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Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 35:

Brahma –

He addresses Bhagavaan as Anaamnaaya. Two vidyaas are told. Your two forms are there – moorta and amoorta.

Sri Engal Aalwaan’s Commentary:

There are two shlokaas which are a single sentence. Anaamnaaya means one whose nature, qualities cannot be explained as this much only, by the Shrutis. Shrutis are unable to tell all His qualities in full. It is not able to tell the aananda guna itself. Shruti just says "Yato vaacho nivartante, apraapya manasaa saha", words cannot describe Him fully, and mind cannot know Him fully. He can be described and known, but not fully. Two vidyaas are told – Paraa vidyaa and Aparaa vidyaa. This also comes in Mundakopanishad. Paraa vidyaa is the upaasane, and Aparaa vidyaa is the tattvajnyaana, obtained from the Vedaas. One is that obtained through shabda, and another is through viveka, discriminatory knowledge, jnyaana. From Aagamaas, Shabda Brahma can be known. Parabrahma can be known through Viveka. One is through textual knowledge, and the other is through meditation, nidhidhyaasana. Shravana, manana, nidhidhyaasana are told; first through textual knowledge, then through contemplation, and then upaasane, Parabrahma can be reached. These are explained here as two vidyaas – Paraa vidyaa and Aparaa vidyaa, that which is manifest and that which is unmanifest. In respect of Brahman, Brahma vishaya, that which is born if viveka is the knowledge. Shabda Brahma is obtained through Aagamaas. One is Para, one is Apara. These are the two vidyaas explained here. In Upanishads, it is told about Moorta and Amoorta Brahma. Or, it can be Prakruti and Purusha, they are also Your form only. That which is the most subtle, and that which is in the gross form, You are the aatman. It is told for Bhagavaan, that Anaadi, Akratu. Anaamnaaya can also be taken as that Your form is Anaadi, Akratu. This is the gist – there are two roopaas, one is Shabda Brahma which is Aagamaja, and another is Parambrahma which is Vivekaja. Initially, the textual knowledge is known by study of the text, and then through contemplation, meditation, one has to experience, which is Vivekaja. These are the two – Paraa and Aparaa vidyaas.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 36:

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 37:

You are the Rigveda. Rigveda is also Your form only. You are the Yajus, Saama and Atharva Vedaas. You are the six Angaas – Shikshaa, Kalpa, Nirukta, Chandas, Jyotisha.

Sri Engal Aalwaan’s Commentary:

Rigveda are all the aagamaas which are talking about the karma. The aaraadhya and phala prada of all the karmaas are You only.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 38:

You are the Itihaasa, Puraana, Vyaakarana. You are both the Meemaamsaas put together – Poorva Meemaamsa (vyaakhyaana for the Karma Kaanda), and Uttara Meemaamsa (vyaakhyaana for the Jnyaana Kaanda). You are the Nyaaya shaastra, and Dharma shaastra. All of them are Your form only. All are established in You only. You are the aaraadhya and phala prada. They all eulogize You only.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 39:

Sri Engal Aalwaan’s Commentary:

Having told the karma pratipaadaka bhaaga, now, Brahma pratipaadaka bhaaga is being told here. The karma pratipaadaka bhaaga is about the aaraadhana bhaaga of the Lord. Upanishad bhaaga is the aaraadhya svaroopa. That is also You only. Jeevaatman and Paramaatman are the first aatma told here. The second aatma is the sookshma shareera. Deha is sthoola shareera. Gunavat means the moola prakruti, pradhaana. Sookshma shareera, sthoola shareera, the two aatmans – jeevaatman and Paramaatman, then Avyakta (moola prakruti), all these are the topics discussed in the Upanishad bhaaga. These are all Your form only.

The Veda bhaaga, the pravartana is done by You only. They are all telling about You only. All are controlled by You only. They are all related to You. Everything is from You only.

These shlokaas are talking about the various forms of Bhagavaan.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 40:

Sri Engal Aalwaan’s Commentary:

You cannot be perceived by the external senses. You cannot be told as belonging to same class as anything else. You cannot be thought of through mind. The mukta aatma svaroopa does not have the deva, manushya, these names. Does not have colour also, like white or red. Does not have hands and legs. Does not have karma and other kleshaas. This can also be explained with respect to Paramaatman.

Jeevaatma svaroopa is also supported by You only, controlled by You only. Having told about the baddha jeevaas, now, the muktaatman is also Your shareera only.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 41:

Sri Engal Aalwaan’s Commentary:

Now, comes the eulogizing about Bhagavat svaroopa itself. You do not have praakruta ears, but You still listen. You don't have eyes, but You see everything. You don't have roopa, but You are existing in many many forms. Of Your own will, You take on so many forms. Without the indriyaas, You can do anything. You can do everything without the need for senses. Nobody can know Him. He does not have legs or hands, but can move around fast, and can also hold things. He does not have eyes, but He sees. He does not have ears, but can listen to everything. This is also told in the Shvetaashatara Upanishad, and is quoted here. You know everything but You cannot be known by anyone. You do not have hands and legs, but You can move around and hold anything. This shows His aashcharya shakti, sarva shaktitva.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 42:

Sri Engal Aalwaan’s Commentary:

Compared to the jeevaatman who himself is subtle, You are still more subtle. You are without a visible form. One who sees You, all their ajnyaana will get destroyed. Dheerasya is repeated. One dheera is an upaasaka, dhiyaa ramate iti dheerah, an upaasaka. Another way to break is "dheeh asya". An upaasaka will never think about anything other than You, his mind will always be focussed on You, is the meaning. From that most auspicious form of Yours, other than that, the mind of the upaasaka will never contemplate on anything else. When such an upaasaka is seeing You, one who beholds You through upaasane, his karma will get completely destroyed, forever. Or we can also take this as two sentences, the first part as one sentence, and the second part as another. The dheeh part – such a person's sankalpa only bears everything, this is about Paramaatman. Because of this, there is nobody other than You, there is nobody equal or greater than You. Paramaatman supports everything through sankalpa itself.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 43:

Sri Engal Aalwaan’s Commentary:

You are the protector, support of the world. All beings are in You. You are subtler than the subtle. You are what was before, and what will happen in the future. Whatever is superior to prakruti, that is You only. This is eulogizing Bhagavaan.

You are the aadhaara, the hub, that supports the entire world. You are the protector of the whole world. All beings are in You, all supported by You, all depending on You. What was there before, and what is going to come in future, You are mort subtler than the subtlest. You are the sentient beings who are superior to the non-sentient, prakruti. Everything is You only. Everything is Your shareera, Your prakaara only, inseparably associated with You, being supported by You, controlled by You, and it all exists for Your purpose. This is the shareera shareeri bhaava.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 44:

Sri Engal Aalwaan’s Commentary:

Tretaagni, Oupaasanaagni, Vaidyutaagni and Jaatharaagni, Vaadavaagni – these forms – You are the varchas, tejas of this world. You are the bestower of all the siddhis – Animaa, Laghimaa, Mahimaa, Garimaa, etc, the ashta siddhis. You are the eye of the whole world – You are the controller of everything. You are existing in all these forms. During Trivikrama avataara, You occupy all the three worlds. You occupy all the worlds. In the Nirukta, it is told that You are covering Samaarohana, Vishnupada and the head of cow.

Tretaagni are the three agnis – Gaarhapatya, Aavahaneeya and Daakshinaagni. These, and Upaasanaagni – all these four are You only. You are the tejas which is present in these four forms – Vaidyuta (lightning), Jaathara (in the stomach), Nirmanthya (produced on rubbing two aranis) and Vaadava. You are only the agni present in these four forms. You only give all the siddhis – Animaa, Laghimaa, Garimaa, etc. You are the controller of all that, and because of You only, objects have those capabilities, devataas have their capabilities. You are present in infinite forms. You are like the eyes of the whole world.

Bhagavaan's aascharya svaroopa is being explained in this part of the Vishnu Puraana. Which we continue next.

In Trivikrama avataara, You were so big that You occupied all the three worlds. Sri Engal Aalwaan quotes from Aitareya Braahmana. In the Deva Asura yuddha, Vishnu says that three steps whatever He occupies can belong to the Devaas, and He occupied all the worlds with three steps. In Nirukta it is told by Yaaska that the act or mounting or ascending, and Vishnupada is a hill marked with the footprints of Vishnu, in Gaya, as told in Mahaabhaarata. Or the western horizon is also called Gayashiras. Or Ksheerasamudra can also be told as Vishnupada. Or it can also be told as when the Sun enters a sign of the zodiac, the first sign after equinox.

We are studying Chapter 1 of Amsha 5. Where we are studying the Brahma Stuti of Bhagavaan Sri Vishnu.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 45:

As the same fire is seen in many forms, through in its nature, fire, Agni is avikaari, seen in many forms, big, small, of different shapes, You are the Lord of everything, seen in so many forms, and are all pervading. You are present in all these forms.

This is also told in Vedaartha Sangraha by Sri Bhaashyakaarar, as "Ekatve sati naanaatvam, naanaatve sati cha ekataa, achintyam brahmano roopam kastat veditum arhati", "You are one but many, You are many but one, in Your nature, You are Lord of everything though You are present in many forms. Though You are one, everything is Your prakaara only. You are seen in so many forms. You are all pervading, and everything is Your mode being Your shareera".

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 46:

Sri Engal Aalwaan’s Commentary:

Paramapada is divya, apraakruta, not belonging to the prakruti mandala. That unique Paramapada is also You only. Your Paramapada is divya, divine, and is not praakruta, which is seen by Nityasooris, "Sadaa pashyanti soorayah". There is nothing which is not You, everything is Brahmaatmaka only, Your mode only. You only manifest in all these forms. This is told in the Shrutis – "Bahusyaam prajaayeya"; He did sankalpa that "I will become many". Whatever was there before, whatever is going to come in future, everything is You only.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 47:

Sri Engal Aalwaan’s Commentary:

Bhagavaan is the jagadeka kaarana. Kaaranaavasthaa is said to be the sookshma chit achit vishishta brahma, and the kaarya avasthaa is said to be sthoola chit achit vishishta brahma. This is how Bhaashyakaarar has established in a wonderful way. You are the manifest and unmanifest form. Samashti is the collective creation, which is undifferentiated. Vyashti is where name and form are differentiated. After the naama roopa vyaakarana, vyashti strushti starts. All the forms are You only.

All the sentient and non sentients, in the kaarya and kaarana avasthaa, this is the visishtaadvaita. Sookshma chit achit vishishta brahma becomes sthoola chit achit vishishta brahma, both are Brahman only, and everything is Brahmaatmaka.

Samashti is said to be avyakta. Vyashti is said to be vyakta. Because naama roopa vibhajana is not done in samashti. During the stage where naama roopa vibhajana is done, when there is differentiation into names and forms, this is said to be vyashti, vyakta, manifest. Among the four forms – Vaasudeva, Pradyumna, Aniruddha, Sankarshana, the para roopa Vaasudeva is the ati sookshma, samashti form; and Sankarshana, Aniruddha, Pradyumna are said to be the vyashti forms. He is everything and He is also the knower. Or He is the one who sees everything. He sees everything but He is not seen by anyone. Or, one who can know everything through all His means, instruments, indriyaas, which are all apraakruta only. Sarva shakti, sarva jnyaana, sarva balarddhimaan. He is all powerful, He knows everything.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 48:

Your form, nature will neither diminish nor increase. You are independent, svaadheena, and not paraadheena. You are beginningless. You are the controller of everything. Tiredness, laziness, fear, anger, desire, You don't have any of these things.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 49:

Sri Engal Aalwaan’s Commentary:

You are blemishless, untouched by any defect. One who is unattainable, very difficult to attain. He is the aadhaara for Himself, He does not have any other support. There is no deterioration, change, modification in Him. His utsaaha is so great that it is unstoppable. O Supreme Lord. He is the support for everything other than Himself. He is the supporter of all the Eeshvaras, Lords who are there. He is the Light of the lights. He gives the light to everything.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 50:

Sri Engal Aalwaan’s Commentary:

You are the beyond all the aavaranaas surrounding, like prakruti; or karmaas, which are also covering the chetanaas and others. For those who do not have any other protection, they take refuge in Him, He is asharanya sharanya. One who is present in the nitya vibhooti, the Paramapada, the Tripaadvibhooti. Purushottama is His name, "Atho asmi loke vede cha prathitah purushottamah" is told by Lord Krishna Himself.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 51:

Sri Engal Aalwaan’s Commentary:

The meaning of kaarana here is purpose, or sukha, joy, happiness. Akaarana is lack of purpose, or sorrow. Kaaranaakaarana is mix of both sukha and dukha. Why do You take shareera, why do You manifest Yourself as a human being, in Raama, Krishna, etc. avataaraas – it is not for the experience of sukha or dukha, or both sukha and dukha. You take Your avataaras only to protect dharma. He is all pervasive.

The gist of this is explained here. You don't take shareera for these three reasons – sukha only, dukha only, or both sukha and dukha. Those who go to svarga, only enjoy there, there is only sukha. Those who go to naraka, only get dukha. Those who come to manushya loka, get both, ubhaabhyaam manushya lokah, sukha and dukha. You are not taking a form because of any of these reasons. For experiencing the fruits of adharma, going to naraka, Your shareera grahana is not like that. And those who are in svarga, enjoying the fruits of dharma, that is also not the reason why You take Your form. Or like manushya, getting both sukha and dukha. Your shareera is only for protecting dharma. There is another meaning given here – ka aarana. That which leads to sukha. This word arana is used in Vedas itself. Brahmana ut aranam asi. Brahmana udeeranamasi. This is told as Brahma praapaka. In this meaning, kaarana means dharma which leads to enjoyment of sukha. The opposite of this, akaarana becomes adharma. Sukha, dukha both are kaaranaakaarana. The three janmas – animal, devaas, manushya, are got because of dukha, sukha, or a mixture of both. You are karmaadhyaksha, You are not karma vashya. Your avataaras are for none of these reasons.

"Sambhavaami aatma maayayaa", is what Bhagavaan says, His own sankalpa.

Out of Your own will, You take on forms here and incarnate. He takes any form that He wants out of His own will, His own sankalpa, and that is not because of karma.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 52:

Sri Paraasharar –

Having heard this stotra, Bhagavaan Vishnu was very pleased, He revealed His Vishvaroopa, and told Brahma thus.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 53:

Sri Bhagavaan –

O Brahma, tell me along with all these gods, whatever you are wanting, why you eulogized Me; you are seeking some help from Me, tell me what is that. Know that it is already done. Whatever you seek from Me, assume that it is already given to you.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 54:

Sri Paraasharar –

The moment Chaturmukha Brahma saw the Vishvaroopa of Bhagavaan, again he started to do stotra of Bhagavaan Vishnu. All the gods were present with a lot of respect, fear and devotion.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 55:

Chaturmukha Brahma –

I bow down to You a thousand times. You have a thousand arms, faces and feet, meaning innumerable. You are unparalleled, immeasurable. You are the cause of srushti, sthiti, laya of all these worlds – creation, sustenance and dissolution.

This is similar to Arjuna seeing Vishvaroopa and telling.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 56:

Sri Engal Aalwaan’s Commentary:

You are more subtle than the most subtle. You are bigger than the biggest. There is nothing bigger than You. There is nothing which is more subtle than You. Prakruti and Purusha – the non-sentient and sentient, You are the Lord of both Prakruti and Purusha. You are superior to even avyakta also, which is the source of all these. Be pleased.

There is a paathantara where buddhi, manas, indriyaas are told. You are superior to jeeva.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 57:

This Bhoodevi, O Lord, is being troubled, tortured, and the rocks and mountains are all breaking by the weight of the great, powerful asuraas, demons who have taken birth here. Bhoodevi is coming, and on behalf of her, we are all coming, and praying to You. You are the ultimate refuge, in order to reduce the bhaara, weight, to destroy the demons.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 58:

We, Indra (one who killed Vrutraasura), the Ashvini Devataas, Varuna, Ekaadasha Rudraas, Ashta Vasus, Dvaadasha Aadityaas, Vaayu, Agni, and all other gods.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 59:

O Lord of everyone, whatever we have to do now, please do order. Whatever has to be done by all of them and me, please command us. We will obey Your commands, and stand to carry Your orders, without any blemish.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 60:

Sri Paraasharar –

Being eulogized thus by Chaturmukha Brahma, with all the gods assembled there, Lord Vishnu pulled out two hairs, one white and one black.

Sri Engal Aalwaan’s Commentary:

Two hairs means His tejas. It is a part, amsha of Him. Everything is His tejas only. They are all radiant, and that radiance is My amsha only. This is told in Moksha Dharma.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 61:

These two keshaas, My amsha, My tejas, will come to the world, and will incarnate there, manifest there. Having done avataara there, they will put to end the torture that the Bhoomi Devi is facing due to the evil forces.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 62:

Let all the gods be born on the earth with their amshaas, and let them fight with the powerful demons who are already born there.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 63:

At that time, all the daityaas, Diti's children will get destroyed. There is no doubt. They will be totally powdered when My attention falls on them.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 64:

One part of Me, one Amsha of Me, one kesha, tejas, will be born in Devaki, who is like a Goddess, Vasudeva's wife. The eighth child will be one of My keshas.

Sri Engal Aalwaan’s Commentary:

There is another paatha, tasya ayam, which is a masculine word addressing Devaki, this is Aarsha sandhi.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 65:

Having told that My one Amsha will come and kill Kamsa, who is Kaalanemi, born as Kamsa now, then Hari disappeared.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 66:

Having again bowed down to Hari, who disappeared at that moment, they came down to the bottom of the Meru parvata, and then they came to Bhoo mandala.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 67:

At that time, Naarada comes to Kamsa's house and tells him that the eighth child of Devaki is Bhagavaan Himself. The Lord only will incarnate as the eighth garbha of Devaki.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 68:

Having heard this from Naarada, Kamsa got very angry, and he imprisoned both Devaki and Vasudeva, put them in confinement.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 69:

Previously, as Vasudeva had told Kamsa that he will give his child to Kamsa, the moment a child is born, and Kamsa can do whatever he wants to that child, Vasudeva did in the same way.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 70:

Though they were the six children of Kaalanemi, they are known as Hiranyakashipu's children itself. That yoga nidraa will make them born as six children of Devaki.

Sri Engal Aalwaan’s Commentary:

Hiranyakashipu's six children are well known as Keertimaan, Sushena and others, in the previous birth. They are the sons of Hiranyakashipu's brother Kaalanemi. In the Harivamsha, it is told that in their previous birth, they were the children of Kaalanemi, brother of Hiranyakashipu, and they neglected the order of Hiranyakashipu, and were worshipping Lord Vishnu. He got very angry, and cursed them saying that their father only will kill them. They were all lying down in the ocean. It is only in a secondary sense that it is told that they are Hiranyakashipu's sons. They were brought and put in the Devaki's womb by Yoganidraa.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 71:

Bhagavaan Hari orders Yoganidraa. The whole world is deluded with the ajnyaana, yoganidraa.

Sri Engal Aalwaan’s Commentary:

Bhagavaan's samaadhi vishesha is said to be Yoganidraa. People think that He is sleeping. They don't understand what is His state in samaadhi. We also tell during paryankaasana, aaraadhana of Bhagavaan. He is always alert and awake, protecting all the worlds. But the world thinks that He is sleeping. That nidraa can make wonderful different kinds of things happen, Bhagavaan's samaadhi vishesha. It causes ajnyaana in people, it deludes them, because of that, it is called as avidyaa. It has got these names, Mahaamaayaa, Avidyaa.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 72:

Sri Bhagavaan said – It is My order, My command, go to the bottom of Paataala loka, and those who are residing there, the six sons of Kaalanemi, who are called as Hiranyakashipu's six sons, bring them one by one, in order, and put them in the womb of Devaki.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 73:

When all the six of them are killed one by one, by Kamsa, because of the curse they had, the seventh one is again, My amsha only, Shesha, Adishesha by name, Balaraama. The seventh one will be My amsha only. So, the white and black hairs which were told, amsha of Bhagavaan, the tejas – the white tejas is Balaraama, and the black one is Krishna.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 74:

Vasudeva's another wife, Rohini, is in Gokula.

Sri Engal Aalwaan’s Commentary:

Rohini will be pregnant at that time. It is told in Harivamsha that Rohini will be pregnant with Vasudeva's child, and she would have gone to Gokula. When it reaches the seventh month, her womb will be in the Vaayu roopa; at that time, take that womb and bring it to Devaki's garbha; and what is in Devaki's garbha, the white Amsha, tejas, which is Shesha, take this garbha to Rohini. So, that nobody will get a doubt when the child is born in the ninth month. This exchange of garbhaas should happen, Lord Hari tells Yoganidraa.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 75:

Sri Engal Aalwaan’s Commentary:

In the seventh month, what people will think is that Devaki had miscarriage in the seventh month, due to fear of Kamsa. In the seventh month of Devaki's womb, if you take it and place it in Rohini's garbha, then the world will think that Devaki had a miscarriage, out of fear of Kamsa.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 76:

Having extracted the garbha and brought to Rohini's womb, because of this, he will be well known as Sankarshana itself. He will get the name of Sankarshana. He will be very powerful, valiant, and will be white like the peak of the Shvetaadri, White Crystal Mountain.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 77:

At that time, I will incarnate Myself in Devaki's womb. At the same time, you have to be born in Yashoda's womb, at the same time when I enter Devaki's garbha.

After the seventh garbha, Balaraama is transferred to Rohini, during the seventh month, then everyone will think that Devaki had a miscarriage for the seventh child. Then I will enter Devaki's womb as the eighth child. At the same time, you have to enter Yashoda's garbha, Bhagavaan says, so that both are born at the same time. You go to Yashoda's garbha when I enter into Devaki's garbha.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 78:

During the rainy season, in the Shraavana Maasa, in Krishna Ashtami, I will be born in Devaki. I will incarnate as Krishna avataara. You will be born on Navami, the next day morning.

Sri Engal Aalwaan’s Commentary:

The remaining time of the night, Navami is there, is the meaning.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 79:

Vasudeva being impelled by My power, will carry Me to Yashoda. He will bring you back to Devaki here.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 80:

When we both are born, at that time, Kamsa will immediately see you and take you, and throw you on a stone on top of a mountain. You will immediately go to the sky, and you will be located there.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 81:

Then Indra will bow down to you, because of My order, command, and will accept you as his sister.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 82:

You will kill many asuraas like Shumbha, Nishumbha, and you will destroy thousands of demons.

Sri Engal Aalwaan’s Commentary:

Yoganidraa who is the eighth child, will go to antariksha, and will be located there. She will be present in all the Yoga peethaas in this world like Vindhya, Jaalandhara. In Tantra, it is told that there are 51 Yoga peethaas.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 83:

You are only Bhooti, Sannati, Kshaanti, Kaanti, Dhyou, Pruthivee, Dhruti, Lajjaa, Pushti, Rushaa, all these are you only.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 84:

Sri Engal Aalwaan’s Commentary:

Yoga Maayaa is Durgaa Devi, and in the Durga Shataka, the names are told. Aaryaa, Durgaa, Vedagarbhaa, Ambikaa, Bhadraa, Bhadrakaalee, Kshemadaa, Bhaagyadaa. You will be well known in the world with all these names.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 85:

Whoever will pray to you morning and afternoon, all their desires will be fulfilled, with My power. I will give you the boon, that whatever they desire will be fulfilled.

Sri Engal Aalwaan’s Commentary:

With My grace, you will have the powers to give them all that they desire when they pray to you.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 86:

Being worshipped with the upahaaraas like suraa, maamsa, and various kinds of foods and delicacies, you will be able to fulfil the desires of all the humans who pray to you everyday.

Sri Engal Aalwaan’s Commentary:

This offering is for adhikaari visheshaas like shoodraas and others, who do this kind of worship.

Sri Vishnu Puraana – Amsha 5, Chapter 1, Shloka 87:

All of them will be happy and their desires will get fulfilled when they worship you with all My grace only. You go and carry on My orders.

Sri Engal Aalwaan’s Commentary:

This is the story of Krishna Avataara, what all happened, and how it happened, as told by Sri Paraasharar to Sri Maitreyar.

This concludes Chapter One of Amsha 5.

We just saw Chapter 1 of Amsha 5. Where Bhagavaan has told Yoga nidraa what all should be done as preparations before He can incarnate. As per this, He said that the six children of Kamsa have to be brought and placed in Devaki's garbha. The seventh one will be another amsha of Bhagavaan, Balaraama, and after that, He will Himself incarnate, and at the same time, Yoga nidraa will also enter into Yashoda's womb, and Balaraama will go to Rohini's garbha. He tells Yoga nidraa that she will attain a good position, and will be praised by everyone, as Durgaa, and people will offer all kinds of offerings, and that she will bestow them with various benefits that they seek.

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