti also has a meaning of shareera.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 78: Om namo vaasudevaaya tasmai bhagavate sadaa | I always pay obeisance to that Vaasudeva, Bhagavaan; everything is bhagavat aatmaka, there is nothing which is separated from Bhagavaan, He is present as inner controller and inner self of everything. Prahlaada prays to Vishnu with the Dvaadashaakshara mantra.
Sri Engal Aalwaan’s Commentary: Om nama iti | Om ityaadi mantrasya arthah triteeya shashtayoh vakshyate | Vyatiriktam na yasya asti sarvasya tat aatmakatvaat | Vyatirikto akhilasya yah kaarya bhootaat jagato vyatiriktah | * Ato jyaayaan * tripaadoordhva udait purushah * yasya ayuta ayuta amsha amshe * iti | Vyatiriktam ityaadinaa vaasudeva shabdaarthah uktah | In the later amshaas, it is going to be told the meanings of this mantra. He is different from everything, He is the cause and the world is the effect; in this way, He is different from the world which is the effect. The Purusha Sookta mantraas are told here – He is superior to the world, ten thousandth part of a ten thousandth part is this world (ayuta means ten thousand), everything is controlled through His sankalpa itself. He stays in everything as antaryaami, and is different and distinct. Sarvatra asou vasati samastam cha atra vasati, everything lives in Him, and He lives in everything, and He is different and distinct from everything, He is untouched by the defects of all these, and everything is inseparably associated with Him, and He is inner controller. He is the supporter. Everything is meant for His use, and He is the master who enjoys everything. He is the ultimate enjoyer and bestower of all fruits. Everything is also present in such a way that nothing is present independent of Him. Everything is dependent on Him. There is nothing which is not brahmaatmaka.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 79: Namah tasmai namah tasmai namah tasmai mahaatmane | I do namaskaara to Him, that mahaatman. He does not have name and form, He is there and present all the time. He cannot be told as only this form or this name. He is present in all names and in all forms, in any prakaara. Apakshaya vinaashaabhyaam parinaamarddhi janmatah varjitah shakyate vaktum yah sadaa asti iti kevalam, will come later. The shat bhaava vikaaraas present for everyone, asti (is present), jaayate (gets born), vardhate (grows), viparinamate (gets modified),apaksheeyate (deteriorates), nashyati (gets destroyed); Bhagavaan does not have any of these. If these shat bhaava vikaaraas are not there, how can anyone tell Him in any way? It is possible to tell, He is always present; that is the only way in which He can be told.
Sri Engal Aalwaan’s Commentary: Namah iti | Aadaraat namaskaara aavruttih; sankarshana aadi vyooha vishayaa vaa | Naama roopam na yasya jeevavat na karma krutam | The repetition shows aadara, great respect. Again and again he is doing namaskaara. Or, it can also be interpreted as Sankarshana, Pradyumna and Aniruddha, as told three times.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 80: Yasya avataara roopaani samarchanti divoukasah | All the forms where He manifests here, as avataaraas, and all the gods see Him, they worship Him in all these forms, not able to see His para roopa, to that Bhagavaan, to that Mahaatman, I do namaskaara.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 81: Yo antah tishthan asheshasya pashyati eeshah shubha ashubham | Being present inside everything, directly seeing all the good and bad things that all the beings are doing all the time, that Parameshvara, Supreme Lord Vishnu, I do namaskaara. Yah pruthivyaam tishthan pruthivyaa antarah yam pruthivi na veda yo agnou tishthan ya aatmani tishthan ... Varuno yaati madhye satya anrute avapashyan janaanaam. He is seeing all the good and bad things that all beings are doing, every moment, He is present inside the heart seeing all these things. Nobody can escape Him. Saakshi means saakshaat drashtari sanjnyaayaam, He is directly seeing everything.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 82: Namo astu vishnave tasmai yasya abhinnam idam jagat | This world is not different from Him. He is only present in all these forms. All these are His modes. One who is present before this whole world, He is the sole creator, He is the jagat kaarana. The cause of this whole world – is to be meditated upon. That immutable one, let Him be pleased with me. Shruti says Kaaranam tu dhyeyah – who is to be meditated upon, kascha dhyeyah, is the question posed, and the answer given is kaaranam tu dhyeyah – the One who is the cause of this universe – is to be meditated upon. Because if one has to escape from this world, one has to take refuge in the Creator only. Only the Creator can make someone get out of this creation.
Sri Engal Aalwaan’s Commentary: Namo astu iti | Yasya abhinnam kaaryatvaad roopavatvaat cha | World is not different from HIM due to being effect and having a form.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 83: Yatrotam etat protam cha vishvam akshara samjyake | Everything is woven like the warp and weft in a cloth, the cross-wise and length-wise threads, the way they are woven, in this way, everything is woven in Him. He is called akshara, He is the support of everything. Let Him be pleased with me.
Sri Engal Aalwaan’s Commentary: Yatra iti | Yatra etat vishvam otam kunda iva, protam sootre maniganaa iva * brahman sa vishvaa bhootaani naaveeva antah samaahitaah * sootre maniganaa iva iti cha | Everything is interwoven like the warp and weft in a cloth; it is told in the Geetha that sootre maniganaa iva. In the Shruti, Taittiriya Braahmana, it is told that the whole world is placed in Bhagavaan. There is a nice example as to how it is placed, when someone travels by ship or boat, everything, people and things are loaded onto that, and place inside. Just like this, the sentients and non-sentients are placed in Bhagavaan. When crossing over the ocean, all the chetana and achetana, people and things, are kept inside the ship. In the same way, the whole world of sentients and insentients are all placed in Paramaatman, it is said. The next shloka is a wonderful shloka quoted by our aachaaryaas, and it shows Prahlaada's way of meditation.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 84: Om namo vishnave tasmai namah tasmai punah punah | Prahlaada prays to Vishnu with the Vishnu Shadakshara mantra, again and again I pay obeisance to Him. Everything is established in whom, and everything is created from whom, one who is everything, He is the abode of everything. To Him, I pay obeisance.
Recap: In the previous session, we were studying Prahlaada Charitam, about how Prahlaada started to worship, meditate upon Paramaatman during the aaraadhana kaala, inside the ocean when he was completely covered with huge boulders. He started to pray to Bhagavaan sensing that the time of aaraadhana has come.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 83: Yatrotam etat protam cha vishvam akshara samjyake | Just as this whole world is woven in Him, like the warp and weft threads of a cloth, widthwise and lengthwise threads in a loom, all the entities in this world are residing in Paramaatman. He is known as akshara. He is the support of everything; that Hari, let Him be pleased with me.
Sri Engal Aalwaan’s Commentary: Yatra iti | Yatra etat vishvam otam kunda iva, protam sootre maniganaa iva * brahman sa vishvaa bhootaani naaveeva antah samaahitaah * sootre maniganaa iva iti cha |
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 84: Om namo vishnave tasmai namah tasmai punah punah | I bow down to that Vishnu. Again and again, I prostrate unto Him. Everything is existing in Him, everything is created from Him only, He is only everything. Everything emanates from Him, He only creates everything. He is only present in all these forms, being the antaryaami. He is the refuge for everything.
Sri Engal Aalwaan’s Commentary: Om iti | Yatra sarvam sthitam leenam iti vaa, yatah sarvam upaadaanabhootaat bhavati, ata eva yah sarvam | During pralaya, everything goes and merges unto Him. He is the material cause of everything, everything is created from Him. He is the sole cause, He is the material cause. Because He is the material cause, everything is Him only. This is the wonderful experience of Prahlaada that we see here. What is told in the Upanishadsas Ahamgrahopaasana, he experiences that.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 85: Sarva gatvaat anantasya sa eva aham avasthitah | One who is present in everything as the inner self, He is Ananta. I am also present as Him only. Everything is created from Me only. I am only everything. Everything is existing in Me. Shruti says Satyam jnyaanam anantam brahma. He has desha kaala vastu pariccheda raahitya; He is present in all objects at all times, in all places. There is no place where He is not there. There is no object in which He is not there. There is no time in which He is not there. He is all pervading. This is Ahamgrahopaasana, as Nammaazhvaar also says. Rishi Vaamadeva also experiences this, as told in the Upanishads. Prahlaadaexperiences Vishnu in himself. This is an 'Aham Brahmaasmi' kind of experience.
Sri Engal Aalwaan’s Commentary: Sarva gatvaat iti | Sarvatah sarvatra aatmatvena yo vasati | Anaadi madhya antam ityaadi visheshanaih rachitah jadaat yo vyaavruttah sacchidaananda svaroopah sa eva aham avasthita iti atra anantasya sarva gatatvam hetuh | Bhagavaan does not have beginning, or middle or end. He is present all the time. One who is different and distinct from inert objects, non sentient objects. He is Sat, Chit, Aananda svaroopa. He is jnyaana aananda svaroopa, always present. He is present in me, brahmaatmakatvena, He is inner self of me also. How he is experiencing this is because Ananta is all pervading, present everywhere. Prahlaada is experiencing the all pervasiveness of Paramaatman.
Sri Vishnu Puraana – Amsha 1, Chapter 19, Shloka 86: Aham eva akshayo nityah paramaatmaa aatma samshrayah | Everything is taking refuge in Him. He is refuge for everything. He does not have any other support. He is present in Himself. He Himself is support for Himself. Before srushti also, I am Brahmaatmaka, after pralaya also.
Sri Engal Aalwaan’s Commentary: Aham eva iti | Sa paramaatmaa kim aashraya iti atra aaha – aatma samshraya iti | Na kinchit aashritah, sve mahimni pratishtitah | Nanu brahmano jagat utpattih shrooyate * yato vaa imaani * ityaadinaa; tat katham matta iti uchyate | Tatra aaha brahma samjnyo aham iti | Brahma aatmakatvaat aham eva brahma samjyah | Agre srushteh praak | Ante pralaye | He is not depending on anything. He is the support of Himself. He exists by Himself. The Upanishad says 'Yato vaa imaani bhootaani jaayante, yena jaataani jeevanti' – from Whom this whole world is created, all these beings are created, and all these live because of Whom; sustenance and everything is from Paramaatman only. How can Prahlaada say that 'Everything is created from me' when the Upanishad says that everything is created from Brahman? Everything is created from Brahman. The answer is that 'I am called as Brahma', this is Brahmaatmakatva. Because I have Brahman as my aatman, I myself can be called as Brahma. Prahlaada is experiencing Paramaatmanas the antaryaami, and he is doing that anusandhaana. Everywhere Paramaatman is present as the inner self, and when one starts to meditate upon the Brahmaatmakatva of Paramaatman, they themselves will think as Brahma. This is the kind of experience called Ahamgrahopaasana. This is what Prahlaada experienced here.
With this, Chapter Nineteen comes to an end. || Iti Sri Vishnu Puraane Prathame Amshe Ekonavimshatitamo Adhyaayah || || Iti Srhi Vishnu Chitteeye Sri Vishnu Puraana Vyaakhyaane Prathame Amshe Akonavimshatitamo Adhyaayah ||
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|| Atha Vimsho Adhyaayah || Now the Twentieth Chapter.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 1: Sri Paraasharah – Evam sanchintayan vishnum abhedena aatmano dvija | Sri Paraashara – O Maitreya, this is what happened to Prahlaada. Meditating thus upon Vishnu, thinking of himself as Vishnu, experiencing the Vishnu who is antaryaami in him, he experienced that he merged himself into Vishnu, he reached the perfection of that experience, and because of that he thought of himself as Achyuta.
Sri Engal Aalwaan’s Commentary: Vishada vishadatara vishadatama kramena yoga kaashtaam praapta iti aaha evam iti | Aatmano abhedena sva shareerakatvena | Vishnu shabdah kaarana vaachee, aatma shabdah kaarya bhoota sva prakaaraka vishnu vaachee, tena api abhedah | Tanmayatvam tat praachuryam | Agryam utkrushtam, svasya tat aatmakatva vaishadyaam api | Ata eva aatmaanam achyutam mene | Tanmayatvam avaapyaage iti cha paathah | How Prahlaada reached that pinnacle of Yoga, the ultimate state of Yoga; first it became clear, then it became more clear, and then he had a vivid perception, when he meditated upon Paramaatman. Brahman having him as Brahman's shareera; he himself being the shareera of Paramaatman, that is how he experienced. Vishnu is the cause. When it is said 'Sat eva somya idam agra aaseet, tat aikshata bahusyaam prajaayeya', 'I will be born, I will become many', then He became everything Himself, this is the effect, kaarya bhoota. Everything existed as His mode, being His shareera. This is in the shareera shareeri bhaava with three relationships – aadhaara aadheya bhaava, niyaamaka niyaamya bhaava and sheshi shesha bhaava. Everything is present within Paramaatman with these three relationships. The entire world is present as effect, as His mode only, being His shareera. Because Paramaatman is antaryaami, all words denote Paramaatman only in the ultimate analysis, so everything can be called as Vishnu only. Sarvam khalvidam brahma means sarvam brahmaatmakam, everything can be called as Brahman in the aparyavasaana vrutti. Any name and form is Paramaatman only. Shruti says clearly – Prajaapatih prajaa asrujata, taa srushtaah samashlishyan, saa roopena anupraavishat, ..., when Paramaatman created everything, everything was existing as Him only, united in Him; He did anupravesha as form; so they say that all forms as Paramaatman only, and He did anupravesha in names also; so all names as Brahman only. All forms and names are Brahman. This means that everything has Paramaatman as antaryaami. Prahlaada meditated as kaarana roopa Vishnu became kaarya, he experienced the Brahmaatmakatvadirectly; he had abundance of that experience. Then he thought himself as Achyuta, he had vivid perception of Paramaatman being antaryaami, and he being the shareera of Paramaatman. In this state, he thought of himself as Achyuta.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 2: Visasmaara tadaa aatmaanam na anyat kinchit ajaanata | He forgot himself, he did not know anything else, he thought of himself as only the immutable one, I am only Ananta, I am only Paramaatman. He had this experience.
Sri Engal Aalwaan’s Commentary: Visasmaraa iti | Ayoga dashaayaam aatmaanam atadaatmaktvena bhraantyaa vaasitam visasmaara | Sva prakaashasya yoga dashaayaam aavirbhootasya cha svaroopasya vismarana ayogaat; svaroopa vismrutou tu vaamadevaadeh * Aham manuh abhavam ityaadi vachanavat mattah sarvam ityaadi vachanam na syaat | Tarhi katham achintayat tatra aaha aham eva avyayah iti | Now he is in yoga dasha. Earlier he was in ayoga dasha. We are all in ayoga dasha; in this dasha, we don't experience Brahman as aatman, the experience that we are all brahmaatmaka is not there in the ayoga dasha. In the yoga dasha, it will be experienced completely. In the ayoga dasha, what he thought himself as not brahmaatmaka, which is due to wrong knowledge, bhraanti – he forgot that. What he was thinking in the ayoga dasha, that he was not brahmaatmaka, he forgot that wrong knowledge. The knowledge of Aham Brahma Asmi is not svaroopa aikya, that Brahman only is true and nothing else exists – this is not that kind of knowledge; the knowledge is that I am also true, but am having Brahman as the inner self, and I am the shareera of Paramaatman – this kind of experience.Visasmaara means that he forgot the earlier knowledge that he had, that was not not in the yoga dasha, the wrong knowledge that he was not brahmaatmaka. This is because he had reached the vivid perception of Paramaatman as aatman. In yoga dasha, one experiences the self, as the shareera of Paramaatman, that Paramaatman is present as the inner self. In the first stage, he experiences the individual self, and then experiences the individual self as having Paramaatman as aatman. At that stage, the individual self is svayam prakaasha. We are not able to experience this because of our karma, and because our dharma bhoota jnyaana is hindered, covered and contracted. In the yoga dasha, one will be able to experience the individual self's svaroopa, which is svayam prakaasha. This svayam prakaashacannot disappear at that stage. In yoga dasha, that svayam prakaasha will become aavirbhoota, it reveals itself directly; this cannot be forgotten. Sri Engal Aalwaan quotes Rishi Vaamadeva from Upanishads, that 'I am only Manu, I only became Manu, I am only Soorya' – he experiences like this. I and Paramaatman are different and distinct, but the relationship is aatma shareera bhaava. It is not the experience of I merging into Paramaatman, and losing the svaroopa; because the svaroopa which is svayam prakaasha of the individual self, that reveals more vividly at that time. Then the Paramaatma svaroopa is also experienced, with the relation. If he had forgotten his svaroopa itself, if he had not realized his own self itself at that time, he could not have said 'Mattah sarvam', 'Aham sarvam'. Prahlaada's svaroopa, which is svayam prakaasha, is well revealed at that stage. He realized that it was brahmaatmaka, the shareera of Paramaatman. Then he realized that 'I am only immutable, and Ananta'.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 3: Tasya tat bhaavanaa yogaat ksheena paapasya vai kramaat | As he reached the vivid perception of the self, having Paramaatman as aatman, because of that experience, that state of meditation, all his paapaas started to get destroyed, step by step. His mind became very clear, pure, and there Vishnu revealed Himself, that Achyuta Vishnu, who is jnyaanamaya, He revealed Himself.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 4: Yoga prabhaavaat prahlaade jaate vishnu maye asure | Because of this yoga prabhaava, effect of this yoga, when the asura Prahlaada became Vishnu maya, when Vishnu revealed Himself in his mind, as he moved, the uraga bandha, where he was tied with serpents, within a fraction of a second, was completely broken.
Sri Engal Aalwaan’s Commentary: Yoga prabhaavaat iti | Vishnu maye vishnu prachure, yogaat chalati sati | Uraga bandham iti napumsakatvam aarshatvaat | Bhaave nishthaa | Uraga bandhanaih iti vaa paathah | Chalati uraga bandhanam iti cha paathah | Prahlaada was having such abundance of experience of Vishnu, such a vivid perception of Vishnu. Uragabandham is in aarsha, rishi prayoga, it should be uragabandhah.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 5: Bhraanta graahaganah sormih yayou kshobham mahaarnavah | All the living beings which were there inside the ocean, fishes, and others, everything was completely bhraanta, they did not know what was happening. The whole ocean was agitated like anything, with waves. The whole world including mountains, forests, was shaken up, when Prahlaada moved.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 6: Sa cha tam shaila sanghaatam daityaih nyastam athaa upari | At that moment, Prahlaada just came out of that ocean, and threw away all the things that he was bound with, the boulders and naaga paasha, which were all thrown on him and completely covered him. He just came out of those waters, and threw away all those things.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 7: Drushtvaa cha sa jagat bhooyo gaganaadi upalakshanam | When he came out of the ocean, he saw the world, with sky and trees, all around, which he had completely forgotten, as he was having a vivid perception of Vishnu in his mind, in yoga dasha. As he came out, he saw the sky and other things outside. Then he remembered himself as Prahlaada, which he had completely forgotten as he had the experience of the self, Vishnu as aatman, and he had vivid perception of Vishnu. When he came out, at that moment, due to power of yoga, he threw away everything, and came outside from the waters.
Sri Engal Aalwaan’s Commentary: Drushtvaa iti | Prahlaado asmi iti loka drushtyaa kevalam oupaadhika roopa avacchinnam aatmaanam sasmaara, na tu paramaatma roopatayaa | From the way it is experienced in the world, the self as he experiences being covered by karma, due to upaadhi, the worldly view; that was not his experience in the yoga kaashtha. Now he again remembered that he was Prahlaada, being covered by upaadhi, and present in this form with this body, etc. All the forms of deva, asura, etc. are not there for aatman in the state without karma.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 8: Tushtaava cha punah dheemaan anaadim purushottamam | He was such a great devotee, when he came out, the most intelligent knowledgeable person, jnyaani he was, one who had the knowledge of the self,aatma jnyaana, again he started to pray to Bhagavaan, Purushottama. With complete concentration, without any disturbance, with speech, and mind, totally merged in Paramaatman. Prahlaada now prays to Bhagavaan, with Pranava, just like a mantra.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 9: Prahlaadah – Om namah paramaarthaaya sthoola sookshma kshara akshara | Prahlaada – O That which is imperishable, You are only present in the causal state as well as in the state of effect, You are only present in the form of mukta roopa, You are the antaryaami of even muktaas, who are untouched by karma.
Sri Engal Aalwaan’s Commentary: Om nama iti | Paramaarthaaya avinaashee paramaarthah | Paramaarthaarthe iti paathe artha shabdah prayojana vaachee | Sthoola ityaadi | Sookshmam aksharam avyaktam kaarana roopam, sthoolam ksharam vyaktam kaarya roopam | Panchendriyaani pancha vishayaah pancha bhootaani cha kaalaah; kaalaateetam mukta roopam; niranjana idam cha mukta roopam | * Niranjanah paramam soumyam upaiti * iti shruteh | There is also one paatha Paramaarthaartha, that He is the ultimate goal. Sthoola-sookshma, Kshara-akshara, Vyakta-avyakta are to be understood together. Here, sthoola, kshara, vyakta are grouped together to describe the kaarya roopa, in the form of effect, everything is in the gross state with name and form, that which is visible and manifest. Sookshma, akshara, avyakta in the kaarana roopa, withsthoola chit-achit vishishta Paramaatman, He is subtle, imperishable and unmanifest; this is the causal state of Paramaatman. Kalaah means all the five indriyaas, all the five objects of senses, and all the five elements. Shruti says that when one gets liberated, having got rid of the bondage of karma completely, he attains ultimate similarity with Paramaatman, his jnyaana svaroopa manifests completely; he exists in his original form where his attributive consciousness is fully evolved, present in its original state. Na ksharati iti aksharam, that which does not perish.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 10: Gunaanjana gunaadhaara nirgunaatman guna sthita | The form of collectivity, with which the whole world is supported, nirguna, abode of all auspicious qualities, moorta amoorta, mahaa moorti, sookshma, sphuta, asphuta.
Sri Engal Aalwaan’s Commentary: Gunaanjana iti | Gunaanjana guna aadhaara iti samashti roopam yayaa idam dhaaryate jagat iti | Nirgunaatman * Sattvaadyo na santi eeshe yatra cha praakrutaa gunaah * iti | Guna sthita samasta kalyaana gunaatmako asou iti | Moorta amoorta sthoola sookshma prapancha roopa | Mahaa moorte vishva roopa adhyaaya ukta mahaa moortih; vaishvaanara moortih vaa | Sookshma moortih vyoohah | Sphuto vibhavah | Asphutam para roopam | Nirguna is told in the sense that He does not have sattva, rajas, tamas, which are the qualities, attributes of prakruti. Prakruti is told as triguna, having sattva, rajas and tamas as qualities. Everything which is a modification of prakruti, called praakruta, it all has these three gunaas – mahat, ahamkaara, tanmaatraas, pancha bhootaas, ekaadasha indriyaas. Qualities of prakruti, sattva, rajas, tamas are not there in Eeshvara, Paramaatman. Moorta is sthoola prapancha roopa, and amoorta is sookshma prapancha roopa. In causal state, this whole world is present in subtle state, and is existing united with Paramaatman. Paramaatman is only present in the subtle state, qualified, sookshma chit achit vishishta Paramaatman, the kaarana. Sthoola chit achit vishishta Paramaatman is the kaarya. In the Vishvaroopa Adhyaaya of Bhagavad Geetha, this is told wonderfully, where Arjuna sees the Vishvaroopa of Paramaatman – this form ofParamaatman is said to be Mahaa Moorti. Or also the form of Vaishvaanara, which is told in Upanishads, dyouh moordhaa, soorya and chandra are His eyes; the whole world is imagined as a form of Paramaatman itself; this is how they meditate upon in Vaishvaanara vidyaa. He is Vaishvaanara moorti. Sookshma moorti is vyooha roopa, Vyooha Vaasudeva, which is very subtle; sphuta roopa is vibhava, where He comes as Raama, Krishna, where He moves around and talks to people. Asphuta is the para roopa. These are all the attributes of Paramaatman by which Prahlaada is praising Paramaatman.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 11: Karaala soumya roopaatman vidyaa avidyaamaya achyuta | You are with ferocious form, with very pleasant form, vidyaa, avidyaa, sat, asat roopa, sat asat bhaava bhaavanaa.
Sri Engal Aalwaan’s Commentary: Karaala iti | Karaalatvam samhaara aadishu | Soumya aatmatvam svatah | Avidyaa karma, bhraanti jnyaanam vaa | Sat asat roopa bhaava abhaava roopa | Sadbhaavah sat padaarthah | * Om tat sat iti nirdesho brahmanah trividhah smrutah * Sat bhaave saadhu bhaave cha sat * iti | Ferocious form is when Paramaatman is doing samhaara, pralaya. By Himself, He is of very pleasant form. Avidyaa is karma, or also the wrong knowledge. Vidyaa is all the upaasanaas. Asat means abhaava roopa, not that He does not have any form, He has got a very subtle form, and is present as naastitva vishishta Paramaatman, which is not perceptible to our indriyaas. Sat itself is Paramaatman. In Bhagavad Geetha, it is told that upon doing karma, if we do Om Tat, or Om Sat, or when we are doing some good karmaas, Sat is told. When He creates sat bhaava and asat bhaava for all the vastus, asat bhaava can be taken as impermanent, sat bhaava is that which is nitya. He does sankalpa that some objects may be eternal, like aatman. Why is prakruti changing form all the time, in avyakta form, it is also nitya; but in the manifested form, prakruti, aakaasha, vaayu, etc. are all anitya; they merge during pralaya. Why are they like that – it is Paramaatman's sankalpa that they should be like that. If He does sankalpa that something should be anitya, it becomes anitya. If He does sankalpa that something should be nitya, it becomes nitya. He is the cause of all these. He knows also, and makes them to be like that. For both reasons, He can be called as sat asat bhaava bhaavanaa.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 12: Nitya anitya prapancha aatman nishprapancha amala aashrita | Nitya, anitya, He is the refuge for everyone, He is without blemishes, cause and effect. I do namaskaara to You. You are Vaasudeva, existing everywhere, all pervading, You are the primeval cause of this whole world.
Sri Engal Aalwaan’s Commentary: Nitya anitya iti | Anityam ghata aadi, tat apekshayaa nityam gaganaadi | Nishprapancha prapanchaat nirgata, prapancha utteerne iti arthah | Eka aneka kaarana roopena eka, kaarya roopena aneka | Nitya and anitya are both told to be praakruta only, but aakaasha is said to be nitya compared to ghata. Ghata is a pot which stays for only very short time, compared to aakaasha which stays for a long time. He is beyond the prapancha, He is beyond the world. He is eka in the kaarana roopa, and aneka in the kaarya roopa. Sat eva somya idam agra aaseet. Ekam eva adiviteeyo. He is eka, present as sookshma chit achit Paramaatman, when all these things did not have name and form, everything existing in a very subtle form, where one could not differentiate between sentient and non sentient. Eka is the causal form Paramaatman. In the form of effect, He is present as many. This stuti of Prahlaada is most wonderful.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 13: Yah sthoola sookshmah prakato aprakaasho yah sarva bhooto na cha sarva bhootah | He is sthoola and sookshma, and can be both at the same time. The whole world is created from Whom only. He is said to be avishva hetu. To that Purushottama I do namaskaara.
Sri Engal Aalwaan’s Commentary: Upasamharati ya iti | Sthoolatvaat prakatah sookshmatvaat aprakaashah | Yah sthoola sookshma prakata aprakaasha iti cha pathah | Sarva bhootah svetara sarva vastu shareerah | Na cha sarva bhootah svetara samasta vastu vilakshanah | Avishva hetuh srujya karma saapekshatvaat svato vishama srushteh ahetuh | This is how Prahlaada concludes his prayers. That which is revealed, and well seen, manifest; and because He is sookshma, He is not seen. He is only present as everything means that He has got everything other than Himself as His body, shareera. Everything is existing as shareera to Him. Though He is having everything as His shareera, He is different and distinct from everything else – His svaroopa and svabhaava is very different. Because He is all pervading, everything is existing in Him, He supports everything, He is the Master, Supreme God, having everything as His shareera. He is not jeevaatman, He is not prakruti, He is not any praakruta form, because He is very different and distinct from all these. He is only everything as He is present as antaryaami of everything. He is brahmaatmaka. Avishva hetu means that He is not the cause of the world – He only creates, it is told; but the various forms that are created, one person becomes human, one becomes deva, one becomes pashu, pakshi, sareesrupa, all these are driven by the karma of those individual beings; He is not the cause of each individual getting different forms and lives, but their own karma is the cause of all that; in this sense, He is not the cause of this variety, vishama srushti which we see here. Though He is the creator, He is just doing the act of creation, but the various bodies that the individual selves take is due to their own karma. This is the wonderful Prahlaada Stuti comes to an end here. Then Paramaatman appears before Prahlaada and the dialog betweenParamaatman and Prahlaada comes next.
Recap: In the previous session, we started to do anusandhaana of Prahlaada Stuti, where Prahlaada is meditating on Paramaatman, and starts to eulogize Paramaatman.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 9: Prahlaadah – Om namah paramaarthaaya sthoola sookshma kshara akshara | Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 10: Gunaanjana gunaadhaara nirgunaatman guna sthita | Sri Vishnu Puraana, Amsha 1, Chapter 20, Shloka 11: Karaala soumya roopaatman vidyaa avidyaamaya achyuta | Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 12: Nitya anitya prapancha aatman nishprapancha amala aashrita | Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 13: Yah sthoola sookshmah prakato aprakaasho yah sarva bhooto na cha sarva bhootah | Prahlaada eulogizes Paramaatman wonderfully, where he tells all the wonderful characteristics of Paramaatman's svaroopa, svabhaava. He says all contrasting things, everything is Paramaatman only – sthoola, sookshma, prakata, aprakaasha, etc.Sarva bhootah means svetara sarva vastu shareerah, having everything other than Himself as His shareera. Na cha sarva bhootah means svetara samasta vastu vilakshanah, He is different and distinct from everything other than Himself. The whole world is created from Him. At the same time, He is not the cause of the world, meaning that in this vishama srushti, the vaishamya is due to the karma of the beings who are being born here. Bhagavaan is not responsible for this vaishamya, the differences seen. We had seen all this in the previous session.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 14: Sri Paraasharah – Tasya tat chetaso devah stutim ittham prakurvatah | Sri Paraasharar – At that moment when Prahlaada was eulogizing Him so wonderfully, deeply concentrating on Him, with mind completely filled with Paramaatman, the Paramaatman Hari, wearing the wonderful peetaambara, He presented Himself in front of Prahlaada. Immediately, Prahlaada is taken aback.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 15: Sasambhramah tam aalokya samutthaayaakula aksharam | Prahlaada, immediately when he saw Hari right in front of him, was totally taken aback, and seeing Him, immediately got up from his seat, and his voice was choked, he said 'Namostu Vishnave' again and again, did namaskaara to Vishnu, O Maitreya.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 16: Prahlaadah – Deva prapaanaarthihara prasaadam kuru keshava | Prahlaada – O Bhagavan, One who destroys the difficulties of those who surrender to Him, O Keshava, be pleased towards me. Be pleased to protect me by putting Your glances on me.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 17: Sri Bhagavaan uvaacha – Kurvatah te prasanno aham bhaktim avyabhichaarineem | Sri Bhagavaan said – You are so completely devoted towards Me, single mindedly, that I am extremely pleased with you. O Prahlaada, whatever you desire, that boon please do seek from Me.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 18: Prahlaadah – Naatha yoni sahasreshu yeshu yeshu vrajaami aham | Prahlaada – Whatever thousands of births I am taking, in all those births, let my devotion be undisturbed and complete, towards You, O Achyuta, all the time. I want to be Your devotee only. My devotion towards You should be complete all the time, untainted, and undisturbed. This is a well known shloka.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 19: Yaa preetih avivekaanaam vishayeshu anapaayinee | For those who are very deeply engrossed in the enjoyment of sensual pleasures, without any break, whatever kind of attachment they have to those sensual pleasures, which is unbroken, that kind of deep attachment, let it be towards You from me, who is having continuous conscious unbroken remembrance towards you again and again. When I am meditating upon You constantly, continuously, similar devotion, let it be there in me towards You. Let it never go from my mind.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 20: Sri Bhagavaan uvaacha – Mayi bhaktih tava asti eva bhooyo api evam bhavishyati | Sri Bhagavaan – O Prahlaada, already you are highly devoted to Me. Again it will continue to be like that only. Please seek another boon from Me. Whatever you desire, please do seek another boon from Me.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 21: Prahlaadah – Mayi dvesha anubandho abhoot samstutou udyate tava | Prahlaada – When I am praising, eulogizing You all the time, because of that, my father started to hate me. Because it is a great sin to hate or showing disrespect to a bhagavat bhakta, a devotee of Bhagavaan, the sin which is accrued because of that, let it be destroyed.
Sri Engal Aalwaan’s Commentary: Mayi iti | Mayi dvesha anubandha iti asahya apachaarah, mat pituh iti kshamaa hetuh | Bhaagavata dvesha is an asahya apachaara, which cannot be tolerated. At the same time, he is father of such a great devotee. Because he is my father, that is the reason why you should pardon him. Again he prays to Bhagavaan to make his father not to get affected by the sins which he has done.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 22: Shastraani patitaani ange kshipto yat cha agni samhatou | He hit me with all kinds of weapons, he threw me into fire, I was made to be bitten by serpents, poison was given in my food, ...
Sri Engal Aalwaan’s Commentary: Shastraani iti | Tvayi bhakti mato dveshaat iti asya shastraani paatitaani ityaadinaa sambandhah | Tat sambhavam shastra paata aadinaa sambhavam | Ayam bhaagavata apachaarah |
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 23: Baddhvaa samudre yat kshito yacchito asmi shilocchayaih | ... I was tied and thrown into the ocean, I was completely covered by boulders, anything also which he did which were unwise, not right, he did all those things towards me.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 24: Tvayi bhaktimato dveshaat agham tat sambhavam cha yat | The paapa which he has accrued, because he had hatred towards a devotee of You; because of Your grace, let him be released from all those sins.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 25: Sri Bhagavaan uvaacha – Prahlaada sarvam etat te mat prasaadaat bhavishyati | Sri Bhagavaan – O Prahlaada, with My anugraha, all these things will happen. Because I am so pleased with you, and you are seeking this boon, all these things happen as it is. O son of Hiranyakashipu, I am going to give you some other boon also, please do seek some other boon from Me.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 26: Prahlaadah – Krutakrutyo asmi bhagavan varena anena yat tvayi | Prahlaada – Whatever has to be done is done; I don't have anything else to be done. Due to Your own grace, I am going to have devotion in You continuously, untainted, undiluted, single minded devotion in You. I have no other desire.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 27: Dharma artha kaamaih kim tasya muktih tasya kare sthitaa | If one has liberation, moksha itself in his very hands, what else has to be done by dharma, artha, kaama. One who is the cause of all this world, when continuous steady devotion is there, for such a person, moksha is guaranteed.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 28: Sri Bhagavaan uvaacha – Yathaa te nischalam cheto mayi bhakti samanvitam | Sri Bhagavaan says – Because your mind is so much devoted on Me, and you have unmoved devotion on Me, you will get moksha itself, the most coveted liberation, the ultimate goal, out of My grace.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 29: Sri Paraasharah – Iti uktvaa antardadhe vishnuh tasya maitreya pashyatah | Sri Paraasharar – O Maitreya, as Prahlaada was seeing, Vishnu disappeared saying all these. Prahlaada came back and did namaskaara to his father. Here the story is a little different from what we see in the Bhaagavatha Puraana.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 30: Tam pitaa moordhni upaaghraaya parishvajya cha peeditam | All his sins were destroyed because of the grace of Paramaatman, so Hiranyakashipu became good and embraced Prahlaada, and said 'May you live long', and his eyes were wet with tears.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 31: Preetimaan cha abhavat tasmin anutaapee mahaa asurah | The great asura repented for all that he did, and started to like Prahlaada. Prahlaada, one who knew what is dharma, did all seva to his gurus, and his father, because he knew what is dharma.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 32: Pitari uparatim neete narasimha svaroopinaa | We have to conclude that at a later time, Hiranyakashipu again starts to hate Prahlaada, and starts to torture him, and Bhagavaan manifests in the form of Narasimha, and slays Hiranyakashipu. After Hiranyakashipu has been killed by Bhagavaan who came in the form of Lord Narasimha, who is nothing by Vishnu, Prahlaada becomes the king of all the daityaas, O Maitreya.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 33: Tato raajya dyutim praapya karma shuddhi kareem dvija | Then he got all the glory of the kingdom, and did all good acts. He also had children and grandchildren, and also he got great wealth.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 34: Ksheena adhikaarah sa yadaa punya paapa vivarjitah | When all his punya and paapa were gone, when his adhikaara was gone, Prahlaada meditated on Bhagavaan, and attained moksha. Some of these great persons, according to the good deeds done, they are called adhikaaris. They are made to live in this world for a particular time, and do all these things for various reasons, as per the command of Bhagavaan. Once that is over, their time is over. Yaavat adhikaaram avasthitih aadhikaarikaanaam, is a Brahma Sutra. As long as they have that adhikaara, they will be here. Vasistha, and others, they come here as per the command of Bhagavaan, that they have to do some good things. Once that is over, they go to moksha. Punya and paapa are both obstructions to moksha.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 35: Evam prabhaavo daityo asou maitreya aaseet mahaa matih | O Maitreya, because of the greatness of this daitya, son of Hiranyakashipu, he was a very wise person, this great devotee ofBhagavaan, Prahlaada was like that. These are all the miracles that we see due to his devotion in Bhagavaan. This is the story of Prahlaada whom you are asking me about.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 36: Yah tu etat charitam tasya prahlaadasya mahaatmanah | Who listens to the story of Prahlaada who is the great person, great devotee of Bhagavaan, all their sins will get destroyed immediately.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 37: Aho raatra krutam paapam prahlaada charitam narah | Whatever bad deeds one has done and accumulated sins, during the days and nights, just listening to or reading Prahlaada's stories, O Maitreya, all those sins one gets rid of. There is absolutely no doubt about this.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 38: Pournamaasyaam amaavaasyaam ashtamyaam athavaa pathan | On the full moon day, on the new moon day, on the Ashtami tithi, reading this Prahlaada Charita, or on Dvaadashi, whatever benefits one attains by doing godaana, that benefit one gets by reading this.
Sri Vishnu Puraana – Amsha 1, Chapter 20, Shloka 39: Prahlaadam sakala aapatsu yathaa rakshitavaan harih | One who listens to Prahlaada Charita all the time, he will be protected by Bhagavaan in the same way that He protected Prahlaada from all the calamities which he underwent. That is the greatness of this story itself. Prahlaada was such a great devotee. Listening to his story itself will make one get rid of all sins.
This completes the Twentieth Chapter. || Iti Sri Vishnu Puraane Prathame Amshe Vimsho Adhyaayah || || Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Prathame Amshe Vimsho Adhyaayah ||
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|| Atha Ekavimsho Adhyaayah ||
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 1: Prahlaada putra aayushmaan shibih baashkala eva cha | Progeny of Kashyapa's other wives, and Maruts is being told here. Prahlaada's sons are Aayushmaan, Shibi, Baashkala and Virochana. From Virochana, Bali was born. There are many paathaantaraas. In another paatha, it is Samhlaada putra aayushmaan.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 2: Baleh putra shatam tu aaseet baana jyeshtam mahaa mune | Bali had hundred children. The eldest was Baanaasura. Hiranyaaksha also had many sons, and they were also mighty and very powerful.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 3: Jharjharah shakunih cha eva bhoota santaapanah tathaa | Hiranyaaksha's sons are Jharjhara, Shakuni, Bhoota Santaapana, Mahaanaabha, Mahaabaahu, Kaalanaabha.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 4: Abhavan danu putraah cha dvimoordhaa shambarah tathaa | Kashyapa had another wife, Danu – Dvimoordha, Shambara, Ayomukha, Shankushira, Kapila, Shankara, ...
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 5: Ekachakro mahaabaahuh taarakah cha mahaabalah | Ekachakra, Mahaabahu, the mighty Taaraka, Svarbhaanu, Vrushaparva, Puloma who was very powerful.
Sri Engal Aalwaan’s Commentary: Shishtaanaam kaashyapa streenaam vamshaan aaha abhavan iti |
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 6: Ete danoh sutaah khyaataa viprachittih cha veeryavaan || They are all well known as children of Danu, and also Viprachitti, who was of great valour.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 7: Svarbhaanoh tu prabhaa kanyaa sharmishtaa vaarshaparvanee | Svarbhaanu had a daughter by name Prabhaa, Varshaparvan's daughter is Sharmishtaa. Upadaane and Hayashiraa are also daughters of Varshaparvan.
Sri Engal Aalwaan’s Commentary: Svarbhaanoh iti | Sriharivamshe danuputra shate upadaanava vaishvaanarou uktou | Hayashiraa iti upadaanavyaa updaanava duhiturnaama | Hastishiraa iti cha paathah | Upadaanavee iti atra vruddhi abhaavah chaandasah | Among Danu's hundred children, Upadaanavaas and Vaishvaanaraas are told. Upadaanavi's daughter is Hayashiraa. According to grammar, it should have been Oupadaanavee. This is Aarsha, according to Rishi prayoga.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 8: Vaishvaanarasute cha ubhe pulomaa kaalakaa tathaa | Vaishvaanara had two daughters – Puloma and Kaalakaa. Both these daughters married Mareechi.
Sri Engal Aalwaan’s Commentary: Vaishvaanara iti | Mareechih kashyapo daanava vishesho vaa | We can take it to be some daanava by name Mareechi.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 9: Taabhyaam putra sahasraani shashtih daanava sattamaah | Puloma and Kaalakaa had sixty thousand children. They are known as Poulomaas and Kaalakeyaas.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 10: Tato apare mahaaveeryaa daarunaah tu ati nirghrunaah | Simhikaa is the sister of Hiranyakashipu. Viprachitti and Simhikaa had children of very great valour; they were all very powerful and mighty, with great valour, very wicked and very fierce and cruel.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 11: Tryamshah shalyah cha balavaan nabhah cha eva mahaabalah | Tryamsha, Shalya who was very powerful, Nabha who had mighty power, Vaataapi, Namuchi, Ilvala, Khasruma, ...
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 12: Andhako narakah cha eva kaalanaabhah tathaa eva cha | Andhaka, Naraka, Kaalanaabha, Svarbhaanu, Mahaaveerya, Vaktrayodhi, were all very wicked and cruel children.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 13: Ete vai daanavaah sreshtaah danu vamsha vivardhanaah | They were all great daanavaas who expanded the vamsha of Danu. Their children and grandchildren are hundreds and thousands.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 14: Prahlaadasya tu daityasya nivaata kavachaah kule | In Prahlaada's kula, who had attained greatness, through great penance, tapas, who had directly perceived Bhagavaan, who was a realized soul, in his kula, Nivaatakavachaas were born.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 15: Shat sutaah sumahaa sattvaah taamraayaah parikeertitaah | Taamra had six sons, and they were all very great people. Six daughters were born – they were Shukee, Shyenee, Bhaasee, Sugreevee, Shuchi, Ghrudhrakaa.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 16: Shukee shukaanajanayat ulookapratyalookakaan | Shukee gave birth to parrots, owls and crows. Shyenee gave birth to hawks, Bhaasaa to kites, Ghrudhrakaa to vultures.
Sri Engal Aalwaan’s Commentary: Shukee iti | Ulookah koushikah, paryulookah kaakah, bhaasee bhaasaamscha |
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 17: Shuchoudakaan pakshiganaan sugreevee tu vyajaayata | Shuchi gave birth to the host of birds which live in water. From Sugreevee, the horses, camels and donkeys were born. This is the Taamra vamsha.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 18: Vinataayaah tu dvou putrou vikhyaatou garuda arunou | Vinataa gave birth to two sons – well known and famous as Garuda and Aruna. Suparna is known as the excellent among the birds, very fierce, and devouring all the snakes.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 19: Surasaayaam sahasram tu sarpaanaam amita oujasaam | Surasaa gave birth to thousands of serpents, who were all of great tejas. They had many hoods. They were all flying in the air.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 20: Kaadraveyaah tu balinah sahasram amita oujasah | Kadru's children were all very powerful. They were in thousands, and all under the control of Garuda. They had many hoods.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 21: Teshaam pradhaana bhootaah tu shesha vaasuki takshakaah | Among the children of Kadru, the many hooded serpents, who were all under the control of Suparna, the well known ones are Shesha, Vaasuki, Takshaka, Shanka, Shveta, Mahaapadma, Kambala, Ashvatara.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 22: Elaaputrah tathaa karnah kaarkotaka dhananjayou | Elaaputra, Karna, Karkotaka, Dhananjaya – they were Kadru's and Sourasa's children. They were fighting and were very venomous. Many serpents were born.
Sri Engal Aalwaan’s Commentary: Elaaputra iti | Ete kaadravayaah souraseyaah cha anye bahavah dandashookaah visholbanaah ||
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 23: Ganam krodhavasham viddhi tasyaah sarve cha damshtrinah | Krodha gave birth to the host of serpents which were very mighty, they lived on earth. Gave birth to birds, those living in water, they were all very fierce and eating flesh.
Sri Engal Aalwaan’s Commentary: Ganam iti | Te cha sarve sarpaah damshrtrinah | Tatra kaadraveya souraseyebhyo anyaan sarpaan maamsaadaan sthalajaan pakshinah cha jalajaan daarunaan cha krodhavamsham ganam krodhavashayaa vamsham viddhi | Krodhavasho ganah cchidraa * Balo ganaat krodhavashaat aheendrah * iti bhaagavata ukteh | * Rakshoganam krodhavashaa sva naamaanam ajeejanat * iti maatsyeya ukteh cha |
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 24: Krodhaa tu janayaamaasa pishaachaam cha mahaabalaan | Krodhaa gave birth to pishaachaas who were very powerful. Surabhi gave birth to cows and buffaloes. Iraa gave birth to trees, twiners, climbers, and all the varieties of grasses.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 25: (Vashaa) Khashaa tu yaksha rakshaamsi munih apsarasah tathaa | Khashaa gave birth to yakshaas and raakshasaas. Muni gave birth to apsarasaas. Arishtaa gave birth to gandharvaas, who were all very excellent ones.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 26: Ete kaashyapa daayaadaah keertitaah sthaanu jangamaah | These are all the progeny of Kaashyapa, the movables and immovables. Their children and grandchildren are in hundreds and thousands.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 27: Esha manvantare sargo brahman svaarochishe smrutah || This is told to be the creation in Svaarochisha Manvantara, O Maitreya.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 28: Vaivasvate cha mahati vaarune vitate kratou | Now the creation in Vaivasvata Manvantara is going to be told – how creation of beings was done. Vaaruna yajnya was done by none other than Chaturmukha Brahma, he was the hotaa in that yajnya.
Sri Engal Aalwaan’s Commentary: Atha vaivasvata manvantare prajaa sarga uchyata iti aaha – vaivasvata iti |
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 29: Poorvam yatra tu saptarsheen utpannaan eva maanasaan | Earlier the maanasa putraas were created and saptarshis were created. Pitaamaha created them as his children. Gandharvaas, serpents, devaas, daanavaas were created.
Sri Engal Aalwaan’s Commentary: Poorvam ityaadi | Gandharvaadeenaam poorvam utpannaan praak manvantarasthaan saptarsheen eva vartamaana vaaruna yajnya avicchedaaya yatra manvantare prajaa sargaartham putratve kalpayaamaasa tatra prajaa sarga uchyata iti poorvena anvayah | Pitrutve kalpayaamaasa iti paathe gandharvaadeenaam pitrutve srashtatva ityarthah | Gandharvaas and others who were born earlier itself, and saptarshis who were there before this Manvantara, this Vaaruna yajnya which has to continue, and again he makes them to be born as sons, that prajaa sarga is told here.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 30: Ditih vinashta putraa vai toshayaamaasa kaashyapam | At that time, Diti loses her children and pleases Kaashyapa, her husband. Kaashyapa who was a great sage was being pleased and worshipped by Diti.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 31: Varena cchandayaamaasa saa cha vavre tato varam | He becomes very pleased and tells her to seek some boon from me, as I am very pleased with your service. She says that she wants to have a son who is very capable and of great valour, who will kill Indra.
Sri Engal Aalwaan’s Commentary: Varena ityaadi | Varam dadaami iti aashvaasitavaan |
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 32: Sa cha tasyai varam praadaat bhaaryaayai muni sattamah | Kaashyapa gave that boon to his wife, Diti. Kaashyapa having given her that boon, he tells her thus.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 33: Shakram putro nihantaa te yadi garbham sharad shatam | If you maintain a pleased mind all the time, with whatever shaastra shuddhi is said, maintain purity of mind and body, for hundred seasons, then you will be pregnant with a son who is going to kill Indra.
Sri Engal Aalwaan’s Commentary: Shakram iti | Shouchinee maatsya ukta shouchavatee | Tatra hi uktam * Sandhyaayaam na eva bhoktavyam garbhinyaa varavarnini | Na sthaatavyam na gantavyam vruksha mooleshu sarvadaa || Varjayet kalaham loke gaatra bhangam tathaa eva cha | Na unmukta keshee tishtet cha na ashuchih syaat kadaachana || Iti | Shuchinee dhaarayishyasi iti cha paathah | Kaashyapa says that Diti has to maintain the shaastra shuchi which is required. These are the shuchis told in Maatsya Puraana- in Sandhyaa kaala one who is pregnant should not eat, and should not stand near a tree, should not fight unnecessarily, should not make faces to others, should not let the hair loose and stand like that, should always be pure and clean, should keep their body pure, these are several types of purity told.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 34: Iti evam uktvaa taam deveem sangatah kashyapo munih | Kashyapa unites with her, telling thus. She is maintaining all the purity that is required, and she becomes pregnant, as told by the muni.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 35: Garbham aatmavadhaarthaya jnyaatvaa tam maghavaan api | Indra comes to know that she is going to have a son who is going to kill him. With great vinaya, the king of gods wants to do all kinds of service to her, he comes sincerely.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 36: Tasyaaschaivaantara prepsuh atishthat paaka shaasanah | When he was doing all kinds of service to Diti, he waits for a time when she is not maintaining the right shuchi, and a little less than a hundred years, he saw that one day, ...
Sri Engal Aalwaan’s Commentary: Tasyaah cha iti | Oone asamaapta kaale ||
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 37: Akrutvaa paadayoh shoucham ditih shayanam aavishat | ... and one day, without cleaning her feet, she goes to bed, which is against the shaastra shuchi told. She fell asleep not being shuchi and at that time, he enters into her womb.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 38: Vajra paanih mahaa garbham chiccheda atha sa saptadhaa | Holding his Vajra aayudha, he breaks that womb into seven parts. Being hit by that Vajra aayudha, that garbha started to cry loudly.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 39: Maa rodeeriti tam shakrah punah punah abhaashata | He tells again and again to that garbha, 'Do not cry' and that fetus gets broken into seven parts, and getting angry, Indraagain tells.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 40: Ekaikam saptadhaa chakre vajrena adrividaarinaa | Getting angry, again breaks each piece into seven pieces, using the Vajra, which is as powerful as to break a huge mountain itself. Each one became seven parts further. These forty nine parts became devaas by name Maruts. They could move around with great speed.
Sri Vishnu Puraana – Amsha 1, Chapter 21, Shloka 41: Yat uktam vai maghavataa tena eva maruto abhavan | As said by Indra, they became Maruts, as he said 'Maa rodih, maa rodih'. They were forty nine devaas and they became assistants to Indra himself. This is the story of how Diti wants to have a son to kill Indra, while Indra is waiting for a chance, and breaks the fetus into forty nine pieces, and they become his assistants and become well known as Marut gana.
This completes the Twenty First Chapter.
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|| Atha Dvaavimsho Adhyaayah ||
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