Rubhu-Nidaagha Samvaada Now, Chapter 16.

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Now, the Chapter 12.

Now, Sri Paraasharar is going to talk about the chariots of the moon and other planets.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 1:

Sri Paraasharah –

Rathah tri chakrah somasya kundaabhaah tasya vaajinah |
Vaama dakshinato yuktaah dasha tena charati asou ||

Sri Paraasharar – The Moon's chariot has got three wheels, the horses are shining like (or have the fragrance of) the jasmine flowers, they are tied on the left and right sides, and there are ten horses.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 2:

Veethi aashrayaani rukshaani dhruvaadhaarena veginaa |
Haasa vruddhi kramah tasya rashmeenaam savituh yathaa ||

The nakshatraas are all supported by Naaga veethi and this is supported by Dhruva. Riding the chariot which has Dhruva as the aadhaara, support, he traverses along with the nakshatraas located along the Naaga veethi. Just like Sun's rays, even the Moon's rays increase and decrease during the rising time and setting time.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 3:

Arkasya eva hi tasya ashvaah sakruth yuktaa vahanti te |
Kalpam ekam muni shreshtha vaari garbha samudbhavaah ||

The horses of the Moon are born of waters, and just like the horses of the Sun, they are tied only once to the chariot and they carry on the chariot till the end of the kalpa. For the entire duration of the kalpa, they carry the chariot of the Moon.

Sri Engal Aalwaan’s Commentary:

Arkasya eva iti | Vaari garbha samudbhavaah jala mayaah, * Vaari garbha samudbhooto rathah sa-ashvah sa-saarathih iti aaditya puraane |

They are born of water, so they are jala maya. This is told in Aaditya Puraana.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 4:

Ksheenam peetam suraih somam aapyaayayati deeptimaan |
Maitreya eka kalam santam rashminaa ekena bhaaskarah ||

During Shukla Paksha, whatever the Sun feeds, all the devaas are eating away one kalaa at a time, and it is nectar for them. This way, the Moon which has lost all its brightness, in Krushna Paksha, is left with only one kalaa. Through one particular ray, the Sun feeds it again, and pleases the Moon.

Sri Engal Aalwaan’s Commentary:

Ksheenam iti | Ksheenam alpeebhoota shukla kalam | Tat uktam * Devaih sapeeyamaanasya shuklaa vardhanti vai kalaah | Somasya krushna pakshaadou bhaaskara abhimukhasya tu | Praksheeyante apare bhaage peeyamaanaah kalaa kramaat | ityaadi | Aapyaayaayati shukla kalaa vardhayati * Sushumnaa aapyaayamaanasya shukle vardhanti vai kalaa iti |

The brightness of the moon reduced is ksheenam. In the Shukla paksha, the Sun is nurturing and feeding the Moon. In the Krushna paksha, this reduces because they are being drunk by the devaas. Through the Sushumnaa ray, the Sun feeds and makes the Moon brighter and brighter, one kalaa every single day.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 5:

Kramena yena peeto asou devaih tena nishaakaram |
Aapyaayaayati anudinam bhaaskaro vaari taskarah ||

Bhaaskara, who steals the waters, feeds the Moon every single day. The brightness of the Moon decreases every day being eaten away by the devaas.

Sri Engal Aalwaan’s Commentary:

Kramena iti | Yena kramena iti | Krushna pakshe yat thitou bimbasya yat bhaage yaavaan hraasah shukle tat bhaage taavati eva vruddhih iti | Taskarah alakshitam hartaa |

In the Krushna paksha, whichever part is reducing, in the same order, the Sun keeps on feeding him in the Shukla paksha, one kalaa at a time. Taskara is told as someone who steals, where we don't even know. Like this, the Sun is stealing the waters.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 6:

Sambhrutam cha ardhamaasena tat somastham sudhaamrutam |
Pibanti devaa maitreya sudhaahaaraa yato amaraah ||

Devaas are told to be amaraas, and have partaken the nectar, ambrosia, Amruta. This Amruta is consumed from the Moon, it is said; that Amruta, which is accumulated in the Moon during the Shukla paksha. Because, for the devaas, that Amruta only is the food.

Sri Engal Aalwaan’s Commentary:

Subhrutam iti | Sudhaamrutam sushtu dheeyate peeyate iti sudhaa, saa eva amrutam |

Whatever is consumed by the devaas, that is Amruta.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 7:

Trayastrimshat sahasraani trayastrimshat shataani cha |
Trayastrimshat tathaa devaah pibanti kshanadaakaram ||

Thirty three thousand, thirty three hundred, and thirty three (which is 36,333) devaas consume the nectar from the Moon.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 8:

Kalaadvayaavashishtah tu pravrushtah sooryamandalam |
Amaakhya rashmou vasati amaavaasyaa tatah smrutaa ||

Paraasharar is telling why it is called as Amaavaasyaa, it means living in Amaa. He would be left with two kalaas, parts, at the end of the Krushna Paksha, he enters into the Soorya Mandala, and lives in one rashmi called Amaa. This is why it is called as Amaavaasyaa.

Sri Engal Aalwaan’s Commentary:

Kalaadvayaavashishtah iti | Pravishta iti | Tat rashmi abhibhavaat pravishta iva |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 9:

Apsu tasmin ahoraatre poorvam vishati chandramaah |
Tato veerutsu vasati prayaati arkam tatah kramaat ||

During that day, he first stays in waters. After that, he lives in plants, herbs, twiners; after that, he goes towards the Sun.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 10:

Chinatti veerudho yah tu veerut samsthe nishaakare |
Patram vaa paatayati ekam brahma hatyaam sa vindati ||

During that Amaavaasyaa time, when the Moon is staying in the plants, if someone cuts off a plant or a tree, or even plucks one leaf, during that time, he gets Brahma hatyaa dosha, it is told.

Therefore, it is said that during Amaavaasyaa, one should not pluck plants, or even Tulasi.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 11:

Somam pancha dashe bhaage kinchit shishte kalaatmake |
Aparaahne pitru ganaah jaghanyam paryupaasate ||

On the 15th day, when he is left with only two kalaas, on the second half of the day, the pitru ganaas worship him, are satisfied by him.

Sri Engal Aalwaan’s Commentary:

Somam iti | Kaalaatmake pancha dashe amshe kinchit shishte darsha aparaahne, jaghanyam paschaat dvikalam somam pitruganaah pari upaasate |

For the 15th part, some part is left in the second half of the Amaavaasyaa, when he was left with only two kalaas, the pitrus partake it.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 12:

Pibanti dvi kalaakaaram shishtaa tasya kalaa tu yaa |
Sudhaamrutamayee punyaa taam indoh pitaro mune ||

When two kalaas are there in the Moon, they consume only one kalaa from that. It is made of nectar, it is told, and is very sacred. The pitrus consume that one kalaa.

Sri Engal Aalwaan’s Commentary:

Pibanti iti | Kinchit shishtaa yaa panchadashee kalaa taam kalaam pitarah pibanti na shodasheem iti arthah |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 13:

Nissrutam tat amaavaasyaam gabhastibhyah sudhaamrutaam |
Maasam truptim avaapyaagryaam pitarah santi nirvrutaah |
Soumyaa barhishadah cha eva agnishvaattah cha te tridhaa ||

There are three types of pitrus, Soumyaas, Barhishadaas, Agnishvaattaas, who consume that nectar on the Amaavaasyaa day. Whatever was fed from the Sun's rays to the Moon, all the Amruta, the pitrus get satisfied and are very happy, and get trupti.

Sri Engal Aalwaan’s Commentary:

Nissrutam iti | Aaditya rashmi dvaaraa nissrutam tat sudhaamrutam peetvaa iti sheshah |

Through the Sushumnaa rashmi of Aaditya, that Amruta which is placed in the Moon, the three kinds of pitrus consume, and are satisfied with that.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 14:

Evam devaan site pakshe krushna pakshe tathaa pitruun |
Veerudhah cha amrutamayaih sheetaih ap paramaanubhih ||

This way, the Sun satisfies the devaas in the Shukla paksha, at the end of the Krushna paksha, pitrus are satisfied; that which is cool and pleasant and made of the water molecules, which are like Amruta, the plants are fed by the Sun only.

Sri Engal Aalwaan’s Commentary:

Kim cha, * Tasmaat aapooryamaana pakshe yajanta iti shruteh, * Aparapakshe pitruunaam iti smruteh cha shukla krushnayoh devaan pitruun cha yaaga dvaarena aapyaayayati iti aaha evam iti |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 15:

Veerudhoshadhinishpattyaa manushya pashu keetakaan |
Aapyaayayati sheeta amshuh praakaashya aahlaadanena cha ||

The plants, trees, oshadhis, twiners, manushyaas, pashus, keetaas; this way, the Moon also with his brightness, and is very pleasant, the Moon also feeds them, keeps them happy.

Sri Engal Aalwaan’s Commentary:

Veerut iti | Prakaashasya bhaavah praakaashyam, praakaashyam aahlaadanam cha iti dvandva ekavat bhaavah | Prakaasha aahlaadanena cha iti paathah |

Now, continuing further, the various other planets, chariots, horses, are going to be described.

We just concluded Amsha 2, Chapter 12, where we studied about the Moon, how the Sun gives trupti to everyone on the earth, through the plants, through the rains caused by the Sun. Through his rays, the amrutamaya chandra, the Moon, where each kalaa is consumed by the devaas as amruta, and by the pitrus on the Amaavaasyaa day. In this way, the Sun is responsible for satisfying all of them, the devaas, pitrus, and the manushyaas. We saw the Moon's description, about how every planet has a ratha, chariot – this is going to be told now.

The devaas consume amruta from the Moon only. During Amaavaasya, the pitrus consume. Through his prakaasha, as well as bringing joy to everyone, the Moon brings happiness to all the plants also, the humans, insects, etc. The Moon brings joy because of his pleasantness in the nights.

The other planets, and their description is given next.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 16:

Vaayu agni dravya sambhooto rathah chandrasutasya cha |
Pishangaih turagaih yuktah so ashtaabhih vaayuvegibhih ||

Chandra's son is Budha, Mercury, and his chariot is made of Vaayu and Agni. The horses are of reddish brown colour, eight horses, which have the speed of Vaayu.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 17:

Savaroothah sa anukarsho yukto bhoo sambhavaih hayaih |
Sopaasangapataakah tu shukrasya api ratho mahaan ||

Shukra's chariot is huge, tied with eight horses again, born of earth, along with the chair which protects the chariot (varootha), which covers and protects whoever is inside the chariot, with the pole below the chariot (anukarsha), the part where all the weapons are kept, and the ratha dhvaja. These are in Shukra's huge chariot.

Sri Engal Aalwaan’s Commentary:

Savaroothah iti | * Varootho ratha guptih yaa tirodhatte rathasthitam | Rathasya adhah sthitam kaashtham anukarsho nigadyate | Upasango rathopasthah, iti |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 18:

Ashtabhih kaanchanah shreemaan bhoumasya api ratho mahaan |
Padmaraaga arunaih ashvaih samyukto vanhi sambhavaih ||

Shukra's chariot is of golden hue. Angaaraka, Bhoumaa's golden chariot, also has eight horses, red like the ruby, and are born of fire.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 19:

Ashtaabhih paanduraih yukto vaajibhih kaanchano rathah |
Tasminstishthati varsham vai raashou raashou bruhaspatih ||

Bruhaspati also has a gold chariot, with eight horses, of pale white colour. In each raashi, riding on this chariot, every year, he passes through this raashi.

Sri Engal Aalwaan’s Commentary:

Ashtaabhih iti | Raashou varsham tishthati iti tat tat graha raashi chaara upalakshanam |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 20:

Aakaasha sambhavaih ashvaih shabalih syandanam yutam |
Samaaruhya shanaih yaati mandagaamee shanaishcharah ||

Shani or Saturn, has a chariot with eight horses, born of Aakaasha. They are spotted, and he travels in that slowly; he is one who moves slowly.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 21:

Svarbhaanoh turagaah hi ashtou bhrungaabhaa dhoosaram ratham |
Sakrut yuktaah tu maitreya vahanti aviratam sadaa ||

Raahu, his chariot also has eight horses, they have the hue of the bees, and the chariot is dusty white in colour. Once the horses are tied to the chariot, they carry the chariot without any break till the end of the kalpa.

Sri Engal Aalwaan’s Commentary:

Svarbhaanoh iti | Stoka paanduh tu dhoosarah | Aviratam avicchedam | Sadaa – yaavat kalpam |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 22:

Aadityaat nissruto raahuh somam gacchati parvasu |
Aadityameti somaat cha punah soureshu parvasu ||

Raahu emanates from the Soorya, and approaches the Moon during Chandra parva, pournami. Again, moving away from the Moon, he approaches the Sun during Soorya Parva, Amaavaasya.

Sri Engal Aalwaan’s Commentary:

Aadityaat iti | Arkendvoh upari truteeya dyu sthaane charannapi raahuh chandrasya arkasya vaa grahana kaale adho gatvaa bhoo cchaayaatmakam tamo mayam bimbam gruheetvaa tena tou (raahuh) meghavat cchaadayan tat kaala eva drushyatvameti | Yathaa kourmaadishu * Svarbhaanostu gruhasthaanam truteeyam yat tamomayam | Tulyah tayo astu svarbhaanuh bhootvaa adhastaat prasarpati | ityaadi |

Raahu keeps moving between Moon and Sun alternately, during the Paksha kaalaas. He moves in the third place, full of darkness above the Sun. During grahana kaala, he moved down, and covers the Sun like a cloud, and has a dark shade. Above the Sun, in the third place in the Aakaasha; during the eclipse time, he comes down, covers like a shade on the earth. During that time only he is seen. This is also told in the Koorma Puraana.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 23:

Tathaa ketu rathasya ashvaa api ashtou vaata ramhasah |
Palaala dhooma varnaabhaa laakshaarasa nibhaarunaah ||

In the same way, Ketu's chariot also has eight horses, moving at the speed of Vaayu. It has the hue of smoke, seen when the stars are burnt. The colour is reddish like wax.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 24:

Ete mayaa grahaanam vai tava aakhyaataa rathaa nava |
Sarve dhruve mahaabhaaga prabaddhaa vaayu rashmibhih ||

All the nine planets – the nine chariots, I have told you now; Paraasharar tells Maitreyar. All of them are tied to Dhruva, through the reins made of Vaayu.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 25:

Graharksha taaraadhishnyaani dhruve baddhaani asheshatah |
Bhramati uchita chaarena maitreya anila rashmibhih ||

All the grahaas, nakshatraas, vimaanaas, all are tied through the aerial cords, made of Vaayu, to Dhruva. They are moving at their own specific speeds, held by the aerial cords.

Sri Engal Aalwaan’s Commentary:

Graheti | Dhishnyaani vimaanaani | Uchita chaarena * Souro angiraah cha shukrascha jnyeyaa manda prachaarinah | Soorya somou budhah cha eva sheeghraghaah * ityaadi koorma ukta sva sva gatyaa saha prayangmukham bhramanti |

Some of them are moving slowly – Shani, Angiras and Shukra. Sun, Moon, Budha are moving at a higher speed. It is told in the Koorma Puraana that they are rotating at their own specific speeds.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 26:

Yaavantyaah cha eva taaraah taa taavanto vaata rashmayah |
Sarve dhruve nibaddhaah te bhramanto bhraamayanti tam ||

As many stars are there, so many aerial cords are there, they are all tied to Dhruva. When they are all rotating around Dhruva, they also make Dhruva also to rotate.

An example is given here.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 27:

Tailapeedaa yathaa chakram bhramanto bhraamayanti vai |
Tathaa bhramanti jyoteemshi vaata viddhaani sarvashah ||

It is like the bullocks tied to a wheel for extraction of oil. When they rotate, the spindle also rotates, the wheel also rotates. This is how Dhruva is also made to rotate.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 28:

Alaata chakravat yaanti vaata chakreritaani tu |
Yasmaat jyoteemshi vahati pravahah tena sa smrutah ||

A stick having fire at one end, when rotating very fast, we see a circle of fire there. This is like that. In the same way, the stars are all seen. Because the air carries all these luminary bodies, which are rotating, it is called as pravaha.

Now, Paraasharar is going to tell about the Shimshumaara. Sri Vishnu Puraana, Amsha 2, Chapter 12, Shloka 29:

Shimshumaarah tu yah proktah sa dhruvo yatra tishthati |
Sannivesham cha tasya api shrunushva munisattama ||

Earlier, it was told about the Shimshumaara chakra, like the aquatic animal, the porpoise. The tail part of it is where Dhruva is located. At the heart of Shimshumaara, Sriman Naaraayana is located. How they are all arranged is going to be told, O Maitreyar, do listen to me.

Sri Engal Aalwaan’s Commentary:

Shimshumaara iti | Yah proktah * Taaraamayam bhagavatah iti atra, * Tasya pucche dhruvah sthitah iti lakshanasya uktam, tasya sannivesham shrunu |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 30:

Yat ahnaa kurute paapam tam drushtvaa nishi muchyate |
Yaavatyah cha eva taaraah taah shimshumaara aashritaa divi |
Taavanti eva tu varshaani jeevanti abhyadhikaani cha ||

Whatever sins are committed during the day, in the night, if we look at the Shimshumaara chakra, we get rid of all those sins. As many stars are supported in the Shimshumaara chakra in the sky, the person who sees everyday the Shimshumaara chakra, he lives for as many years as there are the number of stars in that, and even more.

Sri Engal Aalwaan’s Commentary:

Yat ahnaa iti | Yat ahneti nitya drashtavyataa uktih |

One has to see the Shimshumaara chakra everyday, is being told.

Now, it is told by giving analogy of the various parts of the human body.

Sri Vishnu Puraana, Amsha 2, Chapter 12, Shloka 31:

Uttaanapaadah tasya adho vijnyeyo hi uttaro hanuh |
Yajnyo adharah cha vijnyeyo dharmo moordhaanam aashritah ||

Dhruva is located in the upper jaw. Yajnya is located in the lower jaw position. Dharma is located in the forehead portion.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 32:

Hrudi naaraayanah cha aaste ashvinou poorva paadayoh |
Varunah cha aryamaa cha eva paschime tasya sakthini ||

In the heart location, Naaraayana is present. In the front feet, Ashvini devataas are present. Varuna and Aryamaa are in the back part of the thigh.

Sri Engal Aalwaan’s Commentary:

Hrudi iti | Sakthinee ooroo |

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 33:

Shishnah samvatsarah tasya mitra upaanam samaashritah ||

Samvatsara is located in the regenerative part, and Mitra is located at the back, rectal part.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 34:

Pucche agnih cha mahendrah cha kaashyapo atha tatho dhruvah |
Taarakaa shimshumaarasya na astameti chatushtayam ||

In the tail part, Agni, Mahendra, Kaashyapa and Dhruva are located. These four stars will never set.

Sri Engal Aalwaan’s Commentary:

Puccha iti | Agni aadi devataa roopam taaraa chatushkam pucchastham dhruvavat nityam drushyate, na tu shimshumaara gaatra antargata arkshavadastameti dhruvasahayaayitvaat |

These four stars, Agni, Mahendra, Kaashyapa, Dhruva, can be seen everyday. The other part of the Shimshumaara chakra, whatever stars are there, they are not seen everyday.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 35:

Iti esha sannivesho yah pruthivyaa jyotishaam tathaa |
Dveepaanaam udadheenaam cha parvataanaam cha keertitah ||

Thus, I have told you all the arrangements and disposition of the earth, stars, islands, oceans, mountains.

Sri Engal Aalwaan’s Commentary:

Ityesha iti | Uktasya bhuvanakoshasya anuktam bhagavat aatmakatvam vaktum anuvaadah ityesha iti |

This is said in order to say whatever has not been told so far. That everything is Bhagavat aatmaka, which is the actual tattva.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 36:

Varshaanaam cha nadeenaam cha ye cha teshu vasanti vai |
Teshaam svaroopam aakhyaatam sankshepah shrooyataam punah ||

And also the various lands, demarcated by the Varshaadris, the various rivers, whose who live there, everything I have told you. Now, a very important explanation is going to start by Paraasharar. Again, listen to that briefly, I am going to tell you what was not told earlier.

Sri Engal Aalwaan’s Commentary:

Varshaanaam cha iti | Atha chit achit mishre jagati chit amshah sva samvedya svaroopa bhedo jnyana ekaakaarah avinaashitvena asti shabda vaachyah, achit amshah tu chit amsha karma nimitta parinaama bhedo vinaashee iti naasti shabda vaachyah | Ubhayam api parabrahma bhoota vaasudeva shareeratayaa tadaatmakam iti etat roopam sankshepena uchyate iti aaha – sankshepah shrooyataam iti |

What is that Paraasharar is intending to convey here? In this world, which is mixed with sentient and non-sentient, one who knows himself without any jnyaana or pramaana, having jnyaana only as the svaroopa, his essential nature is of consciousness, and he is indestructible, and that is why he is called as Asti; and the non-sentient part of the world, and it attains many forms due to the modifications it undergoes, because of the karmaas of the sentients, in order to give them the experience of the fruits of the karmaas, (deha, insriyaas, vishayaas, are all given), which are all modifications of prakruti only, it undergoes destruction (there is no svaroopa naasha, but there is svaroopa parinaama), it is called by the word Naasti.

Both these are shareera for Vaasudeva, who is Parabrahma; both these have Parabrahma, Vaasudeva as their aatma. This is going to be told briefly.

Svasmai bhaasamaanastvam is told.

This world has two parts – sentient and non-sentient.

Shareera is because of the three relationships – Yasya chetanasya yat dravyam, sarvaatmanaa svaarthe niyantum dhaarayitum cha yat shakyam that sheshataika svaroopam cha tat tasya shareeram, itarah shareeri. This is the lakshana told by Sri Bhaashyakaarar in Sri Bhaashya and Vedaarthasangraha. Shareera is a dravya, under the control of the shareeri, that which is controlled, supported and meant for the purpose of the shareeri. One who controls, supports and is the Master, is the shareeri. This is the relationship. Everything is having Him as the self, this way, everything is His shareera. He is aatma for everything.

This is an extremely important shloka, where the principle which is to be understood for all the remaining shlokaas is explained. What we have to understand first is explained. The next ten shlokaas are commented by Bhaashyakaarar in Sri Bhaashya. The commentary which we see here in Sri Engal Aalwaan's vyaakhyaana, is exactly same as what is found in Sri Bhaashya, 99 percent same.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 37:

Yat ambu vaishnavah kaayah tato vipra vasundharaa |
Padmaakaaraa samudbhootaa parvata abdhi aadi samyutaa ||

Water, is shareera of Vishnu, and because of water only, earth in the form of lotus, is born. It has the mountains, oceans, etc.

This is told in the Shrutis, for creation, Aatmanah aakaashah sambhootah, aakaashaat vaayuh, vaayoragnih, angeraapah, apbhyah pruthivee, pruthivyaa oshadhayah. From waters, pruthivi is created, and it has got plants, rivers, etc. Water itself is the shareera of Vishnu. Earth which has come from water is also in the same way.

Saamaanaadhikaranya is a very important concept in Vedaanta. Bhinna pravrutti nimittaanaam shabdaanaam ekasmin arthe vruttih saamaanaadhikaranyam. This is told by the grammarian KaiyaTa. We agree with this definition and Bhaashyakaarar explains everything according to this. Saamaanaadhikaranya means words which are in the same vibhakti, indicate different visheshana, which denote different aspects of the same qualified object. A single object can be qualified by multiple attributes, which are not opposed to each other. Visheshanaanaam vyaavartakatvaat, is a commonly understood thing. Attributes actually eliminate others. If we say "He is a tall boy", it is understood that "He is not a short boy". The attribute Tall eliminates Short.

If something is white, it eliminates black, red, blue, etc. Attributes are always of the nature of eliminating others. Other views, pakshaas say that multiple visheshanaas, attributes, cannot qualify the same object because they are all of the nature of elimination; so they have to qualify different objects is what they say, in Satyam jnyaanam anantam brahma; so they give a secondary meaning for all those words. But Bhaashyakaarar says that if they are not opposed to each other, there is nothing wrong in multiple attributes qualifying the same object. This is the meaning of Saamaanaadhikaranya. Adhikarana is the visheshya, and the padaas are all visheshanaas. Different visheshanaas which are not contradicting each other can qualify the same visheshya. Ekasmin arthe vruttih. They all qualify the same artha, object. Because everything is shareera of Vishnu, words which denote the shareera, can also denote the shareeri. Shareera vaachaka shabda also denotes the shareeri. This is why saamaanaadhikaranya is possible.

Even for humans, when we say Devadatta, Yajnyadatta, it is not just the body outside which we are addressing, but also the jeevaatman who is inside, who is visheshya.

Jeevaatman who is qualified by the body is addressed as Devadatta. But, it is a manushya shareera, so Devadatta as a man addresses the manushya jaati, but also denotes the shareeri who is qualified by the shareera. This is why Devadatta can be used for either the chetana or the body. When we say Devadattah sama parimaanah yuvaa, they are all different attributes not contradicting each other; one tells about his age, one tells about his being handsome, one tells about his colour. These are all different aspects qualifying the same object. This is how any word can be told in coordination with Vishnu because everything is His shareera only. This is what Sri Paraasharar is telling; first he tells about everything is His shareera, then he tells in coordination that everything is Vishnu only.

How can we say saamaanaadhikaranya with Vishnu for everything? This is because of the shareera shareeri bhaava. This is the most important thing we have to understand.

First, Paraasharar made it clear that everything is shareera to Vishnu. And then, because of the shareera aatma bhaava, everything can be said to be in coordination with Vishnu in Saamaanaadhikaranya.

Sri Engal Aalwaan’s Commentary:

Yat iti | Tatra yat ambu iti anena shlokena ambunah vishnoh kaayatvena tat parinaama bhootam brahmaandam api tasya kaayah, tasya cha vishnuh aatmaa iti, sakala shruti gata taadaatmya upadesha upabrahmana roopasya * Jyoteemshi ityaadinaa vakshyamaanasya saamaanaadhikaranasya shareera aatma bhaava eva nibandhanam iti aaha | Tatah ambunah |

In the next shlokaas we see Jyoteemshi Vishnuh, everything is told in coordination with Vishnu. All the world are Vishnu only, all the forests are Vishnu only, all the mountains and directions are Vishnu, stars are Vishnu, rivers and oceans are Vishnu, everything is told as Vishnu. All are told in coordination, how is this to be understood? This is called saamaanaadhikaranya. By telling that water is shareera of Vishnu, that which is created is an effect of water, the brahmaanda, vasundharaa, padmaakaaraa, the lotus shaped Brahmaanda, which contains mountains, oceans, etc. is also an effect of that only, as it also is shareera of Vishnu.

Because waters are Vishnu's shareera, the effect of that, the modifications of water, Brahmaanda is also Vishnu's shareera. Vishnu is aatmaa for that also, this is told in all the shrutis, and also here. Vishnu Puraana is upabrahmana, vishadeekarana, Shruti vaakyaas are explained in detail here. Taadaatmya is unity, that everything is one only – Sarvam khalvidam brahma, that everything is Brahman. This upadesha is explained here in detail.

The taadaatmya which is told in the Shrutis, these shlokaas are upabrahmana for that. These are the explanation for how we have to understand that.

The saamaanaadhikaranya, concomitant coordination which will be told further, is to be understood. How can that happen, means that because of shareera aatma bhaava, saamaanaadhikaranya is perfectly valid. This explains the shrutis which tell the taadaatmya.

Paraasharar gives a few examples, and after that concludes with a generic statement – 'yadasti yat naasti cha'.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 38:

Jyoteemshi vishnuh bhuvanaani vishnuh vanaani vishnuh girayo dishascha |
Nadyah samudraah cha sa eva sarvam yat asti yat naasti cha vipravarya ||

All the luminary bodies are Vishnu only, the worlds are all Vishnu, forests are all Vishnu, the mountains, directions, rivers, oceans, everything is Vishnu only.

Whatever is denoted by asti shabda, whatever is denoted by naasti shabda, all are Him only.

There is nothing other than asti or naasti, everything is either chetana or achetana. There are only three realities, chit, achit and Eeshvara. Apart from Eeshvara, there are only two other realities – chit and achit.

He first tells about all things we see around, various luminary bodies, stars, the worlds, forests, mountains, directions, rivers, oceans. Paraasharar says that they are all Vishnu only, shareera of Vishnu. This is told in coordination, Saamaanaadhikaranya. After mentioning a few things, anything that can be denoted as asti shabda vaachya, and anything which is naasti shabda vaachya, everything is Vishnu only. What are these asti and naasti, and why are they called so, is explained in the next few shlokaas.

Sri Engal Aalwaan’s Commentary:

Tat etat taadaatmyam saamaanaadhikaranyena vyapadishati jyoteemshi iti | Atra asti aatmakam naasti aatmakam cha jagat antargatam vastu vishnoh kaayatayaa vishnu aatmakam iti uktam |

The taadaatmya, unity, is explained by the words jyoteemshi, etc. Shareera vaachi shabdaas are going up to shareeri, shareeri paryanta. Because of shareera shareeri bhaava, this saamaanaadhikaranya is to be understood. Whatever is in this world, denoted by asti and naasti; asti is told as asti because it is eternal, does not undergo change in its essential nature. All three realities are nitya only.

Even prakruti is nitya in its avyakta avasthaa. But, prakruti is satata parinaami, keeps on undergoing change all the time. This is why it is called as naasti. When we have a pot, for example, when the pot is broken, it is destroyed, it becomes kapaala, and when that gets broken, it becomes powder. When each avasthaa goes to another avasthaa, it is naasti, naasti, naasti, it attains newer and newer states. Whereas chetana is always jnyaana eka aakaara, therefore it is said to be asti shabda vaachya, svaroopa parinaama is not there, change happens only in svabhaava.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 39:

Jnyaana svaroopa bhagavaan yato asou ashesha moortih na tu vastu bhootah |
Tato hi shailaabdhi dhara aadi bhedaan jaaneehi vijnyaana vijhrumbitaani ||

Bhagavaan is jnyaana svaroopa, because He is only present in all forms. What we see as deva, manushya, shaila, etc. are not that. Know all these things as only the expressions of the jnyaana, due to the karma, with the anusandhaana that happens. It is not the nature of aatman, which is called by the asti shabda.

Here, the srushti prakarana which was also told earlier, is that during pralaya, the entire world consisting of the sentients and non-sentients, chetana and achetana, the entire thing is merged into Bhagavaan, united into Bhagavaan as one, as though there are no two entities. This is told in the Shrutis. During Srushti, what Paramaatman does is that those which are there during pralaya (in very subtle form, without any name and form differentiation), Paramaatman does sankalpa, and by mere willing, brings all these into their gross state, sthoola avasthaa, where the name and form differentiation is seen. Sookshma chit achit vishishta Paramaatman becomes sthoola chit achit vishishta Paramaatman. In both the causal state and state of effect, these are all visheshana to Him; they are all like His attributes. They are all inseparably associated with Him.

Why is it so? He is the supporter of everything, He is controller of everything, and He is also the Inner Self. Nothing can exist without Him. They are always associated with Him, whether in the subtle or gross state, this entire world consisting of sentients and non sentients is inseparably associated with Paramaatman. But, they are existing as shareera of Paramaatman. Paramaatman's svaroopa and svabhaava are told in thousands of places in the Shrutis, that Paramaatman's svaroopa is Satyam, Jnyaanam, Anantam; that He is all pervading, omniscient, omnipotent, immutable. His svabhaava is such that He is storehouse of all auspicious qualities, without any blemish, it is told as nirgunah, niranjanah, apahata paapmaa, vijarah, vimrutyuh, vishokah, vijighatsah, apipaasah, satya kaamah, satya sankalpah. He is without any defect in any state, at any time, and is storehouse of all auspicious qualities.

Whereas chetana and achetana have got certain defects. Achetana undergoes change all the time in its essential nature itself, so, it is said to be naasti shabda vaachya.

Whatever was a lump of mud becomes a pot; when the pot is broken, we say that the pot is gone, and that it is only the pieces, kapaala; from that it becomes powder.

So, achetana is all the time changing. Achetanaa paraarthaa cha nityaa satata vikriyaa. Trigunaa karmanaamshe prakrute roopam uchyate |

Prakruti which is achetana, undergoing change all the time, in its very essential nature itself. But it is told that it is also nitya. How is this possible? If it is changing all the time, how can it be said to be nitya, eternal? That is always remaining in one particular state, of moola prakruti, avyakta, pradhaana. It is existing in this state all the time, nitya, eternal. This undergoes changes and modifies into mahat, ahamkaara, pancha bhootaas and the bhoutika padaarthaas we see here. All the time, it is the shareera of Paramaatman. Changes happen in the shareera, the svaroopa parinaama of prakruti which is happening does not affect Paramaatman, as it is happening in His shareera, and does not affect His nature in any way.

In the same way, jeevaatmans undergo contraction and expansion in their dharma bhoota jnyaana, attributive knowledge. They are avikaari in svaroopa, the essential nature does not undergo any change any time. That is also apahata paapma, vijarah, vimrutyuh, vishokah, vijighatsah, apipaasah, satya kaamah, satya sankalpah. In essential nature, he is without any defect, pure. Whereas in his attributive nature, he has contraction and expansion because of the dharma. What is this contraction and expansion; contraction means that he forgets the true reality of his nature. He forgets that he is sheshabhoota to Paramaatman, he forgets that he is pure in reality. He thinks that he is the body he has taken due to the karma to experience these fruits.

He takes on bodies of deva, manushya, etc. and he thinks that he himself is deva. Whereas he is not. He suffers in agonies, sorrows, has happiness, etc. whereas in reality, these are all not connected to his essential nature. This is what happens to jeevaatman. He is always in the same way, without any change, He is eternally present like that. There is no change in his essential nature, this is why he is called as nitya. This is asti shabda vaachya. But, here also, jeevaatmans are having Paramaatman as the inner controller. They are also his shareera. There is change in the attributive nature of the jeevaatman, who is shareera of Paramaatman. This does not affect Paramaatman in any way.

In His essential and attributive nature, Paramaatman is untouched by any of these changes.

This is what is explained in these shlokaas as asti and naasti. What we see in this world – rivers, mountains, oceans – all of them have Paramaatman as the aatman or inner self. Words which denote the body also denote the inner self. In our case, we have a body, and there is an individual self inside. The name given the body addresses the individual self also; it is not merely the body. In the same way, the same name also addresses the Paramaatman who is Inner Self. So, everything can be said to be Paramaatman only. This is told here as jnyaana svaroopah bhagavaan yatah. Bhagavaan is jnyaana svaroopa.

Ashesha moortih asou – all these forms are Him only. Mountain is also Bhagavaan only. He is jnyaana svaroopa. He Himself is not the mountain; mountain is His shareera, prakruti which has modified into the form of mountain, which is shareera to Paramaatman, inseparably associated with Paramaatman, He being the Inner Self is always there. He can also be said to be the mountain in that way. He Himself is not the mountain, but is antaryaami of the mountain. Because it is inseparably associated with Him all the time, He can also be called as mountain.

It is only the outer expression of Paramaatman's Self that all these – shaila, abdhi, dharaa – the multifarious , multitude of things we see here, they are all modifications in the body of the Paramaatman. This is said as vijnyaana vijhrumbhitaani.

Sri Engal Aalwaan’s Commentary:

Idam astyaatmakam, idam naastyaatmakam, (iti atra) asya cha naastyaatmakatve hetuh ayam iti aaha – jnyaana svaroopa iti | Ayam arthah – ashesha kshetrajnya aatmanaa avasthitasya bhagavato jnyaanam eva svaabhaavikam roopam na deva manushyaadi vastu roopam | Yata evam ata eva achit roopa deva manushya shaila abdhi dharaa aadayah tat vijnyaana vijhrumbhitaah tasya jnyaana eka aakaarasya sato devaadi aakaarena sva aatma vaividhya anusandhaana moolaah, deva aadi aakaara anusandhana moola karma (moolaah) kalpitaah iti arthah | Yatah cha achit vastu kshetrajnya karma anuguna parinaama aaspadam tatah tat naasti shabda abhidheyam, itarat asti shabda abhidheyam iti arthaat uktam bhavati |

This is going to be explained, what is astyaatmaka, and what is naastyaatmaka. Kshetrajnyaas are jeevaatmans with deha. Cf Chapter 13 of Bhagavad Geetha. Bhagavaan is only present as all the kshetrajnyaas. The nature of Bhagavaan is actually jnyaana roopa; though He is present in all these forms, He is present as shareeri, and the changes happen only in the shareera. Shareeri is eternal, eka roopa, and there is no change in Bhagavaan's svaroopa, svabhaava. What we see as deva, manushya, etc., are not the nature of Bhagavaan. He is only present as everything. His svaabhaavika roopa is jnyaana only, it is not deva and manushya.

Because it is so, that which is seen in achit roopa (non sentient form) as deva, manushya, shaila (mountains), dharaa (earth), they are all the expressions of the aatman due to wrong understanding, what we see outward; inside the vijnyaana is eka roopa, unchanged. The chetanaas also think that 'I am only deva', 'I am only manushya', etc., they think that everything is Him, the jnyaana eka aakaara is svaabhaavika roopa, these are all just the understanding. Because of the karma, the chetana thinks that he only is manushya, but he is not manushya, he is jnyaana svaroopa inside; he does not understand this because of the karma.

The achit vastu, non-sentient is always getting modified, undergoes change in the svaroopa itself, according to the karmaas of the kshetrajnyaas, that is why it is called by the word naasti. The other jnyaana svaroopa is told as asti shabda.

What is said as asti-aatmaka and naasti-aatmaka – asti is that which exists all the time, and naasti is that which is not there or destroyed – and what is the reason why they are told like that? This is told in this shloka.

Bhagavaan is only present as all the kshetrajnya. Kshetrajnyas are embodied souls, jeevaatman having the body. Kshetra is the body, and kshetrajnya is jeevaatman. Paramaatman is present as Inner Self. He is only present as all. The kshetra is not the natural form of Paramaatman, as that is undergoing change all the time, and Bhagavaan does not undergo change like that. Because of that, these things – mountain, ocean – all are the outer expression of His vijnyaana, His jnyaana only told as His sankalpa. Because of His sankalpa, He said – Bahusyaam prajaayeya; and everything became gross like this. This is said to be vijnyaana vijhrumbitaani.

He did sankalpa, that Let Me become many; and He became many. Because of this reason, He is seen in all these forms. He brought this subtle state to the gross state like this. Why should He do like this? He creates all these into the gross state, He wants to give the jeevaatmans the experiences of the fruits of their karma. In order to do that, He Himself expresses in all these forms, so that jeevaatmans can get into all these, and can experience the results of their karma. And that they can also do the anusthaana of upaaya, means to emancipation, and get rid of samsaara. He gives them an opportunity to experience the fruits of the actions they have done, karmaas; and based on the karmaas of each individual, different experiences are there; those experiences happen in various kinds of bodies, and all these bodies are created because of that. This is told as kalpita, kalpanaa means srushti; this is also told in one Brahma Sutra, Kalpanopadeshaat cha. Kalpanaa is sooryaa chandramasou dhaataa yathaa poorvam akalpayat. Kalpanam srushtih is explained by Bhaashyakaarar.

Generally, when we translate the word kalpita, we say "imagined". He did sankalpa; they are all true. Nothing is false in our siddhaanta; everything is true; it is not an illusion. Why is it true? It is to give a place for experience of the karmaas, fruits of the karmaas, for the jeevaatman. Paramaatman Himself has to support everything, He is supporting all the time; He brings about this change in the shareera, and then He makes jeevaatmans get into the various bodies, makes them experience the results of the karma, creation is done because of that. But, by His nature, He Himself is not the mountain, He is unaffected by any of the defects of the shareera, chetana or achetana. He remains in the same form all the time.

The achit vastu, which is non-sentient, is getting modified according to the karmaas of the kshetrajnya. So, it is told as the naasti shabda. It does not remain the same all the time, keeps on changing. When a person dies, that person is gone, he is naasti. Whereas he enters another body. The body merges into the five elements, pancha bhootaas. And a new body is created, and is given to the jeevaatman. Achetana is all the time undergoing change, and does not remain in the same state always. Because of this, it is said to be naasti shabda vaachya.

Jeevaatmans are called by asti shabda, because the same jeevaatman enters into another body. There is only contraction in his dharma bhoota jnyaana, but he remains constant without any change.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 40:

Yadaa tu shuddham nijaroopi sarvam karmakshaye jnyaanam apaasta dosham |
Tadaa hi sankalpataroh phalaani bhavanti no vastushu vastu bhedaah ||

When all the karmaas end, he gets rid of all the doshaas, defects, because of which his dharma bhoota jnyaana has contracted; therefore he thinks that he himself is deva, manushya, krimi, keeta. When the karma kshaya happens, all the dosha goes.

All the fruits in the tree of sankalpa, when they end, this kind of experience will not exist any more, is the meaning of this shloka.

When he is in the body of deva, manushya, etc., he will act according to that, again accumulate karma, and fruits, good or bad, and in order to experience, he will get another body.

Sri Engal Aalwaan’s Commentary:

Tat etat eva vivrunoti yadaa tu shuddham iti | Yadaa etat jnyaana ekaakaaram aatmavastu devaadi aakaarena sva aatmani vaividhya anusandhaana moola sarva karma kshayaat nirdosham parishuddham nija roopi bhavati, tadaa devaadi aakaarena ekeekrutya aatma kalpanaa moola karma phala bhootah tat bhoga arthaa vastushu vastu bhedaa na bhavanti – ye devaadishu vastushu aatmatayaa abhimateshu bhogya bhootaa deva manushya shaila abdhi dharaa aadi vastu bhedaah te moola bhoota karmasu vinashteshu na bhavanti iti, achit vastunah kadaachitka avasthaa vishesha yogitayaa naasti shabda abhidheyatvam itarasya sarvadaa nija siddha jnyaana ekaroopatvena asti shabda abhidheyatvam iti arthah |

When he is real jnyaana eka aakaara, shuddha. The most important attribute of aatman is that he is jnyaana eka aakaara. That is why he is addressed at many places as jnyaana itself, because it is the saara bhoota guna of jeevaatman. His nija roopa is that only, but because of karma, it is covered because of the avidyaa. When he gets rid of that, which is the cause of the anusandhaana that 'I am different', when all the defects are completely gone, he becomes pure and his original state, the various objects of experience which are here, that will not be there anymore with the karma completely gone. In order to experience the karma only, all these are there, we think that 'We are eating food', in the real state, all these things are not there, when he attains his real state without any karma. Because of the karma, he thinks of himself as deva, manushya, etc., he thinks of them to be enjoyable, this is addressed by the word naasti. Chetana is in its original state, which is jnyaanaika roopa, shuddha, denoted by the asti shabda.

We are studying Amsha 2, Chapter 12, where Paraasharar is teaching very important aspects. After having taught about the bhuvanaas, the various worlds, Paraasharar is teaching a very important concept that everything is controlled by Paramaatman, Sri Mahaavishnu, and that He is antaryaami of everything. He is existing as everything. All these aspects, Paraasharar is teaching here.

Jeevaatman is also jnyaana eka aakaara. Jeevaatman who is also jnyaana eka aakaara, being pure and untainted even in the bound state in his essential nature, but his attributive nature only changes. When he is in a body of a deva, he identifies himself with the deva, he thinks he himself is the body. But, he is not deva, he is actually a jnyaana svaroopa. He forgets this because of the contraction in attributive knowledge. He identifies himself with all these achetana padaarthaas. Whereas he is chetana, jnyaana avaroopi, he forgets that. This happens because of the karma that he has accumulated. He has to experience the results of that karma. When he surrenders unto the Lord, does bhakti yoga, gets rid of that karma, all these defects vanish. At that time, he is without any defect, and goes into his natural state, nija roopi. Identifying himself with the deva and other forms, he thinks of himself in those forms – these forms are a result of the karmaas of the jeevaatmans, and also the enjoyable things which are there – the sense objects, bhoga arthaah. When his karmaas all end, then he will not experience these forms and sense objects any more, he will never think of himself as deva, manushya, etc. All these things we see in this world, as most enjoyable, it will not be like that, because he will be in his true original state where his dharma bhoota jnyaana will be in proper original state. He will never be subjected to these limited experiences which happen here. When he was in a body like deva and others, when he thought of himself as the body, the objects of experience and enjoyment, which are nothing but deva, manushya, shaila, abdhi, dharaa, the various objects we see here, when the karmaas are destroyed, these kinds of experiences will not be there any more. The achit vastu, which is insentient, matter, is always taking some state or the other, undergoing change, is called by the naasti shabda. Jeevaatmans are all the time in their essential nature, jnyaana eka roopa, and because of that, they are called by the asti shabda.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 41:

Vastu asti kim kutrachit aadi madhya paryanta heenam (cha sadaa eka) satataika roopam |
Yat cha anyathaatvam dvija yaati bhooyo na tat tathaa tatra huto hi tattvam ||

The first line of this shloka is telling about jeevaatman, and the second line is telling about achetana.

Sri Engal Aalwaan’s Commentary:

Prati kshanam anyathaa bhootatayaa kaadaachitka avasthaa yoginah chit vastunah naasti shabda abhidheyatvam eva iti aaha – vaastu asti iti | Asti shabda abhidheyo hi aadi madhya paryanta heenah satata eka roopah padaarthah, tasya kadaachit api naasti buddhi anarhatvaat | Achit vastu kinchit kvachit api tathaa bhootam na drushtacharam | Tatah kim iti atra aaha – yat cha anyathaatvam iti | Yat vastu prati kshanam anyathaatvam yaati tat uttarottara avasthaa praaptyaa poorva poorva avasthaam jahaati iti tasya poorva avasthasya uttara avasthaayaam na prati sandhaanam asti, atah sarvadaa tasya naasti shabda abhidheyatvam eva |

The achetana which is all the time undergoing change in its essential nature itself, is always said to be by the naasti shabda only. It is called naasti as it never exists in the same state, keeps on modifying from one state to another state. We have ice, when heated it becomes water, then it becomes steam, water is gone. This is told as naasti. It always exists in some other state, there is no complete destruction in its essential nature, because in some state, it is eternal. That which is called as asti, jeevaatman, do not have a beginning or middle or end, as they exist in the same state all the time. The essential nature of jeevaatman is identical for ever, all the time, it is always eka roopa padaartha; it is never told as naasti. Whereas the inert matter is never seen like that, not in the same state all the time. Because of this, what happens? That which is attaining different states all the time, which is undergoing changes, is it told at any time as asti? No. it is never told like that, it is always told as naasti only.

Have you seen any matter, material which can be told as not having beginning or middle or end? No, we can never see like that because they are always created, destroyed, they go to different states, they keep on changing. We can never say that they are existing forever in one state, with respect to the achetanaas, non-sentient matter.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 42:

Mahee ghatatvam ghatatah kapaalikaa kapaalikaa choorna rajah tato anuh |
Janaih sva karmastimita aatma nishchayaih aalakshyate broohi kim atra vastu ||

Mud which becomes a pot, pot when broken becomes kapaala, kapaalikaa when broken becomes powder, that becomes very subtle dust, then it becomes anu or atomic. It changes state like this. Kapaala is not called as ghata; ghata gets destroyed. Kapaala gets destroyed, and then it becomes choorna. Choorna is destroyed and becomes rajas. Rajas gets destroyed and goes into anu state. People who have lost the knowledge of their real self, because of their own karmaas done – how can they say that it is asti shabda? They will not say like that.

Sri Engal Aalwaan’s Commentary:

Tathaa hi upalabhyata iti aaha – mahee ghatatvam iti | Choornam sookshmam, rajah sookshmataram, anuh sookshmatamah, sva karmanaa dev amanushyaadi bhaavena stimita aatma nishchayaih sva bhogya bhootam achit vastu prati kshanam anyathaa bhootam aalakshyate anubhooyate | Evam sati kimapi achit vastu asti shabdam arham aadi madhya paryanta heenam satata eka roopam aalakshitam asti kim ? Na hi asti iti abhipraayah |

The naasti shabda, is what we see in this world. Each one is more subtle than the previous state. Because of their karma, they are identifying themselves as deva, manushya; so the nature of understanding their own self is obstructed. When they are finding all this matter as enjoyable, objects of enjoyment, they also see that the achit vastu is changing all the time; even though they do not have an understanding of the nature of the self; even such people do not see it as asti shabda vaachya. Even with people who have got limited knowledge of their self, they also see that achetana is changing all the time; so it can never be told by the asti shabda.

There is no achetana padaartha which is changing all the time.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 43:

Tasmaat na vijnyaanam rute asti kinchit kvachit kadaachit dvija vastu jaatam |
Vijnyaanam ekam nija karma bheda vibhinna chittaih bahudhaa abhyupetam ||

Leaving out the vijnyaana, there is nothing which is asti shabda vaachya. Aatma vastu is only thought of or identified with all these, but in reality it is not because of the nature of aatman, but because of the nature of achit, with which it is associated, due to the karma.

Sri Engal Aalwaan’s Commentary:

Yasmaat evam tasmaat jnyaana svaroopa aatma vyatiriktam achit vastu kadaachit kvachit kevala asti shabda vaachyam na bhavati iti aaha tasmaat na vijnyaanam iti | Aatmaa to sarvadaa jnyaana eka aakaaratayaa devaadi bheda pratyaneeka svaroopo api devaadi shareera pravesha hetu bhoota sva kruta vividha karma moola devaadi bheda bhinna aatma buddhibhih tena tena roopena bahudhaa anusamhita iti, tat bheda anusandhaanam na aatma svaroopa prayuktam iti aaha vijnyaanam ekam iti |

Excepting the aatma vastu, which is jnyaana eka aakaara, there is nothing which is asti shabda vaachya. Leaving out the jnyaana svaroopa aatma, any achetana, material we see around here, at any point of time, and for whatever reason cannot be called by the asti shabda. Though he is of a nature very different from deva and others, the cause of taking on a body like deva, manushya, etc., are the various karmaas done himself; and the identifying with the body of deva and others, also happens due to the karma only. Always he is associated and going with those forms only, it is not because of the aatma, but because of the achetana which is naasti shabda vaachya.

Paraasharar is telling that no achetana, for whatever reason, cannot be called as asti shabda. Jeevaatman only is the thing which can be called as asti shabda. Even though jeevaatman is taking the form and identifying himself, it is due to the association with prakruti and not because of nature of aatman. It is not because of the nature of aatman because it is unchanging all the time, and all the time jnyaana eka aakaara.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 44:

Jnyaanam vishuddham vimalam (cha nityam) vishokam ashesha lobhaadi nirasta sangam |
Ekam sadaikam paramah pareshah sa vaasudevo na yato anyat asti ||

Aatma svaroopa is jnyaana eka aakaara, is vishuddha, karma rahita. It is not associated with all these, shoka, moha, lobha, grief, desire, greed, and all these experiences we see here.

Sri Engal Aalwaan’s Commentary:

Aatma svaroopam tu vishuddham karma rahitam, tata eva vimalam mala roopa prakruti sparsha rahitam, tatah cha tat prayukta shoka moha lobhaadi ashesha heya guna asangi, ekam upachaya apachaya anarhataa ekam, tata eva sadaa eka roopam; tat cha vaasudeva shareeram iti tadaatmakam, atadaatmakasya kasyachit api abhaavaat iti aaha jnyaanam vishuddham iti |

Aatma does not have all these karmaas which we do here or see here. Because of association with achetana prakruti, we are thinking that we are doing all these, but in reality that is not true. Aatma svaroopa is always very pure, karma rahita. Even in the bound state, jeevaatma svaroopa is untainted by the prakruti because it remains pure jnyaana svaroopa only even in the baddha dashaa. Only in the dharma bhoota jnyaana, attributive nature only, there is change. Aatma svaroopa is only one, does not undergo increase or decrease. It is always eka roopa. Jeevaatma is also Vaasudeva means that jeevaatman is Vaasudeva's shareera, having Vaasudeva as his aatma, or Inner Self. He is Vaasudeva because there is nothing other than Him, means that he is shareera of Vaasudeva, having Paramaatman Vaasudeva as his aatma; there is nothing which does not have Vaasudeva as his aatma. Abrahmaatmaka vastu does not exist. All the padaarthaas are Brahmaatmaka only.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 45:

Sadbhaava evam bhavato mayaa ukto jnyaanam yathaa satyam asatyam anyat |
Etat tu yat samvyavahaara bhootam tatra api choktam bhuvanaashritam te ||

Sadbhaava is only told to you by me. That everything is Vaasudevaatmaka, everything is Brahmaatmaka. There is nothing which does not have Vaasudeva as the aatman.

Everything is His shareera, being inseparably associated with Him, supported by Him, controlled by Him. The chetana amsha, jnyaana does not undergo changes in its nature. The achetana is undergoing change every moment.

Sri Engal Aalwaan’s Commentary:

Chit amshah sadaa eka roopatayaa sarvadaa asti shabda vaachyah | Achit amshah tu kshana parinaamitvena sarvadaa naasha garbhamiti sarvadaa naasti shabda abhidheyah | Evam roopam chit achit aatmakam jagat vaasudeva shareeram tadaatmakam iti jagat yaathaatmyam samyak uktam iti aaha – sadbhaava evam iti | "Esho bhavatah" iti paathe aarshatvaat supo lopaabhaavah | Atra satyam asatyam iti yat asti yat naasti iti prakraantasya upasamhaarah | Etat jnyaana ekaakaaratayaa samam, ashabda gochara svaroopa bhedam eva achit mishram, bhuvanaashritam – deva manushya aadi roopena samyak vyavahaara arha bhedam yat vartate tatra hetuh karma eva iti uktam it iaaha – etat tu yat iti |

In this embodied soul, there is a chetana amsha, and achetana amsha. Chetanaamsha is always eka roopa in its essential nature. He always exists. When someone dies, aatman is always existing, and takes on a different body. When body dies, it disintegrates, and various elements merge into their causes.

Whereas jeevaatman remains in the same state, constant in his essential nature. Achit amsha is changing every moment, is called naasti shabda. This kind of world having chetanaas and achetanaas, is the shareera of Vaasudeva, supported by Him, controlled by Him, and He is master of all. Always it is having Vaasudeva as the self. That is the reality of this world, which I have explained you in detail. I have explained you in detail, very clearly, that this is the yaathaatmya of the jagat, reality, real nature of this world, which has chetana and achetana, everything having Vaasudeva as the aatman. Everything is the shareera for Vaasudeva.

Yat asti, yat naasti, whatever was told in the beginning, is being concluded here with the words satya and asatya. Asatya does not mean it is false or illusion, but that it is naasti shabda vaachya. Because the upadesha here is started with the world being Vaasudevaatmaka, by telling as asti, naasti. Whatever is started in the upakrama, beginning, is concluded here in the upasamhaara with the words satya and asatya. The aatma-aatma saamya, which is told in Geetha also, that all the aatmans are similar because all are jnyaana eka aakaara. Every aatma in every body is jnyaana eka aakaara. They are multiple individuals but are all jnyaana eka aakaaraas. There is no identity, but it is similarity. There are innumerable number of jeevaatmans, but all are jnyaanaikaakaaraas. Ashabda is prakruti, which is achetana, as told in the Brahma Sutras. The entire thing present in this world is mixture of chetana and achetana. In the vyavahaara, when we do our daily activities, as deva, manushya – karma only is the cause for all this.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 46:

Yajnyah pashuh vahnih ashesha rutvik somah suraah svargamayah cha kaamah |
Ityaadi karmaashrita maarga drushtam bhooraadi bhogaah cha phalaani teshaam ||

Sri Engal Aalwaan’s Commentary:

Tat eva vivrunoti – yajnyah pashuh iti | Karma aashrita maarga drushtam yajnya pancha aadi roopam karma eva aashrito maargah, tatra drushtam deva manushyaadi roopam teshaam karmanaam bhooh aadi bhogaah cha phalaani |

That only is again explained here. We have to understand as karma aashrita maarga, and drushtam (what is seen there) – there are two. The path of the karmaas – Vedaas tell about yaagaas, yajnyaas, etc. about Jyotishtoma yaaga, Ashvamedha Yaaga, Vaajapeya, etc. – all of them consist of a yajnya, a pashu (bali), vahni or agni, ritviks (hotru, udgaataa, adhvaryu, etc.), soma rasa, devataas associated with that who are worshipped through the yajnyaas, svarga aadi phalaas; these are all the karmaas there, the karma maarga. For those who are following the karma maarga, there we see the deva, manushya, these kind of forms. We see that we are worshipping a devataa, only a yajamaana is performing the yajnya, these worlds where there are enjoyments – they are the fruits of that karma.

After telling about asti and naasti shabda, it tells about those following the karma maarga. In this karma maarga, all of these are involved – yajnya, pashu, ritwiks, manushyaas, devataas being worshipped; and that enjoyments in the worlds are the fruits, like bhooloka, bhuvarloka, etc.

Sri Vishnu Puraana – Amsha 2, Chapter 12, Shloka 47:

Yat cha etat bhuvanagatam mayaa tavoktam sarvatra vrajati hi tatra karmavashyah |
Jnyatvaa evam (tat) dhruvam achalam sadaa ekaroopam tat kuryaat vishati hi yena vaasudevam ||

Paraasharar gives an ultimate message, upadesha here. A karmavashya, who is performing only the karma maarga, offering havis through various yaagaas, and enjoying the fruits of svarga and other things found in this world, and all the worlds explained to you, bhoo, bhuva, suva, maha, jana, tapa, satya (in the previous chapters), and all the aavaranaas beyond that, ahamkaara, mahat, up to avyakta – the jeevaatmans are always traversing here, because of experiencing the fruits of karma. They cannot escape from this samsaara. They undergo this cycle of births and deaths. One has to follow that path through which he will attain Vaasudeva, and will attain eternal bliss, eka roopa, which does not change, to escape from this cycle of births and deaths. He then enjoys communion with the Lord.

Sri Engal Aalwaan’s Commentary:

Jagat yaathaatymya jnyaana prayojanam moksha upaaye yatanam iti aaha – yat cha etat iti | Jnyaatvaa etat iti | Karma phalasya asthiratvam jnyaatvaa dhruvam iti aahadi vaasudeva visheshanam, tat – upaasanaadi |

Why should one know about the various worlds, lokaas, svargaas, narakaas, the aavaranaas, which Paraasharar explained in such detail? One should know that whoever is here, in all these worlds – they are all ending some time or the other. If one starts associating with these, and identifying with these only, he will keep on coming into the cycle of births and deaths only. Having known all these, one should put effort to escape from samsaara. This is the purpose of all of this. One has to put effort to liberate from this samsaara. Knowing that the fruits of karma are all asthira, impermanent. Vaasudeva who is sadaa achala, sadaa ekaroopa, dhruva – whatever is to be performed in order to attain, gain communion with Vaasudeva, then he will attain that. He will go and attain Paramaatman. Upaasanaa, prapatti, etc.

Having told about the 14 worlds, in such great detail, having told that everything is Vaasudevaatmaka, having told the chetana amsha is only nitya here, the asti shabda vaachya, that the essential nature of aatman is untainted, that achetana is all the time undergoing changes, that they are all created by Paramaatman in order to experience the fruits of the karma that the chetanaas have done, that the chetanaas get into that and identify themselves, that even those not having a proper knowledge see that achetana is all the time changing, realizing that the karmaas are giving fruits which are impermanent, short lived and meagre; one has to put effort towards the means required in order to attain unity with Paramaatman, who is eternal and ultimate bliss. This is the purpose of teaching all that.

This concludes Chapter 12.

|| Iti Sri Vishnu Puraane Dviteeye Amshe Dvaadasho Adhyaayah ||

|| Iti Sri Vishnu Puraana Vyaakhyaane Sri Vishnu Chitteeye Dviteeye Amshe Dvaadasho Adhyaayah ||

Next, he is going to talk about Bharata who actually did this, the means to attain Vaasudeva.

***

|| Atha Trayodasho Adhyaayah ||

Jadabharata Upaakhyaana

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 1:

Maitreyah –

Bhagavan samyak aakhyaatam yat prushto asi mayaa akhilam |
Bhoo samudra aadi saritaam samsthaanam graha samsthtih ||

Maitreyar asks Paraasharar – O Bhagavan, you have told me completely everything that I wanted to know, whatever I requested you. About the earth, oceans, mountains, their positions, the planetary positions, etc.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 2:

Vishnu aadhaaram yathaa cha etat trai lokyam samavasthitam |
Paramaarthah tu me prokto yathaa jnyaanam pradhaanatah ||

You also told me how this entire world consisting of sentient and non-sentient, is having Sri Vishnu as its inner self, Vishnu being the Inner Controller of everything, how everything is existing like that, being His shareera, He is aatma for everything. In that, most prominently, you have told me what is Paramaartha, that is, the jeevaatman, their jnyaana svaroopa, that is eka roopa. How jeevaatman is also Paramaartha, that they never change, also you tole me prominently.

Sri Engal Aalwaan’s Commentary:

Vishnu aadhaaram iti | Chit achit aatmakam jagat yathaa vishnu aatmakam tathaa uktam |
Yathaa chit amsho nija siddha jnyaana ekaakaaratvena avinaashitvaat paramaarthah tathaa praadhaanyena uktah |

You told me the important thing that the jeevaatman, the chit amsha, the sentient part, because of the nature of consciousness, which is their natural state. They are eternal and never change, they never get destroyed. Bodies get changing and prakruti gets changing all the time. Jeevaatmans are always unchanged, avikaari in their essential nature. You told me that also. That the jeevaatmans do not change in their essential nature is the most important aspect to know.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 3:

Yat tu etat bhagavaan aaha bharatasya maheepateh |
Shrotum icchaami charitam tat maam aakhyaatum arhasi ||

You also told me about Bharata who was king; you had told that you will tell me his story. I would like to know his story. Please do tell me the story of Bharata.

Sri Engal Aalwaan’s Commentary:

Atha bhagavat praapti upaayasya jnyaana yogasya tat antaraaya parihaarayoh cha udaaharana bhootam bharata charitam praak prastutam vistarena shrotum maitreyah prucchati – yat tu iti |

What is the sangati of Bharata's story coming immediately after telling that everything is Vishnu-aatmaka, and about this bhuvana kosha, that Jyoteemshi vishnuh, bhuvanaani vishnuh, etc., that everything is Bhagavat aatmaka. Now, what is the connection, transition to the story of Bharata, coming here? This is explained in the Commentary. In the last shloka of the previous chapter, it was told that "Having known that this jeevaatman takes on different forms and it is not in his real nature like that; because of karma, he becomes deva, manushya, pashu, pakshi, he is suffering here, thinking that he only is all that; but in reality, he is not so; knowing that, and understanding that, one has to put effort by adopting which means, he will get rid of this karma, and he will attain Vaasudeva. One has to do whatever is required to get rid of this samsaara", this was told in the end. The means to attain Vaasudeva was told there. It was told that one has to do that, the means; one has to do the upaaya anusthaana. That is not easy, bhagavat upaasanaa is difficult, and is full of obstructions, so many obstructions to attaining Vaasudeva. To attain that jnyaana yoga, the obstructions which are there in the path of attaining Vaasudeva, and the way one can get rid of those obstructions – the story of Bharata, whichever was mentioned earlier, is a good example for that. In order to listen to that in detail, Maitreyar is asking Sri Paraasharar.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 4:

Bharatah sa maheepaalah saalagraame avasat kila |
Yoga yuktah samaadhaaya vaasudeve sadaa manah ||

You had told that Bharata was a king, who was living in Saalagraama kshetra, he was always focussed, meditating upon Vaasudeva, performing that yoga, he was living in Saalagraama kshetra.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 5:

Punya desha prabhaavena dhyaayatah cha sadaa harim |
Katham tu na abhavan muktih yat abhoot sa dvijah punah ||

In spite of that, in spite being completely engaged in meditation of Vaasudeva, meditating upon Him all the time, because he was staying in such a punya kshetra, sacred place, because of the prabhaava of that punya kshetra, how come he did not attain liberation, and he was born again as a Brahmin?

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 6:

Vipratve cha krutam tena yat bhooyah sumahaatmanaa |
Bharatena munishreshtha tat sarvam vaktum arhasi ||

When he was born as a Brahmin, what all did he again do in order to attain Vaasudeva? All that, please do tell me.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 7:

Sri Paraasharah –

Saalagraame mahaabhaago bhagavan nyasta maanasah |
Sa uvaasa chiram kaalam maitreya pruthivee patih ||

Sri Paraasharar – Having focussed his mind on Bhagavaan Vishnu, meditating upon Him, in Saalagraama kshetra, Bharata who was a great person, lived there for a long time.

This Saalagraama kshetra, is in Nepal now.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 8:

Ahimsaadishu ashesheshu guneshu guninaam varah |
Avaapa paramaam kaashthaam manasah cha api samyame ||

All the qualities like Ahimsaa and others, which are all accessory to Yoga, one has to have all these aatma gunaas, asteya, aparigraha, satya, tapas, the qualities told in Yoga shaastraas. One engaged in Ashtaanga Yoga has to cultivate these aatma gunaas. He had all these qualities, and was a very great person. He was a noble person. He attained the ultimate in all these. He had complete control of his mind.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 9:

Yajnyesha achyuta govinda maadhava ananta keshava |
Krushna vishno hrusheekesha vaasudeva namostu te ||

When he was meditating upon Bhagavaan, on the so many divine names of Bhagavaan, he was praying to Him as Yajnyesha (the Lord of all yajnyaas, worshipped by all the yajnyaas, and also the bestower of fruits), Achyuta, Govinda, Maadhava, Ananta, Keshava, Krishna, Vishnu, Hrusheekesha, Vaasudeva. He was praying thus with all the auspicious names of Bhagavaan, he was engaged in Dhyaana.

Sri Engal Aalwaan’s Commentary:

Ahimsaadishu iti | Ahimsaadishu guneshu yogaangeshu vakshyamaaneshu |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 10:

Iti raajaa aaha bharato hareh naamaani kevalam |
Naanyat jagaada maitreya kinchit svapnaantareshu api |
Etat pathan tadartham cha vinaa naanyat achintayat ||

The king Bharata was only uttering the names of Hari, all the time. Even in his dreams, he did not say anything else. He was only doing the japa of Bhagavannaamaas only. Apart from this, he did not think of anything else.

Sri Engal Aalwaan’s Commentary:

Iti iti | Svapnaatareshu svapna madhyeshu | Etat – yajnyesha ityaadinaama | Etat naama tat artham cha tat pravrutti nimittam kevalam achintayat, etat vinaa na anyat |

Even in his dreams, he used to say Yajnyesha, Achyuta, Govinda, Ananta, Madhava, Keshava, etc. The name, Yajnyesha and also its meaning, yajnyaanaam eeshah, he is the Lord of the yajnyaas, and the purpose of that word; this word is telling some of the attributes of Paramaatman, that He is the one worshipped by all the yajnyaas, He is the one who bestows fruits of all yajnyaas, phala pradaataa, and also the aaraadhya. Like this, for each of the Bhagavannaamaas, he was meditating upon with meaning and all attributes denoted by those names. He did not think of anything else, or utter any other word, even during his dream.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 11:

Samit pushpa kusha aadaanam chakre deva kriyaa krute |
Na anyaani chakre karmaani nissango yoga taapasah ||

He only performed those karmaas for worshipping Bhagavaan, like offering samit, pushpa. He went and collected darbhaas, samit, pushpaas, which are used for all the karmaas for worshipping Bhagavaan, the nitya naimittika karmaas. He was not engaged in any other karma. He was detached from everything else, and was always engaged in yoga.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 12:

Jagaama so abhishekaartham ekadaa tu mahaanadeem |
Sasnou tatra tadaa chakre snaanasya anantara kriyaah ||

Once he went for taking bath to the river. He took bath there and was performing all the karmaas performed after the snaana.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 13:

Atha aajagaama tat teeram jalam paatum pipaasitaa |
Aasan na prasavaa brahman ekaa eva harinee vanaat ||

At that time, a female deer came there, which was very thirsty. It came thereto drink water. This female deer was about to deliver a baby. From the forest, that female deer came there.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 14:

Tatah samabhavat tatra peeta praaye jale tayaa |
Simhasya naadah sumahaan sarva praani bhayankarah ||

When that female deer had almost drunk the water, there was a great roar of the lion, which all the animals fear.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 15:

Tatah saa sahasaa traasaat aaplutaa nimnagaa tatam |
Ati ucchaarohanena asyaa nadyaam garbhah papaata sah ||

Immediately, that female deer started to climb back onto the banks, to a higher place. Because of climbing high, the new born fell into the waters.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 16:

Tamoohyamaanam vegena veechi maalaa pariplutam |
Jagraaha sa nrupo garbhaat patitam mruga potakam ||

From that garbha, womb, the baby was thrown out and was being carried away by the waters, the waves. King Bharata held on to that young baby deer, which was born there.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 17:

Garbha prachutyi dukhena proktunga aakramanema cha |
Maitreya so api harinee papaata cha mamaara cha ||

Because of the pain of giving birth to that baby, and also because of climbing the high banks, the mother deer was very much suffering and fell and died there itself.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 18:

Harineem taam vilokya atha vipannaam nrupa taapasah |
Mruga potam samaadaaya nijam aashramam aagatah ||

This sage Bharata saw that female deer, which had died there. He took the newborn baby deer, and brought to the aashrama.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 19:

Chakaara anudinam cha asou mruga potasya vai nrupah |
Poshanam pushyamaanah cha sa tena vavrudhe mune ||

He started nurturing and feeding that baby deer everyday and it started growing, being nurtured by Bharata.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 20:

Chachaara aashrama paryante trunaani gahaneshu sah |
Dooram gatvaa cha shaardoola traasaat abhyaayayou punah ||

It went as long as the end of the aashrama, in search of grass. Whenever it was scared of lions there, when it went far away from the aashrama, it used to come back to the aashrama.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 21:

Praatah gatvaa atidooram cha saayam aayaati atha aashramam |
Punah cha bharatasya abhoot aashramasya utajaajire ||

In the morning, it will go very far away from the aashrama, and in the evening, it used to come back to the aashrama again. Again, it used to come to Bharata's aashrama only in the evening.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 22:

Tasya tasmin mruge doora sameepa parivartini |
Aaseet chetah samaasaktam na yayaa vanyato dvija ||

Bharata was slowly getting attached to that deer. When it went far away, his mind also used to go far away. His mind would not go anywhere else, but would simply follow that baby deer wherever it went. His mind was always getting attached to that deer.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 23:

Vimukta raajya tanayah projjita ashesha baandhavah |
Mamatvam sa chakaara ucchaih tasmin harina vaalake ||

Having renounced his kingdom, his children, having renounced all his relatives completely, he was so much attached to that deer, that, the mamataa, he got deeply attached to that baby deer.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 24:

Kim vrukaih bhakshito vyaaghraih kim simhena nipaatitah |
Chiraayamaane nishkraante tasya aaseet iti maanasam ||

Whether it is eaten by wolf, or by tiger, or was it injured by lion; it has gone long ago, and has not yet come, he started thinking like that.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 25:

Eshaa vasumatee tasya khuraagrakshatakarburaa |
Preeyate mama yaato asou kva mama enaka baalakah ||

This baby deer used to play on the earth, and used to make pictures with its hoof. He used to feel very happy seeing those drawings, that the earth is looking so good with all these marks from its hooves, he used to say. It has come back again in order to please me. He used to worry about where has it gone, during daytime, if it did not come for a long time.

Sri Engal Aalwaan’s Commentary:

Eshaa iti | Kshata karburaa – kshataih vishama samsthaanaa |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 26:

Vishaana agrena mat baahukandooyanaparo hi sah |
Kshemena abhyaagato aranyaat api maam sukhayishyati ||

With its horns, it will come and scratch my back and arms, which gives me a lot of joy. If he comes safely back from the forest, he will make me very pleased. Like this, he was thinking all the time about this baby deer only.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 27:

Ete loona shikhaah tasya dashanaih achirodgataih |
Kushaah kaashaa viraajante vatavah saamagaah iva ||

He used to look at the darbhaa and other grass grown there, kusha, kaasha, and other grass, and the teeth had just come for that baby deer. With these teeth, it has just cut the top edges of the grasses. Looking at the darbha and other grasses with their tip being cut, and eaten away by the baby deer, he says that they are all looking so beautiful, they look just like the Brahmin boys chanting saama gaana, with their shaven heads, with so much of varchas, tejas.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 28:

Ittham chiragate tasmin sa chakre maanasam munih |
Preeti prasanna vadanah paarshvasthe cha abhavan mruge ||

When the deer was not seen for a long time, he used to think about all these things, whatever he was seeing when the deer was in his aashrama. He used to be only thinking about the deer all the time. When the deer came close to him, sitting next to him, he used to be extremely pleased.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 29:

Samaadhi bhangah tasya aaseet tanmayatvaadrutaatmanah |
Santyatka raaja bhogarddhi svajanasya api bhoopateh ||

That king who had completely renounced the kingdom, the enjoyments, pleasures of the king, his prosperity, his relatives, and was engaged in meditation, his yoga was broken and he lost his concentration on Vaasudeva. Because he was all the time thinking of the deer only.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 30:

Chapalam chapale tasmin dooragam dooragaaminee |
Mruga pote abhavat chittam sthairyavat tasya bhoopateh ||

If the deer is wandering here and there, his mind also used to wander here and there. If the deer is far away, his mind also would go far away following it.

That Bharata who had a steady firm mind established on Vaasudeva, his mind started wandering along with the deer. He lost steadiness of the mind.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 31:

Kaalena gacchataa so atha kaalam chakre maheepatih |
Piteva sraasam putrena mruga potena veekshitah ||

After some time, he left his mortal body, died. At the time of his death, the baby deer was looking at him with tears, just like a son is looking at his father at the time of death, with tears in the eyes.

Sri Engal Aalwaan’s Commentary:

Kaalena iti | Kaalam maranam |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 32:

Mrugameva tadaa aadraaksheet tyajan praanaan asou api |
Tanmayatvena maitreya na anyat kinchit achintayat ||

At that time of death, he was only looking at that deer and was only thinking about that. He breathed his last only looking at the deer and thinking of it. He was thinking about it only all the time. He did not think of anything else.

Sri Engal Aalwaan’s Commentary:

Mrugameva iti | Tanmayatvena chitta vrutteh tat praachuryenaa ||

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 33:

Tatah cha tat kaala krutaam bhaavanaam praapya taadrusheem |
Jamboo maarge mahaa aranye jaato jaatismaro mrugah ||

Whatever he thought at time of death, he attained that only, and was born as a deer. Jamboomaarga is a place on the banks of Gangaa river. He was again born there in a great forest, and because of his yoga, he remembered his earlier birth.

Yam yam vaapi smaran bhaavam tyajatyante kalevaram |
tam tam eva eti kounteya sadaa tadbhaava bhaavitah ||

Is told in the Bhagavad-Gita. Whatever he is thinking at the time of death, he will attain that only.

Sri Engal Aalwaan’s Commentary:

Tatah cha iti | Jamboo maarge gangaa teera visheshe |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 34:

Jaatismaratvaat udvignah samsaarasya dvijottama |
Vihaaya maataram bhooyah saalagraamam upaayayou ||

Again, because of yoga mahimaa, that he remembered his previous birth, he was completely detached from samsaara. Leaving his mother deer, he again went to Saalagraama kshetra only, where he lived in his earlier birth as Bharata.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 35:

Shushkaih truhnaih tathaa parnaih sa kurvan aatma poshanam |
Mrugatva hetu bhootasya karmano nishkrutim yayou ||

There, he was only eating all the leaves, and others, dried grass and leaves, and used to live by that. And all the karmaas responsible for being born as a deer, those he completely finished; he experienced the fruit of that. The cause of being born as a deer, that karma, he completely exhausted.

Sri Engal Aalwaan’s Commentary:

Shushkaih iti | Karmanah karmaatra mruga snehah, tat bhaavanaa cha |

Because of being attached to a deer, and thinking about it, whatever karmaas he had accumulated, he exhausted the fruits of those.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 36:

Tatra cha utsrushta deho asou jajnye jaatismaro dvijah |
Sadaachaaravataam shuddhe yoginaam pravare kule ||

Then he left his body of deer, and was again born as a Brahmin, who again, remembered his earlier births. He was born in a kula, who had all sadaachaara, all the shishtaas, in a kula of yogis.

It is told in Bhagavad Gita that even if little yoga is done, it does traayate mahato bhayaat.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 37:

Sarva vijnyaana sampannah sarva shaastraartha tattvavit |
Apashyat sa cha maitreya aatmaanam prakruteh param ||

Because of his earlier birth, the yoga that he had done, he had all the knowledge required, he had mastered all the shaastraas along with their meanings, he remembered all of that, along with the loukika jnyaana required. He knew the realities taught by all the shaastraas. He saw himself as completely different and distinct from the deha, indriya, from the prakruti which is present in the form of body, indriya; he was self-realized.

Sri Engal Aalwaan’s Commentary:

Sarva iti | Vijnyaanam shilpa aadi jnyaanam, prakruteh param dehaadi roopena sthitaayaah prakruteh vilakshanam, jnyaana ekaakaaram apashyat |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 38:

Aatmano adhigata jnyaano devaadeeni mahaamune |
Sarva bhootaani abhedena sa dadarsha tadaa aatmanah ||

Having realized his true nature, that it is different from this matter, prakruti, and it is only jnyaana aakaara. He used to see all beings, deva and others, as very similar. In all of them, he used to see the aatman, who is jnyaanaakaara. He realized that he is also jnyaanaakaara. He also realized that all these embodied souls have individual self who are all jnyaanaakaara.

Sri Engal Aalwaan’s Commentary:

Aatmana iti | Aatmano adhigata jnyaanah adhigata aatma jnyaanah, deva manushyaadi deha sthitaani sarva bhootaani tat tat aakaara vilakshana jnyaana ekaakaaratayaa svaatmanah nirvisheshaani apashyat |

He realized that all the beings, embodied souls, the individual selves in that, are different from those forms which are seen as the body there. That they are all jnyaana svaroopaas, he saw them as not different from his own nature.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 39:

Na papaatha guruproktaam kruta upanayanah shrutim |
Na dadarsha cha karmaani shaastraani jagruhe na cha ||

Upanayana was done for him. Whatever Vedaas the guru taught, he never used to say that. He did not also do any karmaas, at that time.

Sri Engal Aalwaan’s Commentary:

Na iti | Praak eva adhyayana janmasya jnyaanasya nisargaat eva siddheh, vipratve api vedam na papatha ityaadi uktih uktaa | * Aarurukshoh muneh yogam karma kaaranam uchyate, iti vachanaat asya cha yoga aaroodhatvena siddha aatmaa aaparokshasya yajnyaadi karma ananushthaanam cha yuktam | Ne etaavataa vaakyaartha jnyaana maatravatah karma tyaago yuktah * tat praapti hetuh jnyaanam cha karma cha ityaadi vachanaat |

Whatever adhyayana he had done in the earlier janma, he naturally remembered everything, he was already endowed with all that knowledge. Though he was a Brahmin, he did not recite the Vedaas, because he was already endowed with that complete knowledge, because of the previous janma. It is said that one who has perfected the yoga, the karmaas done earlier will lead him to attain perfection in the yoga. He had attained perfection in the yoga, he had perceived the self directly; aparoksha jnyaana is pratyaksha jnyaana of the aatman. Because of that, he was a realized soul, and was always established in the self, in the aatma jnyaana; for such a person who is a yogaaroodha, it is alright if he does not do yajnya and other such karmaas. By this it does not mean that one who has simply known the vaakyaartha jnyaana, who just has studied the Vedaas and knows the meanings of the mantraas without having the aatma jnyaana and having not realized the meanings – such a person is not supposed to leave the karma. Because, in order to attain perfection in yoga, one has to get jnyaana and karma – both are required. Karma anushtaana is also required for shuddhi of the mind. When he attains perfection, at that time, he would have realized the self. A person who has only vaakyaartha jnyaana cannot give up karmaas.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 40:

Ukto api bahushah kinchit jada vaakyam abhaashata |
Tat api asamskaara gunam graamya vaakya ukti samshritam ||

Though the gurus tried to make him tell many times, he used to tell jada vaakyaas (he used to mutter something) as though a dullard (who does not understand anything) is telling something. He used to make grammatical mistakes and mix it with very meagre talk.

Sri Engal Aalwaan’s Commentary:

Vyakta iti | Jada vaakyam jadasya eva vaakyam, haasaavaham, asamskaaram vyaakarana ananushishtam | Agunam shlesha prasaadaadi guna shoonyam, graamya vaakyasya vreedaa jugupsaa maangalya daayinah ukti aashritam |

He used to tell something which will make people laugh at him, without any vyaakarana, grammar. He used to have all kinds of grammatical errors. His talk did not have the lakshana of the kaavyaas; his used to talk something which will make someone ashamed, he used to mix such talk in between.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 41:

Apadhvastha vapuh so atha malina ambaradhruk dvijah |
Klinna danta antarah sarvaih paribhootah sa naagaraih ||

His body was full of dirt, he used to wear all dirty clothes, he had never brushed his teeth, his teeth were full of dirt, and all the people around him used to ridicule him; they used to ill-treat and disrespect him.

Sri Engal Aalwaan’s Commentary:

Apadhvastha vapuh iti | Apadhvastam pankaadi rooshitam, klinna dantaantarah ashodhita dashana madhyah |

He never brushed his teeth.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 42:

Sammaananaa paraam haanim yogarddheh kurute yatah |
Janenaavamato yogee yogasiddhim cha vindati |

This is hiranyagarbha vachana. Hiranyagarbha has taught the yoga shaastra. He has told that one who is established in yoga, for him, the most dangerous thing is being praised, or somebody honouring him, because it destroys his yoga, it obstructs his yoga, makes him give up that yoga, because of all the honours he receives.

A yogi who is disrespected, dishonoured by people, he attains yoga siddhi, is told.

Sri Engal Aalwaan’s Commentary:

Sammaananaa iti | Sammaananaa ityaadi shloka dvayam hiranya garbha vachanam |
Yogino hi anyaih sammanyatve aham adhiko asmi iti abhimaanika sukhabhogena eva yoga sukrutam charitaartham syaat | Evam avamaanajena dukhena paapam cha ksheeyate |

This is told by Hiranyagarbha. If a yogi is being honoured by others, it gives a feeling that 'I am such a great person, being honoured by everyone'; because of that feeling, whatever yoga he has attained will all go away. When he is being dishonoured, disrespected, he feels sad because of that, and all his sins will get destroyed.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 43:

Tasmaat chareta vai yogi sataam dharmam adooshayan |
Janaa yathaa avamanyeran gaccheyuh naiva sangatim ||

This is how a yogi should be in society. Not hampering the dharma of sajjanaas, he behave like a jada. He has to present himself in such that all people around him will ridicule him, disrespect him and dishonour him. They never some to him, never talk of him, never do any transactions with him; like this he has to behave.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 44:

Hiranyagarbha vachanam vichintya ittham mahaamatih |
Aatmaanam darshayaamaasa jadenmattakrutim jane ||

Thinking of the Hiranyagarbha vachana like this, he started showing himself, and behaving himself as though he is mad, jada, unmatta, that he does not know anything.

Sri Engal Aalwaan’s Commentary:

Tasmaat iti | Sataam dharmam adooshayan iti | Yadi asou jadataam anabhivyanjayan karmaani na anutisthet tadaa itaro janah tadvat karmaani ananutishthan pratyavaayaat narake patet |
Tasmaat yathaa avamanyeran tathaa jaadyena charet |

A yogi has to behave like a jada, like a person who does not know anything, does not understand anything. Not behaving like that, if he does not perform the karmaas, then others also will follow him, and they will all go to narakaa, not performing karmaas properly, and he will also get paapa because of that. Whereas if a yogi is behaving like a jada, then nobody will follow him; they will say that this is a useless person, and ridicule and dishonour him; and nobody will follow him; so if he does not do karma, it is alright for him. He has to behave such that they all disrespect him.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 45:

Bhunkte kulmaashavaatyaadi shaakam vanyam phalam kanaan |
Yat yat aapnoti subahu tadatte kaala samyamam ||

Whatever he was getting, horse gram, urad daal, which were not even cooked properly, some kind of rice which is not normally used, he used to eat those only. Some vegetables and fruits available in the forest, he used to eat them only.

Whatever he gets one day, he thought that it is more than enough.

Sri Engal Aalwaan’s Commentary:

Bhunkta iti | Kulmaashah eeshatpakvo maashayaavakaadih | Vaatyo maashamayo bhakshyah, kanah syaat kshudra tandulah | Yadyat iti | Kaala samyamam mrutyu nirodhakam deha dhaarakam bhakshyam yat yat aapnoti tat tat alpam api santoshaat subahu manyamaanah atte atti, bhunkta iti yaavat | Aatmane padam aarsham | Tadatyekaanta samyamee iti cha paathah |

That which is required only for survival, only for living, he used to eat only that. Whatever little is available for living, for keeping his body, he used to eat that thinking that that itself is more than enough.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 46:

Pitari uparate so atha bhraatru bhraatruvya baandhavaih |
Kaaritah kshetra karmaadi kadannaahaara poshitah ||

When his father died, his brothers and nephews started using him for all kinds of work, to plough the lands, etc. Whatever is left over food, they used to give him, and use him for all work in the fields.

Sri Engal Aalwaan’s Commentary: Pitari iti | Bhraatruvyah bhraatrujah |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 47:

Samaakshaapeenaavayavo jadakaaree cha karmani |
Sarvalokopakaranam babhoova aahaara vetanah ||

He was fat and well built, he would do blindly anything that was told. Because he used to eat whatever little they gave, he did not expect anything else, whatever leftover they used to give, he used to eat it very happily. They used to use him for all kinds of work.

They used to feed him with all kinds of old stuff.

Sri Engal Aalwaan’s Commentary:

Samaakshaa iti | Jadakaaree jadavat kartaa | * Kartari upamaane iti ninih | Aahaara vetanah aahaaramaatra bhrutikah, sarveshaam karmakaro babhoova |

Then the Souveera Raaja's story is going to come, where King Souveera is going towards Kapila Aashrama, to obtain instructions on the aatma jnyaana. How he meets Bharata, the yogi, is going to come next.

We saw the story of the antaraaya with the mruga, how he had to be born as a deer, how he expended all that karma responsible for that janma, and again was born in a yogi's kula, and is again established in aatma jnyaana.

We are studying Amsha 2, Chapter 13, the Jadabharata upaakhyaana; about how Jadabharata, was born in a great yogi's family, as a brahmin, had poorva janma smaranaa, and was endowed with complete knowledge, a person who had perfected the yoga already, and knew that because of the praarabdha karma, he had to continue and do all the things that are coming. As a yogi, he was so much involved in his yoga, following the Hiranyagarbha vachana. He used to fear any honour, because that will bring some kind of ego, and will disturb the yoga. When a yogi is dishonoured and disrespected by people, then this yogi attains perfection soon. He used to live as though he was jada, unmatta, etc. as if he is a dullard, not knowing anything, and absolutely useless kind of feeling. He used to wear all dirty clothes, and was never bothered about any of these things. Whatever little people used to give, leftovers, he used to think that itself as a lot, and used to be very happy, contented with whatever he used to get to carry his body. He used to be happy with whatever was given, even old and spoilt stuff.

He was fat and well built. Looking at him, people all around used him for all kinds of work.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 48:

Tam taadrusham asamskaaram vipra aakruti vicheshtitam |
Kshattaa souveera raajasya kaalye pashum akalpayat ||

He was not cleaning his body, but had all the samskaaraas, upanayana and others. King Souveera's servant saw him, and took him as the sacrificial pashu given to Kaali.

Sri Engal Aalwaan’s Commentary:

Tam taadrusham iti | Asamskaaram mrujaadi rahitam, na toopanayanaadi rahitam | Vipra aakruti viveshtitam shikhaa yajnyopaveeta snaana sandhyaa japa upaasanaadi shishta aachaara-maatravantam |

He had all the signs of a Brahmin. He had what was required minimum, the signs of shikhaa, yajnyopaveeta.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 49:

Taatrou tam samalankrutya vaishastasya vidhaanatah |
Adhishtitam mahaakaalee jnyaatvaa yogeshvaram tathaa ||

Vaishasa is the bali offered in sacrifices. They nicely decorated him as told in the shaastraas, about how a bali pashu has to be brought in decorated. They brought and placed him in place of the bali, and Mahaakaali saw him, and She knew that he was a yogeshvara, a great yogi.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 50:

Tatah khadgam samaadaaya nishitam nishi saa tadaa |
Kshattaaram kroorakarmaanaam acchinnat kanthamoolatah |
Svapaarshada yutaa devee papou rudhiramulabanam ||

She pulled out her sword, which was very sharp, in front of the king's servant, and She just beheaded him, because he was doing such a bad act of bringing a great yogi, without knowing that he was such a great person, and using him as a bali pashu. Along with all her attendants, kinkaraas, Mahaakaali drank the blood of the king's servant, who had done this bad act.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 51:

Tatah souveera raajasya prayaatasya mahaatmanah |
Vishtikarthaa atha manyeta vishtiyogyo ayam iti api ||

Souveera Raaja had started on a journey to go to Kapila Aashrama, and one who employs labourers, he saw him (Jadabharata) as fit for forced labour, where they don't pay any money, and he dragged him along for that work.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 52:

Tam taadrusham mahaatmaanam bhasmacchannamiva analam |
Kshattaa souveera raajasya vishtiyogyam amanyata ||

Such a great yogi who was like fire covered with ashes, where we cannot see the fire underneath, the king Souveera thought that he was fit only for being employed for forced labour.

Sri Engal Aalwaan’s Commentary:

Tam taadrusham iti | Kshatta saarathih dvaasto vaa, vishtih karma kartura phaladam balaat karma, tat yogam |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 53:

Sa raajaa shibhkaaroodho gantum krutamatih dvija |
Babhoova ikshumatee teere kapilarsheh varaashramam ||

Paraasharar is telling – O Maitreyar, that king Souveera, wanted to go to Kapila Maharshi's aashrama, on the banks of Ikshumati river, he had started his journey seated on a palanquin.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 54:

Shreyah kim atra samsaare dukhapraaye nrunaam iti |
Prashtum tam mokshadharmajnyam kapilaakhyam mahaamunim ||

He wanted to ask Kapila Maharshi, about what is the ultimate good for a person, for a king, for a human being; in this samsaara filled with grief, what is the utmost good?

He wanted to enquire Kapila Maharshi, who was a moksha dharmajnya, who had that knowledge of all the shaastraas, and whatever is required for attaining liberation.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 55:

Uvaaha shibikaam tasya kshatturvachanachotidah |
Nrunaam vishtigruheetaanaam anyeshaam so api madhyagah ||

Jadabharata simply obeyed the instructions, he was pulled into carrying the palanquin, and he carried that palanquin along with others, who were also brought in like that, as told by the servant of the king.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 56:

Gruheeto vishtinaa viprah sarvajnyaanaikabhaajanam |
Jaatismaro asou paapasya kshayakaama uvaaha taam ||

Jadabharata was resort of all knowledge, he had the ultimate knowledge with him. Because he remembered his earlier birth, and he knew that there were some sins to be expended by experiencing them, he wanted to expend it as quickly as possible. So, he carried the palanquin without telling anything.

Sri Engal Aalwaan’s Commentary:

Gruheeto iti | Vishtinaa nimittena |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 57:

Yayou jadagatih so atha yuga maatra avalokanam |
Kurvan matimataam sreththah tat anye tvaritam yayuh ||

He carried the palanquin without any interest, and was just looking at the yoke (the carrying pole), and nothing else. All others were carrying fast, whereas he was going slowly and lazily dragging along, looking at the yoke placed on his shoulder.

Sri Engal Aalwaan’s Commentary:

Yayou iti | Jadagatih mandagatih |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 58:

Vilokyam nrupatih so atha vishamaam shibhkaam gatim |
Kim etat iti aaha samam gamyataam shibikaavahaah ||

The palanquin used to shake a lot, and looking at that, the king asked them why is it going so unevenly, why are you not carrying it properly? O carriers of this palanquin, move properly and uniformly.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 59:

Punah tathaa eva shibikaam vilokya vishamaam hi sah |
Nrupah kim etat iti aaha bhavadbhih gamyate anyathaa ||

Whatever he said, it was moving in the same way, with a lot of shake, and unevenly. He was angry, and again he asked about what is this improper carrying of the palanquin?

When Jadabharata was carrying the palanquin along with all others, and it was going very uneven, the king got very angry and asked them again and again, because after telling also, it was going in the same way. He said that "I am telling you many times, still you are carrying in the same way. What are you doing?".

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 60:

Bhoopateh vadatah tasya shrutvaa ittham bahusho vachah |
Shibikaavaahakaah prochuh ayam yaati iti asatvaram ||

When the king said so many times, all the other carriers of the palanquin said pointing at Jadabharata, that this is the person who is coming very slowly. We are all carrying uniformly, with uniform speed. He is the one coming very slowly and making it uneven.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 61:

Raajaa uvaacha –

Kim shraanto asya alpam adhvaanam tvayodhaa shibikaa mama |
Kim aayaasasaho na tvam peevaan asi nireekshyase ||

King said – O man, you are already tired? You have carried for a very short distance. You look quite fat, and should be able to tolerate this strain. Why are you not able to tolerate this?

Sri Engal Aalwaan’s Commentary:

Kim iti | Aayaasa saho naasi kim | Aayaasa saha eva asi | Tatra hetuh peevaan nireekshyasa iti | Aarhatvaat na lopa abhaavah |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 62:

Braahmanah –

Naaham peevaa na chaivodhaa shibikaa bhavato mayaa |
Na shraanto asmi na cha aayaasah sodhavyo asti maheepate ||

The Braahmana Jadabharata replied – I am not fat, and I am not carrying your palanquin also. I am not tired at all. I have no strain to tolerate also.

Sri Engal Aalwaan’s Commentary:

Na aham iti | Peevatva aadeeni na aham arthasya, kim tu shareerasya iti abhipraayah | Aayaasah bhaara udvahana aadeh deha kleshah | Tena karma ashaktih shraantih |

When Jadabharata is always in aatma dhyaana, he is replying from that point of view, that he is not fat; because being fat and such things are not the characteristics of the self, not the dharma of jeevaatman. They all belong to the shareera, being fat or thin. Aayaasa is nothing but the tiredness of the body, carrying weight, etc. Not being capable of doing work, is the tiredness.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 63:

Raajaa –

Pratyaksham drushyase peevaan adyaapi shibikaa tvayee |
Shramah cha bhaarodvahane bhayatvena hi dehinaam ||

King replied – I am seeing you right in front of my eyes, you are fat, and carrying my palanquin. For everybody, when they carry a lot of weight, they do get tired.

Sri Engal Aalwaan’s Commentary:

Abhipraayamajaanaan prucchati pratyaksham iti |

King did not understand the real meaning of what Jadabharata was telling. He was thinking from the body point of view as he did not have the aatmajnyaana.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 64:

Braahmanah –

Prayaksham bhavataa bhoopa yat drushtam mama tat vada |
Balavaan abalah cha iti vaachyam paschaat visheshanam ||

The Braahmana Jadabharata replied – O king, whatever you saw, you tell me that first. After that, you can tell the characteristics of what you saw, as whether I am powerful or weak.

Sri Engal Aalwaan’s Commentary:

Prativakti pratyaksham bhavati iti | Mama yat roopam tvayaa pratyaksham drushtam tat vada | Na aham drushtah, achaakshushatvaat aatmanah iti abhipraayah | Tasya peevatvam shraanti aadikam bala abala roopam visheshanam paschaat vaachyam – sutaraam durvacham, visheshyasya dharmina eva apratyakshatvaat iti bhaavah |

Whatever you saw, my form, you tell me that, what you directly perceived. The real meaning of what Jadabharata said is that I was not seen, because self cannot be perceived with our eyes. What Jadabharata meant was the form of him that the king saw. After that comes the fatness, strong, weak, etc. can be told. Because if he had seen the proper form, that "I am not the body", then he cannot say all these things, because it cannot be said like that. When the visheshya is not seen, how can you tell about the visheshana? When the qualified object, aatman cannot be seen, how can the qualities of the aatman be told? You are telling about fatness, which is not the aatma dharma.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 65:

Tvayodhaa shibikaa cha iti tvayi adya api cha samsthitaa |
Mithyaa etat atra tu bhavaan shrunotu vachanam mama ||

You told me that you carry the palanquin. Even now, you are carrying it. What you saw is false, listen to me.

Sri Engal Aalwaan’s Commentary:

Tvayaa iti | Vachanam uttaram iti sheshah |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 66:

Bhoomou paada yugaavasthaa janghe paada dvaya aashrite |
Oorvoh janghaa dvayaa avasthaa tat aadhaaram tathaa udaram ||

He explains what is that the king saw. On the earth, the two legs are standing. The thighs and its lower part are resting on the feet. The thighs are resting on the janghaa. The stomach is resting on all these things.

Sri Engal Aalwaan’s Commentary:

Bhoomou iti | Avasthaa sthitih | Aatah cha upasarga iti praanktaattaap |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 67:

Vakshasthalam tathaa baahoo skandhou cha udara samsthitou |
Skandha aashritaa iyam shibikaa mama bhaaro atra kim krutah ||

On top of that, the chest and two arms and shoulders are supported, resting on the stomach. This palanquin is supported on the shoulders. This is the body structure. What is this weight for me?

Means that "I am not carrying this weight, this is carried by the body made of feet, legs, stomach, chest, arms, shoulders".

Sri Engal Aalwaan’s Commentary:

Vakshasthalam iti | Mama aham arthasya kimkruto bhaarah ? Ato na aham vodhaa iti abhipraayah |

What is this weight for the aatman? So, I am not carrying.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 68:

Shibikaayaam sthitam cha idam vapuh tvat upalakshitam |
Tatra tvam aham api atra prochyate cha idam anyathaa ||

And you are also not being carried on the palanquin. Your body which is sitting on this palanquin, is actually what you said as upalakshana for aatman; you saw that as aatman itself. Only the body is sitting on the palanquin.

Sri Engal Aalwaan’s Commentary:

Na api tvam vaahya iti aaha – shibikaayaam iti | Tvat upalakshitah tvayaa aatmatvena lakshitah bhraantyaa drushto dehah shibikaayaam sthitah | Atra dehe sthitah tvam, aham api asmin dehe | Atah idam aatmanoh vaahyatvam vaahakatvam cha anyathaa mitthyaa iti uchyate |

What you thought as aatman, you have perceived it wrongly as the body. You have perceived the body as aatman, wrongly. You are in that body, and I am in that body. You are being carried, and I am carrying you, are all false, because it is thinking that body itself is aatman. You are thinking like that, and telling me.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 69:

Aham tvam cha tathaa anye cha bhootairuhyaam paarthiva |
Guna pravaaha patito bhootavargo api yaati ayam ||

I, you and all others also, are being carried by the pancha bhootaas. The collectivity of elements, is being carried away in the flood of guna pravaaha.

Sri Engal Aalwaan’s Commentary:

Yadi aham tvayaa na oohye, kena tarhi? Tata aaha aham tvam cha iti | Bhootaih dehatvena parinataih | Bhoota sanghaatasya cha gamanaadi vyaapaara bhedah guna kruta iti aaha – guna pravaaha iti | Guna parinaama roopa teevra srotovega paratantro yaati, trunam iva vaayu udakaadibhih | Durbalam iva dushta ashvaah, antahkarana paryantam sanghaatam tasthaah gunaah gamana aasana icchaa dvesha aadi roopena bahudhaa pravartayanti | Atra * prakruteh kriyamaanaani gunaih karmaani, ityaadi anusandheyam |

If I am not carried by you, who else is carrying, is the question that the king would have got in his mind. For this, Jadabharata is giving the reply. Pancha bhootaas which have got modified, into the form of the body, and the collectivity of the body – this going, coming, sitting, are all because of the gunaas. Because of the gunaas, they are engaged in all these activities. It is the effect of the gunaas, which is like a stream which is flowing, and this body is being carried in that flowing stream. Just as a blade of grass is being carried by air, water, etc. Just like a weak person is being dragged here and there by horses which are uncontrollable, wild horses, so also, all the collectivity of the pancha bhootaas, till the antahkarana, the inner sense organ the mind, and all the qualities, sattva, rajas, tamas of the prakruti, come in the form of walking, sitting, desire, hatred, and all these forms.

In Bhagavad Gita also, it is told that "Prakruteh kriyamaanaani gunaih karmaani sarvashah |
Ahamkaara vimoodhaatmaa kartaaham iti manyate ||". He thinks that I am the doer, whereas these are all activities of the body, which are due to the prakruti, the gunaas sattva, rajas, tamas.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 70:

Karmavashyaa gunaa hi ete sattvaadyaah pruthivee pate |
Avidyaa sanchitam karma tat cha ashesheshu jantushu ||

Because of karma, the gunaas keep getting modified. Sattva, rajas, tamas are all karmajaa, accumulated due to avidyaa.

Sri Engal Aalwaan’s Commentary:

Gunaah cha praacheena karma aayatta iti aaha karma vashyaa iti | Karma cha avidyaa moolam iti aaha avidyaa iti | Anaatmasu deva aadi deheshu aatma buddhih avidyaa | Tat cha avidyaa moolam karma brahma aadi sarva jantu saadhaaranam iti aaha tat cha ashesheshu jantushu iti |

How sattva, rajas, tamas are varying and creating all kinds of activities, in this body of the jeevaatman, are all because of the karma. Based on the karma, the gunaas keep getting modified. Karma is because of avidyaa. The deva and other bodies which are not the aatman, which are the prakruti parinaamaas, having the idea of aatman in the body, is because of avidyaa. From Chaturmukha Brahma, till the lowest being, the karma which is leading to this avidyaa, of having the sense of aatman in the body, is common to all the bound selves.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 71:

Aatmaa shuddha aksharah shaanto nirgunah prakruteh parah |
Pravruddhapachayou naasya cha ekasya akhila jantushu ||

Bharata is telling the nature of aatman. Aatman is shuddha, which is without karma, parishuddha, in his svaroopa. He is indestructible. Aatman does not have oormi shatka. Aatman does not have gunaas. He is different from prakruti.

Sri Engal Aalwaan’s Commentary:

Evam aatmanah drushyatvam vaahakatvam cha na aaseet iti uktam | Atha peevatva aadi visheshanam na asti iti aaha aatmaa iti | Shuddhah karma rahitah pooya shonita aadi asamsprushtah cha, aksharah avinaashee, shaantah ashanaayaadi oormi shatka rahitah, nirgunah – sattva aadi guna rahitah | Atra hetuh – prakruteh para iti | Atah pravruddhi apachayou na asya | Hetu antaram aaha – ekasya iti | Ekasya – asanghaata roopasya | Sandhaata roopasya hi dehaadeh vruddhi hraasou, na asanghaata roopasya gagana paramaanu aadeh |

* Aham tvam cha tathaa anye chetivat yathaa mayi tathaa sarveshu aatmasu saadhaaranam roopam etat iti aaha akhila jantushu iti | Uktam akhila jantushu drashtavyam iti | Yat vaa akhila jantushu ekasya iti sambandhah | Jantu shabdo deha vishishta aatma vaachee | Jantushu aatma amshah eka eva iti arthah | Dehaanaam sanghaatatvaat pratyekam anekatvam |

It was said that it is because of prakruti, gunaas, karmaas which are accumulated due to avidyaa. So, the aatman does not have all these. By these, we can know that aatman cannot be seen, that he is not carrying, etc. He also does not have the characteristics of being fat, etc. Aatman is untouched by the blood and all things, impurities in the body. He is indestructible. He is free from ashanaaya, pipaasa, jaraa, mrutyu, dukha, sukha – these are the oormi shatka – hunger, thirst (characteristics of the praana), old age, death (characteristics of the deha), happiness and sorrow (characteristics of the mind); this oormi shatka is not there for the aatman. The prakruti gunaas sattva, rajas, tamas are not there for the aatman. He is different and distinct from prakruti. He does not have the dharmaas of prakruti. Therefore, either growth or deterioration are not there for the aatman. Body grows and shrinks in old age – these are all not there for aatman. One more reason is that he is eka; the meaning is not that there is only one aatman in all of us, but that he is not a collectivity, he is niravayavi. Body is collectivity of five elements, which has indriyaas, which are ahamkaarika, but all are prakruti parinaama only. Body is sanghaata, collectivity. Whereas aatman is eka, niravayavi. Because it is a collectivity, deha and other things grow and shrink. That which is not a collectivity, like the sky, or paramaanu, it does not have growth and shrinkage. Just as you and I are not the body, all the embodied souls are like that, the aatman which is present in all the embodied souls, is similar to the aatman who is in you and in me. Whatever I said, you can see in all the beings. He is jnyaana svaroopa in all the bodies. In all beings, aatma amsha is only one, is also another meaning of ekasya akhila jantushu; there is one aatman in every being. Because deha is sanghaata, collectivity, there is multiplicity like that. Each body is multiple, because five elements are there, whereas aatman is one only in every body.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 72:

Yathaa na upachayah tasya na eva apachayah tathaa |
Tadaa peevaan asi ittham kayaa yuktyaa tvayaa eeritam ||

Just as the aatman does not have increase, in the same way, he does not shrink or deteriorate, decrease. You said that I am fat, with what logic did you say this? What is the reason for telling like that? (It is not reasonable).

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 73:

Bhoopaada janghaa kati ooroo jatharaadishu samsthite |
Shibhikaa iyam yathaa skandhe tathaa bhaarah samah tvayaa ||

Earth, the feet, lower part of the leg, thigh, hips and stomach, and the shoulders which are supported by all these, on that, the palanquin is sitting. If I am carrying weight, for you also, it should be same – implying that both of us are not carrying. You are not being carried and I am not carrying.

Sri Engal Aalwaan’s Commentary:

Matto anyasmin skandhe sthitah shibikaa bhaaro mama chet syaat tava api syaat, sarva jeevaanaam api syaat, sarve bhaaraah sarveshaam syuh iti vaahyaadi prasangam vaahakaadi prasangam cha aaha – bhoopa aadi ityaadi dvayena |

This palanquin which is resting on me and others here, if it is mine, for you also it should happen in the same way. For all beings, it should be there.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 74:

Tathaa anyaih jantubhih bhoopa shibikodhaa na kevalam |
Shailadruma gruhottho api pruthivee sambhavo api vaa ||

If all weights are carried by everyone, is what is being told here, others also will be carrying this palanquin. Whether it is the mountains, trees, houses, or wherever on the earth, all will be carrying in that case.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 75:

Yadaa pumsah pruthak bhaavah praakrutaih kaaranaih nrupa |
Sodhavayah tu tadaa aayaasah katham vaa nrupate mayaa ||

Because of the prakruti sambandha, we see people as different, as humans, gods, etc. We see difference. It is because of the prakruti that we see various bodies, various beings all around. Because of the association with prakruti only, these weights are being carried; then for me, how can there be aayaasa? By my aatma svaroopa, there is nothing for me, these are all not related to me.

Sri Engal Aalwaan’s Commentary:

Ato mama bhaara udvahana abhaavaat tat krutaa shraantih cha na iti aaha yadaa iti | Kaaranaih karanebhyah |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 76:

Yat dravyaa shibikaa cha iyam tat dravyo bhoota sangrahah |
Bhavato me akhilasya asya mamatvena upabrumhitah ||

Whatever this palanquin is made of, this body is also made of the same material. This body is also paanchabhoutika, and the palanquin is also paanchabhoutika. Both are made of the same material. For your body as well as mine, for everyone, they are all thinking that "This is mine", which is wrong thinking.

Sri Engal Aalwaan’s Commentary:

Kim cha paarthivatva avisheshaat tat jaateeya kaashthaadou iva dehe mamakaaro api na yuktah, kimuta ahamkaara iti aaha yat dravyaa iti | Bhoota sangrahah dehah | Mamatvena upabrumhita iti vachanaat dehe mamatvam api upabrumhitam – aaropitam, na svatah tat iti darshayati |

Both are paarthiva only, a stick or broken piece of tree, just like that, even the body we should not think as mine. When we see a stick lying somewhere, we don't say that it is mine; in the same way the body is also made of the same material, we cannot say that it is mine. What is the I and Mine, there? These are superimposed on that. Body is mine means that I am different and body is different. Aatman is superimposed on that. This is not really true.

Thus Bharata said – I am not carrying you. You are not being carried. I am not carrying this weight. all of these are only bodies, bodies are only carrying. After telling these, he said that aatman is different from the body, the aatma dharmaas are different, it is all because of prakruti, the karma, avidyaa, it is because of these that we are thinking like this.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 77:

Sri Paraasharah –

Evam uktvaa abhavan mounee sa vahan shibikaam dvija |
So api raajaa avateerya urvyaam tat paadou jagruhe tvaran ||

Sri Paraasharar – Having told all these, Bharata kept quiet, carrying the palanquin.

The king got shocked, and he just got down from the palanquin and hurriedly held Bharata's feet. The king realized that he is no ordinary person.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 78:

Raajaa –

Bho bho visrujya shibikaam prasaadam kuru me dvija |
Kathyataam ko bhavaan atra jaalmaroopa dharah sthitah ||

Raaja said – O Brahmin, please leave that palanquin. Please do grace me. You are looking like a jada, an inert useless person. Tell me who are you in reality. I want to know.

Sri Engal Aalwaan’s Commentary:

Bho bho iti | Jaalmo jadah |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 79:

Yo bhavaanyannimittam vaa yat aagamana kaaranam |
Tat sarvam kathyataam brahman mahyam shushrooshave tvayaa ||

Who are you, and for what reason have you come here? I am asking you, please do kindly tell me, everything about yourself. What is the reason for your coming here.

Raaja says – I am interested in learning about who you are, what is the reason you have come here, why are you like this.

Sri Engal Aalwaan’s Commentary:

Ko bhavaan iti etat vivrunoti yo bhavaan iti | Ya iti jaati kula prashnah | Nimittam prayojanam, aagateh kaaranam utpaadakam |

Then Bharata replies again, and tells what is it you are telling – tvam, aham, etc. He does the aatma upadesha, which we will see next.

We are studying Amsha 2, Chapter 13, where Mahaayogi Bharata, who is not revealing his nature that he is a great yogi, is showing himself as a dullard, or useless person, is made to carry the palanquin of the king Souveera. And as he is going in an uneven way, the king asks the carriers to carry them properly, then Jadabharata starts to give strange answers, when everyone points at him. The king asks him – You are so stout, well built, why re you not carrying properly, are you tired. He starts to give strange answers and the king does not expect such answers from someone who looks like a labourer, who has been brought to carry his palanquin. He tells that the king does not have aatma jnyaana, that the self is different and distinct from the body; the king starts to still argue with him that he is fat; Bharata explains to him that these are all prakruti only, the aatman is different and distinct from the body, and that the aatman is not carrying anything. He says that if I have to carry this weight, if I am carrying this weight, I should carry the weight of the pruthvi also, all the mountains, and everyone should be doing that including you. Whatever is the material from which your palanquin is made, from the same material the body is also made, and keeps quiet. Immediately, the king recognizes that he is no ordinary person, that he is a great yogi, then jumps from his palanquin and holds his feet firmly, and requests him to tell him who he is, and teach him that aatma jnyaana.

Then Bharata starts to teach.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 79:

Yo bhavaanyannimittam vaa yat aagamana kaaranam |
Tat sarvam kathyataam brahman mahyam shushrooshave tvayaa ||

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 80:

Braahmanah –

Shrooyataam so aham iti etat vaktum bhoopa na shakyate |
Upabhoganimittam cha sarvatra aagamana kriyaa ||

Bharata – O King, listen to me, I cannot say. The reason why we are all moving around everywhere is to experience the fruits of the karma.

Sri Engal Aalwaan’s Commentary:

Ko bhavaan iti asya prashnasya eshah aham iti uttare vaktavye jaati aadeh anaatma dharmatvam iti abhipretya yah tvam iti prashtum aham esha iti prativaktum cha na shakyam iti aaha shrooyataam iti | Nimitta prashna uttaram upabhoga iti | Pumsah sarva deshseshu aagatih sukhaadi bhogaaya |

If the king was asking "Who are you", if I have to say as "Whom are you seeing", with jaati like "I am a Brahmin", these jaati and other dharmaas are not the aatma dharmaas, not the attributes of the self. So, you cannot ask as to "Who are you", and I cannot also say that "I am so and so". If he said that "For what reason are you here", the answer is to experience the fruits of the karma. The chetana is moving around with a body everywhere, in order to experience the fruits of the karmaas, that he has accumulated.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 81:

Sukha dukha upabogou you tou deha aadi upapaadakou |
Dharma adharma udbhavou bhoktum jantuh dehaadim rucchati ||

Sukha and dukha are coming from dharma and adharma, following the shaastra and not following the shaastra. When we transgress the shaastraas, we will be punished, and this leads to dukha. When one is following the shaastraas, he will be rewarded, and will enjoy some sukha. In order to experience all these things, the good and bad of the virtues and sins, he takes different bodies, and they are the cause for all these things.

Sri Engal Aalwaan’s Commentary:

Etat vivrunoti sukha iti | Tou dharmaat udbhavou sukha aadi bhogou yasmaat prati-niyata desha deha kaala bhogyou tasmaat tou bhoktum jeevou deha deshaantaraani yaati |

The fruits of the karma are to be experienced in a particular place, at a particular time, in a particular body. This is all well established. Whatever karmaas we do, the fruits will be according to those, and will in a particular place, time and body. For each karma for each person, it is well established, that that person has to experience the fruits for this karma, with this body, at this time, and in this place. In order to experience those fruits, he keeps moving around, in different places. To experience the results of those karmaas, he takes different bodies, and moves around in different places.

This is the answer to the question of the king – "Why have you come". He says that this is to experience this karma. For everyone, it is like this.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 82:

Sarvasya eva hi bhoopaala jantoh sarvatra kaaranam |
Dharma adharmou yatah kasmaat kaaranam prucchyate tvayaa ||

For everyone, everywhere, dharma and adharma are only the causes. You are asking "What is the cause, reason why you are here, in this body", for this, Bharata says that dharma and adharma are only the causes of a jeevaatman taking on a body.

Sri Engal Aalwaan’s Commentary:

Kaarana prashnottaram sarvasya iti | Sarvatra janmaadou api |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 83:

Raajaa –

Dharma adharmou na sandehah sarvakaaryeshu kaaranam |
Upabhoga nimittam cha dehaat dehaantara aagamah ||

King – There is no doubt that for all things that we do, dharma and adharma only are the causes. One moving from body to body is to experience the fruits of the karma. I have no doubt about this.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 84:

Yat tu etat bhavataa proktam so aham iti etat aatmanah |
Vaktum na shakyate shrotum tat mama icchaa pravartate ||

Whatever you told me that "Sah aham", is with respect to the aatman; one cannot say with respect to the aatman that "Sah aham", I want to understand that.

Sri Engal Aalwaan’s Commentary:

Soham iti vaktum na shakyate iti uttarasya abhipraayam ajaananah cha chodayati – yah tu etat iti saarddhena | Yah tu etat iti | Etat svaroopam iti sheshah |

Why Bharata said that one cannot say "Sah aham" with respect to the aatman, king is asking that question. Etat means with respect to the svaroopa, nature.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 85:

Yo asti so aham iti brahman katham vaktum na shakyate |
Aatmani esha na doshaaya shabdo aham iti yo dvija ||

O Brahmin, how can you say that one who is here – "He is I", why cannot one say that? This shabda of aham is not wrong if I tell it with respect to the aatman.

Sri Engal Aalwaan’s Commentary:

Ya iti | Ya aatmaa kartru bhoktru roopena sphuran sadaa asti, so aham iti shabdena katham vaktum na shakyate | Na hi nirarthako aham shabdah; na cha nirvisheshano aham arthah, * aatmaa shuddha ityaadi visheshana ukteh | Tasmaat soham iti uktou na anupapattih, yo bhavaan iti prashtum cha na anupapattih iti bhaavah | Anaatmani khalu aham iti shabdo na prayujyate | Aatmani tu tasya prayoge ko dosha iti abhipraayena aaha aatmani iti |

The aatman who is always present as a doer, as an enjoyer, why can't I say aham with respect to that aatman? Aham shabda is not a waste. Aham is told with respect to the aatman only. Aham artha is not without any attributes, to say that I cannot say aham. Because many attributes are told with respect to aatman, aatman is shuddha, etc. So, if I say sah aham, there is nothing wrong in this, it is reasonable. In the same way, if I ask who are you, for that question also, there is nothing wrong in that, it is also quite reasonable. With respect to that which is not an aatman, if I say aham, then it is wrong. But, with respect to aatman, I should be able to address it as aham; what is wrong in that, is the abhipraaya.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 86:

Braahmanah –

Shabdo aham iti doshaaya na aatmai esha tathaa eva tat |
Anaatmani aatma vijnyaanam shabdo vaa bhraanti lakshanah ||

Bharata – There is nothing wrong in addressing the aatman as aham. This is quite alright, what you said. But thinking that using that shabda with respect to what is not the aatman, that is the bhraanti, the wrong knowledge, which is not correct.

Sri Engal Aalwaan’s Commentary:

Uttaram aaha shabdo aham iti | Ayam abhipraayah – (prativaktuh) esho aham shabdo na aatmani doshaayeti yat uktam tat satyam | Ahamtaa hi pratyaktvam | Tena pratyaktvena avabhaasamaana eva aatmaa, na dehaadih | Ato ayam aham iti vaktum shakyo api, so aham iti vaktum yo bhavaan iti prashtum cha na shakyate, tasya shuddhi aadi visheshana antara sadbhaave api jaati aadi dharma asat bhaavaat iti aatma vijnyaanam aham buddhih, shabdah aham iti shabdah |

Whatever you said that this is aham, I, there is nothing wrong in that; that is true. He is known, He reveals to Himself; this is only called as aham-tva. The aatman only reveals with that pratyaktva, and not the body. Even though we can say aham with respect to this aatman, "This is I", and "Who are you" – these kind of questions cannot be asked, is the bhaava. He does not have jaati, class and other dharmaas, attributes. We cannot say that "I am a Brahmin, a Kshatriya, a king, etc", though one may have the attributes of avikaari, shuddha, etc., this kind of jaati and other dharmaas which are of the deha, cannot be told to be aatman. This is the abhipraaya of this shloka.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 87:

Jihvaa braveeti aham iti dantoshthou taaluke nrupa |
Ete naaham yatah sarve vaang nishpaadana hetavah ||

Now he explains why it cannot be said as "Who are you"?, "I am he", etc. The tongue says "Aham", the lips, teeth, palate, are all involved, when the sound is produced. All these are not I, these are all mere instruments of producing the sound, speech. They are all not I.

Sri Engal Aalwaan’s Commentary:

Evam taavat dehaadi vilakshana aatma paksha parigrahena yo asti so aham iti prashna prativachana upapattim vadan nrupah prati uktah | Idaaneem dehaadi aatmatva paksham tasya mate pradhaanam kurvan niraakaroti jihvaa iti tribhih | Jihvaa iti | He nrupa | Jihvaadi aham iti braveeti iti kim manyase ? Tat na | Ete na aham bahutvaat na aham arthah, aham arthasya ekatvena prateetih | Kim cha yato jihvaadeeni shabda nishpatti kaaranaani, atah na kartru bhaavam anubhavanti | Kartaa khalu aatmaa | Anena nyaayena aham sprushaami smaraami ityaadishu baahya antara kaaranaanaam aatmatva niraasah |

Assuming that aatman is different and distinct from the body, how do you say that "That is I", it was told that that is correct to the king. Now, what Bharata is explaining is that thinking that the body itself is the aatman, this is the major reason why king is asking these questions, it is told that it is not true, in these three shlokaas. The tongue and others are saying I, do you think like that, that is not true. These are all not I, because they are many – there is tongue, lips, teeth, palate. Aham is not like that. Aham is only known as one. Ekatva is known. Because the tongue and others are just the causes of producing the speech, that is why they are not the doers. The doer is aatman only. From this, "I am touching this", "I am remembering this", with respect to the external and internal sense organs which are there, thinking that they are the aatman, is rejected from this.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 88:

Kim hetubhih vadati eshaa vaak eva aham iti svayam |
Atah peevaan asi iti etat vaktum ittham na yujyate ||

This organ of speech is telling "Aham". For what reason it is telling like that? For the same reason, if you say that "You are fat", that is also not correct.

Sri Engal Aalwaan’s Commentary:

Shankaantaram aaha – kim hetubhih iti | Atha vaak indriya roopaa jihvaadyaih karanaih svaatantryena aham iti braveeti, tena sa eva aatmaa iti matam; tat cha na; tasya api kaaranatvena svaatantrya abhaavaat, aatmatve na vaachah sthoulya abhaavaat peevaan asi iti aatma dharmatvena peevatva ukti vyaahateh, mama vaak iti bheda vyavahaara anupapatteh cha | Kechit shabda eva artha iti vaiyaakarana paksha parigrahena jihvaadi karanaih vaanee sva aatmaanam aham iti vadati iti; yathaa ghata shabda eva ghata iti uchyate iti varnayanti | Tatra api ukta eva doshah | Anena nyaayena sparsha roopa aadeenaam buddhi sukha icchaa aadeenaam cha kartrutva nishedhah |

Thinking that he may have one more doubt, he is clarifying like this. The organ of speech itself, along with the instruments of tongue and others, is telling "Aham". In this case, the vaak indriya will itself become the aatma. This is also not true. Because it is also an instrument, and is not independent. Assuming that the vaak indriya is itself the aatma, it cannot say that "You are fat", because the aatma is not fat. If vaak indriya is itself aatman, then also it would not have told that you are fat, because that is not the dharma of the aatman. And we use in our regular transactions that "My speech" – this also shows that speech is different from I. There is on Vyaakarana paksha, grammarians, which says that shabda itself is the artha, with the tongue and other instruments, the organ of speech is itself telling aham, they explain that ghata shabda is itself the ghata. That is also not correct. By this, sparsha, roopa, buddhi, sukha, icchaa – all these do not have any doership. None of them have the kartrutva is made clear here.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 89:

Pindah pruthak yatah pumsah shirah paani aadi lakshanah |
Tato aham iti kutra etaam samjnyaam raajan karomi aham ||

The person's body is different. It is made of head, hands, etc. Because the body which is different from the individual self, who is inside, and body has head, hands, etc., where will I say that "this is I", Will I say "Hand is I", or "Head is I"? It has all these things in the body, and these are different from the individual self, where can I say that I am this.

Sri Engal Aalwaan’s Commentary:

Pinda iti | Evam jihva aadi aadhaara shareerah paayu paani aadi samudaayo deho api na aatmaa, jaagare mama dehe iti pruthak bhaavaat | Svapna sushuptyoh aatmani bhaasamaane api dehasya anyathaa bhaanaat abhaanaat cha; svarga kaama aadi shruti siddha shareera vilakshana aatma prasiddhi virodhaat cha | Yat vaa pindah pumsah pruthak – shira paani aadi roopena aneka iti yatah, aham arthah cha eka iti yojanaantaram | Tasmaat deha indriya aadi naama na aatmatvaat teshu kutra aham shabdam karomi iti aaha – tata iti |

In the same way, the body which is made up of head, paayu, paani, etc., is a collection of all these, and is the support of tongue and others. That body is also not the individual self. When one is awake, we say that "This is my body", I am different from the body, as clearly experienced. In the dream state and deep sleep state, even though aatman is present and is self-vivid, svayam prakaasha, and deha is different, the body is experienced as differently, or it is not experienced at all. In dream state, we experience different things, and in deep sleep, nothing is experienced, but the aatman is still there. This also shows that body is different from aatman.

Shruti says "Svarga kaamo yajeta", meaning that one who wants to go and experience in svarga, he has to perform this yaaga. If aatman is not different from the body, the body is destroyed when one dies, and svarga and other fruits are experienced after death only, in some other birth. If the aatman is not different from the body, then all these things will become meaningless. It is very clear in the shrutis that aatman is different and distinct from the body. Or, the body made of head, hands, etc., has got many parts, avayavaas, aham artha is only one. It can also be explained in this way. Deha, indriya, are all not the aatman, with which part shall I say "aham", "this is I". That is why I am not able to say.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 90:

Yadi anyo asti parah ko api mattah paarthiva sattama |
Tadaa esho aham ayam cha anyo vaktum evam api eeshyate ||

If there had been another person, if the other person was different from me, then only I can say that "This is I" and "This is him". That is why I cannot say that he, and I, because all are of the same nature, aatma-aatma saamya. If another aatman is of a different nature from me, I could have said that.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 91:

Yadaa samasta deheshu pumaan eko vyavasthitah |
Tadaa hi ko bhavaan so aham iti etat viphalam vachah ||

In all the bodies, the aatman is only one, all are prakaaraas of Paramaatman; there is only one aatman who is prakaara of Paramaatman in all the bodies; there is an aatman in each body, but they are all prakaara of Paramaatman. In this case also, questions like "Who are you", "I am this", are of no use because we are all prakaaraas of Paramaatman only.

Sri Engal Aalwaan’s Commentary:

Nanu dehaadi vyatiriktasya aham shabdo vaachako astu iti aashankya tasya sarva bhooteshu avasthitasya jnyaana-eka-aakaaratayaa eka-prakaaratvaat shuddhatvaadeh cha saadhaaranyaat, vyaavartaka jaati aadi dharma abhaavaat cha ko bhavaan so aham iti prashna prativachane nirarthake iti aaha – yadi anyo asti iti dvayena | Yadi anyah asti iti | Na atra aatmaanaam vyakti aikyam pratipaadyate | Kutah ? Yadi anyo asti parah ko api matta iti svasmaat vyatiriktam aatmaanam abhyupagamya tasya anyatva nishedhaat | Ekasmin arthe para shabda anya shabdayoh prayoga ayogaat anya shabdah parasyaapi jnyaana-eka-aakaaratvaat anyaakaaratva pratishedhaarthah |

Let the aham shabda be used with respect to the aatman only, different and distinct from the body – if there is thinking like that, because the aatman is there in all the bodies, because all aatmans are jnyaana-eka-aakaara, and of the same mode, and shuddhatva is common to all the aatmans, jaati and other dharmaas which differentiate one from the other – these are also not there in the aatman, questions such as "Who are you", "I am this", are all not proper. This is told by these two shlokaas. According to our siddhaanta, aatma-bahutva is accepted, that every body has a different aatman. Every body has an aatman, but all are of the same nature – all are jnyaana-eka-aakaaraa, and all are prakaara of Paramaatman. In this way, all are similar, equal, and it is not identity. The individual selves are many, there is not one individual self. Why we can understand like this? If there is one who is different from me, it is accepted that there is one in another body also. If the aatman in another body is different from me, then only we can say that "He is he", and "I am I". We know that, and it is accepted that there is an aatman in another body also, but he is not different from me, in the sense that we are of the same nature. Vyakti aikya is not told. Accepting that there is another aatman who is other than me, he is not different; the meaning is that he is of the same nature. If it had been only one aatman, words like anyah, parah would not have been used here. I cannot say that "He is anya", because the other person is also jnyaana-eka-aakaara only. That he is different is negated here.

Etat uktam bhavati – yadi mat vyatiriktah ko api aatmaa mat aakaara bhoota jnyaana aakaaraat anya aakaarah syaat, tadaa aham eva aakaarah, ayam cha anyaadrusha aakaara iti shakyeta vyapadeshtum | Na cha evam asti, sarveshaam jnyaana-eka-aakaaratayaa samatvaat, jaati kula aadeh anaatma dharmatvaat cha | Prakaara aikya cha ekatva vyavahaaro mukhya eva, samaana-dharma asamaana-dharma iti asmin arthe samaana-dharma aneka- dharma iti prayoga darshanaat, * eko vreehih sunishpannah supushtah kurute prajaah, iti cha darshanaat |

This is the gist of these two shlokaas here. If any other aatman would have been different from me, who is of a different nature than jnyaana-eka-aakaara of mine, pure consciousness, in that case, I would have told that I am jnyaana-eka-aakaara, and he is of a different nature. It is not true like this. This is the aatma-aatma- samatva which is told in Bhagavad Gita also, that all are jnyaana eka aakaaraas, they are all equal. The difference which we see in jaati, kula, etc, is not the dharma of the aatman – these are not the attributes of the individual self, who is only of the nature of consciousness. All are prakaara, modes of Paramaatman, so that we can say that all are equal, one. All are prakaara of Paramaatman. For everyone, Paramaatman only is the inner self. He is the prakaari, antaryaami. There is only one Prakaari, but all are modes of Paramaatman. All are prakaara of Paramaatman, so all are one. All are prakaara of Paramaatman, can be told in the primary meaning itself. There is a prayoga called samaana-dharma asamaana-dharma aneka-dharma; that they are all of the same attributes, they are of different attributes, and same attributes and many attributes; all are of the same attributes, all are of different attributes, in this kind of meaning, if it is to be conveyed, all are of same attributes, all are of many attributes, is also used. Eko vreehih is a common usage. When we see a heap of rice, we say In all houses, it is the same rice which is used. Means that vyakti aikya is not there. Rice is same means that they also eat rice and we also eat rice, but it is not the same rice eaten at both places.

Ato na ayam oupachaarikah prayogah, prakaara ekatvasya nimittasya vidyamaanatvaat | Atra poorva shlokena aatma bheda nirdesha mukhena teshaam aneka aakaaratvam nishiddham |

So, it is not a secondary meaning here. Prakaara is one for everyone, and it is not oupachaarika. So, oneness can be told of all the aatmans. In the first shloka above (Shloka 90), aatmans are different in each body, but they are all of the same nature, they are not of different nature. So, the fact of the aatmans being of different nature is negated here, but not the multiplicity of aatmans.

Uttara shlokena eka aakaarataa vidheeyate | Aatma ekatva pakshe – * nityo nityaanaam chetanah chetanaanaam * aham tvam cha tathaa anye cha * ityaadinaa virodhah | Samaana aakaaratvam cha * nirdosham hi samam brahma ityaadishu uktam | Tasmaat aatmaanam vaishamya abhaavaat prashna prativachane yukte iti arthah |

In the second shloka (Shloka 91), the eka-aakaarataa is told. They are all of jnyaana svaroopa, and are all prakaara only. With respect to the Poorva pakshi, who says that aatma is only one, not many, who does not accept the multiplicity of individual aatman, there will be many pramaanaas which will be against telling that. Upanishad says – ekah, nityah, chetanah, nityaanaam, bahoonaam, chetanaanaam – one Paramaatman who is eternal, of the nature of consciousness, he grants the desires of many eternal aatmans. If you accept that there is only one aatman, it will be totally against this shruti. It is also said "Aham tvam cha tathaa anye cha" (Shloka 69 above) – so it is not one aatman, but it is one aatman in each body, of the same nature and they are all being the prakaara of Paramaatman, all jnyaana-eka-aakaara. And also of the same nature, the Bhagavad Gita shloka is told. The aatmans, individual selves, the vaishamya is not there, they are of the same nature. Therefore, the question asked by the king and the replies given by Bharata are proper, as can be understood from this.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 92:

Tvam raajaa shibikaa cha iyam ime vaahaah purassaraah |
Ayam cha bhavato loko na sat etat nrupa uchyate ||

You are the king, and this is the palanquin; the labourers are all the carriers. All these are not said to be sat.

Sri Engal Aalwaan’s Commentary:

Evam taavat dehaadeenaam pruthak upalabdhi kaaranatva anekatva aadibhih anaatmatvam uktam | Idaaneem anityatvena anaatmatvam aaha tvam raajaa ityaadinaa adhyaaya sheshena | Tvam raajaa iti | Atra shibikaa grahanam yat dravyaa shibikaa itivat anityatve anaamatve cha drushtaanta artham | Etat raaja shibikaadikam sarvam, na sat anityam | Ato na aatma iti abhipraayah |

So far, Bharata taught him that deha, indriya, etc. are very clearly different from the aatman; they are experienced and known as different from the aatman. They are many, and very clearly understood as different from the aatman. Because of that, they are all not the aatman, was told. From now, what is told is that they are all anitya and aatman is nitya. In the remaining part of this chapter, this is being taught. Palanquin is being told here, because whatever is the material of the palanquin, it is anitya and anaatma also. It is not nitya, it is anitya. These are all not eternal. So they are all not the aatman, is the meaning.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 93:

Vruksho daaru tatah cha iyam shibhikaa tvat adhishthitaa |
Kim vruksha samjnyaa vaasyaa syaat daaru samjynaa athavaa nrupa ||

He asked a question to the king that there is the tree, we take the wood from the tree, and then make this palanquin, and you are sitting on that. Is this palanquin called the tree itself? Or is it called wood?

This palanquin is not called either tree or mere wood. It is called as a palanquin.

Sri Engal Aalwaan’s Commentary:

Drushtaantam niroopayati vruksha iti | Iyam shibikaa jeeva drushaayaam vrukshah, bhinno daaru, paschaat samyojitaa shibikaa | Tatra shibikaa avasthaayaam vruksha daaru samjye kva gate ? Vrukshatvaadi avasthaa naashaat nashte iti arthah |

This palanquin, when it is living, it is in the form of a tree. When cut from the tree, it becomes wood. And then, it is assembled into a palanquin. When it is in the state of palanquin, it does not have name of tree and wood. The state of tree is gone, the state of wood is also gone. The palanquin is only existing. So it keeps changing from state to state. They are all anitya, not permanent.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 94:

Vrukshaaroodho mahaaraajo naayam vadati te janah |
Na cha daaruni sarvah tvaam braveeti shibikaa gatam ||

Nobody will tell you that you are sitting on a tree. When you are sitting on the palanquin, they will also not say that you are sitting on a wooden block. They will say that you are sitting on the palanquin only.

Sri Engal Aalwaan’s Commentary:

Etat upapaadayati vrukshaaroodha iti | Tvaam jano vrukshaaroodha iti na vadati, daarunyaaroodhaa iti cha, kim tu shibikaa gatam braveeti |

They will not say that you are sitting on wood, or on the tree. They say that you are sitting on the palanquin only.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 95:

Shibikaa daaru sanghaato rachanaa sthiti samsthitah |
Anvishyataam nrupa shreshtha tat bhede shibikaa tvayaa ||

The palanquin is a collection of wooden pieces. Even this palanquin is also impermanent.

Sri Engal Aalwaan’s Commentary:

Shibikaa cha asthira iti aaha shibikaa iti | Rachanaa sthiti samsthito daaru sanghaatah shibhikaa; saa tat bhede anvishyataam nashta iti arthah |

Wood is assembled in a particular form and given the shape of palanquin. The collectivity of wood in a particular formation is constructed into a palanquin. The wooden pieces, and the differences between that and the palanquin, can you find out? No, because they are all collected together, so that you cannot differentiate like that.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 96:

Evam chatra shalaakaanaam pruthak bhaave vimrushyataam |
Kva yaatam cchatram iti esha nyaayah tvayi tathaa mayi ||

In the same way, there is an umbrella, and all the sticks. They are all assembled from different parts. Same way it is in me also.

Sri Engal Aalwaan’s Commentary:

Evam iti | Evam shalaakaa pruthak bhaave cchatram vimrushyataam | Tvam aham arthatayaa lokaabhimateshu anityeshu shareereshu api esha nyaayah |

When the sticks are all taken out and separated, when it is destroyed, can you say where is the umbrella? Umbrella is all gone, destroyed. Whatever the world thinks that you and I are the body only, and the shareera is all anitya, in the same way, we cannot say that I am the body.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 97:

Pumaan stree gourajo vaajee kunjaro vihagah taruh |
Deheshu loka samjyeyam vijnyeyaa karma hetushu ||

In the world, when people see like that, that he is a man, that she is a woman, this is a cow, this is a goat, this is a horse, this is an elephant, this is a bird, this is a tree.

These are all the names given to the body only. They have all come because of the karmaas only. They have karma as the root. What we identify as differences are only in the body and not in aatman.

Sri Engal Aalwaan’s Commentary:

Pumaan stree iti | Aatmatayaa abhimateshu deheshu lokasamjnyaa, na tu shaastra nyaaya drushta aatma samjnyaa |

This is only according to the views of the people of the world, and not according to shaastraas.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 98:

Pumaan na devo na naro na pashuh na cha paadapah |
Shareera kruti bhedaah tu bhoopa ete karma yonayah ||

He is not a deva or a nara, or a pashu or a tree. They are all differences in form or shape of the body only, and are all born due to karma, caused by karma only.

Bharata says that this jeevaatman is not a manushya, not a deva, or an animal or a tree. These differences in the body and it form, etc. are because of the karma.

Because of the karma, the jeevaatman has got these bodies.

Sri Engal Aalwaan’s Commentary:

Pumaan iti | Pumaan aatmaa, na deva aadi roopah | Ete devatva aadayah |

Pumaan means jeevaatman here.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 99:

Vastu raajaa iti yat loke yat cha raaja bhata aatmakam |
Tathaa anyat cha nrupettham tat na tat sankalpanaamayam ||

Raaja, raaja-bhata and all those which we see here, all those things which are born out of sankalpa, they are all created, and the world is full of these creations, like father and son, all these creations here are not eternal. They are not sat.

O king, whatever is told in this loka as vastu, the raaja, raaja bhata, and whatever things you told – they are not sat, they are asat. They are all created, relations like father-son, etc. are not sat, they are asat.

Sri Engal Aalwaan’s Commentary:

Vastu iti | Ittham sampratiyogikam pitru putratva aadikam yat tat sankalpanaamayam sankalpanaa utpattih tanmayama tat prachuram | Ato na sat |

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 100:

Yat tu kaalaantarena api na anya samjnyaam upaiti vai |
Parinaama aadi sambhootaam tat vastu nrupa tat cha kim ||

Even at different times, he does not get called by different names. And he does not undergo any change.

That which does not get a different name, at any point of time is vastu. The anya samjnyaa comes because of parinaama. The achetana goes on continuously changing in its svaroopa itself, and because of that, it keeps on getting different names. The previous state is destroyed and a new state is created. For achetana, there is parinaama in the svaroopa itself. Whatever is vastu is only that which does not get a different name or form, at any point of time. It is of the same form at any point of time; there is no change in its svaroopa. It is all not what is seen here; these are all avastu.

Sri Engal Aalwaan’s Commentary:

Atra achit vastuni avastu asat shabdou na tucchatva mitthya tu aparou; api tu vinaashitva parou it aaha yah tu iti | Yat tu kaala bhedena parinaama upaadhyaayadibhih krutaam anya samjnyaam na yaati tat vastu tat kim? drushyeshu na kinchiti iti arthah | Yat vaa vastu iti uktam tat na tuccham mitthyaa vaa, kaala antarena iti vachanaat | Vidhi nishedhayoh desha kaala aikye hi virodhah | Atra tu kaala bhedaat avirodhah |

Achit is being told as avastu and asat, does not mean tucchatva or mithyaatva, not bhramaa or illusion, because achit also is nitya in a particular state. Anityatva that is told with respect to avastu is meaning that it continuously undergoes changes, satata parinaami. In the state of avyakta, the moola prakruti, it is also eternal. But, it undergoes changes, that is why it is called as asat, or avastu, because it does not remain in the same state all the time.

We are at the end of Amsha 2, Chapter 13, where Bharata is teaching the aatma svaroopa, to King Souveera, that the aatma svaroopa is different from deha, indriyaas, and we need to study the last few shlokaas.

With respect to the achit, achetana, what is meant is avastu and asat; tuccha means it gets destroyed, it does not exist; mitthya means that it is imagined, it is only appearance; it is not like this, because though there is change in the essential nature, there is no complete destruction.

In one of the earlier shlokaas, it was told that whatever is mud, it became pot; that mud is destroyed and pot is created. Then pot is destroyed and kapaala is created. Then kapaala is destroyed and choorna, powder is created. Then the powder is destroyed, and it becomes dust. Then, it is destroyed and it becomes anu, which is not seen. But, in all these, the svaroopa naasha is not there. It is only there in some other state. The previous state gets destroyed, and the next state is created, avasthaantaraapatti. There is no complete destruction of the svaroopa. So avastu or asat does not mean tucchatva or mitthyaatva.

The avastu – state gets destroyed, and it gets into new state. Due to a different time, because of the parinaama or upaadhi, like karma, different form comes. That which does not get that, what is that – it is not whatever you are seeing here. How can we know that it is not tucchatva or mitthyaatva; the word kaalaantarena indicates that as time passes, whatever does not change is told with respect to the vastu, which is aatman. This means that the avastu changes over time. This indicates that it is not mithyaa.

If it is in the same place, and same time, then vidhi and nishedha both cannot happen. So, it can happen at different times, and different places, it is possible. Desha, kaala aikya is not there. What was mud in the morning, it becomes pot in the afternoon. Mud is destroyed and pot is there. So, destruction and creation, does not happen at the same time and place, but there is time difference, there could be place difference, etc. If there is desha kaala aikya, then virodha can happen, but it is not so here.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 101:

Tvam raajaa sarva lokasya pituh putro ripoh ripuh |
Patnyaah patih pitaa soonoh kim tvaam bhoopa vadaami aham ||

The Braahmana continues to say – you are the king of all these lands, with respect to your father – you are son, with respect to your enemy – you are his enemy, you are husband with respect to your wife, you are father with respect to your son. Should I say that you are father, or you are son, or husband, what should I say?

Sri Engal Aalwaan’s Commentary:

Asthiram asat iti uktam tat nidarshayati – tvam raajaa iti | Raajatva aadeh lokaadi upaadhikatvaat asthiratvam |

Whatever is asthira is asat, it was told. This is explained in this shloka. It is with respect to the upaadhi of this loka, that there is a mutual relationship of father-son, and he becomes father with respect to his son, etc. Raajatva and all these are coming because of all this. He rules over people, and is called as king. These are all caused by upaadhi, and are not permanent.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 102:

Tvam kim etat shirah kim nu greevaa tava tathaa udaram |
Kimu paada aadikam tvam vai tava etat kim maheepate ||

Are you your head, or are you your neck. Or are you your stomach, what are you? Or are you your feet? Are you all of these, or do they belong to you? Shall I say you are the head, or shall I say that it is your head?

Sri Engal Aalwaan’s Commentary:

Atha * Pindah pruthak ityaadinaa sankshepena uktam artham upapaadayan deha aatma vivekam prakarana artham upasamharati – tvam kim etat iti | Andhatamasi akshi nimeelane cha niravayavatvena aatmanah pratyaktayaa aham iti bhaasamaanatvaat, idam buddhi bodhyam adrushya aparabhaagam cha shira aadi naatmaa, na cha aatmano avayavah |

What was told earlier that you are different from the body, and indriyaas, etc., it is explained again, and the prakarana is concluded with these shlokaas now. The gist of this prakarana is deha aatma viveka, differences and specific distinctions between body and aatman, is being concluded here. In darkness, and when someone is closing their eyes, as aatman is niravayavi; meaning that when we close the eyes, aatma's eyes are not closed, as aatman does not have eyes, hands, etc.; so it is niravayavi. Pratyaktva is svasmai bhaasamaanatvam; it always reveals itself as aham aham.

There is a wonderful portion in Bruhadaaranyaka Upanishad called Jyoti Braahmana. There, these things are explained in detail. It is asked – how is the aatman known when the Aaditya, Sun is not there? It is answered that – is it Chandramaa, is it Agni? Finally when it is complete darkness, what is it that gives light to the Purusha? This is called as Jyotirbraahmana. First, it says Aaditya; Aaditya is the one which gives light to the jeevaatman. When Sun is not there, there is the Moon. When the Moon is also not there, how does the jeevaatman know; it is through Agni. When Agni is not there, extinguished, what is the light. Finally it comes to when it is full darkness, it is vaak, speech. When there is complete darkness, we can know by speaking. When vaak is also not there, it is svayam jyotih, aatma jyoti. He knows himself, does not need any external light, or anything else. This is svasmai bhaasamaanatva. He is always known as aham. Aatman is aham, everything else is idam. When we point to some object, we say idam. When we say ourselves, we say aham. This is different from I. Whatever other parts of the body are there, head and others, they are not aatman; they are told as idam. They are also not parts of the aatman. Aatman is a niravayavi.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 103:

Samasta avayavebhyah tvam pruthak bhoopa vyavasthitah |
Ko aham iti atra nipuno bhootvaa chintaya paarthiva ||

From all these parts in the body, eyes, ears, hands, legs, etc., you are existing separately from all of them, O King. You have to intelligently think "Who am I".

Sri Engal Aalwaan’s Commentary:

Samasta avayavebhya iti | Tasmaat ebhah pruthak aatmaa vyavasthita iti arthah |
Nipuno bhootvaa iti paathah | Yathaa uktam yaamunaachaaryaih * Aham buddhya paraagarthaat pratyak artho hi bhidyate * iti |

Because of this, the aatma is existing separately from all these things, different and distinct. Yaamunaachaarya's sookti is referred here by Sri Engal Aalwaan – the Pratyagaatma is revealed to himself, svasmai bhaasamaanah, paraak artha is parasmai bhaasamaana. From that which is only revealed to others, but does not know itself, the aatman who knows itself is different, by aham buddhi, known as aham aham. Whereas things which are revealed to others are known as idam, they don't know themselves. This is the difference.

Sri Vishnu Puraana – Amsha 2, Chapter 13, Shloka 104:

Evam vyavasthite tattve mayaa aham iti bhaashitum |
Pruthak karana nishpaadyam shakyate nrupate katham ||

Tattva, reality exists like this. Whatever is possible of being separated from the aatman, how can I say that as aham? I have to address that as idam only; that is not the aatman.

Sri Engal Aalwaan’s Commentary:

Prakrutam prashna prativachana vaiyarthyam upasamharati evam iti | Tattve aatma svaroope |
Pruthakaranam pruthak kaarah, deva aadi jaaticharana aadi pruthak kaarasya bhedasya dehagatatvena anaatma dharmatvaat atmaantarebhyah pruthak karana nishpaadyam vachanam bhaashitum na shakyam, sarva saadhaarana aakaarah aham iti vaktum na shakyata iti arthah |
The question and answer which they exchanged initially was not proper because this is how reality is. This is concluded here. The reality, nature of the aatman is like this. We can separate hands and feet, or also as deva, manushya – we see this kind of separation and differences. This is the bheda. These are all characteristics of the body, and not the aatman; they are all anaatma dharmaas. From other aatmans also, whatever can be separated – I cannot say that I am that. I cannot say that I am like all others, because one is deva, one is manushya, one is someone else, etc. Whatever forms we are seeing outside, with all the parts of the body, the jaati, etc. we cannot say that I am all that.

This concludes Chapter 13.

|| Iti Sri Vishnu Puraane Dviteeye Amshe Trayodasho Adhyaayah ||

|| Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Dviteeye Amshe Trayodasho Adhyaayah ||

***

|| Atha Chaturdasho Adhyaayah ||

Now Chapter 14.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 1:

Sri Paraasharah –

Nishamya tasyeti vachah paramaarthasamanvitam |
Prashrayaa avanato bhootvaa tamaaha nrupatih dvijam ||

Sri Paraasharar – The king understood that what he is talking is about paramaartha.

Listening to that, with lot of obedience and bowing down to him, the king told the Braahmana thus.

Sri Engal Aalwaan’s Commentary:

Poorvaadhyaaye dehaadi vyatirikta aatmaa iti uktam | Anantarena adhyaayena sa eva [nityatva ananyaarthatva anoupaadhikatva aadibhih] parama purushaartha iti uchyate – nishamya iti | Paramaartha samanvitam paramaarthatayaa vakshyamaanena aatmanaa samanvitam tat vishayam |

In the previous chapter 13, it was told that aatma is different from body and indriyaas. In Chapter 14, which is following it, the same aatman is now said to be parama purushaartha, because he is nitya, he is not meant for enjoyment of prakruti, prakruti is meant for him, aatma is ananyaartha, aatman is not upaadhi. Body and others are not nitya. Prakruti is anyaartha. Body comes due to upaadhi.

Jeevaatma svaroopa is nirupaadhika aananda maya, existing as it is. Because of all these differences, it is parama purushaartha, is going to be told here.

Whatever aatman is told as paramaartha here, is the meaning of paramaartha samanvitam.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 2:

Raajaa uvaacha –

Bhagavan yat tvayaa proktam paramaartham ayam vachah |
Shrute tasmin bhramanti iva manaso mama vruttayah ||

King said – Whatever you told, all the words talking about paramaartha, my mind is completely immersed in that wandering in those thoughts only.

Sri Engal Aalwaan’s Commentary:

Bhagavan iti | Paramaartham ayam aatma yaathaatmya pratipaadakatvena parama prayojana roopam | Bhramanti parama purushaartha shushrooshayaa paryaakulaa bhavanti |

You talked about the reality of the aatman, real characteristics of aatman; it is of utmost use, parama prayojana. Now, I want to listen about how it is the paramaartha; that my mind is fully anxious to know.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 3:

Etat viveka vijnyaanam yat ashesheshu jantushu |
Bhavataa darshitam vipra tat param prakruteh mahat ||

Sri Engal Aalwaan’s Commentary:

Uktam anuvadan evam prashamsati etat iti | Yat cha prakruteh viveka vijnyaanam asti tat viveka vijnyaanam yat etat ashesha jantushu anuvruttam | Viveka vijnyaanam aatma tattvam, tat prakruteh param – vilakshanam mahat cha |

Whatever was told, he is repeating and praising that. Whatever is the viveka vijnyaana, you told, from prakruti, differentiating the knowledge of the special characteristics of aatman, which distinguishes it from prakruti, that knowledge; and that which is present in all the beings. Viveka vijnyana means the aatman, which is different and superior to the prakruti.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 4:

Na aham vahaami shibikaam shibikaa na mayi sthitaa |
Shareeram anyat asmatto yena iyam shibikaa dhrutaa ||

I am not carrying the palanquin, and palanquin is not standing on me. Body is different from me, and body is carrying the palanquin, and I am not carrying.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 5:

Gunapravruttyaa bhootaanaam pravruttih karma choditaa |
Pravartante gunaa hi ete kim mama iti tvayaa uditam ||

The various actions and activities of the beings, it is all because of the karma; it happens because of the influence of gunaas, sattva, rajas, tamas, which are gunaas of prakruti, all the time having influence on the jeevaatman. This association with prakruti has come because of karma. And this is what is making him do various things he is doing here, engaged in so many activities here. Qualities of prakruti, sattva, rajas, tamas only are actually responsible for that, and they are only doing all these; it is not mine.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 6:

Etasmin paramaarthajnya mama shrotra patham gate |
Mano vihvalataameti paramaarthitaam gatam ||

This paramaartha when I heard from you, whatever words you said, O great Brahmin who knows the reality, the ultimate goal which is to be known, when I listen to that, in order to know that parama prayojana, I am really happy and satisfied. I feel that I have listened to what one ought to listen.

Sri Engal Aalwaan’s Commentary:

Etasmin iti | * Aatmaa shuddho akshara iti vachanaat | Paramaartha arthitaam gatam parama prayojana shravanena arthitaam gatam | 'Paramaarthaarthataam gatam' iti cha paathah |

What was told earlier that aatmaa shuddhah, aksharah, etc., whatever words you said about the paramaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 7:

Poorvam eva mahaabhaagam kapila rishim aham dvija |
Prashtum abhyudyato gatvaa shreyah kim nu atra shamsa me ||

Earlier itself, in order to enquire about all these, I wanted to go and attain this knowledge from Kapila Rishi, who is a great sage. And I wanted to ask him what is shreyas, good to me.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 8:

Tat antare cha bhavataa yat etat vaakyam eeritam |
Tena eva paramaarthaartham tvayi chetah pradhaavati ||

In between, on the way when I was going, you told all these words, and by this itself, I am very eager to understand what is the paramaartha now.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 9:

Kapila rishih bhagavatah sarva bhootasya vai kila |
Vishnoh amsho jaganmohanaashaaya urveem upaagatah ||

Kapila Rishi is Vishnu's amsha only, and in order to dispel the illusion or moha, wrong understanding and knowledge, which is existing on this earth, he has come here as the very amsha of Vishnu.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 10:

Sa eva bhagavaan noonam asmaakam hitakaamyayaa |
Pratyakshataam atra gato yathaa etat bhavataa uchyate ||

Based on what you are telling me, I now thing that that Kapila Rishi only has come in front of me in your form. In order to do good to all of us. That he has come directly in front of me here. I think so, because of whatever you told.

Sri Engal Aalwaan’s Commentary:

Sa eva iti | Yathaa etat iti | Etat aatma tattvam paramaarthaarthataam gatam |

Because of the aatma tattva which you are talking about here.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 11:

Tanmahyam pranataaya tvam yat shreyah paramam dvija |
Tatvat aakhila vijnyaana jala veechi udadheeh bhavaan ||

Again, he asks about that shreyas, what is that shreyas. Please do instruct me on that.

You are an ocean of that knowledge. (Just as an ocean has water, tides, etc., you are an embodiment of that knowledge with all the specific aspects).

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 12:

Braahmana uvaacha –

Bhoopa prucchasi kim shreyah paramaartham nu prucchasi |
Shreyaamsi aparamaarthaarthaani asheshaani cha bhoopate ||

The Braahmana replies – You wanted to know about shreyas earlier also, you wanted to go to Kapila Rishi, in order to know what is shreyas. Now, you are talking about paramaartha. What is it that you are asking – is it shreyas or paramaartha? All the shreyas that is seen here, is all aparamaartha only, and not paramaartha.

Sri Engal Aalwaan’s Commentary:

Shreyah kim iti nrupena poorvam uktatvaat, shreyah paramaarthayoh atyanta vailakshanyaat tayoh katarat prucchasi iti vikalpayati – bhoopate | Aparamaarthaarthaani aparamaartha vastooni; aarshatvaat artha shabdasya napumsakatvam |

There is a great difference between what is shreyas and what is paramaartha. In this context, shreyas is all loukika, that which is other than moksha. What is taught here is aatma jnyaana. Other than aatma jnyaana, all others are told as shreyas here. Aatma jnyaana is told as paramaartha here. Among them, which one are you asking, is what he asks. All the objects of enjoyment seen here are all aparamaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 13:

Devataaraadhanam krutvaa dhanasampadam icchati |
Putraan icchati raajyam cha shreyah tat praapti lakshanam ||

One by one, he talks about shreyas. And then differentiates it from paramaartha. By worshipping all the gods like Indra, Varuna, Agni, through yajnya, yaaga, they want lot of wealth. Or they want children, or kingdom. These are all said to be shreyas.

Sri Engal Aalwaan’s Commentary:

Dhanaadi yogaantam uttarottara utkrushtam shreyas saptakam darshayati devataa iti tribhih |
Devataaraadhanam iti | Tat praapti lakshanam teshaam dhana aadeenaam praapti-roopam |

Starting with wealth, each one is little better than the other, each one is relatively better than the other. Dhana, putra, raajya, ... – seven kinds of shreyas are told here, by these three shlokaas. One is devataaraadhana. What is attained from devataaraadhana is the dhana, putra, raajya, etc.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 14:

Karma yajnyaatmakam shreyah svarloka phaladaayi yat |
Shreyah pradhaanam cha phale tat eva anabhisamhite ||

The various yajnya yaagaas which are done, various karmaas, are also shreyas, after which they go and attain the svarga lokaas and enjoy there. The karma which is of the form of yajnya and others, which gives fruits of svarga and others, is also shreyas only. When these karmaas are done without desire in fruit, that is also primary shreyas, it is said.

Sri Engal Aalwaan’s Commentary:

Karma iti | Phale anabhisamhite sati, tat eva karma mukhyam shreyah |

This karma being done, becomes more important than the earlier ones.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 15:

Aatmaa dhyeyah tadaa bhoopa yoga yuktaih tathaa param |
Shreyah tasya eva samyogah shreyo yat paramaatmanaa ||

Those who are engaged in yoga, they meditate on the aatman, they do dhyaana. Doing dhyaana, meditation, is shreyas.

Sri Engal Aalwaan’s Commentary:

Aatmaa iti | Aatmaa dhyeya iti shreyah – tat dhyaanam shreyah iti arthah | Tasya eva jeevasya eva paramaatmanaa samyoga aikyam | Shreyo yat paramaatmane iti cha paathah |

When the jeevaatman becomes united with Paramaatman, that is also shreyas.

In further shlokaas, all these are talked about and it is told why these are shreyas, and nor paramaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 16:

Shreyaamsi evam anekaani shatasho atha sahasrashah |
Santi atra paramaarthastu na tu ete shrooyataam cha me ||

Like this, there are many things which are said to be shreyas here. Hundreds and thousands of things which are called shreyas. None of these are paramaartha, I will tell you what is paramaartha.

Sri Engal Aalwaan’s Commentary:

Shreyaamsi iti | Anekaani shaastra uktaani sva utprekshitaani cha | Atra – loke | Ete – padaarthaah, na paramaarthaah, na parama prayojanam | Paramaarthah tu me – mattah shrayataam |

All are vaidika, told in the shaastra. What I have told here, and there are many others also. All these are not parama prayojana. Listen to me what is paramaartha. I will teach you.

He is going to talk about why each one is not paramaartha. Each one is told as shreyas only. First, he tells about why money is not shreyas.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 17:

Dharmaaya tyajyate kim nu paramaartho dhanam yadi |
Vyayah cha kriyate kasmaat kaama praapti upalakshanah ||

In order to do dharma, money is given up, they engage in dharma. One renounces the wealth, and also spends a lot of money for dharma. If something is spent or given up, that cannot be paramaartha. This is only for attaining some desire.

Sri Engal Aalwaan’s Commentary:

Dhanaadeenaam shreyastvam kramena niraakaroti – dharmaaya ityaadi | Kaama praapti upaaya lakshanah kaama praapti hetuh | Dhanam dharma kaamaartham tyaajyatvaat na svayam purushaarthah | Yat artham sarvam yat cha na anyaartham sah paramaarthah; sa aatmaa eva iti bhaavah; * Aatmanah tu kaamaay sarvam priyah bhavati iti shruteh |

One by one, in order, that all these are not shreyas, are established in these shlokaas. In order to attain certain desires, money is spent. That which is spent, or given up or renounced, cannot be paramaartha. Dharma and kaama among the purushaarthaas, and dhana is spent. By itself, dhana is not purushaartha. That for the sake of which everything is meant, that which is not meant for others, that is what can be paramaartha. Everything is to serve the purpose of that, and that is not meant for others; that is paramaartha. The meaning is that aatma is only paramaartha. This is also told in Bruhadaaranyaka Upanishad that everything happens and exists as per the sankalpa of the aatman only. Everything is meant for attaining the aatman, and aatman is not meant for others. That is how it is paramaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 18:

Putrah chet paramaarthah syaat so api anyasya nareshvara |
Paramaarthabhootah so anyasya paramaartho hi tat pitaa ||

If you say that putra is paramaartha, that is also meant for someone else. For a father, putra is paramaartha, but for a putra, his putra becomes paramaartha.

Sri Engal Aalwaan’s Commentary:

Putrah chet iti | So api anyasya – sva pituh; paramaarthah | Tat pitaa cha anyasya sva pituh paramaarthah | Evam putrasya pitrarthatvaat jagati na paramaartho asti | Etat upapaadayati evam na paramaartho asti iti |

Son is paramaartha for a father. The father is paramaartha for his father. Like this, if son is meant for father, that way, it is not paramaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 19:

Evam na paramaartho asti jagati asmin chara achare |
Paramaartho hi kaaryaani kaaranaanaam asheshatah ||

In this world having movables and immovables, these are all not paramaartha. Kaaryaas are all paramaartha with respect to the kaarana only.

Sri Engal Aalwaan’s Commentary:

Asheshena putra aadi kaaryaani kaaranaanaam hi – janakaanaam paramaarthah; tasmaat na paramaarthah | Ananya artho hi paramaarthah |

Son is paramartha for father. Father is kaarana, son is kaarya. So, it is not absolute paramaartha, but only relative with respect to the father. Paramaartha is ananyaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 20:

Raajyaadi praaptih atra uktaa paramaarthatayaa yadi |
Paramaarthaa bhavanti atra na bhavanti cha vai tatah ||

If you say raajya, getting kingdom, expanding kingdom are all paramaartha, it will also not become paramaartha,

Sri Engal Aalwaan’s Commentary:

Raajyaadi praaptih iti | Raajyaadi praaptih paramaartho yadi, tatah – tarhi atra – loke, raajyaadayah paramaarthaa bhavanti, na bhavanti cha – nashyanti cha | Katham asthiraa raajyaadayah paramaartha iti bhaavah | Etat asthiratvam putraadishu api samaanam |

One day you have a vast kingdom, on the next day, someone will come and conquer your kingdom; so you have no more your kingdom. It is not permanent. So, it cannot be paramaartha. They are all not permanent, it is the same way with putra, and others.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 21:

Rig yajus saama nishpaadyam yajnya karma matam tava |
Paramaartha bhootam tatra api shrooyataam gadato mama ||

If you think that yajnya and other karmaas, which are basically done with Rig, Yajus, Saama and other Veda mantraas – if you think that that is paramaartha, even with respect to that, listen to me, I will tell you why that is also not paramaartha.

Sri Engal Aalwaan’s Commentary:

Dharmasya nashvaratvam anumaanena darshayati – rig ityaadinaa |

From these three shlokaas, it is told that dharma is also nashvara. So, it is also not purushaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 22:

Yat tu nishpaadyate kaaryam mrudaa kaarana bhootayaa |
Tat kaarana anugamanaat jnyaayate nrupa mrunmayam ||

Whatever is created, the effect, kaarya pot and others, from mud which is the cause, that is known only because kaarana is continuing in that. Lump of mud became pot, but we identify that also as mud only. Everything is mrunmaya, Mruttiketi eva satyam, says Upanishad. From mud whatever is made is mrunmaya, everything is mrunmaya. Mrut is continuing everywhere. Kaarana is continuing there.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 23:

Evam vinaashibhih dravyaih samit aajya kusha aadibhih |
Nishpaadyate kriyaa yaa tu saa bhavitree vinaashinee ||

And that mrunmaya, whatever pot is created from mrut, which is told as mrunmaya, the mud got destroyed and pot came. When the pot got destroyed, kapaala comes. Kapaala is also mrunmaya, but the previous state is destroyed. It is vinaashi because it is created from a vinaashi dravya only. It is not avinaashi, as it undergoes changes in its essential nature itself.

Similarly, yajnya is also like that. Yajnya is performed with samit, darbhaa, and ghee and other aajyaas. All those are vinaashi dravyaas, which get destroyed, and keep undergoing changes, in their essential nature itself. Yajnya which is an outcome of using all these things is also not permanent. Once the yajnya is completed, it is also over. The set of acts, the yajnya, which is performed with all these ingredients, that also has to get destroyed sometime; it will get ended sometime, and there will be no yajnya afterwards; so it is also temporary only.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 24:

Anaashee paramaarthah cha praajnyaih abhyupagamyate |
Tat tu naashi na sandeho naashi dravya upapaaditam ||

That which does not get destroyed, is only paramaartha is what all the knowledgeable ones are agreeing on. What is obtained from a naashi dravya, material itself undergoing change or getting destroyed, that again cannot be permanent, and that also is naashi only, gets destroyed, keeps changing its state, undergoes modifications.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 25:

Tat eva aphaladam karma paramaartho matah tava |
Mukti saadhana bhootatvaat paramaartho na saadhanam ||

Next, the aphaladam karma, karma done with anabhisamhita phala, phala abhisandhi rahita karma, without desire in phala, in the fruits, the karma which is done, if you think that is paramaartha, it is only saadhanaa for mukti. Saadhanaa itself cannot be paramaartha. Means itself cannot become the saadhana, because it is the means to attain moksha.

Sri Engal Aalwaan’s Commentary:

Tat eva iti | Tat eva – yajnya karma eva | Chet na iti adhyaahaarah | Na hi paramaartho anyasya saadhanam |

Paramaartha cannot be the means for attaining something else.

Dhana, putra, raajya, karma obtained from rig-yajus-saama, and also karmaas done using the naashi dravyaas, are all not permanent. Only avinaashi is paramaartha.

Paramaartha is not anyaartha, it is ananyaartha. Aparamaartha is all anyaartha. Phala abhisamhita rahita karma is also not paramaartha, because saadhanaa is not paramaartha.

Dhyaana is told, and couple of more things will be told. Then it will be told as to what is paramaartha, in the next few shlokaas.

We are at the end of Amsha 2, Chapter 14, where the Mahaa yogi Bharata is teaching Souveera Raaja, what is aatma jnyaana and what is paramaartha. He shows how money and other things are not paramaartha, because they get spent, and how the kingdom and other things are also not paramaartha. They are all not permanent. Also the yajnya karma is also not paramaartha, because yajnya karma is performed with materials which themselves get destroyed – they are all naashi dravyas, like samit, kusha, etc. Something obtained from naashi dravyaas cannot be permanent – so it is also not paramaartha. If karmaas are done without desire in fruits, phala anabhisamhita karma, that is also not paramaartha because that is paramparayaa saadhana to moksha. That which is saadhana is not paramaartha.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 26:

Dhyaanam naiva aatmano bhoopa paramaartha artha shabditam |
Bhedakaari parebhyah tu paramaartho na bhedavaan ||

Aatma dhyaana is said to be paramaartha artha.

Sri Engal Aalwaan’s Commentary:

Dhyaanam iti | Paramaartha artha shabditam dhyaanam na parama prayojana bhoota vastu shabda vaachyam | Yatah tat parebhyo ghataadibhyo bhedam karoti iti bhedakaari, vishada vishatara aadi avasthaabhedam svasya karoti | Na evam avasthaa bhedena vaishamyam paramaarthasya | Yat vaa, bhedakaari – smruti pratyayatvena kshana bhanguratvaat | Na tu paramaartho bhangurah |

Aatma dhyaana is not the parama prayojana bhoota vastu. It differentiates from ghata and other things – the aatma dhyaana, and that is one reason why it is not paramaartha. It creates different kinds of experiences, like vivid, more vivid, most vivid, like this – there are avasthaa bhedaas, which are not there in the paramaartha. Paramaartha cannot have these kinds of differences in experience. There is one more explanation given – dhyaana is nothing but anusmruti, smruti after smruti, continuous remembrance of the object of meditation; every instant it is a separate remembrance; so instant after instant, without any break in between and without any other thought coming in between, one has to meditate upon the object of meditation. Because it has to be meditated upon every instant, it stays for one kshana, and then another kshana – paramaartha cannot be like that.

The next one is a very important shloka, which is quoted in many places.

Sri Vishnu Puraana, Amsha 2, Chapter 14, Shloka 27:

Paramaatmaatmaatmano yogah paramaartha iti eeshyate |
Mithyaa etat anyat dravyam hi na eti tat dravyataam yatah ||

Yoga means sambandha, in this case, it means aikya, because the second part of the shloka says mithyaa etat. What is false, mithya is the paramaatma-aatma aikya, identity. If you like to think that aikya of paramaatma and aatma is aikya, then that is not true, it is false, because such a thing cannot happen at all. Because one dravya cannot become another dravya.

This is also told by Sri Nammaalvaar in Tiruvaimoli, Koodaamaiyai koodinaalum aduvum aduve iduvum iduve; even if Paramaatman and jeevaatman go and merge, Paramaatman remains Paramaatman only, and jeevaatman remains jeevaatman only. There is so much difference and distinction between them that one cannot become the other. The second reason is that there is no svaroopa naasha in any of these. Kaarya is avasthaantaraapatti, even kaarya merges into kaarana. For achetana, there is svaroopa vikaara, but there is no svaroopa naasha. For chetanaas, there is no vikaara in svaroopa also.

So, Paramaatman and jeevaatman cannot become united where jeevaatman loses its svaroopa itself.

Sri Engal Aalwaan’s Commentary:

Paramaatma iti | Ishyate yadi iti sheshah | Yogah taadaatymyam, anyathaa uttara ardheh na asangate | Etat aikyam mithyaa; tatra hetuh anyat iti | Poorveshu dhana aadishu nashvaratva aadi; yoge tu svaroopa abhaavah |

Yoga is oneness or identity, which is used by other systems of philosophy, as aikya. The taadaatymya what we say is oneness, ekee bhaava, it is not svaroopa aikya, but ekee bhaava. This is told even in pralaya. Otherwise, it will not be proper with the second part of this shloka, which says mithyaa etat. Aikya is mithyaa. The earlier things which were told – dhana, yajnya karma, etc. are all nashvara, impermanent; they don't remain forever and get destroyed. Whereas here, in aatma paramaatma yoga, what is meant is that if it means aikya, then that would be svaroopa naasha itself. That cannot be paramaartha, and it is not true at all, because it is mithyaa.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 28:

Tasmaat shreyaamsi asheshaani nrupa etaani na samshayah |
Paramaarthah tu bhoopaala sankshepaat shrooyataam mama ||

Now, he is concluding all the things which he said – which is not paramaartha, and which is paramaartha. Yogi Bharata is telling what is paramaartha. O King, all these things are called shreyas, there is no doubt. But they are not paramaartha. Listen to me about paramaartha, I will tell you.

Sri Engal Aalwaan’s Commentary:

Upasamharati tasmaat iti | Etaani dhana aadeeni shreyaamsi eva na tu paramaarthah |
Paramaarthah tu shrooyataam |

Dhana, and others are all shreyas, but are not paramaartha.

From here, he starts to tell about what is paramaartha, and aatma svaroopa.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 29:

Eko vyaapee samah shuddho nirgunah prakrute parah |
Janma vruddhi aadi rahitah aatmaa sarvagato avyayah ||

These are all the attributes of aatman told here. Explained below.

Atman is one and not like body which has many forms into which it grows. 'Diha upachaye' is the root for the word deha, that which grows. And there are so many 'aneka' parts of deha while Atman is one, Ekah.

Sri Engal Aalwaan’s Commentary:

Paramaartham aah – eka iti | Ekah – dehavat na anekah upachaya roopah |

Eka means not like deha. Deha undergoes baalya avasthaa, youvana avasthaa, jaraa, etc., it keeps on changing, there is growth, there is deterioration; whereas paramaartha, which is jeevaatman is not like that; it is eka, remains the same all the time.

Like the body, he does not have many states, like increasing, decreasing, etc. Upachaya means growth.

Vyaapee – jnyaanena sarva vyaapana svabhaavah |

He is vyaapee, means that he can pervade everywhere, through his dharma bhoota jnyaana.

Deva manushyaadeenaam vishameshu deheshu sthito api samah – parasparam cha samah |

He is sama, though he is present in various kinds of bodies which are all very different from each other – one is very big, one is small, they have different characteristics, deva, manushya, pashu, pakshi, praani, but in every body, he is similar; all the aatmans have the same attributes, same svaroopa; they are similar mutually also, all are jnyaana aakaaraas only.

Shuddhah – svato nirmalah |
Nirgunah – sattva aadi rahitah |
Tatra hetuh – prakruteh parah – janma aadi shat bhaava vikaara rahitah |

He is shuddha, in his real state, he does not have any defects, but due to karma, he has got caught in this samsaara. He is nirguna, means he does not have the qualities of prakruti, which are sattva, rajas, tamas; he is superior to prakruti; and he also does not have asti, jaayate, vardhate, viparinamate, apaksheeyate, nashyati – the six bhaava vikaaraas, he does not have all these bhaava vikaaraas of prakruti. Shat bhaava means different kinds of characteristics.

He is bereft of janma, vruddhi, parinaama, apakshaya, naasha, which are all for the body only; it is not there for the jeevaatman.

Aatmaa – chetanah |

Aatma means that it is chetana, which is jnyaana aashrayatva, he is aashraya to jnyaana.

Sarva gatah – naashakaanaam agni jala aadeenaam soukshmyena vyaapakah |
Sarva gata means that even agni, jala, etc, which are all sookshma, they destroy other things by entering inside, being sookshma, but he is more sookshma than that; he can pervade even them.

Ato daaha aadi rahitah |

He does not have daaha and others things; he does not get burnt, as he can enter into agni also.

Avyayah – avikalah |

He is niravayavi, partless.

These are some of the characteristics of the aatman told.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 30:

Parajnyaanamayo asadbhih naama jaati aadibhih vibhuh |
Na yogavaan na yukto abhoot naiva paarthiva yokshyate ||

Sri Engal Aalwaan’s Commentary:

Parajnyaana maya iti | Parajnyaana mayah – prakrushta jnyaana svaroopah | Paramajnyaana mayah iti cha paathah | Para shabdena vishaya jnyaanam vyaavartyate |

He is jnyaana svaroopa. He has superior knowledge, and not the vishaya jnyaana, not the knowledge about sense objects.

Sukha samvit svaroopa iti arthah |

He is jnyaana aananda svaroopa.

Asadbhih – vinaashibhih deva aadi naama roopaih kaala traye api ayuktah |

Asad means those which get destroyed, naama jaati, etc. name, class, etc. He never gets associated with that. He was never connected earlier also, and in future also, he will not be associated with jaati, naama, etc. No connection with jaati, naama, in past, present, future.

Vibhuh – deha indriyaanaam svamee; svatah svaraat iti vaa |

Vibhu means he is the Lord of body and indriyaas. He is svaraat, means when he gets karma svaatantrya, he gets released from the bondage of karma – he is said to be sva svaraat bhavati.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 31:

Tasya aatma paradeheshu sato api ekamayam hi yat |
Vijnyaanam paramaartho asou dvaitino atathyadarshinah ||

Sri Engal Aalwaan’s Commentary:

Evam eko vyaapee ityaadinaa aatma svaroopam uktam |

By the words eka, vyaapee, etc. the aatma svaroopa was told.

Idaaneam tasya deva aadi roopeshu aatma paradeheshu sato api eka prakaaram yat vijnyaanam vijnyaana roopam asou paramaartha iti aaha – tasya iti |

After telling about aatma svaroopa, though he exists in his own body, and other bodies, when he is present in deha, indriya, and other bodies, of oneself and others, he is always of the same prakaara, jnyaana svaroopa only, this is the paramaartha, reality of the aatman.

Deva aadi deheshu sthitasya aatmanah tat roopena bhinnatva prateetih bhraantih iti aaha – dvaitena iti |

Those who see as different, that the aatman in one body is very different from the aatman in another body, in svaroopa also, if he understands like that, that is not correct, not real. Those who see differences or duality in aatmaas, that is not real.

This is an often quoted shloka, and is explained in detail in Sri Bhaashya.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 32:

Venu randhra vibhedena bhedah shadja aadi sanjnitah |
Abheda vyaapino vaayoh tathaa asya paramaatmanah ||

How it is the same jnyaana aakaara in all the bodies, is explained with an example. A flute has many holes, and when the wind is blown, the air goes through each one, and when different holes are covered, different sounds are produced, like Sa Ri Ga Ma ..., Shadja, Daivata, Madhyama, Panchama, etc., with different combinations of the holes. But the same air passes through all of them. When it passes through different holes, it takes different svaraas. This way, they are all different, and the air particles which go through each one are also different. They are all independent, but are all air only. They are identified as shadja, etc. when they pass through these holes. But by nature, everything is air only.

Sri Engal Aalwaan’s Commentary:

Aatmano hi svaroopena parasparam bhinnaah, na tu deva aadi roopena, teshaam atadroopatvasya uktatvaat |

This is the background which we have to understand before we read this shloka. Jeevaatmans are many, and are different in svaroopa. There is a jeevaatman in one body, and is another jeevaatman in another body. They are not different because of the form of the appearance, deva, manushya, etc., but they are jnyaana aakaaraas.

Kechit atra aatmanaam svaroopena bhedo nishidyata iti aahuh; tat ayuktam | * Tasya aatma paradeheshu, * Tatra tvam aham api atra, * Aham tvam cha tathaa anye cha, * Tvam cha anye cha iti aadi aatma bahutva pratipaadaka bahuvachana virodhaat, shruti smruti sootra nyaaya virodhaat cha |

Some say that there is no bheda in svaroopa also, meaning that there is only one single aatma in all the bodies, that there are not multiple aatmaas – that is not true. It is told in Shrutis that Nityo nityaanaam chetanah chetanaanaam eko bahoonaam yo vidhadhaati kaamaan, this shows multiplicity of aatmans. This is told in the shlokaas here itself – You are there in that body, and I am here; Myself, you and others also; meaning that each individual self exists separately, is different; there are many individual selves, but all are of the same nature. If we say that aatman is only one, in all the bodies, and that there are not multiple aatmans, if the aatma bahutva is not told, it is opposed to what was taught here itself in so many shlokaas, which are telling about aatma bahutva. It is also against Shruti, Smruti, Nyaaya, etc.

Yadi deva aadi roopena aatmanaam na bhedah, katham tarhi devo ayam, manushyo ayam iti vaishamyena vyavahaara upapadyate? Tatra aaha – venu randhra iti |

If there is no difference, bheda in the form of deva, manushya, etc. how can we even say that this is deva, this is namushya, etc.? Then everyone should be addressed in the same way. How can we address different individuals differently? This is answered in this shloka.

Yathaa venoh aneka randhra vartinaam vaayu amshaanaam vaayutvena eka aakaaraanaam randhra bheda vinishkramana kruta shadja aadi sanjnyaa bhedah; evam aatmanaam jnyaana eka aakaaraanaam deva aadi deha pravesha aakruto deva aadi vyavahaarah, na tu taadroopya krutah |

The vaayu amshaas, which are there in various holes, which are all of the same nature as they are all vaayu only, they go through different randhraas, which cause one to be Shadja, another to be Madhyama, another to be Daivata, the difference exists. In the same way, the aatmaas, are of the same nature of jnyaana, consciousness, enter into the body of deva, manushya, etc., and one is called deva, another is called manushya, etc. The aatman itself does not become of the form of the body. The aatman itself does not change the svaroopa, it is eka svaroopa.

Abheda vyaapinah abhedena vaayutva aakaarena vyaapinah |

Without any difference, in the same form as vaayu, it is pervading everywhere.

Atra paramaatma shabdena aatmaa eva uchyate, * Paramaatmaa iti cha api ukto dehe asmin purushah parah; * Taih eva vigatah shuddhah paramaatmaa nigadyate, ityaadi darshanaat |

The word Paramaatman is used here. The meaning of Paramaatman is aatman only here. Because of the context, and it is aatma jnyaana which is being taught. An example is given about how the jeevaatman existing in this body is told as Paramaatman. Another reference where jeevaatman is told by the name Paramaatman is given.

Sri Vishnu Puraana – Amsha 2, Chapter 14, Shloka 33:

Eka svaroopa bhedah cha baahya karma vruti prajah |
Deva aadi bhede apadhvaste na asti eva aavarane hi sah ||

Sri Engal Aalwaan’s Commentary:

Uktam artham vivrunvan upasamharati eka svaroopa iti |

Again explaining whatever was taught so far, he is concluding the teaching here.

Eka svaroopa bhedah – * Tasya aatma paradeheshu sato api ekamayam hi yat |
Vijnyaanam paramaartho asou * iti ukta jnyaana eka svaroopasya aatmano bhedah deva aadi roopah, baahya karma vruti prajah – baahya karma aavarana jaatah |

Jeevaatmans who are of the same svaroopa as jnyaana aakaara, the bheda seen, the difference as deva, manushya, etc., is meant here. The differences of the form of deva, manushya, etc., of the jeevaatmans, who are of the same nature, jnyaana aakaara, is because of the karma, as told here. Though he is existing in his body and other bodies, he is of the same nature everywhere. He is fully made of consciousness. Because he is covered by the karma, external karma, his nature is covered. So, he is not realizing his nature. Prajah means prakarshena jaayate. The baahya karma is covering it.

Phala abhisandhi yuktam bhagavati asamarpitam cha baahya karma, aatmanah svaroopa bahirbhootam vaa, yathaa vakshyati * Avidyaa karma sanjnyaa anyaa ... tayaa tirohitatvaat cha shaktih kshetra samjnyitaa | Sarva bhooteshu bhoopaala taaratamyena vartate || Iti |

Baahya karma is that karma done with desire in the fruits, and that which is not surrendered into Paramaatman. One wants to enjoy oneself. He thinks that he is only the enjoyer of the fruits, that he is only doing the karma, and he has desire in the fruits. When one does such a karma, it is called baahya karma. It is outside aatman's svaroopa. Aatma svaroopa is not like that. Aatma svaroopa is bhagavat sheshabhoota, that he cannot independently do anything; by nature, he is utterly subservient to Paramaatman, and he has to do all kinds of service to Paramaatman at every stage; this is his very nature. Whereas if one thinks that he is doing the various karmaas, does with a desire in fruits, thinking of himself as the enjoyer, this is baahya karma. In reality, the pradhaana phali is Paramaatman only for all the karmaas. Because of that wrong understanding and performing karmaas in that manner, this difference of deva, manushya, is coming. Aatmaas are all of the same nature, jnyaana aakaaraas. Karma is making them to get these kind of bodies, and experience the fruits. Sri Engal Aalwaan gives pramaanaas, which will come later.

Avidyaa is also called karma. Chetana and achetanaas are the shaktis of Paramaatman, and avidyaa is also one shakti, called karma. Because he is covered by that, by which the shakti called kshetrajnya is covered by the shakti called avidyaa, called karma; in all the beings, there is a pramaana which says that dharma bhoota jnyaana undergoes sankocha vikaasa. In our siddhaanta, it is well established that dharma bhoota jnyaana undergoes sankocha vikaasa; samsaara comes because it has become sankuchita. For this, there is a pramaana in Vishnu Puraana, which will come. In all beings, there are differences, various degrees. For those who have not much sankocha, they will be in punya janmaas. For those who have very much contracted dharma bhoota jnyaana, they will be born as pashus, pakshis, keeta, vruksha, etc. This is the difference for the bodies they take.

Deva aadi bhedah cha ayam yugapat anekeshaam ekasya cha kaala bhedena apadhvaste aavarane – karma aavarane, sa deva aadi bhedo na bhavati |

These differences seen in the bodies of deva, manushya, etc. – for many of them, when it gets destroyed, over a period of time, the karma which is covering, that aavarana will not be there any more. That cover will not be there. It can be a difference in time, or it can be the same time for many of them. Moksha has got a beginning, aadi, but it does not have an end. For karma, aadi is not there, but anta is there.

Deva aadi bheda apadhvasta it cha paathah | Yathaa aaha shounakah * Karminaam karmabhedena deva bhedaadayo yatah || Karmakshayaat asheshaanaam bhedaanaam samkshayah tatah || Iti |

Because of the difference in karma, various karmaas that the individual does, they take various births. When the karmaas get destroyed, all the differences will go. In their svaroopa, they will be jnyaana eka aakaara. And all the individual selves for whom the karma gets destroyed, they will get liberated.

This is the nature of jeevaatman taught in all these shlokaas.

This completes Chapter Fourteen.

|| Iti Sri Vishnu Puraane Dviteeye Amshe Chaturdasho Adhyaayah ||

|| Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Dviteeye Amshe Chaturdasho Adhyaayah ||

***

|| Atha Panchadasho Adhyaayah ||

Rubhu-Nidaagha Samvaada

Now, Chapter Fifteen.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 1:

Sri Paraasharah –

Ityukte mouninam bhooyah chintayaanam maheepatim |
Prati uvaacha atha vipro asou advaita antargataam kathaam ||

Sri Paraasharar – When he was taught all these things by Mahaayogi Bharata, the King Souveera Mahaaraaja started to think about the aatma svaroopa, the paramaartha which was told, what was not paramaartha, etc., he went into deep thinking. And again, he told Bharata. There is a story which is also teaching a similar thing, where aatma svaroopa is being taught. That story he started to recite.

Sri Engal Aalwaan’s Commentary:

Ityukta iti | Iti ukte – evam aatmano vaishamya abhaava ukte | Kshut pipaasa aadi dharmakatva bhraantyaa aatmano dvaitam chintayaanam mouninam vaachaa achodayantam maheepatim abhipraayajnyo viprah chitvastu vaishamya abhaava vishayaam kathaam uvaacha |

In this way, it was told that the aatmans are all of the same nature; that the essential nature of all aatmans is the same. When he was still thinking, still not very clear; that the body appearance is one thing – the deva, manushya, etc., but how about hunger, thirst, etc. he started to think about them. Is hunger, thirst real, not real, is it in aatma svaroopa, or not, is it due to karma, etc., he started to think. The difference can still exist because things like thirst, hunger, are different for different people. It is something other than the form of the body which is seen. The king was silent thinking about this. The Braahmana knew what the king was thinking. He then started to tell him a story about this, to clear those doubts. That there is no difference in the chit vastu, all are jnyaana eka aakaaraas only. With respect to this, he started to tell one more story. In which thirst, hunger are all addressed.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 2:

Braahmanah –

Shrooyataam nrupa shaardoola yat geetam rubhunaa puraa |
Avabodham janayataa nidaaghasya mahaatmanah ||

Braahmana – O King, listen to this story of Rubhu and Nidaagha, whatever Rubhu taught to Nidaagha, in order to enlighten him, with proper knowledge. Nidaagha also was a great person, yogi. In order to enlighten him with proper knowledge, Rubhu taught him. I will tell you that.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 3:

Rubhuh naama abhavat putro brahmanah parameshthinah |
Vijnyaata tattva sadbhaavo nisargaat eva bhoopate ||

Chaturmukha Brahma had a son called Rubhu. By nature itself, he had tattva jnyaana, the knowledge of the realities.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 4:

Tasya shishyo nidaagho abhoot pulastya tanayah puraa |
Praadaat ashesha vijnyaanam sa tasmai parayaa mudaa ||

He had a student by name Nidaagha, who was Pulastya Brahma's son. To that Nidaagha, he gave all his knowledge, very happily.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 5:

Avaapta jnyaana tantrasya na tasya advaita vaasanaam |
Sa rubhuh tarkayaamaasa nidaaghasya nareshvara ||

Rubhu after teaching everything to Nidaagha, started to argue to himself that still his advaita vaasanaa is not gone.

Sri Engal Aalwaan’s Commentary:

Avaapta iti | Jnyaana tantram adhyaatma shaastram |
Advaita vaasanaa na iti tarkayaamaasa |
Na tasya advaita vaasanaam iti cha paathah |

The shaastra which is teaching about aatman. Advaita vaasanaa is not there. Advaita vaasanaa means that they are all of the same nature. That he has still not understood that all aatmans are of the same jnyaana svaroopa.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 6:

Devikaayaah tate veera nagaram naama vai puram |
Samruddham ati ramyam cha pulastyena niveshitam ||

On the banks of the river Devikaa, there was a city called Veera Nagara. It had all the wealth, and it was a very beautiful place. Pulastya had built that city.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 7:

Ramya upavana paryante sa tasmin paarthiva uttama |
Nidaagho naama yogajnyah rubho shishyo avasat puraa ||

Rubhu shishya Nidaagha, was living there, near the forest, a beautiful forest. He was a yogi.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 8:

Divye varsha sahasre tu samateete asya tat puram |
Jagaama sa rubhuh shishyam nidaagham avalokakah ||

One thousand Divya varshaas, the years of the Devaas, passed. At that time, Rubhu again wanted to see Nidaagha. He came there in order to see him, at Veera Nagara.

Sri Engal Aalwaan’s Commentary:

Divye varsha iti | Avalokakah – avalokayitum |

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 9:

Sa tasya vaishva deva ante dvaaraalokana gochare |
Sthitah tena gruheetaardhyo nija veshma praveshitah ||

When Nidaagha who was a yogajnya, was performing his nitya karma anushthaana, after performing Vaishva Deva yaaga, he came to the door, and at the door, saw that Rubhu was standing there. He offered him arghya, and took him inside his house.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 10:

Prakshaalita anghri paanim cha kruta aasana parigraham |
Uvaacha sa dvija shreshtho bhujyataam iti saadaram ||

He gives him paadya, and cleans his feet, and gives him a set to be seated. With great respect, he told him O great Brahmin, and does atithi satkaara. He tells him – Please partake food in our house.

Nidaagha does not recognize Rubhu.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 11:

Rubhuh –

Bho vipravarya bhoktavyam yat annam bhavato gruhe |
Tat kathyataam kadanneshu na preetih satatam mama ||

Rubhu – O great Brahmin, tell me what is there to eat in your house? It is not like ordinary food. I want something special.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 12:

Nidaaghah –

Saktu yaavaka vatyaanaam apoopaanaam cha me gruhe |
Yat rochate dvija shreshtha tat tvam bhunkshva yathaa icchayaa ||

Saktu is rice flour mixed with jaggery, which stays for many days. Yaavaka is made of wheat. Vaatya is barley and others. Apoopa is rice cake. Nidaagha says that these are all there in the house. Whatever you like, you can take as much as you like.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 13:

Rubhu –

Kadannaani dvija etaani mrushtam annam prayaccha me |
Samyaava paayasaadeeni drapsa phaanitavanti cha ||

Rubhu – These are all ordinary food items, I don't want all these things. Give me delicious savouries.

Sri Engal Aalwaan’s Commentary:

Kadannaani iti | Mrushtam – ruchyam madhuram vaa | Samyaavah – yavagodhooma vikaaro rajju roopo bhakshyah | Drapsam dadhidhanetarat | Phaanitam vikruta goudaani |

Mrushtam means that which is sweet, and tasty. Samyaavah is wheat flour and others, and a couple of flours which are mixed, which is like a rope, like chakli, murukku, etc. Drapsam is curd which is not very thick, like buttermilk. Paanitam is special dishes made of jaggery. I want all these delicacies, good sweets, paayasa, etc.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 14:

Nidaaghah –

He he shaalini mat gehe yat kinchit ati shobhanam |
Bhakshya upasaadhanam mrushtam tena asya annam prasaadaya ||

Nidaagha addresses his wife – Whatever is there which is very tasty, and very special in our house, and the various items which are used to make special delicacies, prepare something out of these, and offer to this atithi.

Sri Engal Aalwaan’s Commentary:

He he shaalini iti | Shaalaa – gruham, tadvati, gruhinee iti arthah |

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 15:

Braahmanah –

Iti uktaa tena saa patnee mrushtam annam dvijasya yat |
Prasaaditavatee tat vai bhartuh vachana gouravaat ||

Braahmana Bharata – Having told like this, listening to her husband's words, she prepares really good food, delicacies. And offers to the atithi.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 16:

Tam bhuktavantam icchaato mrushtam annam mahaamunim |
Nidaaghah praaha bhoopaala prashrayaa avanatasthitah ||

Once he took the special delicacies which were offered to him, that Muni Rubhu, addressed Nidaagha, with great respect and love.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 17:

Nidaagha –

Api te paramaa truptih utpannaa tushtih eva cha |
Api te maanasam svastham aahaarena krutam dvija ||

Nidaagha – O Brahmin, were you satisfied, happy with what you had? With what was offered? Is your mind pleased with the food which was offered to you?

Sri Engal Aalwaan’s Commentary:

Api iti | Truptih – kshut pipaasa aadi nivruttih, tushtih – alam buddhih, manasah kshobha abhaavah svaasthyam | Api te manasah svaasthyam iti cha paathah |

This is the doubt which Souveera Mahaaraaja had, sensing which Bharata is narrating this story. Trupti is thirst and hunger. Tushti is sufficiency, was it enough in quantity, was it enough to quench your hunger, thirst. Are you happy in your mind also?

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 18:

Kvanivaaso bhavaan vipra kva cha gantum samudyatah |
Aagamyate cha bhavataa yatah tat cha dvija uchyataam ||

Now, Nidaagha asks Rubhu – Where do you live? O Brahmin, where is your place of living? Where are you going from here? From where are you coming? Please do tell me all that.

Sri Engal Aalwaan’s Commentary:

Kva iti | Kva nivaasa iti bahuvreehih | Yatra saayamgruha itivat |

Kva nivaasah is addressed to Rubhu – which is your place of living. Travellers travelling from place to place taking a long journey, at the end of the day, they go and stay in some place. They start their journey the next day, and again at the end of the day, they stay in some place. This is called Saayamgruhaa gatih. Are you passing through this place like that?

Further Rubhu starts to teach the aatma svaroopa. These are similar to what Souveera Mahaaraaja asks Bharata.

We are at the end of Amsha 2, Chapter 15, where the story of Sri Bharata, the great yogi is reciting the story of Rubhu and Nidaagha, to Souveera Mahaaraaja. Rubhu comes to teach the paramaartha to his shishya Nidaagha, who, he thought had not really attained that true knowledge. And seeing a Brahmin come to his house, after finishing Vaishvedeva, Nidaagha invites him and offers him food. Rubhu says that he wants really good savouries, mrushtaanna, and do not want ordinary food, "I don't want amrushtaanna". As per his wish, Nidaagha's wife prepares all the good food, and they serve him. After that, Nidaagha asks his atithi Rubhu –

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 17:

Nidaagha –

Api te paramaa truptih utpannaa tushtih eva cha |
Api te maanasam svastham aahaarena krutam dvija ||

Nidaagha – O Brahmin, were you satisfied, was that enough for you? Was it sufficient for you? Are you pleased in your mind?

Sri Engal Aalwaan’s Commentary:

Api iti | Truptih – kshut pipaasa aadi nivruttih, tushtih – alam buddhih, manasah kshobha abhaavah svaasthyam | Api te manasah svaasthyam iti cha paathah |

Trupti is hunger and thirst being quenched. Tushti is alam buddhi.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 18:

Kvanivaaso bhavaan vipra kva cha gantum samudyatah |
Aagamyate cha bhavataa yatah tat cha dvija uchyataam ||

Where are you staying? Where are you coming from, and where are you proceeding from here?

Sri Engal Aalwaan’s Commentary:

Kva iti | Kva nivaasa iti bahuvreehih | Yatra saayamgruha itivat |

The travellers stay every evening in one place, and continue the journey from there the next day.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 19:

Rubhuh –

Kshudyasya tasya bhukte anne truptih braahmana jaayate |
Na me kshut abhavat truptim kasmaat maam dvija prucchasi ||

Rubhu – O Brahmin, one who is hungry, if he eats, has food, then he will be satisfied. I never had hunger. So why are you asking me whether my hunger was satisfied? I never had hunger in the first place.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 20:

Vanhinaa paarthive dhaatou kshapite kshut samudbhavah |
Bhavati ambhasi cha ksheene nrunaam trut api jaayate ||

The paarthiva dhaatu which is there in the body, if that is digested or reduced by means of the jaatharaagni, the fire in the stomach, then only one feels hunger. When the water component in the body is dried up, they feel thirst.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 21:

Kshut trushne deha dharmaakhye na mama ete yato dvija |
(Tatah kshut sambhava abhaavat truptih asti eva me sadaa |
) Tatah kshut sambhavaat truptih api na asti eva me sadaa ||

Hunger and thirst are known as the qualities of the deha. I do not have these. So, there is no possibility of me getting hunger. So I am always satisfied. The other paatha is – Because they are deha dharmaas, and because of that only, the hunger comes, for me there is no satisfaction also, and there is no hunger also.

Meaning that hunger happens to the body only.

Sri Engal Aalwaan’s Commentary:

Kshut trushne iti | Bubhukshaa pipaasayoh icchaatvena antahkarana dharmatve api deha dharmatva aakhyaa dehastha dhaatu kshayatvaat oupachaarikee | * Ashanaaya pipaase praanasya shoka mohou manasah * iti shrutou praana dharmatva uktih cha praanasya antahkarana kriyaa shaktitvena tat abhedaat | Trupti grahanam tu tushti aadeh upa lakshanam |

Hunger and thirst are basically desires and they are the dharma of the antahkarana or mind. They are told to be qualities of the body, because the dhaatus which are there in the body, when that gets reduced, or is absent, then this happens. So, this is only upachaara, just told like that. It is because of the dhaatus in the deha that this happens, though it is a quality of the mind. It is an icchaa of the mind. Icchaa, dvesha happen to the mind. The Shruti says that hunger and thirst are for praana, and grief and moha belong to the mind. The shruti vaakya says that hunger and thirst are not for deha, but for praana. Jaraa and mrutyu are deha dharmaas. So, this is basically a kriyaa shakti of manas only, the antahkarana only. Trupti is upalakshana to tushti.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 22:

Manasah svasthataa tushtih chitta dharmou imou dvija |
Chetaso yasya tat pruccha pumaan ebhih na yujyate ||

Trupti and tushti of the mind, is all the dharma of the chitta, so go and ask that mind. All these three – trupti, tushti, svasthataa, all belong to the mind. So, go and ask the mind, why are you asking me? The aatman does not come into contact with this.

Sri Engal Aalwaan’s Commentary:

Manasa iti | Etat dharma trayam me sadaa asti iti upachaarah | Vastutah tu manasa eva svasthataadayo dharmaah | Tasmaat yasya chetasa ime dharmaah tat chetah imaan cheto dharmaan pruccha |

For me, all these dharmaas are oupachaarika vrutti, secondary sense only.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 23:

Kva nivaasah tava iti uktam kva gantaasi cha yat tvayaa |
Kutah cha aagamyate tatra tritaye api nibodha me ||

You also asked me – "Where do you live?" and "Where are you going?" and also "Where are you coming from?" For all these, listen to me what is the reality.

Here, he teaches how aatman is different from the body, and how these don't belong to the aatman.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 24:

Pumaan sarvagato vyaapee aakaashavat ayam yatah |
Kutah kutra kva gantaa aaseet etat api arthavat katham ||

Jeevaatman is all pervading. He is present everywhere. Just like the aakaasha. Because he travels everywhere, is present everywhere, is all pervading, how can you ask me – "Where are you going", "Where are you coming from".

Sarvagata and vyaapee is told for jeevaatman. How can it be told for jeevaatman who is anu? This needs explanation.

Sri Engal Aalwaan’s Commentary:

Pumaan iti | Na atra pumso gaganavat parama mahatvena gamana aadi nishidhyate, tathaa sati sarvagata vyaapi padayoh pounarukhtyaat |

Aakaasha is said to be parama mahat, is present everywhere. Because of that, it does not have gamana, movement. Just like aakaasha, aatman is not meant to be told here as parama mahat. That is why gamana is not there – this is not the reason. If that had been the case, sarvagata and vyaapee would not be proper – it would have been punarukti, which is not generally done when svaroopa lakshana is told.

Paramaanu is the most minute thing, and parama mahat is the biggest thing. Aakaasha is parama mahat.

Gamana, aagamana is not there, not because jeevaatman is parama mahat like aakaasha.

Poorvatra gamana anumatyaa parimitatva abhyupagamaat, sootra virodhaat cha na para mahatvam aatmanah |

Earlier, gamama was told, and it is also accepted that he is any svaroopa, very subtle.

In Sutra also, it is told that "Naanuh atat shruteh iti". Poorva paksha says that aatman is not anu. Shruti says "Na cha aananytyaaya kalpate". When the jeevaatman svaroopa is being told, sootra virodha will happen if that had been the case.

Shruti tells clearly about jeevaatman that gamana, aagamana, are very clearly told. And aatman's characteristics are told in the Second Adhyaaya, Third Paada. It is clearly established that aatman is anu svaroopa.

It is also told Vaalaagra shata bhaagasya shatadhaa kalpitasya cha |
Bhaago jeevasya vijnyeyah ...

The same Shruti also says "Sa cha aanantyaaya kalpate". Aanantya is through his dharma bhoota jnyaana, and not in svaroopa.

So, there will be virodha with Shruti and Sootra if that is accepted – that it is parama mahat. So, we have to understand that though it is said as aakaashavat, it is not because he is parama mahat. Other sutraas said – Upaadaanaat vihaaropadeshaat cha, he moves around in the body. When he leaves this body also, he goes in Archiraadi maarga, and reaches Paramaatman – all these are clearly told in the Sutras. So Sutra virodha will also happen if it is told that aatman is parama mahat. So, that is not the meaning here.

Ayam arthah – sarvagatah – sarvatra deva aadi dehe avasthitah ayam aatmaa, vyaapee niravayavatvena ati sookshmatvaat sarva achetana vyaapana sheelah |

This is the correct meaning. That he can enter into any body, anywhere in the Prakruti mandala. There are innumerable, ananta koti jeevaas in the Prakruti mandala. They are all in different bodies. So he can be anywhere in any body. This is the meaning of sarvagata. He is present in deva, manushya, krimi, keeta. Vyaapee means that is niravayavi, part-less, he is extremely subtle in proportion. He can pervade all the achetanaas, however sookshma the achetana is.

Atah asya niravayavasya amoortasya cha aakaashaadivat ati soukshmymatvaat svato gamana aagamane na bhavatah |

Amoorta means that he cannot be perceived by our maamsa chakshus. And he is part- less. Aakaasha is also very subtle. By himself, he cannot move and come. Means that he always needs a shareera for movement.

Yathaa iha sarvagataanaam amoortaanaam jaati guna aadeenaam svatah kriyaa naasti, kintu aashraya dvaaraa deshaantara praaptih |

Jaati, guna, are also present everywhere – deva, manushya, pashu, pakshi – so many jaatis are there in all the beings. We see jaati, guna everywhere. They are all amoorta. Jaati cannot move. We cannot separate guna from dravya in which it is residing. Through the object in which it is residing, movement happens for jaati, guna. Like this, through the object in which it is residing.

Evam amoortasya aatmano api deha dvaaraa deshaantara praaptih, yathaa savaahanasya pangoh |

In the same way, aatman also is amoorta, like a lame person who sits on a vehicle and moves. Just like this, the jeevaatman also needs an aashraya for movement. He has deha as aashraya. When he dies, he takes sookshma shareera from body to body.

Even when he goes to moksha, there is sookshma shareera. Due to the power of upaasanaa or prapatti, he gets a special sookshma shareera using which he goes in archiraadi maarga. So, he needs a deha for aashraya for movement.

Yathaa uktam poorvatra * Aham tvam cha tathaa anye cha bhooteruhyaama paarthiva | * Upabhoga nimittam cha sarvatra gamana kriyaa | * Upabhoga nimittam cha deshaat deshaantara aagamah * ityaadi |

It was told earlier in this Vishnu Puraana itself. Bharata told this to the Souveera Raaja in the beginning, when Souveera Raaja said that "You are carrying my palanquin, and I am being carried", that "You and I are all being carried by the pancha bhootaas". The same questions – "Where are you coming from", "Where are you going", were asked by Souveera Raja to Bharata also. He had said that a person moved everywhere in order to experience the results of one's karma only. Bhoga is karma phala anubhava. This is the reason why jeevaatman moves around in different dehaas; for every karma, the phala is very well decided that in this particular deha, in this particular place, desha, in this particular time, kaala, he will be experiencing this. This is very well decided. In order to experience that, he takes a particular body, goes to a particular place, at a particular time, and experiences the results of karmaas. One moves around from place to place to experience the karma phala.

Evam poorva apara virodhaat ayam eva arthah |
Asya tava etat vachah katham arthavat iti anvayah |

So, in order that there is no contradiction between what was taught earlier and what is taught now, this is how the meaning has to be understood. Because of this, how can you ask "Where are you coming from?" , "Where are you going?", etc. Because he can be present in anybody, anywhere, and is all pervading. He resides in a body and can move around anywhere. He is very sookshma, can enter into the minutest achetana also.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 25:

So aham gantaa na cha agantaa na eka desha niketanah |
Tvam cha anye cha na cha tvam cha na anye na eva aham api aham ||

I am not going anywhere, I did not come from anywhere. I don't have a home in one place. You, me and others and all these are like that only.

Sri Engal Aalwaan’s Commentary:

Atah svato me gamana aadi na sambhavati, deha eva gamana aadi kartaa iti abhipraayena aaha so aham iti | Yathaa aham na gamana aadi kartaa evam tvam cha anye cha aatmanah | Nanu asti hi aham gacchaami iti pratyayah, tatra aaha na cha tvam iti | Yah tvayaa gamana aadi kartrutvena abhimato deho na sa tvam | Evam uttarayoh |

So, by myself, I cannot move everywhere. I take resort in a body and move around. Body is moving, and I am not actually moving. I am residing in the body. Just as I am not the doer of this coming, going, etc., in the same way, you and other individual selves are also like that only. One cannot say that "I am going", you also cannot say like that, and others also cannot say like that. What you meant about the movement, coming, going, etc. – you meant the aatman itself in your question, but that is not the truth, not reality. You meant the body, when you said "Where did you come from".

This applies to you also. He explains the aatma svaroopa and answers like this.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 26:

Mrushtam na mrushtam iti eshaa jijnyaasaa me krutaa tava |
Kim vakshyasi iti tatra api shrooyataam dvija sattama ||

Your wanting to know whether I like it or not. I told you that I want mrushtaanna, and not amrushtaanna. You want to know how did I say that. Rubhu is telling to Nidaagha – You ask a question about mrushta, amrushta, how Can I say that? Let me explain.

Jnyaatum icchaa jijnyaasaa.

Sri Engal Aalwaan’s Commentary:

Mrushtam iti | Mrushtam na amrushtam iti cha paathah | Mrushtam me deyam na amrushtam iti mayaa abhihite mrushta amrushta aadi bhedah svaabhaavikah iti vaa, atha oupaadhika iti kim uttaram ayam vakshyati iti tava jijnyaasaa krutaa, na tu tayoh svaabhaavikatva adheeya iti arthah |
Tatra api – mrushta amrutha vishaye, shrooyataam – asvaabhaavikatvam iti bhaavah |

After he gives mrushtaanna, he says that I never had hunger. I did not get satisfied, trupti is not there for me. He gives the answer that he is always satisfied. I asked you in the beginning to give me mrushtaanna, and not amrushtaanna. The quality of the food – is it mrushtaanna, or amrushtaanna, is it natural to that? Or is because of some upaadhi, adjunct? If I ask this question, what will Rubhu answer? is what perhaps you are wanting to know. Not because it is svaabhaavika. There also, listen to me means that it is not svaabhaavika. It is not natural.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 27:

Kimasvaadu athavaa mrushtam bhunjato asti dvijottama |
Mrushtam eva yathaa amrushtam tat eva udvega kaarakam ||

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 28:

Amrushtam jaayate mrushtam mrushtaat udvijate janah |
Aadi madhya avasaaneshu kim annam ruchikaarakam ||

Amrushaanna becomes mrushta, and with mrushtaanna itself, people are troubled. In this journey where the jeevaatman does not have any of these things, which is the anna which is tasty to the aatman? This is told here.

Sri Engal Aalwaan’s Commentary:

Tat eva aaha – kimasvaadu iti | Kimasvaadvatha iti | Bhunjaanasya kim annam niyamenaasvaadu athavaa kimannam mrushtam? Na kim api iti bhaavah | Tat eva upapaadayati mrushtam eva iti | Amrushtam eva yadaa yato mrushtam, tat mrushtam eva cha udvegakaarakam | Amrushtam iti ekasya ubhaya roopatvam asvaabhaavikatve hetuh |

One who eats – is something very good, or something not good? Does something exist like that? Whatever is mrushtaanna, the most enjoyable food, tasty food – that itself will be not enjoyable in some other time, to the same person. So, mrushtaanna itself can cause trouble to him. So, it is not natural to the food itself.

For one who eats, is a food which he does not like, all the time like that? Or is some food, which is enjoyable, always tasty, all the time like that? There is nothing like that, is the meaning. When amrushtaanna itself becomes mrushtaanna, food which is disliked at some time, itself becomes very tasty, and tasty food itself causes one to be troubled at some other time, and they don't like it, it is said that it is not svaabhaavika, not natural to the food itself. One itself is mrushta, it itself is amrushta, it has got both applicable to the same food. This is why we can infer clearly that it is not natural to the food itself.

Tathaa ahi kshudhi satyaam amrushtam kulmaashaadikam, mrushtam ruchyam jaayate | Kshut abhaave mrushtaat samyaava paayasaadeh api udvijate |

When one is very hungry, even very bad food also will be very tasty. It will feel like mrushtaanna. When one is not at all hungry, even if one is given the most tasty paayasam, and all the delicacies, it will not be liked, and he will just reject it.

Ato bhoktuh avasthaa vashaat annaadeh ruchyatva aruchyatve niyate, ato mrushta amruthsa bhedo na svaabhaavika iti bhaavah |

Because of the various states of the person who is eating, when the food becomes tasty or not tasty, this is not natural to the food itself. Because it is not always like that.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 29:

Mrunmayam hi gruham yadvat mrudaa liptam sthiram bhavet |
Paarthivo ayam tathaa dehah paarthivaih paramaanubhih ||

The house, which is made of mud, which is smeared all through with mud, becomes steady, and stands firm. It is all paarthiva only. In the same way, deha is also made up of paramaanus, paarthiva, it is also bhoutika.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 30:

Yava godhooma mudgaadi ghrutam tailam payo dadhi |
Gudam phalaadeeni tathaa paarthivaah paramaanavah ||

All are avasthaa visheshaas of pruthivi only, they are all paarthiva. All are made up of atoms or paramaanu, of panchabhoota. Ghee, milk, oil, curd, wheat, jaggery, fruits, are all made of pancha bhoota, pruthivi. They are all variations or modifications of pruthivi only.

Sri Engal Aalwaan’s Commentary:

Tarhi taadruk annam kim tvayaa bhuktam iti aashankya karmaaneetena taadruk annena taadruk deha eva sthairyaartham lipyate na aatmaa iti aaha – mrunmayam iti |

Because of karma only, that kind of body comes into contact with that kind of a food. In that kind of body, that kind of aatman has to eat that kind of food, is all because of the karma only. This is being explained, and it is not really connected with aatman, is told here.

Yava iti | Bhuktasya yavaadi annasya sthoolo amsho mala mootra bhooto nirgacchati; sookshmaamsho maamsa aadi dhaatuh syaat; sookshamataro manah poshaka iti dyotayitum paramaanu shabdah | Yathaa cchaandogye * Annamashitam tredhaa vidheeyate ityaadi |

All the food that is eaten has three aspects, three parts. One is the thick part, fatty part, the sthoola amsha. Then is the medium the sookshma amsha. And the sookshma tara, the very subtle part of it. The fatty part of the food is sent out of the body through excreta. The sookshma amsha, subtle part of it goes into muscle, maamsa.

The most sookshma, most subtle part nurtures the mind. So, food has an effect on the mind, it is told. This is told in the Upanishads very clearly. In order to show that, paramaanu shabda is used here.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 31:

Tat etat bhavataa jnyaatvaa mrushta amrushta vichaari yat |
Tat manah samataa aalambi kaaryam saamyam hi muktaye ||

Do ponder over mrushta, amrushta, whatever I said. Knowing the reality, your mind has to have a samatva buddhi, that they are all deha dharmaas, they are not svaabhaavika for the food. All this happens to a particular person because of the karma, and aatman is not really associated with all these things. Because of the karma, because of the upaadhi that he has got a body, that he is enjoying, doing all these things, but they are not in reality the karmaas of the aatman.

In all the bodies, it is in the same way. All the jeevaatmans in all the bodies are similar. Knowing all these is samatva. That will lead you to moksha.

The saamya, samatvam yoga uchyate – is told in Geetha.

Sri Engal Aalwaan’s Commentary:

Upasamharati tat etat iti | Etat – aatmano deha vyatiriktatva aadikam uktam artha jaatam, jnyaatvaa | Mrushta amrushta vichaari iti upalakshanam | Mrushtam idam amrushtam idam, devo aham manushyah aham ityaadi karma kruta bheda avalambi yat manah tat aatmanaam jnyaana eka aakaaratvena samatvaalambi kaaryam | Anusamhitam hi saamyam muktaye bhavati |

He concludes with this. Whatever is explained, all this, that he is different and distinct from the body, knowing that, ... all these are because of karma. But, when the mind thinks that they are all aatma dharmaas, then that is not correct; that bheda is not there. All these bheda that "I am deva", "I am manushya", "this is mrushta", "this is amrushta" is not there; all the aatmans are of the same essential nature as jnyaana, that is what one has to understand, and experience. When one starts experiencing that, that will lead one to moksha, is told.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 32:

Braahmanah –

Iti aakarnya vacah tasya paramaartha aashritam nrupa |
Pranipatya mahaabhaago nidaagho vaakyam abraveet ||

Bharata tells – Having heard all about this paramaartha, Nidaagha pays obeisance and says –

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 33:

Praseeda mat hitaarthaaya katthyataam kah tvam aagatah |
Nashto mohah tava aakarnya vachaamsi etaani me dvija ||

O Brahmin, please do now tell me who are you really (whether you are my aachaarya). Be pleased with me, and for my good, whatever you told, please reveal your identity. My wrong knowledge is all destroyed. Having listened to your upadesha.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 34:

Rubhuh –

Rubhuh asmi tava aachaaryah prajnyaa daanaaya te dvija |
Iha aagato aham yaasyaami paramaarthah tava uditah ||

Rubhu – In order to enlighten you, I came. I am your acharya Rubhu. I came here all the way to teach you this paramaartha. I am going back.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 35:

Evam ekam idam viddhi na bhedi sakalam jagat |
Vaasudeva abhidheyasya svaroopam paramaatmanah ||

In this way, know that everything is one. There is no difference, no bheda in this entire world. These are all svaroopa of Vaasudeva, who is the Paramaatman.

Vishnu Puraana, right from the beginning is telling about srushti, who did it, and these things – from Vishnu only. It was told that everything is Vaasudevaatmaka, Bhagavadaatmaka, in all the prakaranaas. This na bheda, which is told here is not svaroopa aikya, this is explained clearly below. Words advaita, or abheda do not mean that it is svaroopa aikya.

Sri Engal Aalwaan’s Commentary:

Uktam artham spashtayati – evam iti | Evam ukta prakaarena idam – aatma svaroopam jnyaana eka aakaaratvena ekam samam viddhi | Na bhedi deva aadi bheda rahitam | Kshut pipaasa aadi rahitam cha viddhi |

In the way I explained all these things, this aatma svaroopa – are all of the same nature of Jnyaana, that is why it was told as one, they are all similar. They do not have the differences of the form of deva, manushya, pashu, pakshi. Also, know that the aatmans do not have thirst or hunger.

Anyat cha veditavyam asti | Chetana achetanaatmakam sakalam jagat vaasudevasya – * sarvatra * Vaasanaat vaasudevasya vaasitam te jagat trayam | Sarva bhoota nivaaso asi vaasudeva namostu te || Iti evam vaasanaat vaasudeva pada abhidheyasya paramaatmanah svaroopam – shareeram viddhi | * Parasya braahmano roopam purushah prathamam dvija * Taani sarvaani tat vapuh * Tat sarvam vai hareh astu * Yasya aatmaa shareeram * ityaadi | Atra aatma svaroopa niroopana prakaara nigamane * Tanmamah samataa aalambi kaaryam saamyam hi muktaye * iti vachanaat * Evam ekam idam viddhi ityaadishu aatmagatam uktam ekatvam jnyaana eka aakaaratayaa samatvam eva, na tu svaroopam aikyam iti avagantavyam | Chit achit aatmakasya jagatah vaasudeva shareeratva vachanaat aatma paramaatmanah cha abhedo maharsheh na abhipretah iti anusandheyam |

There is also something more which you have to know. All this world made of sentients and non-sentients, Vaasudeva is told. Vaasudeva is present everywhere, He is living in all three worlds. He is having every being as His place of residence.

Because He lives everywhere, He is called Vaasudeva. Svaroopa is His shareera.

Shareera, roopa, vapu, tanu, are told. It is clearly told that aatma is also shareera to Him. These are all told very clearly in the Shrutis. Aatma svaroopa is being explained here. The concluding part of the aatma svaroopa, that mind which thinks that all aatmans are equal or similar, that they are all jnyaana eka aakaara, all are similar in nature, they only will lead one to moksha. Whole world is the shareera of Vaasudeva, Paramaatman, that also you have to understand as – the ekatva which is told with respect to aatman, is jnyaana eka aakaaratayaa samatvam eva; is the similarity or equality of all being jnyaana eka aakaara. It is not svaroopa aikya. This world which is made up of chit and achit, sentient and non- sentient beings, are all shareera of Vaasudeva; it was also told that one dravya cannot become another dravya; so it cannot be svaroopa aikya, then svaroopa naasha would happen which is not possible. Because of this, the whole world is taken as shareera, as told in Antaryaami Braahmana, in Bruhadaaranyakopanishad in much detail. The whole world is told as shareera of Vaasudeva; aatma and Paramaatman are one, is not the abhipraaya of Maharshi Paraasharar here; so aikya is not meant here.

There is jeeva – Paramaatma saamya, because both are jnyaana svaroopa. Jeevaatman is anu, Paramaatman is vibhu, in svaroopa itself. Jeevaatman is anu in svaroopa, but he can be present everywhere, in every body, in every achetana, so he is told to be sarvagata. He can pervade everything, can be moving around everywhere. Through dharma bhoota jnyaana, in moksha, he is all-pervading, aanantyaaya kalpate. So, it is not svaroopa aikya between aatma and Paramaatman. Aatma-aatma saamya, aatma-Paramaatma saamya are told in Bhagavad Gita also. Every aatman is of the same nature as jnyaana eka aakaara. So, it is not identity, it is similarity. The shareera vaachi shabdaas also denote the shareeri. So, "aham" can go up to shareeri also. So, any name told can also go up to Paramaatman. So, every name, and every form – there is a jeevaatman and Paramaatman also. He is antaryaami, present as aatman in everything. So, all names and forms can also denote Paramaatman in the ultimate analysis, aparyavasaana vrutti.

Chetana achetana aatmaka jagat is Paramaatman's shareera, Vaasudeva shareera. It is not told that aatman and Paramaatman are one.

Sri Vishnu Puraana – Amsha 2, Chapter 15, Shloka 36:

Braahmanah –

Tathaa iti uktvaa nidaaghena pranipaata purassaram |
Poojitah parayaa bhaktyaa icchaatah prayayaavrubhuh ||

Braahmana – Bharata concludes the reciting of this story to Souveera Mahaaraaja. Nidaagha does namaskaara and worships him with great devotion, and Rubhu gives him all the aasheervaadaas. Rubhu went away after having taught him the knowledge.

|| Iti Sri Vishnu Puraane Dviteeye Amshe Panchadasho Adhyaayah ||

|| Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Dviteeye Amshe Panchadasho Adhyaayah ||

We have one more Chapter left in this Amsha. In Chapter 15, Mahaayogi Bharata was reciting the story of Rubhu and Nidaagha to Souveera Mahaaraaja, and he teaches him that aatma jnyaana and then leaves that place. After that, again, he comes, visits after a long time, and this is continued in Chapter 16.

***

|| Atha Shodasho Adhyaayah ||

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 1:

Braahmanah –

Rubhuh varsha sahasre tu samateete nareshvara |
Nidaagha jnyaana daanaaya tat eva nagaram yayou ||

Bharata (to Souveera Mahaaraaja) – After one thousand years, Rubhu again comes back. In order to teach him, do the complete upadesha of Aatma jnyaana, he comes back to the same place.

Sri Engal Aalwaan’s Commentary:

Uktasya aatma saamyasya darshanam chira kaala yoga saadhyam iti uttaraadhyaayena uchyate – rubhuh ityaadinaa |

After thousand years, he comes back. Why does he come back? Rubhu knew that whatever he had taught to Nidaagha, takes a long time to put to practice.

That jnyaana has to come through anushthaana. It is a difficult thing and takes a long time. One has to be practicing this yoga for a long time. Then only, they can reach the perfection of aatma saamya darshana. So, he comes back after a thousand years.

This also shows the compassion of the aachaarya, that they do not leave the shishyaas half way through. They teach and make sure that the jnyaana is brought to anusthanaa. They themselves come and teach.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 2:

Nagarasya bahih so atha nidaagham dadrushe munih |
Mahaabala pareevaare puram vishati paarthive ||

When he came, outside the city, he saw Nidaagha. At the same time, Paarthiva, the king was entering the city, with all his force and his parivaara.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 3:

Doore sthitam mahaabhaagam jana sammarda varjakam |
Kshut kshaama kantham aayaantam aranyaat sa samit kusham ||

Nidaagha wanted to avoid the crowd, and so was standing at a distance alone. He had gone to the forest to collect samit and darbha; having collected all that, he was hungry and thirsty. He was waiting for the crowd to pass, and did not want to get mixed up in the crowd. He was standing alone at a distance.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 4:

Drushtvaa nidaagham sa rubhuh upagamya abhivaadya cha |
Uvaacha kasmaat ekaante stheeyate bhavataa dvija ||

Rubhu saw Nidaagha at a distance, and goes near Nidaagha and does abhivaadana. "Why are you standing alone at a distance, O Brahmin", he asked him.

This Rubhu does in order for Nidaagha not to realize who he was. Nidaagha would think that he is some brahmin, who has come there, not being able to recognize him.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 5:

Nidaaghah –

Bho vipra jana sammardo mahaan esha nareshvarah |
Pravivikshuh puram ramyam tena atra stheeyate mayaa ||

Nidaagha – O Brahmin, this king is followed by a huge crowd, and is wanting to enter the city with his huge crowd. That is why I am standing here, so that they can all pass, so that I can avoid this crowd.

Pravetum icchuh pravivikshuh – desirous of entering (the city).

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 6:

Rubhuh –

Naraadhipah atra katamah katamah cha itaro janah |
Kathyataam me dvija shreshtha tvam abhijnyo mato mama ||

Rubhu – Who is the king and who are the other people? Please do tell me, I think you are knowledgeable about that.

Sri Engal Aalwaan’s Commentary:

Naraadhipa iti | Naraadhipah atra katama iti | Na ekasmin api aatmani naraadhipatva aadi visheshanam pashyaami iti bhaavah |

Rubhu was actually hinting that he is seeing only aatmans everywhere, because he had that aatma darshana. He did not differentiate between king and another person. He was not seeing those external forms. He had realized the aatman. So, he was not able to see the naraadhipatva and other attributes in these aatmans. He saw aatmans as jnyaana eka aakaaraas. "I am not able to see any attributes in these aatmans like naraadhipatva, jaati, position, etc."

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 7:

Nidaaghah –

Yo ayam gajendram unmattam adri shrunga samucchritam |
Adhiroodho narendro ayam parilokah tathaa itarah ||

Nidaagha – This huge elephant which is big like a peak of a mountain, one who is sitting on that – he is the king and all the other people are his parivaara who are following him.

Sri Engal Aalwaan’s Commentary:

Bhaava aparijnyaanaat aaha yo ayam iti | Parilokah – parijanah |

Rubhu had said that he is seeing aatmans only, and is not seeing the naraadipatva, and other things. He is not able to understand that. So, Nidaagha starts to explain in an innocent way as though the Brahmin who is asking the question does not know that the person sitting on the elephant is the king and all the people are his parivaara. So, he explains like that.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 8:

Rubhuh –

Etou hi gajaraajaanou yugapat darshitou mama |
Bhavataa na visheshena pruthak chinha upalakshanou ||

Rubhu – You showed me both together. You said that one who is sitting on the elephant is the king, and others surrounding him are the others. You just said that he is this, and others are that. At the same time you should me both. But you did not give the specific characteristics of each. You did not tell me clearly the specific characteristics of king and others – their distinguishing marks.

Sri Engal Aalwaan’s Commentary:

Etou hi iti | Ayam ayam iti hastamudrayaa etou darshitou |
Na mayaa gajatvena raajatvena cha etou aatmanou drushtou |
Aham tu nirvaana jnyaanamayou etou pashyaami iti bhaavah |

You showed with your hand that this is the king, and these are the other people. I did not see that this is gaja or this is raajaa. I am seeing only them as jnyaana aananda svaroopaas, is the bhaava.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 9:

Tat kathyataam mahaabhaaga vishesho bhavataa anayoh |
Jnyaatum icchaami aham ko atra gajah ko vaa naraadhipah ||

Please do tell me, O Brahmin, the distinguishing characteristics of these two. You said king is sitting on the elephant. Who is the elephant and who is the king? Please do tell me.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 10:

Nidaaghah –

Gajo yo ayam adho brahman upari yasya esha bhoopatih |
Vaahya vaahaka sambandham ko na jaanaati vai dvija ||

Nidaagha – O Brahmin, are you not able to understand even this much? The elephant is below, and one who is sitting on the top is the king. There is vaahya vaahaka sambandha – one who is being carried and one who is carrying. The elephant is carrying the king; elephant is below and king is on top. Who does not know this?

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 11:

Rubhuh –

Jaanaami aham yathaa brahman tathaa maam avabodhaya |
Adhah shabda nigadyam kim kim cha oordhvam abhidheeyate ||

Rubhu – I am not able to know this, understand this. Please teach me so that I am able to understand this. What did you mean by below and above? What is the actual meaning of below and above? Please teach me so that I am able to understand clearly. What is said to be on top, and what is said to be below?

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 12:

Braahmanah –

Iti uktah sahasaa aaruhya nidaaghah praaha tam rubhum |
Shrooyataa kathayaame esha yat maam pariprucchasi ||

Bharata – Immediately, Nidaagha climbs up on a stone, a platform, and stands on that and tells Rubhu – "I am going to show you with an illustration".

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 13:

Upari aham yathaa raajaa tvam adhah kunjaro yathaa |
Avabodhaaya te brahman drushtaanto darshito mayaa ||

O Brahmin, you are shreshta, I am showing you only in order to teach you, not to disrespect you. I am standing above, just like the king, and you are below, just like the elephant. I am telling only in order to teach you.

Sri Engal Aalwaan’s Commentary:

Upari iti | Aarohana kriyayaa eva uttaram darshayan tat atikrama dosham pariharati drushtaanta iti |

By the act of climbing up, he showed him the answer. The Brahmin is very respectable. Looks like he showed disrespect, for this he is telling, I am only giving you an example, and not showing you disrespect.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 14:

Rubhuh –

Tvam raajaa eva dvija shreshtha sthito aham gajavat yadi |
Tat eva tvam mamaachakshva katamah tvam aham tathaa ||

Rubhu – If you are like king, if I am standing like the elephant, now you please explain me "Who are you and who am I".

So he leads him to the aham, tvam; so that the aham artha is what he is going to teach. Who is tvam, and who is aham?

Sri Engal Aalwaan’s Commentary:

Tvam iti | Katamah tvam aham tathaa iti aatmano deha roopa bheda aakshepah | Tvam aham shabdayoh artho dehaat vilakshana iti bhaavah |

The difference is only in the form of the body; individual selves do not have this kind of difference; you are telling "You and I", possibly keeping in mind the form of the body. The actual meaning of tvam and aham is the aatman who is very different and distinct from the body.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 15:

Braahmanah –

Iti uktah satvaram tasya pragruhya charanou ubhou |
Nidaaghah tu aaha bhagavaan aachaaryah tvam rubhuh dhruvam ||

Bharata – Immediately Nidaagha realized. He falls at his feet, and holds both his feet. "O brahmin, you are definitely my aachaarya Rubhu only, I have no doubt about this".

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 16:

Na anyasya advaita samskaara samskrutam maanasam tathaa |
Yathaa aachaaryasya tena tvaam manye praaptam aham gurum ||

I do not think anyone else has this kind of aatma jnyaana, as good as my aachaarya Rubhu. I am very sure that my aachaarya only has come here, in order to teach me. This kind of mindset of realizing aatman everywhere, has realized the aatman. This is not possible for anyone else, as my aachaarya Rubhu.

Sri Engal Aalwaan’s Commentary:

Na anyasya iti | Advaitam deva aadi dvaita raahityam |

Advaita means that the deva, manushya, etc. – this kind of dvaita is not there. Perceiving the individual self as aatman in all the bodies.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 17:

Rubhuh –

Tava upadesha daanaaya poorva shushrooshana aadrutah |
Guru snehaat rubhuh naama nidaagha samupaagatah ||

Rubhu – In order to teach you only, in order to do this upadesha only, I was very happy with the desire you had in order to attain this aatma jnyaana; I have come because of that. Aachaaryaas love their shishyaas so much, "Because of that, I am your aachaarya and am very compassionate towards you, looking at your desire and your shraddhaa in order to attain that aatma jnyaana, I have come to you, Nidaagha".

Shrotum icchaa shushrooshaa.

Sri Engal Aalwaan’s Commentary:

Tava iti | Shushrooshanaadrutah shushrooshanena aadrutavaan | Shushrooshooshanaahrutah iti paathe shushrooshanena vasheekrutah | Aadruta iti kartari roopam |

Looking at the desire to realize this aatma jnyaana, I am captivated by that icchaa, desire you have. This is the other paathaantara.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 18:

Tat etat upadishtam te samkshepena mahaamate |
Paraartha saarabhootam yat tat advaitam asheshatah ||

That is what I have taught you again, very briefly. That which is the essence of all knowledge, that advaita jnyaana, that all aatmans are jnyaana svaroopa.

Sri Engal Aalwaan’s Commentary:

Tat etat iti | Tat tasmaat, advaitam deva aadi bheda rahitam jnyaana eka aakaaram tat etat aatma svaroopam adya samkshepena upadishtam |

That which is devoid of, or that which does not have difference of the nature of deva, manushya, and all these forms, and is uniform everywhere, all the aatmans are jnyaana eka aakaara, all of the essential nature of consciousness. In order to teach that only. I have taught you very briefly. here.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 19:

Braahmanah –

Evam uktvaa yayou vidvaan nidaagham sa rubhuh guruh |
Nidaagho api upadeshena tena advaita paro abhavat ||

Bharata – Then aachaarya Rubhu goes away, having taught his disciple briefly. After this teaching, even Nidaagha also realized the aatma jnyaana.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 20:

Sarva bhootaani abhedena dadarsha sa tadaa aatmanah |
Tathaa brahma paro muktim avaapa paramaam dvijah ||

He saw all beings without any difference or distinction, with respect of the body, etc. As one's self, jnyaana aakaara, he saw every being as jnyaanaikaakaara. Then he attained mukti after having realized the Brahman.

Sri Engal Aalwaan’s Commentary:

Sarva bhootaani iti | Sarva bhootaani sarvaan aatmanah, sura naratva aadi bheda raahityena sva aatmanah abhedena samatvena apashyat; na tu ekatvena, tathaa sati sarva bhootaani aatmana iti (pada vaiyarthyaprasangah) | Praatipaadikaat vibhakti vaiyarthya prasangah | Tathaa brahma abhedena taadaatmyena apashyat | * Aatmaa iti tu upagacchanti graahayanti cha iti sootraat |

Samatva is aatma aatma saamya. He realized that all aatmans are of the same essential nature. He did not realize that there is only one aatman, he did not realize like that, because there will be lot of contradictions in this upadesha. The sarva bhootaani itself would not make sense in this case. Brahman is the self of all the aatmans, he saw that jeevaatman is also shareera of Brahman. He realized in that way. This is how one does upaasanaa, is told in the Brahma Sutra, in Chapter 4, where Baadaraayana says that "Aatma iti tu upagacchanti", that they all do upaasanaa thinking that Paramaatman is the aatman. This is how Shruti also teaches them.

Shruti declares very clearly that Bhagavaan is aatma of everything and even jeevaatmans. In Bruhadaaranyaka Shruti, it is clearly told that "Yah aatmani tishthan aatmaanam antaro, yam aatmaa na veda, yasya aatmaa shareeram, yah aatmaanam antaro yamayati, sa aatmaa antaryaami amrutah". So, he says that he is aatma to you also. He is in all the aatmans, and all aatmans are his shareera. He is antaryaami, is taught in the Shrutis. This is how one has to do upaasanaa, that Bhagavaan is our aatman. Samatvam yoga uchyate.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 21:

Tathaa tvam api dharmajnya tulya aatma ripu baandhavah |
Bhava sarvagatam jaanan aatmaanam avaneepate ||

O Souveera Raajaa, you are one who is knowledgeable about dharma, you are dharmajnya; you should see equally yourself, your relatives and all your enemies.

You should treat all of them equally as all are jnyaanaikaakaara. Realizing the aatman who is there in all the bodies, you can actually understand that. Do realize that aatman everywhere, in all the bodies.

Sri Engal Aalwaan’s Commentary:

Tathaa iti | Sarvagatam – tat tat karma anugunyena tat tat deva aadi deha gatam aatma tatvam, ukta prakaaram jaanan tulya aatma ripu baandhavo bhava |

Aatma svaroopa is anu only – this is clearly told in the Shrutis. This sarvagatatva is there in various bodies depending on the karma. In order to experience the fruits of the karma, he gets different bodies. Whether it is deva, manushya, pashu, pakshi, the aatman attains those bodies. The aatman which is there in all bodies, that is sarvagata. Once you realize this, then you will treat everyone equally.

This is also told as the lakshana of a Vaishnava, a prapanna, that aatma-suhrut- vipaksha pakshe sama matih.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 22:

Sita neela aadi bhedena yathaa ekam drushyate nabhah |
Bhraanta drushtibhih aatmaa api tathaa ekah san pruthak pruthak ||

The aakaasha, sky is one only, but it gets different colours at different places; in one place, it is white, at another place, it is blackish blue. They see this as a different thing and that as a different thing. But sky is only one. Aatma also who is one, being jnyaanaikaakaara, he is seen differently as the body, thinking that the body itself is aatman, by those who do not have the correct knowledge.

Sri Engal Aalwaan’s Commentary:

Sita neela iti | Ekah san jnyaana eka aakarena eka roopah san, deva aadi deha praveshaat tat tat roopena bhraantyaa pruthak pruthak drushyate |

It is eka roopa only, it is similarity, and not identity. It is not one, but many of the same nature. When aatman is present in various bodies, he is seen as the body itself, as different by those who do not have the right knowledge.

This shloka is explained in Sri Bhaashya in great detail.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 23:

Ekah samastam yat iha asti kinchit tat achyuto na asti param tato anyat |
So aham sa cha tvam sa cha sarvam etat aatma svaroopam tyaja bheda moham ||

Whatever is there, everything is one only. It is Achyuta, nothing other than that. Everything that is here is all Achyuta only. I am also Achyuta only, and you are also that only. All these things are only aatma svaroopa. You have to see everything as eka aakaara, and not see the differences, the wrong perception, the bheda moha in the body itself and seeing difference in these things.

Sri Engal Aalwaan’s Commentary:

Atha * Sakalam jagat vaasudeva abhidheyasya svaroopam paramaatmanah iti poorva adhyaaya uktam sarvasya bhagavat aatmakatvam nigamayati eka iti | In the previous chapter, it was told that everything is Vaasudeva Svaroopa, is His shareera. In so many places, it is told very clearly that everything is Bhagavadaatmaka. This is concluded here.

Yat iha asti kinchit tat samastam eko achyuta eva – tat aatmakam iti arthah |

This is like Sarvam khalvidam brahma – if there is only Brahma, then sarvam has no meaning. Eka vijnyaanena sarva vijnyaanam – if eka, it is only one, then sarva becomes mithyaa, and there is no meaning in telling sarva vijnyaana. The meaning is that everything is Bhagavadaatmaka. Whatever is there here, that is only one Achyuta. Everything is Bhagavadaatmaka, having Him as antaryaami.

Tasmaat tatah param utkrushtam, anyat vyatiriktam cha na asti, tato anyat utkrushtam na asti iti vaa |

Anything superior to Him, there is nothing. Other than Him, there is nothing. There is nothing which is superior to Him also.

Sarva aatmanaam poorva uktam jnyaana eka aakaaram tat shabdena paraamrushya tat saamaanaadhikaranyena aham tvam aadeenaam arthaanaam jnyaanam eva aakaara iti upasamharan deva aadi aakaara bhedena aatmasu bhedamoham parityaja iti aaha so aham iti |

Whatever was told earlier that all the aatmans are jnyaana only, that is told with the word tat, that tat is aatman. Aham, tvam, etc. are told in saamaanaadhikaranya, in the same vibhakti. There are multiple words which qualify the same object – multiple attributes qualifying the same object. There is no paraspara virodha among these attributes. They can actually qualify the same object – this is saamaanaadhikaranya. Bhinna pravrutti nimittaanaam shabdaanaam ekasmin arthe vruttih saamaanaadhikaranyam. Here, the words tat, aham, tvam – are all told. They are all qualifying the same object, aatman, which is jnyaanaikaakaara. The aatmans are different in each. Tvam means the aatman who is in you. Aham means the aatman who is in me. Object is aatman, but jnyaanaikaakaara is what is meant here. The forms of all these are jnyaanaikaakaara only. Don't have the wrong understanding that aatmans are different. Because of the form of the external appearance that you see, deva, manushya, but inside, all are of the similar essential nature.

Na tu atra aatmaanam svaroopa bhedo nishidhyate | Tathaa sati deha atirikta upadeshasya svaroope aham aham tvam sarvam etat aatma svaroopam iti bheda nirdesho na ghatate |

It is not telling that there is no bheda in the svaroopa of the aatman. But, what is told here is the aatma svaroopa which is different and distinct from the body, is what is taught here. Aham, tvam, sarvam, would not have made sense if that was not the case. Because the bodies are all different. Appearances are different but jeevaatman inside has the same form. Aham, tvam, sarvam etat, this bheda would not have been possible.

Deha aatma viveka vishayam cha ayam upadeshah | Kutah? * Pindah pruthak yatah pumsah shirah paani aadi lakshanah iti prakramaat |

This upadesha is primarily in order to teach the differentiating characteristics of deha and aatman, that aatman is different and distinct from the body. This viveka jnyaana is the purpose of this prakarana. How do we say this? Aatman is different from body. Aatman is different from indriyaas, aatman is different from the manas, one by one, he teaches. The gist of this is deha aatma viveka. What is being taught is that aatman is different from the body. This is how the upadesha started. Body which is having the head, hand, etc. is different from the aatman.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 24:

Sri Paraasharah –

Iteeritah tena sa raaja varyah tatyaaja bhedam paramaartha drushtih |
Sa chaapi jaati smaranana aapta bodhah tatra eva janmani apavargam aapa ||

Sri Paraasharar – Having realized the paramaartha that all aatmans are of the same jnyaana svaroopa, they are all jnyaanaikaakaara and are all similar in their essential nature, the Souveera Raaja realized the jnyaanaikaakaara of all the aatmans. Bharata muni also, who had jaati smarana, who remembered who he was in his previous birth, also attained moksha in the same janma.

Sri Vishnu Puraana – Amsha 2, Chapter 16, Shloka 25:

Iti bharata narendra saara vruttam kathayati yah cha shrunoti bhakti yuktah |
Sa vimalamatireti na aatma moham bhavati cha samsaraneshu mukti yogyah ||

One who, with great devotion, either tells this, or listens to this story, the gist of this upadesha, that the mahaa yogi Bharata told to Souveera Mahaaraaja, his mind becomes purified and he will not have the moha, wrong knowledge of the nature of aatman being the body. He becomes eligible for liberation among the embodied souls.

Sri Engal Aalwaan’s Commentary:

Iti iti | Saara vruttam saarabhootam vruttam | Samsaraneshu aatma moham na iti, mukti yogyah mukti saamraajya yogyah cha bhavati iti anvayah |

Those who are in this samsaara, he will realize the aatman here itself, he will see jnyaanaikaakaara everywhere, that the body is different from aatman. He becomes eligible to go to moksha.

This concludes the Amsha 2, Chapter 16.

|| Iti Sri Vishnu Puraane Dviteeye Amshe Shodasho Adhyaayah ||

|| Iti Sri Vishnu Puraana Vyaakhyaane Vishnu Chitteeye Dviteeye Amshe Shodasho Adhyaayah ||

***

This concludes Amsha 2.

|| Iti Sri Vishnu Puraane Dviteeyah Amshah Samaaptah ||

===

|| Atha Triteeyah Amshah ||

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