Names of the Vyasas, Greatness of Pranava

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Names of the Vyasas, Greatness of Pranava

Now, the Chapter 3.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 1:

Maitreyah –

Jnyaatam etat mayaa tattvo yathaa sarvam idam jagat |
Vishnuh vishnou vishnutah cha na param vidyate tatah ||

Maitreyar – Now, from you, your good self, I have realized that the whole world is Vishnu only; everything is established in Vishnu, and the whole world is created or emanating from Vishnu only. There is nobody who is superior to Him. I have understood all these things.

He is creator. He does upasamhaara, goes and merges into Him. He is antaryaami and is responsible for the sustenance.

Sri Engal Aalwaan’s Commentary:

Jnyaatam iti | Jagat vishnuh iti tat aatmakatvam uktam, vishnou iti laya- sthityoh sthaanatvam, vishnutah iti kaaranatvam |

Everything is Vishnvaatmaka, Bhagavadaatmaka. This is told in saamaanaadhikaranya through shareera shareeri bhaava. He is the aatman of everything. Everything is His shareera. Everything is established in Him means that He is responsible for the sustenance, and also laya, dissolution; He is the place where everything goes and merges. He is the creator, of this world.

Paraasharar has given an introduction in the previous adhyaaya, about how Vedavyaasa has divided the Vedaas into four. Now, Maitreyar gets interested in that particular aspect, to know more about it.

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

Etat tu shrotum icchaami vyastaa vedaa mahaatmanaa |
Vedavyaasa svaroopena yathaa tena yuge yuge ||

After telling about Kruta yuga and Treta yuga, you said that in Dvaapara yuga, he divides the Veda into four, and hundreds of branches, taking on the form of Veda vyaasa. I want to know how he does the division of Vedaas.

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

Yasmin yasmin yuge vyaaso yo ya aaseet mahaamune |
Tam tam aachakshva bhagavan shaakhaabhedaam cha me vada ||

Which are the yugaas, and which are the Vyaasaas who are present there? Please do tell me about all the Vyaasaas who were there in the various yugaas, and also the various shaakhaas how they were divided.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 4:

Sri Paraasharah –

Vedadrumasya maitreya shaakhaabhedaah sahasrashah |
Na shakyaa vistaraat vaktum sankshepena shrunushva tam ||

Sri Paraasharar – There are thousands of branches in the huge tree of Veda. I cannot tell you in detail about everything. I will tell you briefly. Do listen to that.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 5:

Dvaapare dvaapare vishnuh vyaasaroopee mahaamune |
Vedamekam subahudhaa kurute jagato hitah ||

O Mahaamuni Maitreya. Every Dvaapara yuga, Vishnu takes on the form of Vyaasa. Veda, which is present as one single unit (during Krutayuga and Tretayuga), he divides into four Vedaas, and multiple branches. Because of the good of the whole world.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 6:

Veeryam tejo balam cha alpam manushyaanaam avekshya cha |
Hitaaya sarvabhootaanaam vedabhedaan karoti sah ||

Why is it hita, it is told. Looking at the capability, the tejas, the bala – all these are very diminished and very less in manushyaas. Looking at that, for their good, for the good of all beings, he divides the Vedaas like this.

Sri Engal Aalwaan’s Commentary:

Veeryam iti | Veeryam utsaahah; tejah tapoyogaadijanitah prabhaavah; balam dhaaranaashaktih |

Utsaaha will reduce for people. Performing penance, performing yoga, tapas – there is a prabhaava which is developed in the people which also reduces in the Dvaapara yuga. The capacity to remember, do anusthaana, also reduces. Looking at this, for the good of all beings, he divides Vedaas like this.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 7:

Yayaa asou kurute tanvaa vedamekam pruthak prabhuh |
Vedavyaasa abhidhaanaa tu saa cha moortih madhuhdvishah ||

Whichever form that Madhudvish, who destroyed Madhu, Kaitabha – whatever body He takes, is called as Vedavyaasa. Taking on the form known as Vedavyaasa, whichever shareera is called as Vedavyaasa, Bhagavaan takes and does division of this one Veda, that is nothing but the form of Bhagavaan Madhusoodana only.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 8:

Yasmin manvantare vyaasaah ye ye syuh taan nibodha me |
Yathaa cha bhedah shaakhaanaam vyaasena kriyate mune ||

Whichever Manvantara, who are all the Vyaasaas, I will tell you all those things.

And also the shaahkaa bhedaas, how the division into shaakhaas are done by Vyaasa, that also I will tell you.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 9:

Ashtaavimshati krutvo vai vedo vyasto maharshibhih |
Vaivasvate antare tasmin dvaapareshu punah punah ||

Veda was divided by the Maharshis 28 times, in this Vaivasvata Manvantara, in the Dvaapara yuga, this has been done like this. This I will tell you again and again.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 10:

Vedavyaasaa vyateetaa ye hi ashtaavimshati sattama |
Chaurdhaa yaih kruto vedo dvaapareshu punah punah ||

In the Dvaapara yuga, towards the end, they do this. 28 Vedavyaasaas are all past. In Dvaapara yuga, again and again how they did into the four divisions, I will tell you that.

Sri Engal Aalwaan’s Commentary:

Vedavyaasaa iti | Vyateetaah nivrutta adhikaaraah | Ashtaavimshati iti aarshah sulopah |

One chetana becomes Vedavyaasa, Bhagavaan will be the antaryaami and does the acts through them, they have this adhikaara. Once their adhikaara ends, another person will come.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 11:

Dvaapare prathame vyastah svayam vedah svayambhuvaa |
Dviteeye dvaapare cha eva vedavyaasah prajaapatih ||

In the very first Dvaapara yuga, the Veda was divided by none other than Chaturmukha Brahma himself. In the second Dvaapara yuga, Prajaapati became the Vedavyaasa.

Sri Engal Aalwaan’s Commentary:

Dvaapare iti | Dviteeyo manuh vyaasah * Brahmaa manum uvaacha idam vedaan vyasya prajaapate, iti vaayu ukteh |

Second Manu becomes the Vyaasa, it says. Prajaapati is the Manu. Brahma says this to Manu. This is told in Vaayu Puraana.

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

Truteeye choshanaa vyaasah chaturthe cha bruhaspatih |
Savitaa panchame vyaasah shashthe mrutyuh samah prabhuh ||

In the third Dvaapara, Ushanas becomes the Vyaasa. In the fourth one, Bruhaspati becomes the Vyaasa. In the fifth one, Savitru devataa becomes the Vyaasa. In the sixth one, Mrutyu becomes the Vyaasa.

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

Saptame cha tathaa eva indro vasishthah cha ashtame smrutah |
Saarasvatah cha navame tridhaamaa dashame smrutah ||

In the seventh Dvaapara, Indra becomes the Veda Vyaasa. Vasishtha becomes the eighth Veda Vyaasa. The ninth Vedavyaasa is Saarasvata. The tenth one is Tridhaamaa.

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

Ekaadasho tu trishikho bharadvaajah tatah parah |
Trayodasho cha antariksho varnee cha api chaturdashe ||

Trishikha is the eleventh Veda Vyaasa. Bharadvaaja is the twelfth one. The thirteenth is Antariksha. Varnee is the fourteenth Veda Vyaasa.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 15:

Trayyaarunah panchadashe shodashe tu dhananjayah |
Rutunjayah saptadashe tat oordhvam cha jayah smrutah ||

The fifteenth Veda Vyaasa is Triyaaruna. Sixteenth is Dhananjaya. Seventeenth is Rutunjaya. Eighteenth is Jaya.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 16:

Tato vyaaso bharadvaajo bharadvaajaah cha goutamah |
Goutamaat uttaro vyaaso haryaatmaa yo abhidheeyate ||

After that, Bharadvaaja becomes the Vyaasa, and after Bharadvaaja, Goutama becomes the Vyaasa. After Goutama, Uttara becomes the Vyaasa; he is also called as Haryaatmaa in other Puraanaas.

Sri Engal Aalwaan’s Commentary:

Tata iti | Uttamaadavatushkasya puraanaantara prasiddhaani hari aatmaa aadi naamaantaraani |

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 17:

Atha haryaatmano ante cha smruto vaajashravaa munih |
Somashushkaayanah tasmaat trunabindhuh iti smrutah ||

After Haryaatmaa, Vaajashrava becomes the Vedavyaasa. After that, Trunabindu is the Vyaasa, who belongs to Somashushkaayana vamsha.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 18:

Ruksho abhoot bhaargavah tasmaat vaalmeekih yo abhidheeyate |
Tasmaat asmat pitaa shaktih vyaasah tasmaat aham mune ||

After that, Ruksha, who is of Bhrugu vamsha, becomes the Veda Vyaasa; he is also known as Vaalmeeki. After Ruksha, Paraasharar says that his father Shakti is the Vyaasa, and after that, I am the Vedavyaasa.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 19:

Jaatukarno abhavat mattah krushnadvaipaayanah tatah |
Ashtaavimshatih iti ete vedavyaasah prakeertitah ||

After that, Krishnadvaipaayana is the Vedavyaasa. Thus, I have told you about 28 Vedavyaasaas.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 20:

Eko vedah chaturdhaa tu taih kruto dvaaparaadishu ||

At the end of the Dvaapara yugaas, this Veda vibhajana is done.

Sri Engal Aalwaan’s Commentary:

Eka iti | Dvaaparaadishu – dvaaparah aadih eshaam taani dvaaparaadeeni teshu, dvaapara sandhi amsheshu iti arthah; dvaapara ante vedavibhaagaprasiddheh | * Dvaapare tu paraavrutte manoh svaayambhuve antare | Brahmaa manum uvaacha idam vedaan vyasya prajaapate * iti vaayu ukteh, shantanu samakaale dvaipaayana utpatti prasiddheh cha |

During the gap between Treta and Dvaapara, is Dvaapara sandhi. At the end of Dvaapara only was the Veda vibhaaga done. There are other pramaanaas given to say that at the end of the Dvaapara only, is the Veda vibhaaga done.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 21:

Bhavishye dvaapare cha api drounih vyaaso bhavishyati |
Vyateete mama putre asmin krushnadvaipaayane mune ||

In the future Dvaapara, Drona's son Ashvatthaama becomes the Vedavyaasa. After my son Krishnadvaipaayana, Ashvatthaama becomes the Vyaasa.

Now comes the introduction for what Paraasharar is going to teach next.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 22:

Dhruvam ekaaksharam brahma omityeva vyavasthitam |
Bruhatvaat brahmanatvaat cha tat brahmaa iti abhidheeyate ||

Ekaakshara, the pranava, is aninaashi.

Sri Engal Aalwaan’s Commentary:

Atha veda vibhaagaan vakshyan prathamam paratattva praapti upaayatayaa upaasyam iti darshayitum pravanaatmakam shabdabrahma pranamiti dhruvamiti dvayena | Dhruvam iti | Dhruvam avinaashi, om iti eva vyavasthitam veda vibhaage api avibhaktam avikrutam cha, yat pranavaakhyam eka aksharam brahma tat bruhatva-bruhmanatvaabhyaam brahmaa iti abhidheeyate, * yasmaat ucchaaryamaana eva bruhati brahmayati tasmaat uchyate param brahma * iti shruteh |

After having told about the 28 Vedavyaasaas, who come in every Dvaaparayuga, and divide the Vedaas into four, with each one having thousands of shaakhaas, in order to describe the Veda vibhaaga; in order to attain the Paratattva, Supreme Reality, what has to be meditated upon as the means, object of meditation, in order to attain the Supreme Reality, he does namaskaara to Shabda-brahma which is Pranava, with these two shlokaas. Paraasharar extols the importance and greatness of Pranava, which is said to be the beginning of the Vedaas, the prakruti, that will be told now. "Yat vedaadou svarah proktah vedaante cha prakeertitah, tasya prakruti leenasya yah parah sa maheshvarah", the greatness of that pranava is being extolled here. Though the Vedaas, which were present as one unit, were divided into four, the pranava is avibhakta, not divided. Pranava is present only as one akshara, and is unchanged. It is called pranava, is said to be one akshara, and is also said to be Brahma. Why is Pranava told as Brahma, is because it itself is very vast, and also makes something else as vast. By doing the ucchaarane of Pranava itself, it makes one great, and also it expands, and makes one big.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 23:

Pranava avasthitam nityam bhooh bhuvah svah iti eeryate |
Rug yajuh saama athaarvano yat tasmai brahmane namah ||

It is said that the three vyaahrutis, Bhooh, Baahyahuvah, Suvah, are created, and are eternally established in Pranava. The Rigveda, Yajurveda, Saamaveda, Atharvaveda, are all established in this only. I pay obeisance to that pranavaatmaka shabdabrahma.

Bhooh, Bhuvah, Suvah are said to be vyaahrutis. Just by pronouncing them, the three worlds were created by Brahma, it is said. All these three – Bhooh, Bhuvah, Suvah are established in Pranava.

Sri Engal Aalwaan’s Commentary:

Bruhatva brahmanatve upapaadayati pranava avasthitam iti | Vyaahruti trayam ruk aadi chatushtayam cha pranava avasthitam eeryata iti yaavat, tasmaat shabda aatmane tasmai brahmane nama iti anvayah | Pranavasya kaarana avasthaayaam antargata vyaahruti aadikatvena bruhatvam | Kaarya avasthaayaam vyaahruti veda roopena parinaamaat brahmanatvam iti bhaavah |

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 24:

Jagatah pralaya utpattyoh yat tat kaarana samjnytam |
Mahatah paramam guhyam tasmai subrahmane namah ||

From the akaara, Rigveda is created; from ukaara, Yajurveda is created; from makaara, Saamaveda is created. This is why everything is established in Pranava. Akaara is said to be prakruti of that, and that which is denoted by that akaara is Paramaatman. Akaara is vaachaka, vaachya is Paramaatman.

The pralaya, utpatti of this world, that which is said to be cause of this creation, and dissolution of all these worlds, we pay obeisance to that Pranava.

Because of the sacred position given to Pranava, it is the cause of all the worlds. Shabda brahma is thought of as Pradhaana itself, jagat kaarana. One has to meditate on this as the cause of jagat, and also laya sthaana, pradhaana which is beyond mahat, more subtle than mahat, is this pranava. One should meditate thus.

Sri Engal Aalwaan’s Commentary:

Atha pranavam kaaranatayaa pradhaana taadaatmyena stuvan pranamati – jagatah ityaadinaa bahudhaatmakam iti antena jagata iti | Pralaya uptpattyoh iti | Pradhaanaat hi jagat utpattih, tasmin layah, tasmaat tayoh tat kaaranam |

Because Pranava is said to be the kaarana, from Pranama only, everything is emanating, is told. Pranava is the prakruti for all the Vedaas. It is praised here as being one with Pradhaana itself, the Moola prakruti. All these worlds are praakruta only, created from prakruti, sattva, rajas, tamas. From the vikaara of prakruti only, all these worlds are created. The three lokaas, Bhooh, Bhuvah, Suvah are created by the vyaahrutis, which are all embedded in the Pranava. Pranava is said to be equal to, same as Pradhaana; and that is how it is praised. Pranava is said to be the cause. Jagat is created from Pradhaana, is vikaara of that. Moola prakruti becomes mahat, then ahamkaara, tanmaatraas, panchabhootaas, etc. During pralaya, this happens in the reverse order.

Each kaarya goes and merges in the kaarana. All the pancha bhootaas merge into tanmaatraas, tanmaatraas merge into ahamkaara, that merges into mahat, then mahat merges into pradhaana. This is also told in the Upanishads. Because the worlds are created from vyaahrutis, pranava is told in taadaatmya with pradhaana only. So, it is told to be cause of all the worlds explained here.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 25:

Agaadha apaaram akshayyam jagat sammohanaalayam |
Svaprakaasha pravruttibhyaam purushaartha prayojanam ||

These are all the praises for Pranava itself. It is very vast, endless. Characteristics of pradhaana are superimposed on pranava here. It has sattva, rajas and tamogunaas. Tamas creates moha. Sattva creates jnyaana. Rajas is responsible for pravruttis, activities, kaaryaas. Karma is the effect of rajas. Jnyaana is the effect of sattva. Moha is due to tamas. Various purushaarthaas can be attained by these.

It is very vast, does not undergo any change, avikaari; it leads to purushaartha.

Sri Engal Aalwaan’s Commentary:

Agaadha apaaram iti | Jagat sammohanaalayam paapinaam sammohana tamoguna aalayam | Sva prakaasha pravruttibhyaam sattva-rajah kaaryaabhyaam jnyaana karmaabhyaam purushaarthasya saadhanam |

Everything is from Pranava. It is the cause of the whole world. Some more shlokaas are going to explain the greatness of Pranava, making it identical with pradhaana, and giving it the characteristics of pradhaana. We will see them next.

Pradhaana has three gunaas – sattva, rajas, tamas. The quality of tamas causes moha, illusion, and wrong knowledge. Rajas leads to action; one can do the vaisika karmaas and attain the chatur-vidha purushaarthaas. Sattva guna leads to jnyaana and one can even attain moksha, by increasing the sattva guna. The effects of sattva and rajas are jnyaana and karma. It leads to all the purushaarthaas and is a means for that. By doing pranavopaasane, all this can be done.

We are studying Amsha 3, Chapter 3, where Paraasharar is telling about the 28 Vedavyaasaas, who came and divided the Vedaas, every time during the end of the Dvaapara yuga. And Bhagavaan Himself takes the form of Veda Vyaasa and does the Veda vibhajane, so that people can actually do adhyayana, as their power and jnyaana had reduced. After that, Paraasharar is praising the greatness of Pranava, and this is what we are studying.

Pranava is said to be the prakruti of all the Vedaas. Which is said to encapsulate all the four Vedaas, and everything.

This is praised in the Upanishads, Taittiriya Upanishad, Om iti brahma, Om iti idagam sarvam, and whatever mantraas are started, are started with Pranava. All the ritwiks, whatever mantraas they say, they always start with Pranava only. The greatness of Pranava is told. It is said to be Paramaatma vaachaka.

Patanjali says in the Yoga Shaastras – "Tasya vaachakah pranavah". Pranavopaasane is told in the Upanishads.

Pranava is praised here, and equated with pradhaana itself. It houses all the worlds and encapsulates everything. Just like pradhaana which gets modified by the sankalpa of Paramaatman, being the antaryaami. Pranava is said to be like that. It is praised as though it is the cause of all the worlds.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 26:

Saamkhyaajnyaanavataam nishthaa gatih shama dama aatmanaam |
Yat tat avyaktam amrutam pravruttih brahma shaashvatam ||

Saamkhya jnyaana is the knowledge of prakruti. In Saankhya darshana, it is said that prakruti and purusha viveka are important. For those who want to attain the saankhya jnyaana, this is the pratishthaa.

Doing upaasanaa of pranava only, yogis who meditate upon the pranava, they can attain shama, dama, and all the gunaas through this. In the Upanishads, it is extolled as avyakta, akshara and all these shabdaas. It is eternal.

Avyakta is unmanifest, very subtle, one cannot see it.

Sri Engal Aalwaan’s Commentary:

Saamkhyaa iti | Nishthaa – pratishthaa | Purusha viveka upaayatayaa shama- damaatmanaam yoginaam gatih – shama aadi praapti upaayah |

This is the means for attaining shama, dama, and other aatma gunaas for those yogis.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 27:

Pradhaanam aatmayonih cha guhaasamstham cha shabdyate |
Avibhaagam tathaa shukram akshayam bahudhaatmakam ||

Pranava is the cause of Paramaatman Himself. In the Upanishads, it is told as avyakta, akshara and these shabdaas. It is extolled in the Upanishads. It is partless, and pure. It shows itself as several effects of prakruti.

Sri Engal Aalwaan’s Commentary:

Pradhaanam iti | Aatmano yonih aatmaa paramaatmaa; tasya yonih upanishatsu avyaktaadi akshara antaih shabdaih yat bahudhaatmakam – bahuvudham shabdyate tasmai pradhaana aatmane shabdabrahmane namah | Kaarya dashaayaam mahat aadi roopena vaa bahudhaatmakam | Uktaih gunaih poojitatvaat sushabda prayogah |

Aatmayoni is told as aatmano yonih. It is told as the cause of Paramaatman.

Pranava is the vaachaka and vaachya is Paramaatman. Doing meditation on pranava, one can attain Paramaatman. If we have to know the vaachya, it is through pranava. This way, it is the cause of Paramaatman Himself. It is extolled in the Upanishads in many ways, as avyakta, akshara. That shabda brahma which is the pradhaana aatmaa, which is the cause, equal to pradhaana. In the state of effect, mahat, ahamkaara, tanmaatraas, panchabhootaas, it exists in many forms, and is bahudaatmaka. In the poojyaa artha, it is told as subrahmane namah, the 'su' shabda is used for poojitatva.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 28:

Paramabrahmane tasmai nityam eva namo namah |
Yat roopam vaasudevasya paramaatmasvaroopinah ||

Pranava is extolled as Bhagavat svaroopa itself. Pranava is the svaroopa of the Supreme Vaasudeva. I bow down to that Pranava, it is Bhagavat roopa itself.

Sri Engal Aalwaan’s Commentary:

Atha pranavam bhagavat roopatvena stuvan pranamati – parama brahmana iti | Parama brahmatvam cha vaasudeva roopatvaat |

Pranava represents the Paramaatman Himself. It is also vaachaka for Paramaatman.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 29:

Etat brahma tridhaa bhedam abhedam api sa prabhuh |
Sarva bhooteshu abhedo asou bhidyate bhinna buddhibhih ||

This shabda brahma which is pranava, has three parts – akaara, ukaara and makaara; ithas these three avayavaas. It remains as one avayavi also, as a whole. Pranava itself is one, and can also be divided into akaara, ukaara, makaara. Pranava only is Lord Vaasudeva; one Vaasudeva who is the Lord is present in all beings. He is the one antaryaami in all the beings. There is no bheda in the visheshya. The visheshanaas are many – chetanaas and achetanaas. We see as so many forms – deva, manushya, pakshi, sareesrupa; in that way, He is many also. The prakaaraas are many, but the prakaari is One only. Pranava is said to be the svaroopa of Paramaatman.

Sri Engal Aalwaan’s Commentary:

Etat iti | Akaara aadi avayava roopena tridhaa bhinnam, avayavi roopena cha abhinnam etat – pranava roopam brahma, sa prabhuh – vaasudevah, tat roopatvaat tat vaachakatvaat cha |
Sa cha sarva bhooteshu aatmatayaa avasthito api abhedah – ekah, prabhutvaat akalushah cha, sva adhishthitaabhih bhinnaabhih moortibhih eva bhidyate |

Pranava has got three parts – akaaraa, ukaara and makaara. It is one as avayavi. This is the pranava rooopa brahma. It represents Paramaatman, Vaasudeva only, and is also the vaachaka for Paramaatman. He is present as the inner self of all the beings. He is one only. Because He is the Master, the Lord, He is untainted by the defects of any of these, though He is present as the Inner Self. He is said to be many because of the various forms that we see. All of them are presided over by Him as the Inner Self. This way, He is said to be many. Sarvam khalvidam brahma.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 30:

Sa rungmayah saamamayah sarvaatmaa sa yajurmayah |
Rug yajuh saama saara aatmaa sa eva aatmaa shareerinaam ||

He is only present as Rig Veda svaroopa, He is Rig Veda svaroopi, Saama Veda svaroopi, Yajur Veda svaroopi also. He is only the purushaartha of all these, whatever karmaas and others are prescribed in all these Vedaas; He is the bestower of the fruits. He is only worshipped by all these karmaas. He is only the aaraadhya and phalaprada. He is the purushaartha svaroopa also. He is only the aatma of shareeris also, shareeri means jeevaatman here. He only is the Inner Self of the jeevaatmans also.

Sri Engal Aalwaan’s Commentary:

Atah sarva aatmatvaat sa eva ruk aadi moortih iti aaha – sa rungmayah iti | Saarah – Ruk aadi pratipaadyah chaturvidhah purushaarthah, tat aatmaa | Shareeraanaam kshetrajnyaanaam |

Because He is the aatma of everything, He is only present as Rig Veda and all the Vedaas. The four types of purushaarthaas, various karmaas which are prescribed to attain those purushaarthaas, He is only the purushaartha. He is the Inner Controller of all that, and is the Lord. He is worshipped by all the karmaas, and bestower of all the purushaarthaas.

Sri Vishnu Puraana – Amsha 3, Chapter 3, Shloka 31:

Sa bhidyate vedamayah svavedam karoti vedaih bahubhih sashaakham |
Shaakhaa pranetaa sa samasta shaakhaa jnyaanasvaroopo bhagavaan anantah ||

Initially, He only was present as one Veda; after that, He was present as four Vedaas – Rig, Yajus, Saama, Atharva. In each Veda, He creates many branches. He is only present as Veda Vyaasa in every Dvaapara Yuga. He divided the Vedaas, was told. He only is present as all the shaakhaas. That is why the Vedaas are said to be ananta. He is jnyaana svaroopa and is known as ananta.

Sri Engal Aalwaan’s Commentary:

Bhagavatah sarvaatmatvam nigamayati – sa bhidyata iti | Sah – avyasta vedamayah san rug vedaadi aatmanaa bhidyate | Sa eva shaakhaa pranetru bhoota vyaasa aadih bhootvaa vedam sashaakham bahubhih avaantara shaakhaabhedaih bhinnam cha karoti | Samasta shaakhaah cha sa eva |

What is concluded in this shloka is that Bhagavaan's sarvaatmakatva is concluded. Vedaas which were undivided, and present as one unit; He is present in several forms, Rig, Yajus, Saama, Atharva Veda. He only is present as Veda Vyaasa, and all the others who form these shaakhaas, He is only present in all those forms. He is only the antaraatma of everything; the sarvaatmakatva of Bhagavaan is told. In each Veda, He makes it into endless, innumerable number of shaakhaas, branches and sub branches. He is only all the branches, shaakhaas.

This concludes this chapter, establishing the sarvaatmakatva of Bhagavaan, that He is only everything – the Vedaas, the branches, the Vyaasaas who created these branches, all are He only. He is aatma for everything. This is the sarvaatmakatva told.

This completes Amsha3, Chapter 3.

|| Iti Sri Vishnu Puraane Truteeye Amshe Truteeyo Adhyaayah ||

|| Iti Sri Vishnu Chitteeye Sri Vishnu Puraana Vyaakhyaane Truteeye Amshe Truteeyo Adhyaayah ||

***

|| Atha Chaturtho Adhyaayah ||

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