Keshidhvaja and Khaandikya Janaka's Story

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Now, Chapter Two.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 1:

Sri Engal Aalwaan’s Commentary:

Sri Paraasharar - In spite of so many bad things which are going to happen in Kali yuga, where dharma is going to be destroyed, and all kinds of adharma will ensue, which were described, he continues about what Vyaasar has told about this.

Now, he is going to tell something good about Kali yuga. With very little effort, one can get punya. In the last shloka of the previous adhyaaya, it was concluded that whatever can be achieved with great tapas in Kruta yuga, can be achieved with little effort in Kali yuga. This continues now. I am going to tell you about that, listen to it. Paraasharar is telling what Vyaasar has told.

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

Sri Engal Aalwaan’s Commentary:

All the great munis had gathered, and were discussing about punya vishaya. About what is going to give us punya. At what time very little dharma will also give us great fruits, great benefits. They were discussing like this. They were also discussing about what has to be done.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 3:

Sri Engal Aalwaan’s Commentary:

In the first shloka, Paraasharar told about what Vyaasar has told to the rishis, about that very little effort within which great benefit can be gained. Paraasharar is continuing. All the great sages had gathered and were discussing about punya vishaya. They were discussing about what is to be done, and at what time it will happen. In order to get their doubts clarified, they approached Mahaamuni Vedavyaasa, and wanted to ask all these doubts, about the punya vishaya which they were discussing.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 4:

There they saw Vedavyaasa who was taking a bath in Gangaa river. He was

halfway through.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 5:

They were waiting for him to complete his bath there. Waiting for him, they went and stood under the shade of a tree near the banks of that great river.

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

Sri Engal Aalwaan’s Commentary:

He completely took a dip in the water, and told. Paraasharar is telling that his son told like this, after getting up from the water, so that everyone can listen. He took a dip in the water, and again got up. He told "Shoodrah saadhuh, kalih saadhuh".

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 7:

Sri Engal Aalwaan’s Commentary:

He told again "Saadhu saadhu".

He said as though he is directly seeing them.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 8:

Sri Engal Aalwaan’s Commentary:

He took a dip again, and again got up. He said that women are all very fortunate. He said - "Who is more fortunate than them?".

Kaliyuga is good. Shoodraas are fortunate. Women are more fortunate.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 9:

Having finished his bath, he did aachamana, and his anusthaana, and all the sages approached him.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 10:

They came and did samskaara to him, and after that, he asked them to take a seat, and then asked them about the purpose of their coming here. Vyaasa, who was Satyavati's son asked thus.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 11:

Sri Engal Aalwaan’s Commentary:

Sri Paraasharar - All the sages told him that they came here to ask him some doubts, but let those doubts wait. Now, we want to ask you something else.

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

You said that Kali is saadhu, and then shoodraas are saadhu, and women are saadhutara. You praised Kali, shoodraas and women. You told like this again and again.

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

If it is not something which is to be kept very secret, we would like to know what it is. What did you mean by this, we are very curious to know it.

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

Sri Engal Aalwaan’s Commentary:

Sri Paraasharar - Having heard them, Vyaasa smiled mildly and said "O great sages, do listen to me. About why I said saadhu saadhu".

"You don't even know this, is also the intended meaning here". He gave the answer himself, and even though he gave the answer, the sages were not aware of that, so he was laughing, that they were not able to understand.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 15:

Vyaasa - Whatever is done in ten years in Kruta yuga, it can be achieved in Tretaa yuga in one year. In Dvaapara yuga, it can be achieved within one month. In Kali yuga, it can be achieved in one day and night.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 16:

Tapas, Brahmacharya, Japa, etc., 12 years tapas has to be done in Kruta yuga, it can be done in one year by Brahmacharya in Tretaa yuga. And by japa and others in Dvaapara. And in Kali yuga, it can be achieved in one day itself.

Whatever is done by Tapas, Brahmacharya, Japa, it can be achieved in Kali yuga in one day. That is why I said that Kali is saadhu.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 17:

Sri Engal Aalwaan’s Commentary:

In Kruta yuga, one has to do meditation, dhyaana. In Kruta yuga, it is possible for one to achieve purity of mind by meditation only, to get any fruits. In Tretaa yuga, people will not have the capability to do that kind of dhyaana, meditation. So, they can perform yajnyaas and can achieve the same fruits. In Dvaapara yuga, if one is not able to do meditation, or perform yajnyaas, they can just worship Bhagavaan, archanaa, bhagavat poojaa, and attain the same fruits. In Kali yuga, even if one is not able to do all these dhyaana, yajnya, archanaa, etc., mere chanting of Bhagavaan's auspicious names, itself, with that one can achieve all the fruits that one can achieve through dhyaana in Kruta yuga, or through yajnyaas in Tretaa yuga, or through archanaa in Dvaapara yuga. In Kali yuga, it is very difficult to do all these, by mere naama sankeertana, one can achieve all those fruits. That is why I said Kali is saadhu.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 18:

Sri Engal Aalwaan’s Commentary:

With very little effort, they achieve great dharma, they get all the fruits. And they become dhaarmikaas, dharmajnyaas in Kali yuga. That is why I am very happy with Kali yuga. By mere Bhagavannaama sankeertana.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 19:

Sri Engal Aalwaan’s Commentary:

Till now, how Kali is saadhu has been told. Because, by mere naama sankeertana, one can achieve anything that needs to be achieved through dhyaana, yajnya, archanaa in other yugaas. Now, Vyaasa explains why he said that "shoodrah saadhuh". Performing all the vrataas, if one has to do Veda adhyayana. In a proper way, they have to do yaaga and other things as per vidhi. And they have to earn money through the right way, virtuous means, and with that only, they have to perform yajnya.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 20:

The Brahmins have very strict guidance from shaastraas and other things, they should not be talking about unnecessary things. They cannot eat whatever they can lay their hands on. There is a lot of niyama for what they should speak, what they should not speak, what they should eat and not eat. And also for performing yajnyaas, there is adhikaara, who can perform what yajnya, how he has to perform, there are many conditions, niyamaas, vrataas for Brahmins. If they do not follow all of this, they will fall down from dharma. And they will be subjected to Bhagavaan's nigraha. They have to be always controlling the senses. They have to do all these as told in the shaastraas.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 21:

Sri Engal Aalwaan’s Commentary:

If they don't do properly whatever is told in the shaastraas, they will be subjected to punishment. For whatever they do, they have to follow the shaastraas and do it properly. Like what to eat, what to drink, etc. They cannot do whatever they desire. They have to strictly follow the shaastraas. They have rules for everything.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 22:

Sri Engal Aalwaan’s Commentary:

They have vidhi paaratantrya in everything that they do, depending on what is ordained in the shaastraas. They have to follow very strictly in every act that they do. With that only, they can go to svarga and other lokaas with great difficulty.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 23:

Sri Engal Aalwaan’s Commentary:

Whereas for Shoodraas, all these niyamaas are not there. These rules are there for the traivarnikaas - Braahmanaas, Kshatriyaas and Vaishyaas. Whereas for Shoodraas, they have to serve the other three varnaas. They also have to do the yajnyaas without mantraas, without pranava. And they can also participate in other things like cooking. Just by this only, by serving the Brahmins, and other Vedaadhikaaris, by participating in cooking and others, and performing the mahaa yajnyaas without mantraas, they can earn the svarga and other lokaas. Which other Brahmins can earn by strict rules and with great difficulty. Shoodraas can earn this very easily. Shoodraas can do homa and other things without mantra. This also came earlier in Vishnu Puraana. That is why Shoodraas are told to be very fortunate.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 24:

There is no niyama about what they can eat and not eat for Shoodraas. They can eat and drink anything they like. That is why I said that they are saadhu. It is very easy to earn the punya lokaas, just by merely serving the other classes, and also by doing amantraka yajnya and other things.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 25:

Sri Engal Aalwaan’s Commentary:

Now, why women are saadhutara is going to be told. Men have to earn whatever they want, and it should not be against their dharma - they have to follow dharma and earn money in the righteous ways. They have to also give it to others, and have to perform yajnya as ordained in the shaastraas. They have to do daana for the right person, all these niyamaas are there for men.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 26:

Sri Engal Aalwaan’s Commentary:

Earning money is itself very difficult as they have to earn money in the righteous way. They cannot go against what is told in the shaastraas. And maintaining that money is much more difficult. And how to distribute it among the deserving, is very difficult. Knowing the inner secrets of all these, the sookshma amshaas, is very difficult. Who is the right person for daana, how to give daana, is all difficult, as told in the Bhagavad Geeta. It is difficult to know the intricacies of how to perform the daana, how to earn money, how to maintain it, etc. But they have to follow all of this.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 27:

Following all these niyamaas with great difficulty, they earn all the various lokaas, praajaapatya, where they can go and enjoy later on. But it is very difficult and tough. One has to be very controlled, and careful in following all of these rules. If, at any time, they transgress the rules of the Vedaas, what is ordained, then they will be subjected to punishment.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 28:

Whereas, the women, by merely serving her husband, through kaayaa, vaachaa, manasaa, body, speech and mind, and always doing good to the husband, she will earn all the lokaas, which her husband has earned with so much difficulty, following so ,any vrataas, niyamaas, as per the shaastraas. By merely serving her husband, she will earn all those lokaas.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 29:

Sri Engal Aalwaan’s Commentary:

With very little effort or difficulty, she will learn all those things. Whatever men learn with great difficulty. That is why I said "Yoshitah saadhu".

Whatever lokaas men get - Praajaapatya and others - which men get with so much difficulty and following tough niyamaas, vrataas as told in the shaastraas, women get by merely serving them, the same thing which the husband gets.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 30:

O Brahmins, sages. Now, I have explained why I said that "Kalih saadhuh, shoodrah saadhuh, yoshitah saadhavah". You said that you came to ask me some doubts. Ask me now the doubts whatever you want.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 31:

All the sages said - O Mahaamuni, whatever we wanted to ask our doubts, with whatever you said, our doubts got clarified. These are all the aspects in which we had doubts. You told very clearly all the things. This itself, we had in mind.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 32:

Sri Paraasharar - Then Krishna Dvaipaayana Vyaasar smiled and said, when all the sages were looking very surprised -

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 33:

O sages, I knew with my divya drushti itself, divya jnyaana, I knew what doubts you had, what you wanted to ask. Because of that only, I said "Saadhu saadhu". I knew very well that these are the doubts which you had.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 34:

With very little effort, dharma can be achieved by humans in Kali yuga. Having got all the aatma gunaas, they can get rid of all their defects and sins.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 35:

Shoodraas by just serving the dvijaas, can get everything that they want. Women by serving their husbands, can get everything without any effort.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 36:

That is why I said three times "Saadhu", they are all very fortunate in this Kali yuga. In following and maintaining dharma, which is extremely difficult in Kruta and other yugaas.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 37:

Whatever you are intending to ask, which I told you the answer myself, I have told you without asking also. If you have any other doubts, please do ask me.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 38:

Sri Paraasharar - They offered their namaskaaraas to Vyaasa, and praised him again and again for his knowledge and how he clarified their doubts. Being very clear in their mind, and all their doubts dispelled, they returned.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 39:

Paraasharar told Maitreyar - this secret I have told you also, what Vyaasa told to all the great sages. Though Kali yuga is extremely painful and evil, this is one great quality of Kali yuga.

Sri Vishnu Puraana, Amsha 6, Chapter 2, Shloka 40:

Whatever you asked me about the dissolution of this world, praakruta pralaya and other things, I will tell you about that also.

This completes Chapter Two.

***

॥ अथ ततीयो अध्यायः॥

Naimittika Pralaya

Now, Chapter Three.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 1:

Sri Paraasharar - For all the beings, there are three types of pralaya, dissolution.

One is naimittika pralaya, another is praakrutika pralaya, another is aatyantika pralaya.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 2:

Sri Engal Aalwaan’s Commentary:

Naimittika pralaya is at the end of the kalpa of Brahma, it is called Braahma naimittika. Another is aatyantika pralaya, which is called moksha. The third one is praakruta pralaya, which is at the end of dviparaardha, the full life of Chaturmukha Brahma.

Paraardha is one half of Chaturmukha Brahma's life. Two paraardhas is the two halves together, the complete hundred years of Chaturmukha Brahma. At that time, the entire prakruti mandala, with all the effects will get merged in Paramaatman.

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

Maitreyar - O Bhagavan, please do tell me what is the measure of this Paraardha.

By doubling it, by dviparaardha, we have to understand that time duration when the praakruta pralaya happens.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 4:

Sri Engal Aalwaan’s Commentary:

Sri Paraasharar - From one position to another, as in units, tens, hundreds, each one will be ten times the previous. If we go on counting like that, ten times, and ten times, etc., eighteen times, whatever number is got, that is said to be the paraardha.

First is one, then ten, then hundred, then thousand, then ten thousand, then a lakh, then keep multiplying by ten, we get prayuta, koti, arbuda, abja, kharva, nikharva, then mahaasaroja, then shanku, then samudra, then madhya. The last one is paraardha. The dviparaardha of maanusha years, whatever count comes for dviparaardha is said to be mahaasamhaara, praakruta pralaya.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 5:

Double of the paraardha, whatever happens in the praakruta pralaya, all the vyakta, whatever is manifested here, goes and merges into the unmanifest, which is the cause of all the manifest.

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

Sri Engal Aalwaan’s Commentary:

Now, the measure of time is told. The human nimesha, the measure of that is maatraa. The nimesha is said to be maatraa, as it is of the measure of a maatraa. The laghu akshara, like a, ka, is one maatraa time measure, this is called nimesha, in human measure. Fifteen of that is called kaashtha, and thirty kaashthaas form one kalaa.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 7:

Fifteen kalaas make one naadikaa.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 8:

Sri Engal Aalwaan’s Commentary:

How a naadikaa is measured, is told with the measure of a water, 12.5 the measure of a fluid.

In Maagadha raajya, it is called one jalaprastha. 12.5 is the measure of fluid, such a measure of water. From this, the duration of a naadikaa is found out. Five gulaganji seeds measure is said to be one maasha. There is a vessel called prastha, which is used in Maagadha desha. This vessel is filled with 12.5 measure of water. When it is four times, it is said to be naadi. There is a Naadikaa ghata, which is a pot of Naadikaa, which is four times this jalaprastha. 1.5 measures of water, with a measure called pala, when this is made four times, it becomes 50.

Fifty measures of water, is taken in a pot. Taking four maasha equivalent of gold, and making a pipe out of that, which is four inches long. The pipe is put to that vessel. And 50 measure of water is poured into that. Whatever time is taken for the water to go out, to empty fully, is said to be one naadi. Or, there is a pot which holds 50 measure of that water, where pala is one measure. 50 measures of that is filled into that pot. In the bottom of that vessel, a hole is made, and a small tube made of gold, which is four inches. This empty vessel is placed, in stable water. The time taken for the water to fill this vessel completely, when the vessel dips completely inside water, that time is said to be naadi. So, the measures are either water filling into this pot, or the time taken for the water to go out. This is how a Naadikaa is measured.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 9:

Two Naadikaas make a muhoorta. 30 muhoortaas make a day, an ahoraatra. And 30 days make one month.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 10:

12 months make one year. One year of human measure is one day and night for devaas. Like this, 360 years is one year for them.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 11:

12000 years of devamaana, becomes one chaturyuga. 1000 chaturyugaas is said to be one day of Chaturmukha Brahma. Brahma's one day is 1000 chaturyugaas. And 12000 years of devaas is said to be one chaturyuga.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 12:

One day of Chaturmukha Brahma is said to be a kalpa. Within that kalpa, 14 Manus, will be there. At the end of this kalpa, there is naimittika pralaya. In that day, which is called one kalpa, 14 Manus are there. At the end of that kalpa, there will be one Braahma Naimittika laya, which is taken care of by Chaturmukha Brahma.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 13:

Naimittika pralaya is most ferocious and terrible. After that, I will also tell you about praakruta pralaya. Listen to me. Paraasharar starts to describe the frightful nature, very fierce, nature of that Naimittika pralaya. And then, I will also tell you the Praakruta pralaya.

From here, Paraasharar continues to explain the nature of Naimittika pralaya, which we see next.

We are studying Chapter 3 of Amsha 6. Where Paraasharar has started to describe the Naimittika pralaya, and Praakruta pralaya. He tells when the Naimittika pralaya will happen, and starts to describe that Naimittika pralaya.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 14:

At the end of 1000 chaturyugaas, the earth becomes completely destroyed. Then, there will be no rain, which will happen for 100 years.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 15:

Because there are no rains, there will be severe dearth for 100 years, and all the beings on this earth will become very weak, and suffer a lot. They all will be destroyed.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 16:

Sri Engal Aalwaan’s Commentary:

Then, Bhagavaan Vishnu, who takes on the form of Rudra, immutable in His nature, starts to do the pralaya, so that they all merge in Him. He Himself, being antaryaami of Rudra, takes on the form of Rudra, and starts to do pralaya, where all the beings are going to merge in Him. For withdrawing all the beings, He takes on the form of Rudra.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 17:

Sri Engal Aalwaan’s Commentary:

Then Bhagavaan Vishnu, will be present in the seven rashmis of the Sun. He will drink all the waters, in the earth.

The seven rashmis of the Sun are told as Sushumnaa, Harikesha, Vishvakarma, Vishvavyacha, Svadhaa, Samyadvasu, Arvaagvasu. AS told in the Shrutis.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 18:

Having drunk all the waters, which are there even in the beings, and in the earth, by the seven rays of the Sun, in which Bhagavaan Vishnu is present, He will dry up the entire earth.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 19:

All the oceans, the rivers, the ponds, streams, and even whatever water is present in the Paataala, the entire thing will be dried up. There will not be even a drop of water on the earth.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 20:

Sri Engal Aalwaan’s Commentary:

Having taken this water as the food, the rays of the Sun become very powerful and grow. These very rays become seven Suns, having drunk all the water in the entire earth and Paataala.

Seven Bhaaskaraas, Suns are told in the Aaranyaka Shruti also.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 21:

Now, there will be seven Suns there. Above and below, they are burning very bright. They burn all the three worlds - Bhooh, Bhuvah, Suvah, and also the bottom of the Paataala.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 22:

These burning seven Suns, when they are burning all the three worlds, the mountains, oceans, rivers, the earth - there will be absolutely no liquid at all anywhere.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 23:

When everything is burnt, the water, the trees, in the three worlds, the entire thing is completely burnt, the whole earth looks like the back of a tortoise. Like the hard back of a tortoise.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 24:

He becomes Kaala Agni Rudra, the pralaya fire, which is very fierceful, the fire which is destroying everything, and which is coming out of the face of Adishesha. It burns the entire Paataala and other lokaas below.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 25:

Sri Engal Aalwaan’s Commentary:

The fire coming from Adishesha's mouth burns the entire Paataala with huge flames. And it comes to Bhoomi and eats off the entire earth. It burns off everything.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 26:

Both the Bhuvarloka and Suvarloka, with all the huge flames of fire, there will be a whirlpool of fire rotating.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 27:

Sri Engal Aalwaan’s Commentary:

When the movables and immovables are all completely destroyed, with the huge flames of fire, it will all look like a frying pan. All the three worlds look like a huge frying pan, with these fearful huge flames of fire, which has destroyed the movables and immovables.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 28:

Being bothered by the heat, those who are living in Bhuvarloka and Suvarloka, those who have still time left, to stay for some more time, because of their adhikaara, powers, position, they go to Maharloka.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 29:

Even in the Maharloka, there is so much of heat because of this huge fire, there also they feel the heat and are getting burnt. They leave that also, and go to Janaloka, which is the next loka.

Sri Engal Aalwaan’s Commentary:

Manu and others who have got still longer life, will go up to Maharloka at that time. Manu and others, who are called Krutaadhikaaraa, as their position and power are taken away, as everything is burnt and there is nothing for them to rule over.

There are seven Paataala lokaas which are below. And three - Bhooh, Bhuvah, Suvah - totally it becomes ten. They cannot stay there. Or, ten times, having come and gone, repeating. They desire to attain the superior place. Or, those who are in the three worlds, who still have the position, adhikaara, Manu and others, their powers being taken away, there will be nothing to enjoy there, as everything is lost, will go to Maharloka, and they also feel the heat along with the people living there, and go to Janaloka. Among them, whoever is there, who want to attain the Supreme, in order, they attain the other lokaas, which are Tapoloka, Satyaloka, and then they attain Paramaatman. The other jeevaas, who are living in the three lokaas, go and merge into Chaturmukha Brahma.

It is told in Vaayu Puraana. Those who have performed specific yaagaas, and are supposed to enjoy some more fruit, the Saadhyaas, Pitrus, Manus, Saptarishis, along with them, they go to Maharloka, leaving all this, having left the three lokaas. Having left the Maharloka also, the fourteen groups of people like Pitrus, Manus, etc., along with the same body, the shareera, they go to Janaloka, along with others. They go above, along with all of them, and again they come back.

From Janaloka, for ten kalpaas, again and again, they come and go, for every kalpa. They go to Maharloka, Janaloka, Tapoloka, and after that, they go to Satyaloka. Having gone to the Satyaloka, they do tapas, yoga, and they have complete control on their indriyaas, and they give up all the desires, and then they go and attain Paramaatman. Another paathaantara is being explained here.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 30:

Having burnt all the three worlds like this, Bhagavaan Janaardana who has taken the form of Rudra, with the air coming out of His breath, He creates clouds there. The clouds are coming out of his breath, and He creates them.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 31:

Different kinds of clouds are told here. Like a herd of elephants. With lots of lightning, thunders. They all come up in the sky. They are called Samvartaka clouds.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 32:

There are different coloured clouds in the sky. Some of them are like water lily. Some of them are like blue lotus. Some like the colour of a smoke. Some of them are yellow. Different coloured clouds are formed in the sky.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 33:

Some of them are of the colour of donkey. Some of the colour of wax. Some of them like the colour of sapphire. Some like the Indraneela mani.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 34:

Some of them like the colour of conch, or jasmine flower. Some like the colour of collyrium. Some of the colour of Indragopa. Some like the colour of peacock neck.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 35:

Some like the Haritaala bird, some like green leaves, some like manas shilaa. Some like the blue jay. Like this, different coloured clouds are formed in the sky, various huge clouds.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 36:

Some of them are like huge cities. Some like mountains. Some like huge buildings.

Some like huge places.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 37:

They are all making huge thundering noises. They are huge clouds. They fill the sky completely. They start to rain with lots of water. They put out all the fire, in the three worlds. The huge fire which is there, is put out by these huge clouds which are raining incessantly, with lots of water.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 38:

Once the fire is all gone, and the clouds are raining incessantly, day and night, they completely fill the whole world, and it is immersed completely in water.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 39:

With heavy, incessant rains, which is pouring down day and night, the whole earth is immersed in that, and after that, they start to immerse the Bhuvarloka, and above also.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 40:

The whole world will be completely filled with darkness. Because all the fire will be put out, and there is severe rain, pouring down incessantly. All the movables and immovables are completely destroyed. The huge clouds are raining for more than 100 years.

Sri Vishnu Puraana, Amsha 6, Chapter 3, Shloka 41:

All these things happen because of the maahaatmya of Vaasudeva. At the end of the kalpa, this is how it happens. The three worlds are getting completely destroyed, and completely filled with water, all this happening because of the maahaatmya of Vaasudeva, who is eternal and who is the Supreme Being, Paramaatman.

This completes Chapter Three.

***

॥ अथ चतुथो अध्यायः॥

Praakruta Pralaya

Now, Chapter Four.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 1:

Sri Paraasharar - This water is filling up to the Saptarshi sthaana in the sky, and it is occupying the place up the Saptarishis. It has filled till there, the three worlds. Everything will be one huge ocean. All the three worlds will become one huge ocean.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 2:

From Vishnu's face, there will be a huge forceful air which comes out, Vaayu, from His breath, and it blows so heavily that all the clouds will get dispersed. For more than 100 years, His breath which comes out will disperse all the huge clouds.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 3:

After that, one who is Himself in everything, who cannot be even thought through our mind, Bhagavaan, who is the creator of all the beings, who is Anaadi, without a beginning, who is the creator of the whole world, then takes back all the air, Vaayu completely.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 4:

Sri Engal Aalwaan’s Commentary:

When all the clouds are dispersed, and there is no rain, there will be one huge ocean, when all the three worlds are filled with water, there will be an Ekaarnava, He will sleep there on Aadishesha, taking on the form of Chaturmukha Brahma.

Brahmaroopa dhara was explained in Amsha 1 itself. Brahma and others do not have the shubhaashrayatva, only Bhagavaan's Divya Mangala Vigraha is called as Shubhaashraya.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 5:

Sri Engal Aalwaan’s Commentary:

Those siddhaas who go to Janaloka, who cannot even stay in Maharloka, being eulogized by Sanaka and others, and those who have gone to Satyaloka, which is Brahma loka, are all meditating upon the Brahmaroopa dhara. Being meditated upon by those who desire to get liberated, Vishnu who has taken the form of Chaturmukha Brahma is sleeping on Aadishesha.

How is this possible, is explained in the Commentary. Chaturmukha Brahma and others do not have shubhaashrayatva as they are all karma vashyaas, being born here. How can mumukshus, those who desire liberation, meditate upon this Chaturmukha Brahma, is explained here. In yoga, we have dhaarana, dhyaana and samaadhi. The object to be meditated upon is to be firmly fixed in the mind. This dhaarana has to be done. In order to achieve this dhaarana, shubhaashraya was told. But, those who attain the samaadhi state after dhaarana, for them, meditating upon Bhagavaan who is in the form of the whole world, is not against the Shrutis. This is also possible, they can meditate upon Him like this. Prahlaada was meditating like this, he was meditating upon himself as Bhagavaan, and that everything is created by him only. This is called Ahamgrahopaasane, where they meditate upon the Brahma, aatman who is the inner self. So, aham goes up to the inner self, who is the Paramaatman, who is actually the one who is told by every word. So, aham goes up to that, this is called as Aparyavasaanavrutti. Aham extends up to the antaryaami Paramaatman. This is shareera vishishta, jeevaatma vishishta Paramaatman. They meditate upon the Paramaatman who is the inner self of the self. This is not against what is told in the Shrutis. When someone meditates upon Parashuraama, Kalki, there is anupravesha of Paramaatman in them, for some time, they are not Poornaavataara, but anupravesha avataaraas. Whenever Bhagavaan enters into them for some particular time, to achieve extraordinary things, at that time, they are Paramaatma avataara, it is not a Poornaavataara, but anupravesha avataara. He does all His exceptional acts during that time. At that time, He is meditated upon like that by mumukshus.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 6:

Sri Engal Aalwaan’s Commentary:

Maayaa is told as Moola Prakruti, the abhimaani devataa for Moola Prakruti. His yogaroopa nidraa, which is the abhimaani devataa of Moola Prakruti, He will take on that. He will go into yoga nidraa. He will be meditating upon Himself.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 7:

Sri Engal Aalwaan’s Commentary:

O Maitreyar, this is known as Naimittika pralaya. That which is the cause of whatever I told you so far, this is known as Naimittika pralaya. At the end of Brahma's day. The cause of the Naimittika pralaya is the end of Brahma's day, every kalpa. Where Bhagavaan Hari takes on the form of Chaturmukha Brahma and will be sleeping on Aadishesha.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 8:

When Chaturmukha Brahma is sleeping, when Bhagavaan Vishnu Himself is sleeping taking on the form of Chaturmukha Brahma, when He gets up after the night, the same period, then He will start to create the world. Then everything will be blooming. When He sleeps, everything will be closed, and when He gets up, again He will create everything. Then, again, at the end of the day, He will go into sleep, He takes on the maayaa shayyaa again.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 9:

Chaturmukha Brahma, whose day is told as Chaturyuga sahasra, 1000 chaturyugaas, when the three worlds become one huge ocean, the same 1000 chaturyugaas will be one night for him.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 10:

He wakes up at the end of the night, and will again start to do creation. Bhagavaan Vishnu, who has taken the form of Chaturmukha Brahma. He will start to create, as whatever I have told you earlier.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 11:

This is known as avaantara pralaya, the samhaara at the end of the kalpa, the naimittika pralaya. I have told you about it now. Now, I will tell you about the praakruta pralaya. Do listen to me.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 12:

Sri Engal Aalwaan’s Commentary:

When there is no rain at all for a long time, all beings in the worlds are suffering. There will be no rain in all the worlds, and everyone will be suffering. In all the Paataalaas also. When everything will be destroyed.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 13:

Sri Engal Aalwaan’s Commentary:

In praakruta pralaya, starting with mahat, up to all the pancha bhootaas, the bhoutika padaarthaas which are created, which are called visheshaas, vyakta, (and before that, they are called avisheshaas, avyakta), the modifications of the pruthivi which happen, in the moola prakruti, that is all starting to get destroyed. This is when pralaya starts. These are all due to sankalpa of Bhagavaan Krishna.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 14:

Sri Engal Aalwaan’s Commentary:

The waters first swallow everything. The gandha guna of bhoomi is completely eaten by waters. Having lost all the gandha which is the guna of pruthivi, the pruthivi will be merged in its cause.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 15:

Sri Engal Aalwaan’s Commentary:

When the gandha tanmaatra is merged into its cause, then the whole worlds will become waters. They will be making huge sound, noise, and the complete world will be filled with waters.

The pralaya is the reverse order of creation. The order of creation is from ahamkaara, the sattva, rajas, tamas, the taamasa ahamkaara with raajasa ahamkaara, the shabda tanmaatra is created. From shabda tanmaatra, aakaasha tattva is created. From aakaasha, it is sparsha tanmaatra, and then vaayu tattva. Then roopa tanmaatra, then tejas, then rasa tanmaatra, then ap, then gandha tanmaatra and pruthivi. The reverse order is pruthivi - gandha tanmaatra - ap - rasa tanmaatra, ... the reverse order.

The gandha tanmaatra, the modifications of pruthivi which we see here, this is also included here.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 16:

Sri Engal Aalwaan’s Commentary:

All the worlds are completely filled with water. And they are all flowing everywhere, with the tides and whirlpools.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 17:

The quality of ap, which is rasa tanmaatra, that merges in tejas. The tejas, in which all these go and merge, at that time, ap also will not be there.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 18:

The rasa tanmaatra merges into tejas. Everything becomes tejas at that time. The waters will not be there anymore. It will reach the state of agni. The waters take on the form of agni, fire. Everything will be completely covered with tejas.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 19:

This fire will be pervading everywhere. And it dries up all the waters, with its huge flames. Slowly this whole world will be filled with fire.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 20:

The fire, which is completely above and below, and everywhere, tejas also will be merged in vaayu, which is the next tattva.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 21:

Agni's quality is roopa. Agni goes and merges in roopa tanmaatra. Roopa tanmaatra is also destroyed as it goes and merges in its cause, which is vaayu. Agni will be completely destroyed, when the roopa tanmaatra is destroyed. They go and merge in vaayu. The whole world becomes filled with vaayu. This is the state, in the reverse order, towards Moola Prakruti.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 22:

Sri Engal Aalwaan’s Commentary:

Wind will be blowing making a huge noise. When the fire is put off, the fire tattva, Agni tattva is destroyed, and there will be no light in all the worlds, when tejas reaches the state of vaayu.

Ajyoti is a state of vaayu itself. Opposed to fire.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 23:

Sri Engal Aalwaan’s Commentary:

When the vaayu is making a huge noise, it is blowing above and below, everywhere, the cause of vaayu is aakaasha. It goes and gets merged into its cause, which is aakaasha.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 24:

Aakaasha will make the vaayu's guna, which is sparsha, to go. The sparsha tanmaatra will go and merge in aakaasha, which is actually the cause. Vaayu will give up its guna, sparsha. Vaayu will reach the state of sparsha tanmaatra, and it will reach the aakaasha tattva. Then only aakaasha will be there.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 25:

Sri Engal Aalwaan’s Commentary:

Aakaasha is niravayavi, and does not have the quality of sparsha, gandha, roopa. Because they are all coming after pancheekarana only. It fills the whole space. It expands, as it is going and getting merged in ahamkaara, taamasa ahamkaara, which is the cause of aakaasha. It cannot be said that it does not have a size. It is also limited in its parimaana.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 26:

Aakaasha also goes and changes its state. It goes and takes the form of shabda tanmaatra. There will be one huge hole in the form of shabda tanmaatra, and it will be round. Aakaasha will in the state of shanda tanmaatra. This is the in between state between aakaasha and ahamkaara, and it will be occupying everywhere.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 27:

Sri Engal Aalwaan’s Commentary:

The shabda tanmaatra will get merged into bhootaadi. Bhootaadi is the creator of Pancha bhootaas, which is taamasa ahamkaara. Along with all the bhootendriyaas, it goes and merges. By bhootaadi here, the trividha ahamkaara is meant, as indriyaas are also getting merged. From saatvika ahamkaara, indriyaas are created. From taamasa ahamkaara, tanmaatraas and pancha bhootaas are created. All these get merged in the reverse order during pralaya. Only ahamkaara tattva will be there.

Shabda tanmaatra will go and get merged in bhootaadi. Indriyaas are also merging in the ahamkaara tattva.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 28:

The cause of all the pancha bhootaas is said to be taamasa ahamkaara. The ahamkaara also goes in the mahat tattva. Which is also told as buddhi.

After this, the pralaya description continues, where it is going into moola prakruti. There is a further description of praakruta pralaya. We have seen up to the mahat tattva, how the pralaya happens in reverse order. The abhimaanaa which comes, aham aham, which is the feeling of I, I, ahamkaara is responsible for that. This is bhootaadi, which is the cause of the tanmaatraas, pancha bhootaas. This is known as taamasa ahamkaara. Bhootaadi goes and merges into mahaan, mahat, which is also buddhi.

All the manifest things get merged into the pruthivi tattva. Pruthivi tattva merges into the gandha tanmaatra. This goes and merges into ap tattva, which merges into rasa tanmaatra. This goes and merges into tejas, which merges into roopa tanmaatra, which merges into vaayu tattva. This merges into sparsha tanmaatra, which merges into aakaasha, which merges into shabda tanmaatra. Which merges into ahamkaara tattva. Indriyaas also merge into ahamkaara tattva. The three ahamkaara tattvaas merge into mahat tattva, which is also told as buddhi. This merges into the moola prakruti, which we see next.

We are studying Chapter 4 of Amsha 6. Where Sri Paraasharar is describing the nature of Naimittika pralaya and Praakruta pralaya. In the Praakruta pralaya, everything happens in the reverse order of creation. In creation, the order is prakruti, mahat, ahamkaara, tanmaatraas, pancha bhootaas. In the reverse order, everything merges in its respective cause. In this, how the bhootaadi, the cause of the bhootaas, which is taamasa ahamkaara, which goes and merges into the mahat tattva, is told. This ahamkaara is a tattva, a dravya. This goes and merges in mahat, which is also known as buddhi, as it influences the mind while making decisions. In some darshanaas, it is taken as an antahkarana also.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 29:

Sri Engal Aalwaan’s Commentary:

The mahaan which is inside the anda, the Brahmaanda, the prapancha which is located inside the Brahmaanda, in its border, in the end, and also in the very beginning, and also outside the anda, the Cosmic Egg, and inside pruthivi, all the other parts of the mahat tattva, everywhere, this mahat tattva devours the ahamkaara tattva. This mahat also goes and merges into prakruti.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 30:

Sri Engal Aalwaan’s Commentary:

This shloka is about the laya of all the sapta aavaranaas, around the pruthivi. From mahat, ahamkaara, and seven tanmaatraas - these seven are known as sapta prakrutayah. They have both prakruti and vikruti, but they are known as prakrutis. They are the causes of the following tattvaas. All these, in the reverse order, during dissolution, go and merge into their causes. The tanmaatraas go and merge into ahamkaara, then into mahat. They go and merge into their respective causes in the same order.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 31:

Sri Engal Aalwaan’s Commentary:

This Cosmic Egg which is like this, the earth is surrounded by this. This goes and merges into water. All the sapta dveepaas, samudraas, sapta lokaas, parvataas, everything go and merge into the anda, and they all go and merge into water.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 32:

The waters which are surrounding, they go and merge into jyotis, tejas. That goes and merges into vaayu, and this merges into aakaasha.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 33:

How the dissolution happens is being explained again. Aakaasha goes and merges into its cause, which is ahamkaara, bhootaadi. Ahamkaara goes and merges into mahat tattva. Mahat tattva goes and merges into its cause, which is moola prakruti, avyakta.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 34:

During pralaya, in the moola prakruti, the sattva, rajas, tamas are all in equal proportion. When there is any disturbance in that proportion, one of them becomes more or less, immediately, at that time and place, creation starts. Moola prakruti is like a huge ocean, and in that, in some parts, the sattva, rajas, tamas get imbalanced; immediately, at that place, one Brahmaanda is created, and creation starts - mahat, ahamkaara, tanmaatraas, pancha bhootaas. So, these are like the waves in a huge ocean. Brahmaandaas are getting created and dissolved. When there is guna saamya, then pralaya happens. When there is a guna vaishamya, creation happens. When the gunaas are equal, when nothing is less or more, the pradhaana which is the moola prakruti, which is the cause of all the praakruta substances.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 35:

Sri Engal Aalwaan’s Commentary:

This prakruti which is having vyakta (the manifest part, which is having name and form, what we see in this world, the millions of things we see around) and avyakta (the mahat, ahamkaara, tanmaatraas, pancha bhoota tattvaas), all of them will go and merge in avyakta.

How can vyakta avasthaa go and merge in avyakta? Normally, something goes and merges in its cause only. So, can vyakta be an effect of the avyakta? Yes, because it is all praakruta, it is the same substance. Everything that we see in this world has name and form, is all praakruta, it is all prakruti parinaama, avyakta parinaama. Everything is having sattva, rajas, tamas, these three qualities, which are there in moola prakruti. Everything is prakruti dravya only, but they are getting modified every moment and present in various states. Same prakruti dravya goes into a different state, called mahat, then it changes into another state called ahamkaara. The dravya is same, it is not a new substance which is created. Everything is trigunaatmaka prakruti only. Even the avyakta avasthaa is prakruti dravya only. Therefore, vyakta goes and merges into avyakta.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 36:

Sri Engal Aalwaan’s Commentary:

This tells about the sentient part, the chetanaas. Chetana does not undergo modification in his essential nature. He is not told like prakruti which gets modified into many forms. There is no vaichitrya. All are jnyaana aananda svaroopaas only. In svaroopa, there is no difference among all the sentients. Because the differences and multitude happens because of the sattva and other gunaas only. Which is absent in the chetana. He is not trigunaatmaka, he is consciousness, jnyaana svaroopa. Though there are many chetanaas, they are not like prakruti, where svaroopa itself gets modified, and it is present in different states. That is why he is called as eka, akshara, nitya - all are similar in svaroopa.

He is sarvavyaapee. How is he told as sarvavyaapee? Because he can enter into minutest form of prakruti also. He is very sookshma. He is very subtle. This is told as anu also in shaastraas; but anu is more a material measure, which cannot be used for a spiritual entity, which is jeevaatman. The meaning is sookshma. He is so subtle that he can enter into prakruti in any state. He can pervade into prakruti also, because he is so sookshma. He is also Paramaatman's amsha only, just as prakruti is Paramaatman's amsha. Amsha means part, which means that He is visheshana amsha. Prakruti and Purusha are shareera of Paramaatman. That is why there are visheshana amsha, and visheshya amsha.

The laya sthaana is told as prakruti here, and incidentally the Purusha and Paramaatman are going to be told.

Chetana is also an amsha of Paramaatman only. Next, Paramaatman svaroopa is going to be told.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 37:

Sri Engal Aalwaan’s Commentary:

Sarvesha is the ruler of everything, He is the Supreme Ruler. He does not have name and class, these kind of differences, divisions, etc. He is known as sattaa only.

Paramaatman is niravayavi, and how can there be a part in Paramaatman? Can we break into parts? Where one part becomes chetana, achetana, etc. It is not like this. It is not Paramaatman ekadravyatva. It is through shareera shareeri bhaava only - the visheshana amsha, and visheshya amsha. And it is inseparably associated as attribute, both the Purusha and Prakruti. They are supported by Him, they are controlled by Him, and meant for His purpose only, all the time.

They can never exist independently by themselves. Just because amsha is told, it does not mean that it is dravya only, but it is Bhagavadaatmaka.

Many pramaanaas are told. He is without any defects. He is far from any defects. Prakruti has the defect of undergoing modification in its essential nature, jeevaatman has the defect of undergoing modification in his attributive nature.

Whereas Paramaatman does not have any defect. So, He cannot be the same material. He is beyond all the modifications of prakruti. The indriyaas, deha, are all Bhagavadaatmaka; He is the inner self of everything. It is said to be shakti for Him, shakti, amsha, kaaya, vapu, tanu, roopa denote shareera. Shareera shareeri bhaava is told. It is told clearly that there are all many nitya chetanaas, but there is one who is different and distinct from all these, who bestows everything for them. Having known and meditated upon, the impeller who is Paramaatman, and the jeevaatman are different; then only he will attain Him. Purushottama is different, not the same as Prakruti and Purusha. He is very different and distinct from Prakruti and Purusha. There are many Shruti pramaanaas, Smruti pramaanaas which tell this.

How can we say amshatva, how can we say amsha. He is very different and distinct from everything else. How can we say that jeevaatman and prakruti are amsha of Paramaatman? Sootrakaara says by shareera shareeri bhaava, by giving different examples, prakaasha, jaati, guna, deha. Prakaasha is prabhaa and prabhaavat, prabhaavat is the source of light, and prabhaa is the light which comes out; they are different. The light spreads everywhere in brightness, whereas the source is in one place. The light is also prakaasha, its prabhaa is also prakaasha. Both the light and its brightness are light only, but they are different substances, the attribute moves away from it, though it is inseparably associated, and the other, the substance stays there. They are said to be parts, though they are different. Similarly, jaati, class. Jaati resides in a vyakti, a person. Manushya, manushyatva jaati is there in a person, like Devadatta. If we say that Devadatta is a man, then manushyatva is there in Devadatta. It is different, but is inseparably associated. Jaati is the attribute of the vyakti. Guna guni - the quality and the substance which has that quality. Similarly, deha and aatman, the body and soul. In the same way, both prakruti and Purusha are present as His shareera. When we say Devadatta, we mean Devadatta with the manushyatva jaati included, though the jaati is different from the person. The person itself is not manushyatva, and manushyatva is itself not the person. They are two different things, but present as person, substance and attribute. But they are told as one entity, when we say Devadatta, both are included. In the same with Paramaatman, one body, told with amshaas. This is the way that Baadaraayana, Krishna Dvaipaayana has told in the Brahma Sootraas. This is told as "Amsho naanaa vyapadeshaat". Brahma Sootraas explain how prakruti and Purusha are part of the Paramaatman. They are called by the name amsha as they are shareera to Paramaatman. Shareera does not mean having hands and legs, eyes, etc. but it is by means of the three kinds of relationship, it is aadhaara-aadheya bhaava, niyaamaka-niyaamya bhaava, shesha-sheshi bhaava, these three. These are called as shareera shareeri. That which is aadhaara, niyaamaka and sheshi, is shareeri. That which is aadheya (supported), niyaamya (controlled), shesha (subservient) is called as shareera.

Paramaatman does not have any vikaaraas, does not mean that He does not have any attributes. But, He does not undergo any modifications, is the meaning here.

He is that to be known. It is told clearly that "Yasya aatmaa shareeram". Because He is told as "Yah pruthivyaam tishthan, yasya pruthivee shareeram, yah tejasi tishthan, yasya tejah shareeram, ..., yah aatmani tishthan, yasya aatmaa shareeram". The non-sentient and sentient are both said to be shareera to Paramaatman. Aatma and prakruti are told to be shareera to Paramaatman. The word aatma shows that the varieties of aatma are included. There are three kinds of aatmans, baddha, mukta, nitya. He is different and distinct from all because all are His shareera.

Jeevaatman also gets a body, but it is due to his karmaas. He has to experience the fruits of the karma, sukha, dukha, the phalaas which have accrued through the punya and paapa roopa karmaas which he has done from anaadi kaala. He has to experience the fruits of all that. He gets a body because of karma. Karma is the kaarana for that. But, Paramaatman's shareera is not like that. Prakruti and Purusha are naturally shareera to Him. He has not got it because of karma.

Prabhaa and prabhaavat are naturally associated. If the source is not there, then prabhaa will not be there. Similar to this, the jagat and Brahman, shareera shareeri bhaava is natural. It is not because of karma. There are many pramaanaas told. This is how Paramaatma svaroopa is explained.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 38:

He is the ultimate refuge or goal. He is the Supreme Soul, and Supreme Lord. He is Vishnu, and everything is He only. One who reaches Him, will not return to this world, due to karma, because his karma will be exhausted.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 39:

Sri Engal Aalwaan’s Commentary:

Subaalopanishad says that avyakta merges into akshara, here merging means that they stay together and cannot be differentiated that this is avyakta, this is akshara. They are merging in such a way. They are staying together, but they don't lose their essential nature. There is no svaroopa naasha in this laya. They will be in such a subtle state. That akshara which also has avyakta, goes and merges into tamas. It becomes a substance called tamas. Tamas stays in ekee bhaava, the tamas which is a dravya which contains avyakta and akshara, goes and unites into Paramaatman, as though it is one with Paramaatman, cannot be differentiated. It will be in such a very very subtle state.

The manifest and unmanifest of Prakruti, which have merged into the avyakta, moola prakruti, and the Purusha, the collectivity of all sentients, both go and unite into Paramaatman. This is pralaya.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 40:

Sri Engal Aalwaan’s Commentary:

In the poorva kaanda of the Vedaas, the Samhitaa, Braahmana, Aranyakaas, where yajnya yaagaas are all told primarily, and Paramaatma svaroopa is also told, but not very directly. Upanishads focus mainly on Paramaatma svaroopa, aatma svaroopa, directly and completely; this is said to be Vedaanta. Veda and Vedaanta both are known as Vishnu, who is none other than Paramaatma, Supreme Self. He is support of everything, and is Supreme Lord, Supreme Ruler, known by the name Vishnu. In Vedaas, He is known as Vishnu, and by other names also. Even Agni, Varuna, Indra all names stand for Paramaatman only in the poorva kaanda. This is told so in Yaaska's Nirukta. In Vedaanta, it is told by the names of Tat, aatmaa, Brahma, aakaasha, jyoti, used synonymously.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 41:

Sri Engal Aalwaan’s Commentary:

The Vaidika karmaas, everything told in the Vedaas, yajnya, yaagaas, nitya naimittika karmaas, can be divided into two, as pravrutta and nivrutta. Both these pravrutti karma and nivrutti karma; pravrutti karma for aihika and aamushmika phalaas, fruits obtained here itself, or svarga or other kinds of fruits, various yajnyaas, yaagaas; and those who have the Vedaantic knowledge, worship Paramaatman only, who is inner self of everything, and this is the nivrutti maarga, they are not interested in these fruits, but they want liberation, the ultimate goal. Both are told in the Vedaas. Both of them worship only Vishnu, who is having everything as His shareera, and is only present as everything, as the inner self of everything. He is sarvaantaryaami, He is only worshipped by all these.

Because He is Sarvamoorthi, present as inner self of all, everything, even gods, those who worship Indra and other devataas, also worship Vishnu only, as He is only Sarvamoorthi. He is present as inner self of Indra and other devataas.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 42:

Pravrutti maarga is told here. The Rug, Yajur, Saama Vedaas, whatever means they are telling, to attain various fruits, He is worshipped through those karmaas told in these Vedaas. He is Yajneshvara, Yajnya pumaan, Purushottama. He is only worshipped by all these.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 43:

Sri Engal Aalwaan’s Commentary:

Those who are not interested in the fruits which are not permanent, they take up the nivrutti maarga, and they worship as Jnyaanaatmaa, jnyaana svaroopa, whose divya mangala vigraha is said to be jnyaanaatmika, one who has the divya mangala vigraha which is jnyaanaatmika is Jnyaanamoorti, is worshipped through jnyaana yoga. Karma which has jnyaana yoga as the main part, He is worshipped by that. But nivrutti maarga one who worships Him, he gets moksha.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 44:

Sri Engal Aalwaan’s Commentary:

Small, short and long - these are all material objects. Vastu means that it is akalpita, it is reality only. Whatever is told by these kind of measures, qualities, is everything that is material. That which cannot be told by words - is jeevaatma svaroopa. All are Vishnu only, all are Bhagavadaatmaka.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 45:

Sri Engal Aalwaan’s Commentary:

Purushottama is only vyakta and avyakta, manifest and unmanifest. This is told by Saamaanaadhikaranya, concomitant coordination. He is only present in all these forms, He is only the inner self of everything. Everything is His shareera. All are His modes. In avyakta, He is the kaarana avasthaa. He is avyakta shareeraka Paramaatman, in the causal state. He is the vyakta shareeraka Paramaatman, in the state of effect. He is the mukta also. Avyakta, vyakta, mukta are all Vishnu roopa only. They are all having Bhagavaan Vishnu only as their inner self, and they are all the shareera.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 46:

Sri Engal Aalwaan’s Commentary:

What was told earlier, this is verily a statement of that only. With different qualities. The prakruti of vyakta and avyakta goes and merges into Him. And also Purusha. He is the one who is pervading everything.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 47:

The time which is divided into two Paraardhaas, the prathama paraardha and dviteeya paraardha, which were told earlier, is one day for Paramaatman. The two Paraardhaas put together is Brahma's 100 years. This is when Praakruta pralaya happens. This is said to be Supreme Brahman's one day.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 48:

Sri Engal Aalwaan’s Commentary:

Vyakta prakruti goes and merges into Purusha, and they are all going and uniting with Paramaatman. One night of Paramaatman which is also dviparaardha kaala, equivalent to 100 years of Chaturmukha Brahma, is one day, and one night also for Paramaatman. One night period, they all will be united into Paramaatman.

Why is it again told - vyakta prakruti, laya with Purusha? In order to tell about nishaa, night, which is also the same time period. At that time, the vyakta and avyakta will be united into Paramaatman.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 49:

Sri Engal Aalwaan’s Commentary:

Paramaatma svaroopa is nitya means, all the jeevaatmans are also nitya only. Chaturmukha Brahma and their svaroopa is also nitya only. So for Paramaatman, nitya here is to be taken as divya mangala vigraha nityatva. He has an eternal divine auspicious form, divya mangala vigraha. Sadaikarooparoopaaya - roopa is told two times.

Day and night are not there for Paramaatman. It is only told in oupachaarika sense, secondary sense.

Sri Vishnu Puraana, Amsha 6, Chapter 4, Shloka 50:

Now, I have told you the praakruta laya. When 100 years are over for Chaturmukha Brahma, including Chaturmukha Brahma the entire prakruti mandala, everything goes and merges into Paramaatman. The chetanaas, avyakta, everything goes and unites with Paramaatman, stays as though they are one with Paramaatman, and this is the kaarana avasthaa. Again, when He creates, these will all come into the manifest state, srushti. I have told you about the praakruta pralaya. Now, I will tell you about the aatyantika laya, which is moksha. Do listen.

This completes Chapter Four.

***

॥ अथ पञ्छ्चमो अध्यायः॥

About Moksha

Now, Chapter Five.

Sri Paraasharar wants to tell about the various taapaas which chetanaas undergo and experience in the baddha dasha, the bound state. And about how they have to escape from all these.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 1:

Sri Paraasharar - Aadhyaatmika, Aadhibhoutika, Aadhidaivika, are the three kinds of taapas told. These are said to be taapa traya, the three sufferings. Having known all of these, one for whom the real knowledge of jnyaana and vairaagya, and who has developed asanga with all these, vairaagya, who has given up all these things. He can only attain aatyantika laya, moksha.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 2:

The aadhyaatmika taapa is explained first. Here, aatma means shareera. In this shareera, there are two parts - shaareera and maanasa - related to the body, and related to the mind. Both are said to be aadhyaatmika taapa. All the various sufferings arising out of the body, are of so many varieties, and I am going to tell you that, listen to me.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 3:

Sri Engal Aalwaan’s Commentary:

Sinus and cold, sinusitis, headache, fever, pain, colic, fistula, spleen related, swelling, haemorrhoids, ophthalmologic diseases and so many different kinds of diseases which have multiple varieties in the diseases related to the body.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 4:

The bodily pains and diseases, are diseases related to the eye, diarrhoea, leprosy - like this, there are so many varieties of sufferings in the body. Now, I will tell you sufferings due to the mind.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 5:

Sri Engal Aalwaan’s Commentary:

Kaama - passion, krodha - anger, bhaya - fear, dvesha - hatred, lobha, moha, vishaadaja - despair, grief, jealousy, envy - all of these are related to the mind.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 6:

There are many kinds of sufferings, of the mind. All these things are said to be aadhyaatmika taapa.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 7:

Aadhibhoutika means due to the praanis, the beings. All the animals, birds, humans, pishaachaas, serpents - all the sufferings which come because of these, is said to be aadhibhoutika taapa.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 8:

These are all aadhidaivika - because they cannot be controlled by us, cold weather, windy weather, heat which is coming, rains, lightning, various sufferings which come from all these, which are the natural causes, this is called as aadhidaivika taapa.

Like this, aadhyaatmika, aadhibhoutika, aadhidaivika, are the taapa trayaas. Aadhyaatmika is about shareera and manas both, body and mind. Aadhibhoutika is due to various beings, animals, etc. Aadhidaivika is the natural causes like heat, cold, rain, lightning, etc. These are the three kinds of taapa which one has to know.

Now, Sri Paraasharar is going to tell further about birth and death.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 9:

Sri Engal Aalwaan’s Commentary:

Staying in the womb, birth, old age, ignorance, death, that which arises out of sufferings in hell, all these sufferings, grief, there are thousands and thousands of varieties.

Thousands and thousands of varieties of sorrows, that one experiences, arising out of garbha, janma, jaraa, ajnyaana, mrutyu, naraka. One goes through all these in so many births. And experiences many different kinds of sorrows. He says that he will tell about those. First, he tells about birth.

Now, Sri Paraasharar will explain in detail about the sufferings which one undergoes in the womb, or during birth, death, etc., which we see next. This is told to develop jnyaana and vairaagya, so that one can attain liberation.

We are studying Chapter 5 of Amsha 6. Where Sri Paraasharar is starting to tell about aatyantika pralaya, which is nothing but moksha. For this, he is first describing the various kinds of sorrows or griefs which one experiences in one's life.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 10:

Sri Engal Aalwaan’s Commentary:

Ulba is the sac which covers the womb. He has a very soft body, when he is in the womb. He is said to be a jantu only. He is surrounded by all kinds of filth. He is surrounded by a sac in the womb. His back, neck, bones are all completely bent, because of being packed into that sac in the womb.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 11:

He is growing with the food that the mother takes. Which is very sour, bitter, very hot taste wise, temperature wise hot also, salty, etc. The various kinds of food taken in, is going with that. He suffers a lot, and is growing with this kind of food taken by the mother.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 12:

Whether to stretch his legs and body, or to bend, he has no control over his own body parts, hands, legs, he cannot bend or stretch. He is unable to do all these things. He is surrounded by a lot of filth, with faeces, urine, etc. He is suffering because of all this.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 13:

He is not able to breathe, he has chaitanya, he has jnyaana, he remembers the hundreds of births that he has taken, he is lying down here. With great sorrow, he is lying down here. Because he is being bound by his own karma.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 14:

Sri Engal Aalwaan’s Commentary:

He is completely covered by excreta, blood, semen. He is controlled by Brahma, that this is how it should be, that his body be shrunk. He has to be packed inside the womb. He is suffering from the praajaapatya vaata, as ordained by Brahma. All his joints are paining.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 15:

Sri Engal Aalwaan’s Commentary:

By the powerful air in the womb itself, it makes him to turn around and face downwards. With great difficulty, he comes out of the womb of the mother.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 16:

It is said that inside the womb, he does remember the previous births, but as soon as he touches the air outside, he will immediately be unconscious and will forget everything, of whatever he remembered about his previous births. As soon as he comes in contact with the air outside, he becomes unconscious and all his knowledge will be lost, as soon as he is born.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 17:

Sri Engal Aalwaan’s Commentary:

His body is tortured as though pricked by thorns. Or is cut by many saws. The bad odour, and also the injury caused as he exits the reproductive organ of mother, he falls onto the ground, just as an insect falls down.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 18:

He cannot even scratch his body, and he cannot turn. He has no control any of these. Eating food, drinking, taking bath, etc. - all these things he gets only out of someone else's desire.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 19:

He is sleeping in a very dirty bed. Along with all the other insects and mosquitoes, which are there. Though he is being bitten by all these things, he cannot even shoo them away.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 20:

Sri Engal Aalwaan’s Commentary:

He takes many many births. Because of the experiences in many births, like he cannot even scratch himself, he cannot even bend or stretch, all his food and bath are under someone else's control, etc., as a child, he gets all kinds of aadibhoutika dukhaas, which were explained earlier.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 21:

Sri Engal Aalwaan’s Commentary:

He is covered by the darkness of ignorance. He is totally confused and he does not know what to do. He does not even know who he is, and where he has come, why he has come here, where he is going. He knows none of these things.

Again, during his youth, he is covered by all kinds of passions, and becomes blind due to passion and desire. Because of these, he is under more ignorance. More grief follows because of this.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 22:

Sri Engal Aalwaan’s Commentary:

What is this that is binding me? What is the cause of all these things? Whether it has a cause or not, he does not know. We do not know the cause at all. What can be said, and what is not said? He knows none of these.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 23:

Sri Engal Aalwaan’s Commentary:

What is dharma, what is adharma? What is that I am supposed to do? How to do? What should be done, and what should not be done? What is the right thing which has guna, and what is defective? He knows none of these. What karmaas do I perform? He does not know all these things. What should be said, what should not be said? He knows nothing - how to do, what to do, what not to do, what is guna, what is dosha, etc.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 24:

All people who are equivalent to a pashu, an animal - they don't know out of ignorance, that so much dukha is coming, and they are all the time devoted to enjoying the pleasures of the stomach - eating good food and sensuous pleasures. They have those kinds of passions, and are engaged in them and finally end up in grief.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 25:

Sri Engal Aalwaan’s Commentary:

When the taamasa guna increases, it leads to ajnyaana, ignorance, the vikaara of tamas. Those who are ignorant because of that, when their taamasa guna increases, they also engage in deeds which are according to that only. Because of that, karma lopa happens, they don't know what to do, and they perform all kinds of wrong deeds, which are against the shaastraas.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 26:

When karma lopa happens, when they don't do their varnaashrama dharmaas, as told in the shaastraas, when they do everything against that, then they go to hell. This is the fruit of karma lopa. For ajnyaanis, the ignorant ones, there is always grief, in this world, and also in the other worlds where they go, like naraka.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 27:

Sri Engal Aalwaan’s Commentary:

His body is totally decayed by old age. His hands and legs are all very weak. His teeth are all broken and moving. His skin barely covers the nerves, the veins which carry the blood, the muscle which covers that. The skin also does not cover the veins and nerves. Everything will be exposed when he gets old, and his body is decaying.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 28:

Sri Engal Aalwaan’s Commentary:

His eyes become weak, he cannot see. His eyelids are all floating here and there. From the nostrils, a bunch of hair is coming out. His body is shaking. All these are the effects of old age. His eye power is reduced heavily. His eyelids are rolling around and seeing somewhere in the sky.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 29:

All his bones are exposed. His back is totally bent. His bones are all bent. His digestive fire has become very weak, he is not able to digest anything. He can take very little food. His activity is reduced and he cannot even move around as earlier.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 30:

With great difficulty, he can move around, stand, sit or even lie down, or do any activity. Everything is reduced a lot. His hearing power, eyes, are all very weak, and he can hardly hear or see. His saliva will dribble from his mouth. He has no control on all of that.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 31:

Sri Engal Aalwaan’s Commentary:

He has no control on anything. Everything is beyond his control. All his senses are not under his control, and he is just about to face death. He is in that kind of state. His sense organs cannot even function. Even one moment before, what he saw or experienced, he is not able to remember. He cannot remember anything.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 32:

Sri Engal Aalwaan’s Commentary:

Even in order to tell one sentence, he has to put great effort. His breath, and all these things, it will be difficult to even breathe. Everything is extremely painful. He has phlegm and other things. Even to take out phlegm or to breathe, he has to put great efforts.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 33:

Someone else has to support him to make him stand. And to make him sit. He cannot independently stand or sit. He will be ridiculed by his servants, son, wife, children. All of them will disrespect him.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 34:

He has no shaastra shuddhi - there will be no bath, he cannot perform any of the karmaas told, there is no shoucha at all. He has no desire to go anywhere or eat anything. Even people around him will be laughing at him. All his relatives are totally detached from him.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 35:

Whatever he experienced in his youth, all that he remembers as though it was experienced in some other birth. He gives a deep breath with disappointment, that he is not able to do anything like this. He suffers because of that.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 36:

During old age, he suffers all these kinds of sorrows. He is in great grief, suffering.

During death, what kind of grief he experiences, I will tell you, listen to me.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 37:

With very weak neck and hand, his own body will be trembling. There will be pain briefly. He remembers something, for a brief moment, and again he experiences pain. He has little consciousness, and again he will be unconscious. All these happen to him.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 38:

At the time of his death, what he will be worrying is that he has gold, grains and food items, his wife, children, servants, house, he will worry about what will happen in future if he dies. What will happen to them? He feels great attachment.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 39:

He has a lot of serious diseases, as though he is being pierced by saws. His praana is as though pierced by sharp arrows of Yama. He suffers.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 40:

His eyelids are totally rotating. His hands and neck are all falling down. His lips and tongue are totally dry. He is making ghura ghura sound.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 41:

Sri Engal Aalwaan’s Commentary:

His voice is totally blocked. Udaana, the air which is located in his throat, he will be suffering from the breath coming inside and outside his throat. He will be under great suffering. He will be suffering from hunger, thirst, etc.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 42:

With great difficulty and suffering, he leaves the body, being tortured by the servants of Yama. With great difficulty, he gets another body, which is called Yaatanaa deha, where he is going to experience sufferings in naraka.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 43:

All these things and more severe sorrows, griefs, sufferings, are experienced by people during death. Now, I will tell you what kinds of sufferings they undergo, in hell.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 44:

When the servants of Yama catch him with that paasha, and beat him with the stick, that path itself is so fearful, and on seeing Yama himself, he will be totally scared.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 45:

Sri Engal Aalwaan’s Commentary:

He will be put in burning sand, in the fire, in a machine, with weapons, which are very fierce and very sharp, and he will suffer great pain there. He undergoes these sufferings separately. It is extremely difficult to even tolerate.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 46:

He is cut to pieces with saws. He is roasted in forges. He is chopped with axes. He will be buried in the ground.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 47:

He will be hanged, or killed with an arrow. He will be entering into the face of a tiger. He will be eaten by vultures. They will be eating, along with elephants.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 48:

He will be boiled in oil. He will be rolled in caustic lime. He will be thrown from great heights. There will be machines for throwing, and he will be put into that machine, and thrown with great force through that machine.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 49:

The kind of sufferings in the naraka, which are because of all the sins which one has performed in their births and accrued, and what the humans get in naraka are innumerable. I cannot even tell you how many are there.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 50:

Not only in naraka, O Maitreya, that one suffers. Even in svarga, he has constant fear of when he is going to fall down into this earth again. He has no idea about when his punya karma ends. He is always in the constant fear of falling back into this earth. He will never be happy even there. Because it is going to end some time. He is under constant fear about when it is going to end.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 51:

Again, he is born, gets into the womb, again and again. He is born and dies again and again.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 52:

He can die as soon as he is born. Or he can die during his childhood, or youth, or middle age, or old age. There can be death to him anytime.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 53:

Sri Engal Aalwaan’s Commentary:

As long as he lives, he is suffering from different kinds of sorrows. Like the various parts which are making the cloth, or the thread. Or like the seeds of cotton. He will be like that.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 54:

For even earning, it is painful and full of grief and sorrow. To protect it is more difficult, it brings more grief. Again, when it gets destroyed, there is more sorrow. There are many kinds of suffering that he undergoes. When he likes, he attains that; and something he does not like, when he comes under difficulties, all these cause great sorrow to him.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 55:

O Maitreyar, whatever objects are liked by human beings, those themselves become the seeds of the tree of sorrow.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 56:

Sri Engal Aalwaan’s Commentary:

Wife or children or friends, or money, house or land, properties, any of these things, will never lead to happiness. These will be more grief only. There will be more grief than happiness.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 57:

This dukha is itself like a bright sun burning, and one who is suffering because of that heat, of the nature of the sun, which is nothing but the grief of samsaara. He has to take the shade of a tree which is nothing but liberation, mukti. There will be no sukha otherwise for him.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 58:

Three kinds of taapa which are there - dukha, aadhyaatmika, aadhidaivika, aadhibhoutika, womb, birth, old age will all happen.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 59:

Sri Engal Aalwaan’s Commentary:

There is no happiness which is greater than aatyantika sukha, moksha. This is extremely pleasant - that kind of happiness he gets. He will not tolerate experience of any other sukha other than this moksha sukha. The happiness, bliss which he experiences there in moksha is so huge, that there is nothing beyond that. He cannot tolerate any other kind of happiness. Attaining this kind of sukha is unparalleled, and this kind of bliss, is the nature of attaining Bhagavaan. This bliss is never mixed with even an iota of grief there. It is beyond end, it is eternal.

After this, Sri Paraasharar is going to tell the Bhagavat shabda nirvachana, the meaning of the Bhagavat shabda. The ubhaya linga of Bhagavaan. He is indicating that here. This is the speciality of Bhagavat praapti. This is the medicine in order to get cured of the disease of samsaara. It is eternal and unparalleled.

There is not even an iota of grief.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 60:

Sri Engal Aalwaan’s Commentary:

Because it is of unparalleled bliss, one has to put effort to attain it. One who has the viveka, who knows what is right and wrong, has to put effort to attain that kind of bliss. The means to attain that is said to be jnyaana and karma.

The three kinds of taapatraya - aadhyaatmika, aadhidaivika, aadhibhoutika, to overcome them, He has to be attained. Attaining Bhagavaan only is that which destroys all these taapaas. Because of this, one has to put efforts to attain it.

Those who say that just vaakyaartha jnyaana is itself moksha, this is refuted here. Jnyaana and karma are the means told here. Karma is not the main, in jnyaana, or also jnyaana-karma samucchaya is also not told here. Both being equal means to attain moksha, is also not true. What is told here is that jnyaana is only the main means, to attain Paramaatman, and karma is the anga to that. So, it is not without any karma. Nitya naimittika karmaas are all angaas to that. Later on, it will be told that Brahma vidyaa only is to be attained, through jnyaana, and performing karmaas as anga.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 61:

Sri Engal Aalwaan’s Commentary:

Karma is there as anga to jnyaana. Jnyaana is said to be of two types. From yoga, that jnyaana which comes through viveka.

That which comes through aagama, which is shabda brahma. Vivekajaa is Parabrahman, the knowledge which comes out of viveka is Parabrahman. That which comes in aagama is shabda brahma. These are shaastra janya jnyaana and upaasanaatmaka jnyaana. Viveka jnyaana is upaasanaatmaka jnyaana. First, shaastra jnyaana is obtained by study of shaastraas, and then through upaasanaa, upaasanaatmaka jnyaana is obtained. Shabda brahma is that which comes from aagama, shaastra janya jnyaana. Vivekajaa is upaasanaatmaka jnyaana.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 62:

Sri Engal Aalwaan’s Commentary:

Both these are Brahma vidyaa only. The differences between these two kinds of jnyaana are told here. In order to refute all those who give the wrong meaning. Ajnyaana is before one studies the shaastraas, before shaastra janya jnyaana comes, it is ignorance. The souls are all covered by karma, which is also known as avidyaa. The knowledge is covered by avidyaa. Because of this, they do not know the real nature of aatma and Paramaatman. Or, they have understood it wrongly. This is opposed to jnyaana, and it is not jnyaana. This is like andha tamas, darkness. That jnyaana which arises out of shaastra shravana, is heard through our ears, and it is aagama janya, and is indriya udbhava, as it comes through shaastra shravana. This is opposed to ajnyaana, so it is like a deepa. So, when we do shaastra shravana through an aachaarya, then our ajnyaana of aatma Paramaatma yaathaatmya jnyaana gets dispelled. So, it is said to be a deepa, like a light, which reveals things. It is like a light in darkness. This is aagama janya jnyaana. It also has a little bit of anyathaa jnyaana, and it is less only. The comparison between the sun and just a lamp, a lamp has very less brightness compared to the sun, which lights the entire world, so the light of the lamp is alpa. The light of lamp, can have a little bit of anyathaa jnyaana. The lamp dispels some amount of darkness. Viveka janya jnyaana, which is upaasanaatmaka jnyaana, completely dispels the ignorance and cause of ignorance, which is avidyaa, which is like a darkness. Compared to aagama shaastra janya jnyaana, it brings in a vivid perception of the Lord. That is why it is said to be like the sun.

Vivekaja is said to be like soorya. Aagamaja is said to be like deepa, and this is indriyodbhava.

This is further explained in many shlokaas, the two kinds of jnyaana as told by Manu, by Mundakopanishad - all these things are going to be taught by Sri Paraasharar. Which we see next.

We are studying Chapter 5 of Amsha 6. Where Sri Paraasharar is describing the aatyantika pralaya, which is Moksha, liberation. Before telling that, he tells about the various kinds of sufferings, which one goes through during birth, death, staying in the womb, in naraka, hell, so that one can get virakti. One should feel that we do not want any more of all of these, and put an end to these. And then, they seek an aachaarya, and adopt the means for liberation. After this, Sri Paraasharar tells about the means for liberation, and also describes the Bhagavat svaroopa, while describing the upaasanaa.

Initially, shaastra janya jnyaana is to be got, by studying the Vedaanta, the Upanishads in detail, and the Brahma Sutraas, where one understands the meanings of the teachings of the Upanishads, without any contradictions and doubts. Then they can proceed to perform the means. There are two steps - (i) to attain the shaastra janya jnyaana, (ii) to do the upaasanaa, which is what leads to Paramaatma saakshaatkaara. These are told as shabda brahma and Parabrahma. Shabda brahma is aagamamaya, which is shaastra janya. Parabrahma is vivekaja, through yoga, upaasanaa. Both steps are useful. In the first step, one gets the tattva jnyaana, and understands the nature of the realities, and understands the means, and how to adopt the means, and what are the fruits which one gets.

Then they can perform the upaasanaa to attain Brahman. However, the first step, shaastra janya jnyaana itself will not yield the ultimate fruit, but it will give the basic knowledge required, the jnyaana. This also destroys some of the ignorance with respect to the knowledge of the realities; this is told as a lamp. The upaasanaatmaka jnyaana is told as the Sun. The lamp also dispels darkness, but there may be still some doubts, we may not be able to perceive very clearly, and it may not be very bright. And the lamp is dull compared to the Sun. The Sun dispels all the darkness and the cause of the ignorance.

The first step is tattva jnyaana by listening to an aachaarya, which is shravana janya, by listening to the upadesha of Vedaanta vaakya arthaas. This is shravana janya, by listening to the aachaarya, so it is called indriyodbhava.

Vivekaja is like the Sun, the upaasanaatmaka jnyaana.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 63:

Sri Engal Aalwaan’s Commentary:

Manu has told about these things. What Manu has told also, I will tell you, please listen to me. Manu has told the messages of the Vedaas, the upadesha of the Vedaas. This is called as Manu Smruti. He is telling the means to Moksha, the saadhana. I will tell you what Manu has told in his Smruti, as the teachings of the Upanishads, the Vedaas.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 64:

Sri Engal Aalwaan’s Commentary:

Sri Paraasharar is telling Manu's words also as pramaana. Sri Paraasharar's words themselves are pramaana to us, and he is quoting Manu, so we can understand how valid Manu's words are.

Kevala karma jnyaana cannot give ultimate purushaartha. One who has performed karmaas as anga to upaasanaa is different. He will have Brahma jnyaana. Mere karmaas which are performed without jnyaana of Brahman, will only yield very meagre results, svarga and other phalaas. If one does not have Brahma jnyaana, they will do it for their own purpose, and by worshipping only the deities. They don't know that Paramaatman is antaryaami to everything, and that everything we worship is Paramaatman's worship only. Paramaatman is the one who is worshipped through all the karmaas; this when they do without the desire for karma phala, then only it can lead to liberation.

One has to know two Brahmas - Shabda brahma and Parabrahma. Through upaasana only can purushaartha be obtained, and not by mere karma. This is told by Manu also. One who has acquired the shaastra janya jnyaanna, by the Vedaanta vaakya vichaara, without any doubt, without any contradictions, without samshaya, viparyaya, will be able to perform the upaasanaa, and get the vivekaja jnyaana, upaasanaatmaka jnyaana. He will get vivid perception of the Lord. Viveka is yoga or upaasanaa here.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 65:

Sri Engal Aalwaan’s Commentary:

After quoting Manu Smruti, Sri Paraasharar gives Shruti pramaana. In the Mundakopanishad, in the very beginning, Shounaka approaches Aachaarya Angirasa, and asks him about knowing which everything is known. Angirasa gives him the knowledge - "Dve vidye veditavye - paraa cha aparaa cha". And he says that Aparaa vidyaa is Rigveda, Yajurveda, Saamaveda, Atharvaveda, and all those things through which tattva jnyaana is obtained. So, Aparaa vidyaa is not inferior knowledge, it is foundational knowledge. Paraa vidyaa is about that Akshara shabdita Paramaatman, who is attained by that vidyaa, which is upaasanaa. This is told here as Aatharvani shruti, Atharva Veda to which Mundakopanishad belongs. Smrutis are all upabrahmanaas of Shruti, and now, the Shruti vachana is being told. Two vidyaas are told in the Aagamaas. The Paraa is vivekajanya, that upaasanaa, yoga through which Brahman is attained. Parabrahman is told as Akshara here.

Those who say that mere vaakyaartha jnyaana is sufficient for attaining moksha, they are put aside here. Mere vaakyaartha jnyaana alone is not sufficient. That is only aparaa vidyaa, foundational knowledge, and one has to start with that only. After that, one has to perform upaasanaa, in order to attain Parabrahman.

Poorva meemaamsakaas say karma alone, and they don't believe in upaasanaa, and even Upanishads are arthavaada for them; that is all refuted here. Those who say that Parabrahman can be obtained by mere vaakyaartha jnyaana, it is said clearly that this is not possible in the shaastraas; because by mere vaakyaartha jnyaana if one can attain, here itself one should not feel any sorrow or suffering; because anyone can get vaakyaartha jnyaana and attain moksha. This is against the Brahma Sutras. This is also against the Pratyaksha, because we can see that so many people study the vaakyaarthaas, but all their sufferings are still continuing. Manu vachana is most trustworthy, as he was an expert in Vedaas, Vedaarthaas. Sri Paraasharar is telling that this is pramaana; and aagama and viveka mean shaastra janya jnyaana and upaasanaatmaka jnyaana, respectively.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 66:

Sri Engal Aalwaan’s Commentary:

This is also taken from the Mundakopanishad shruti. This is the svaroopa of Akshara, one who is attained through Paravidyaa. When we split the words, it becomes Paraa and vidyaa, when we combine, it becomes Paravidyaa. One who is the object of meditation, through Paravidyaa, the ultimate goal who is attained, that Brahman's svaroopa is told here. Avyakta means that He can be known only through Shrutis. None of the other pramaanaas can help us to know Brahman.

Pratyaksha, and Anumaana are not pramaanaas for knowing Brahman.

Baadaraayanar established in the Brahma Sutraas that "Shaastrayonitvaat", that "Shaastraika samadhigamyatvam", this is told as Avyakta here. It is only through Shruti that one can know the Parabrahma svaroopa.

Achintyam means that He is beyond thought, that one cannot think of His svaroopa completely. One cannot even think or imagine completely. One has to do chintane, but cannot do it fully. Ajaram and Ajam tell about the vikaara raahitya of Brahman, the absence of six-fold modifications which happen to every object, substance, being. The six-fold modifications are asti, jaayate, vardhate, viparinamate, apaksheeyate, nashyati - the shat bhaava vikaaraas. These vikaaraas are not there for Brahman.

Speech and mind cannot perceive fully the nature of Brahman, or the qualities or attributes of Brahman. Avyaya means that He is without any vyaya, He is vikaara rahita. Achintyam and anirdeshyam are telling about vaang-manasaa- agocharatvam; achintyam is through mind, and anirdeshyam is through vaak.

Aroopa means that He does not have karma kruta shareera like deva, manushya. Or, He has a divine auspicious form, divya mangala vigraha, which is nitya, eternal. This is called shubhaashraya. Aroopa means absence of deva, manushya roopa which come through karma.

He does not have paani, paada (hands and legs), which are praakruta, as we perceive here.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 67:

Sri Engal Aalwaan’s Commentary:

He is all pervading, He is everywhere. He can move anywhere, He is eternal. He is the cause of the whole world. He does not have a cause. He is existing by Himself.

He pervades everything. Vibhutva can also be told as controllership, niyantrutva. He does not have a cause Himself. He is eternally present by Himself. Whatever is present in this world, in pervaded form, all this is Him only. He is the cause of a jeeva to get connected, to get association with a body.

From whom this whole world consisting of pervaded and pervading, is created. By Him, Akshara. There are many attributes told for Brahman, vibhu, sarvagata, nitya, bhootayoni, akaarana, vyaapya vyaaptam yatah. The nitya sooris, who are eternally present, in the Paramapada, they always see Him. He is seeable, He is not adrushya. He cannot be seen like the praakruta objects.

All these clearly establish that the object of Paravidyaa, who is Akshara, who has all these attributes, is saguna and that this Paravidyaa is not about nirguna Brahman, but about saguna Brahman. Those who say that Paravidyaa is about nirguna Brahman are refuted here. It is about saguna Brahman only. This is very clear here.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 68:

Sri Engal Aalwaan’s Commentary:

That which is very subtle, and who is tejomaya, is to be meditated upon, by those who are desirous of Moksha.

Paramapada has three meanings, told by Bhagavad Ramanuja in Vedaarthasangraha, and other works - (i) Paramapada means Parabrahman Himself, because padyate is gamyate, one who is attained, (ii) Paramapada is the place where Paravaasudeva is there all the time, which is Vaikuntha, this is also told in the Shrutis, (iii) Jeevaatma svaroopa is also told as Paramapada. The one who is meditated upon by those who desire Him is Parabrahman only.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 69:

Sri Engal Aalwaan’s Commentary:

The nirvachana of Bhagavaan shabda is going to be told here. The Parabrahman who is qualified by all these wonderful attributes, saguna Brahman, is the one who is known by the word Bhagavaan. This word denotes Parabrahman only. He is the essence of all the Vedaanta, and Sri Engal Aalwaan quotes many pramaanaas. Sarvavyaapi is Bhagavaan, Naaraayana is Bhagavaan, Vaasudeva is Bhagavaan. One should offer self as havis by reciting pranava. Those who meditate with the mantra dvaadashaakshara, is what is told here, the mantra vishesha meaning. Om namo bhagavate vaasudevaaya, is the dvaadashaakshara mantra.

The word tadeva, is very clearly stressing on the meaning, that the Bhagavat shabda vaachya, the one who is denoted by the word Bhagavaan, is none other than Parabrahman, who is the one who can be attained through Paravidyaa, and who is the cause of all the worlds, the jagat kaarana, and who has the ubhaya linga, sakala heya pratyaneekatva, and kalyaana gunaatmakatva. He is opposed to everything which is defiling, and He is abode to innumerable auspicious qualities.

Manu's words are also quoted here by Sri Engal Aalwaan. One who is known by the word Bhagavaan is none other than the sole cause of the entire universe. The Bhagavat shabda is capable of denoting the complete meaning, svaroopa, guna, vibhava of Paramaatman who is ananta, all pervading. The word Bhagavaan is capable of denoting the complete yaathaatmya, complete real nature of Parabrahman.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 70:

Sri Engal Aalwaan’s Commentary:

Thus, the jnyaana by means of which the nature of Brahman which was so far taught is known 'as is', is told as parajnyaana. The other is merely trayeemaya - Vedic knowledge, or shaastra janya jnyaana.

Thus, what was told as the meaning of Bhagavat shabda as bhootayonitva (cause of all beings) and others, that Brahman's tattva or Svaroopa is known by means of which jnyaana 'as is' (directly perceived), that jnyaana which leads to vivid perception of the Lord, is Parajnyaana. The other which is indirectly the means is told as aparajnyaana.

The meanings of Paravidyaa and Aparavidyaa are concluded here.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 71:

Sri Engal Aalwaan’s Commentary:

Bhagavat shabda is used in the primary sense in the entire universe, only for denoting Paramaatman, who is the cause of this entire universe. In other places, it is only in the secondary sense, as told here, with respect to a mukta. For a mukta, the bondage of karma is destroyed. So mukta is not known by deva, manushya, and He is ashabda gochara. He is not denoted by the words deva, manushya, etc. The liberated self attains similarity to Brahman in moksha, and that is why he is told as Brahma itself, that he is similar to Brahman, he will have Brahma gunaas. He is told in poojyaartha, in the secondary sense. This shloka does not explain the svaroopa of Bhagavaan can be known very clearly. Bhagavaan is told only with respect to Paramaatman in the primary sense. When it is used in the sense of respect, Poojyaartha, it is applicable to others, in the secondary sense, as used for mukta here.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 72:

Sri Engal Aalwaan’s Commentary:

He is the cause of all the causes in this universe. He is opposed to anything that is defiling. He has all the aishwarya so told as mahaavibhooti. For Parabrahman, the cause of everything who is without any blemish, the Bhagavat shabda is used in the primary sense.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 73:

Sri Engal Aalwaan’s Commentary:

Now, the Bhagavat shabda nirvachana is going to be done - bha, ga, the letters are going to be explained. To establish the Bhagavat shabda clearly that this applies only to Parabrahman in the primary sense, the derivation of the word Bhagavaan and the meanings of each letter are explained very clearly here now. Sambharana is making the prakruti capable of modifying into its various effects. Prakruti becomes mahat, ahamkaara, etc. by mere willing of the Paramaatman. Paramaatman makes some part of prakruti into sattva, rajas, tamas, into imbalance. Bhartaa means swami, the Lord of everything.

Bhakaara has two meanings - sambhartaa and bhartaa. Neta means one who protects, goptaa. Sambhartaa means that He makes everything go and reach Him. In dissolution, He does samhaara, He takes back everything so that everything comes and merges unto Him, as though it is one. He is the one who makes everything come and merge into Him, so that there is no name and form differentiation.

Gakaara is both gupti artha and gati artha. Even jnyaana artha can be told. In this sense, He willed that to become many, and created everything. He Himself became everything. The Ekaayana Shruti is told here - Bha has two meanings - bhartaa and sambhartaa. One who has all these qualities is only Bhagavaan, and He is only none other than Parambrahma, Sriman Naaraayana. The Atharva shiras pramaana is also told here.

All these clearly establish the meaning of Bhagavaan as the meanings of the letters bha, ga.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 74:

Sri Engal Aalwaan’s Commentary:

The meaning of 'bhaga' in Bhagavaan is also told like this. He is everywhere. The word samagra is to be added everywhere. Samagrasya aishwaryasya, samagrasya veeryasya, samagrasya yashasah, samagra shriyah. The six qualities are told for Bhagavaan - aishwarya, veerya, yashas, shree, jnyaana, vairaagya. All these six qualities put together is called as Bhaga. One who has this Bhaga is Bhagavaan.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 75:

Sri Engal Aalwaan’s Commentary:

The meaning of 'va' is told in this shloka. Bhootaatmani means one who has all the beings as His shareera. All beings reside in Him, who has everything as His shareera. One who is the inner self of everything, in Him, all the beings reside, supported by Him. He is jagat aadhaara. He is the support of the whole world. Everything is residing in Him. He lives in all the beings as antaraatman, as the inner self, as He has done anupravesha. Everything has Him as its self. All these have Paramaatman as their inner self, and that is what is true. The meaning of vakaara is told here.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 76:

Sri Engal Aalwaan’s Commentary:

The great word - the wonderful word, Bhagavaan, told here, denotes none other than Parabrahma bhoota, Vaasudeva. It cannot denote anyone else. By the meaning of the word Bhagavaan, we can know that He is none other than Vaasudeva. This is also the nirvachana of Vaasudeva, that He sarvatra vasati, He lives everywhere. So, Bhagavat shabda denotes none other than Vaasudeva.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 77:

Sri Engal Aalwaan’s Commentary:

Though it is used in poojya artha in the loka, in Nighantu, and others, where others are also told as Bhagavaan Baadaraayana, etc., even there it denotes Paramaatman only, Bhagavaan Naaraayana, Vishnu only, in the primary sense. With respect to Bhagavaan in the primary sense, and in other places in the secondary sense. He is the sarva kaarana, He is sarva guna paripoorna, He is parama poojya. So, denoting Him is not in upachaara. With respect to any other jeevaatman, if it is told, it is only to highlight some quality which is a very minutest part of the Paramaatman, it is only oupachaarika, amukhya, in the secondary sense. In other places, if the Bhagavaan shabda is told, it is only that they have some special knowledge, compared to others.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 78:

Sri Engal Aalwaan’s Commentary:

Another meaning for Bhagavaan is told here. One who knows utpatti, pralaya, and the samhaara, He only is told as Bhagavaan.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 79:

Sri Engal Aalwaan’s Commentary:

The shaadgunya of Bhagavaan - jnyaana, shakti, bala, aishwarya, veerya, tejas. All other gunaas are antarbhoota, included in this itself, like satyakaamatva, satyasankalpatva; they are all vistaara of these qualities themselves. Sattva and other gunaas which are opposed, vyatireka visheshanaas, here the nakaara vaachyakatva is told. The gunaas of prakruti, sattva, rajas, tamas are not there in Bhagavaan; their effects such as klesha, karma, are included here. Jnyaana, shakti, bala, aishwarya, veerya, tejas, are those included in sakala kalyaana gunaakaratva. He is nikhila heya pratyaneeka is indicated by na kaara in word Bhagavaan. These are ubhaya linga of Paramaatman. This is the meaning of Bhagavat shabda, is what we have to do anusandhaana for. The Bhagavat shabda was explained as told in the dvaadashaakshara, which is an anga to upaasanaa, when one does meditation reciting that mantra, the nirukti of that Bhagavat shabda is explained thus. The meaning of pranava was told earlier, where the division into Veda shaakhaas by Vyaasa was told.

Jnyaana, shakti, bala, aishwarya, veerya, tejas - the shaadgunya of Bhagavaan is being told here. All other kalyaana gunaas like satyakaamatva, satyasankalpatva, sarvajnyatva, are all included here. That which applies to Him, the other qualities, attributes of Bhagavaan, are all included in all these, they are all the vistaaraas of these gunaas only. All the heya gunaas, the praakruta gunaas of sattva, rajas, tamas, the letter na indicates that He does not have any of the heya gunaas. The other gunaas are the expansion of the different modes of these qualities only. Na kaara indicates akhila heya pratyaneekatva. The trigunaas, sattva, rajas, tamas, and the effects of these like klesha, are not there. It is very clear that the ubhaya linga of Bhagavaan, which is told as akhilaheyapratyaneekatva and sakala kalyaana gunaakaratva, we have to anusandhaana of these in the name Bhagavaan. Thus the dvaadashaakshara, the Vaasudeva dvaadashaaksharee, the Bhagavat shabda is told with this mantra. The dvaadashaakshara is the means to attain Bhagavaan as an accessory to Brahma vidyaa. The meaning of the Bhagavat shabda in this Vaasudeva dvaadashaakshara mantra is explained thus.

With this, the nirvachana of Bhagavat shabda is concluded.

We are studying Chapter 5 of Amsha 6. Where Sri Paraasharar is telling about the Paramaatma svaroopa, and the nirvachana of Bhagavat shabda. The word Bhagavaan is used in the primary sense with respect to only Vishnu, and wherever it is used with respect to others, it is only oupachaarika, in the poojya artha. Even in poojya artha, in the primary sense it has to be Bhagavaan only. Whereas for others, it is only oupachaarika.

Another meaning of Bhagavaan is One who knows the creation, sustenance, and dissolution, which is happening for all the beings - where they come from, where they go to, One who knows all these things, and vidyaa, avidyaa, He only can be told as Bhagavaan. Only Vishnu, being the Jagadekakaarana. Shruti also tells very clearly in the Naasadeeya Sookta. If anyone knows, it will be only Vishnu. Nobody else knows.

Now, Bhagavaan's guna paripoornatva, shaadgunya, akhilaheyapratyaneekatva, is being told.

Bhagavat Svaroopa

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 80:

Sri Engal Aalwaan’s Commentary:

The name Vaasudeva indicates that all the beings reside in Him, and He also resides in all the beings as antaryaami. He is the support, and they are all supported by Him. Everything is shareera bhoota to Him. This is told as the nirvachana of the Vaasudeva shabda. Bhootaas means the jeevaas. In the Udyoga parvan of Mahaabhaarata, it is said that He has all the aishvarya, and this is how He is to be known. He is the jyoti svaroopa, and is also the cause of creation, as told in Mokshadharma. There are two meanings given here - one is that He is jyoti svaroopa, and the other that He is the cause of creation. Divu kreedaayaam, says that srushti, etc. are His kreedaa only. In the Ekaayana smruti also it is told like this. Vaasuscha asou devashcha is Vaasudeva.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 81:

Sri Engal Aalwaan’s Commentary:

Sri Paraasharar is telling what Keshidhvaja taught Khaandikya Janaka. This story is going to follow in the next chapter. Khaandikya Janaka asked Keshidhvaja to teach him about the Bhagavat svaroopa. The meaning of the name Bhagavaan, who is Ananta, Vaasudeva. This is explained to him. This Janaka is a grandson of Janaka Mahaaraaja. They were all Brahmavits and Brahmanishthaas. They were all great, knowledgeable wise people.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 82:

Sri Engal Aalwaan’s Commentary:

He lives in all the beings as the antaryaami, this is also told in the Antaryaami Braahmana. All the beings are supported by Him only. They reside in Him, they cannot exist independently. Their svaroopa cannot exist without Paramaatman. They are ever associated with Him, through apruthaksiddhi sambandha. He is the one who creates, and He is the Lord of all the worlds. This is the meaning of deva.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 83:

Sri Engal Aalwaan’s Commentary:

These shlokaas are very well known. These are also commented upon by Bhaashyakaarar in Sribhaashya and other works. What was explained so far is the meaning of the dvaadashaakshara, and in this the Bhagavat shabda. The nirvachana of this was told so far. For the two vidyaas - Paraa vidyaa and Aparaa vidyaa, this is the vishaya for both. The meanings told here is such that it remains firmly in our mind. This is only explained further by four shlokaas. He is avyakta, the moola prakruti, moola kaarana. The effects of this moola prakruti, are mahat, ahamkaara. Gunaas, qualities of prakruti are sattva, rajas, tamas. Aadi means dukha, ajnyaana, etc. which are the effect of prakruti. He is beyond all that, different and distinct from all that, beyond all that. For baddha jeevaas, prakruti sambandha comes because of the karmaas, in order or experience the fruits of punya and paapa karmaas, they get associated with prakruti. This is not there for Bhagavaan, He is the karmaadhyaksha. It is clear that Bhagavaan is different and distinct from the matter, and also the jeevaatman who is associated with this matter.

In samsaara dashaa, mukta was once upon a time a bound self only, then he got liberated and became a mukta. At that time, when he was in samsaara, he was covered by avidyaa, etc., so he had jnyaana sankocha. This makes Bhagavaan different and distinct from a mukta. There is no jnyaana sankocha for Bhagavaan at any time at all. He is inner self of all, and is different and distinct from nitya also. He is the one who controls everything.

Even nityaas, though they are never associated with samsaara at any time, they are supported and reside in Paramaatman only. They are controlled by Paramaatman, and are also shareera of Paramaatman. They are nityaas because of Bhagavaan's sankalpa only.

He is pervading inside and outside, all over. This is told as aattam. That which is inside the prakruti mandala, all the objects, are all pervaded by Bhagavaan, inside and outside, completely.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 84:

Sri Engal Aalwaan’s Commentary:

He has all the divine auspicious qualities. This is His nature itself. By the minutest part of His sankalpa itself, He has pervaded everything. He is supporting them, He is doing the dhaarana, by the very minute part of His sankalpa. He is pervading all the beings inside and outside, by the minutest part of His shakti. All His avataaraas, whatever body He takes, are taken by His own will. It is suitable to Him. He takes such a body. His deha is poojya, most worshippable, divine auspicious form. During His avataara, He takes by His own will. His avataaraas are most beneficial to the world. By His avataaraas, He also shows what is the form of the Lord to be meditated upon, otherwise we will never come to know about how to meditate the Lord. For this, He has to come Himself and reveal Himself. He reveals as Vibhavaavataara, Archaavataara, so that we know the form of the Bhagavaan to meditate upon. He reveals His form for us to do aaraadhanaa, poojaa, etc., for doing jagat hita, for doing good to the whole world. Out of His own will He takes avataara. Whatever He wants to accomplish in those avataaraas, whatever is good to the world, He takes that form.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 85:

Sri Engal Aalwaan’s Commentary:

He is the raashi, He has got innumerable ananta kalyaana gunaas, shaadgunya and other kalyaana gunaas, teja, bala, aishwarya, jnyaana, veerya, shakti, He is an abode to only innumerable auspicious kalyaana gunaas. It is told clearly what is not there, the meaning of the nakaara, klesha, (avidyaa, asmita, etc.), karma, vipaaka, aashaya (vaasanaa), which are told in the Yoga sootraas are not there in Him. He is away from any defect. It is not that He had some defect and it got removed, but His nature is totally opposed to anything which is defiling. Just like light and darkness. Light cannot tolerate any darkness. He does not have any of the heya gunaas. He is paraanaam parah. Even Brahma and other gods, He is Supreme to them also. He is the ruler of para and avara, the devaas and manushyaas. He is the Lord of both.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 86:

Sri Engal Aalwaan’s Commentary:

He is the Lord of all, Eeshvara, the Supreme Ruler. He has these forms - Vyooha, Vibhava. His Vaasudeva para roopa is avyakta, cannot be seen - this is avyakta. The Vibhava, and Archaa roopa are all seen here - these are vyakta. These can be told as Vyashti (differentiated), Samashti (collective) roopa. Para roopa is avyakta. The Vyooha and other forms are revealed. He is avyakta svaroopa and prakata svaroopa also. With all these, in any form, He is sarveshvara only, Supreme Lord. He does not have anyone who is superior to Him. He is not under the control of anyone else. He has sarvajnyatva, He sees everything. Sri Aalavandaar says "yugapat sarvam pratyakshena sadaa svatah", as told by Sri Naathamuni himself. Sarvajnya means that He knows everything. Sarvavit means that He knows the prakaaraas of everything. He can know directly. He does not need any indriyaas, and other means. He can also know through indriyaas if He wants. These are all apraakruta only for Him. Or, this is all for His benefit only. He is superior to all the powers. All shaktis are residing in Him.

Sri Vishnu Puraana, Amsha 6, Chapter 5, Shloka 87:

Sri Engal Aalwaan’s Commentary:

The para vidyaa, paraa yayaa tadaksharam abhigamyate, which was told, is being concluded here. There is another paatha, sa jnyaayate yena. This sah means Purushottama only. This is told - jnyaatum drashtum cha tattvena praveshtum cha parantapa, as told in the Bhagavad Geeta. Three things are told here - Parabhakti, Parajnyaana, Paramabhakti. Bhagavatpraapti only is the cure for taapatrayaas. Only then, one can attain moksha, eternal communion with Bhagavaan. First comes jnyaana, aagamottha jnyaana, vaakya janya jnyaana, shruti, shaastra janya jnyaana, He is known through this. Through upaasanaa, darshana samaanaakaaratva, He is attained, He is seen. The svaroopa of Bhagavaan is told, ubhaya lingatva, He has no defects, etc. He is known through vivekaja jnyaana, upaasanaatmaka jnyaana. He is attained through darshana samaanaakaara, bhakti roopaapanna, upaasanaa, dhruvaa anusmruti, tailadhaaraavat avicchinna smruti santati roopaa, and then only can one attain Bhagavaan. The phala also will be similar to that. All of this is told as jnyaana.

From shaastra janya jnyaana, tattva jnyaana comes, then through vivekaja jnaana, one can see; when this becomes darshana samaanaakaara, and bhakti roopaapanna also, then Bhagavaan is attained. This is actually jnyaana, the real knowledge. Everything else other than that is said to be ajnyaana with respect to that. Anything other than Bhagavat vishaya, that which is opposed to Bhagavaan, is all bandhaka, avidyaa roopa. That which gets svaroopa vikaara itself, the achit, He is different and distinct from that. He is different and distinct from prakruti samsrushta chetana, baddha chetana. He is always shuddha, not like muktaas, who were at one time associated with prakruti, and were ashuddha. Bhagavaan is different and distinct from muktaas, this is shown by nirmala. Ekaroopam shows that He is different and distinct from nitya sooris also; based on Bhagavaan's sankalpa, they can take many forms. Where is this told, means that this is told in the Shrutis. It is told in the Shrutis that there is no other way. We have to do upaasanaa on Him, it has to be darshana samaanaakaara roopaapanna.

Whatever Keshidhvaja taught to Khaandikya Janaka, that Sri Paraasharar is telling here, the Bhagavat svaroopa.

This completes Chapter Five.

***

अथ षष्ठो अध्यायः॥

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