OM VISHNU PURANA

First Chapter

Ancient India had no history as understood by us now. The chronological record of the rulers was not considered important at all in those times because of their higher vision. From the Absolute point of view, the world is a huge dream in which we move about living dream lives, having dream joys and sorrows, hopes and disappointments, births and deaths. Between the womb and the tomb, what we do here is useless and is of no consequence from the absolute stand point of view. So the great Sages never bothered to keep a record of the doings of the individuals here but concentrated more on waking up the individuals into the Permanent Truth. So they maintained various records of His story, the Lords story. He projected the dream of the world again and again to withdraw it back again and again.The stories are known as Puranas. They explain the world and the lives of men and women from the Absolute state.

When the waker explains the dream, it is always from the wakers point of view viz. how the waker came to have that particular dream and how he got awakened from it etc. If the dreamer happens to read the narration he will be puzzled by the narration. It is all about the dream but somewhat different from what he knows. So too the scientists, historians, archaeologists and geographers find something which touches their respective fields but suddenly the Puranas go off at a tangent, speaking on some irrelevant matters. Hence they do not know how seriously they should take the Puranas or whether they should throw out the literature as a madmans dream. Once we keep in mind that the literature is speaking to us from the Absolute State, many of the confusing narrations fall into a beautiful pattern revealing to us the true nature of world and life.

It is usual to refer to the Puranas alongwith Itihaas. The literature is almost parallel and the stories often get repeated in both there is a slight difference between the two. Itihaas are about the life of one hero. Rama is the hero of Ramayana and Dharmaraja, the hero of Bharata. Their ancestors are briefly traced but the main story wounds around the heros and concludes with their life. The canvas of the Puranas is much wider and longer. It envelops the whole of creation from the starting point till the end. In the Ocean of Pure Consciousness many waves of universes arise incessantly, play for a while and fall back into the Supreme Consciousness. All the waves follow a set pattern in rising, playing and subsiding too. If the pattern of one is understood the pattern of all others are also understood. There is no need for repetition. However the universe is so huge and the individuals are so varied that it is necessary to explain the evolution and involution of the universe from different aspects. Thus there are eighteen Maha Puranas and eighteen Upa Puranas i.e. the main and the subsidiary.

The figure eighteen plays a very important role in all Vedantic literature. This small figure explains in full the total secret of the universe...the play of the Spirit with the eightfold matter i.e. the five elements and the inner instruments of perception..mind, intellect and egoism.

Vishnu Purana is one of the main Puranas with six books in it known as Amsas. There are one hundred and twenty six chapters in all. It is about Vishnu*- meaning All-Pervading and Indwelling One. The word Purana** also has a special meaning...Ancient but ever fresh..Thus the narration is about the Supreme Consciousness that pervades all and dwells within all, which is the most ancient and also the most new. The whole universe is a testimony of this fact. The Sun, moon, stars, the five elements and life itself in any form...they are all very ancient, existing from the very beginning, but none of them has become old and useless. We use the same things again and again generation after generation. If the products are so good, how about Him? The Producer?

Puranas have no authors but only narrators who got them from others prior to them. Vyasa Maharishi compiled them in Dwapara Yuga but the literature was in vogue long before him. Chandogya and Brihadaranyaka Upanishads refer to them. Vishnu Purana was itself given out by Sage Parasara who was the father of Vyasa Maharishi. At the outset, he states that the Purana was originally narrated by Brahmaji the creator to Daksha and other sages. By them to Purukutsa; by Purukutsa to Saraswata and by Saraswata to Parasara.

The Puranas are in the form of dialogues between the teacher and the disciple. The disciple and the teacher require certain qualifications to make them fit for their roles. In the Vishnu Purana, Maitreya and the disciple was well versed in the Vedas and Dharma Sastras and he came seeking to know the creation and its dissolution of the world and all that takes place during its existence. Parasara was a great Sage who had conquered his anger and abstained from taking revenge on the demons who killed his father. As a result of his self control he was blessed by Sage Pulastaya son of Brahma that he would remember all the Puranas.

A Purana must explain five aspects, Sargascha pratisargascha vamso manvantarini chaVamsanucharitam chaiva Puranam pancha lakshanam

i.e. creation, dissolution, genealogies of patriarchs & gods, reigns of the Manus and the genealogies of Manus descendents.

Vamsa****has two derivate meanings...that which rests on longings of desires, that which breaks away from desires. The purpose of study of the Puranas is thus two fold...to know the secret that creates the world and the secret of breaking away from its clutches.

The present day scientists are trying to discover the secrets nature. Since they are secrets to be discovered by right persons only, the scientific treatises are difficult to understand. Often formulas are used. Now the Puranas which reveal the secret of creation and the secret of salvation are much more complicated and hence given out in its allegorical language in the form of stories and incidents. Only fit students with faith and perseverance will be able to get an admission into their mysteries.***********

*Vyasnoti iti Vishnuh, Visati iti Vishnuh**Pura api Naveenam***(Nirukta 5.5)...Vanasayo Bhavati Vananaat sruyate va.

Second chapter

With a short prayer to the Supreme Lord, Parasara commences the teaching. In the One Supreme Consciousness which existed by itself, supported by Its own glory, there was no universe. Everything was calm and quiet, nothing moved. It knew Itself. The unmanifest Pradhana, Purush the Spirit, Kala and Form were all parts of Him who was the Supreme. There was neither day or night, neither space nor earth, neither light nor darkness.

Under the auspices of time, Pradha and Purusha moved to come together. The three qualities of Pradhana namely Sattva, Rajas and Tamas were at the time in perfect equilibrium. But in the proximity of Purusha, Pradhana got disturbed and the three qualities underwent changes. Joined with Purusha, Pradhana produced the Mahat Tattva or the cosmic intellect. Under the guidance of the Mahat Tattva, the three qualities of Pradhana mixed with Purusha produced three types of ego...Vaikarika, the Sattvick ego, Taijasa, the Rajasic ego and Bhootadi, the Tamasic ego. From the Tamasic ego, Bhootadi, sound and space, touch and air, sight and fire, taste and water, smell and earth emanated in order. These are the rudimentary elements or Tanmatras. From the Vaikarika, the sattvic ego, the ten faculties and the mind were born. If they remained separate from one another there could be no creation. For the purpose of creation, guided by the Cosmic Intellect all of them came together, got mixed up and became a shining round mass called Hiranya Garbha. The word means the womb of matter or a shining mass. Because of Purusha, the mass was effulgent and shining with intelligence. Because of Pradhana, the Unmanifest matter, it was the womb of the world to come. The round mass then expanded like a bubble of the world to come. The round mass then expanded like a bubble of water. In this round mass was the entire universe in seed form. The Lord himself abided in it as Brahma, the Creator. Endowed with rajoguna, He commenced creation.

Every beginning must have an end. From the becoming to the end, it is a continuous movement. The movement takes time. Hence the universe exists in Time. The creative urge, Brahma also therefore has a life which starts before the commencement of the universe and concludes after the dissolution of the same. Naturally it is a very long life. Six months of the human years forms one day for the gods and the other six months, one night. Three hundred of such days constitute one divine year. 12000 such divine years constitute one Mahayuga. 1000 such Mahayugas form one day of Brahma, the creator. The Creator lives for 100 such years.

A Mahayuga comprises four yugas by the name Krita, Treata, Dwapara and Kali. The period of the yugas varies from one another in the ratio of 4:3:2:1. In human years the Mahayuga is 43,20,000 years i.e. 432 crores of years. His night is another 432 crores of years. Thus the creators life in human years will be

864x360x100 or 3,11,04,000 of years.

The above figure is enough to stagger mathematician but it cannot be rejected as fantasy of a sick brain. The age of the universe is till determined by the scientists. It is already millions of years old and does not show signs of decay. As long as something is being created here, so long it is an indication that the Creator is doing his work.

Hiranaya-matter, gold or effulgenceBut it is not the time that is important but the factors that are responsible for creation. It is our limited existence that makes us slaves of time and gives suffering. The teacher is anxious to indicate the secret to us. Yuga means pairing. A Mahayuga means the great powerful pairing. The secret of creation is in the pairing of Purusha and Pradhana. Purusha in Himself is Infinite but Pradhana with her three qualities is limited. Once they come together , the creation is a fait accompli. It cannot be stopped. Hence this coming together is called Krita or already achieved. When the two get further mixed up, a quarter of the Purusha is covered up and to that extent Pradhana becomes more prominent. Hence the second stage is called Treta, i.e only three quarters of the original glory remains. A further movement makes the Pradhana more important and Purusha is half covered up. Hence the third stage is called Dwapara or two quarters alone remain. The last stage is where Pradhana is three quarters and Purushas expression is one quarter. In Sanskrit numerology, Kali stands for number one. The great pairing is responsible for the limitations of the Universe. Unpairing of the two alone will give freedom to the individual. Otherwise he will continue to be a part of the universe for a long period. After the creation has reached maximum expansion, the involution starts. Hence the computation of the Mahayuga is given not merely in Human years but in Divine years as 12000 which when written in words becomes Dwadasa Sahasra Varsha.+ It means a powerful raining down of Consciousness in two stages of evolution and devolution.

By now Brahmaji completed half his life Praradha. His fiftieth year concluded with the last day called Padma Kalpa. We are in his fifty first year, the very first day known as Varaha Kalpa. How do the Rishis know about it? As earlier mentioned time is not important. Through this the sages are pointing out to creation and seeks the knowledge from a teacher. The two halves of creation are Pravritti and Nivritti aspects of an individuals life. In extrovert mood he expands the world. When he turns introvert, the involution starts. His very question indicates that he has become introvert, hence the first Praradha is over. The second stage has just begun. Hence it is called the first year of the second half. Every day of Brahmaji is called a Kalpa to indicate that it is all a projection or an imagination. The earlier kalpa was called Padma+ i.e. to stand in death or time. In extrovert life we invite death and change. When the introvert life begins it is called Varaha Kalpa+++ or the projection of the best Ego. Now it is the seventh Manuknown as Vaiwaswata Manu who is ruling. Manu means the thinking process. While guiding the entire creation, the Cosmic Intellect changes and grows to expand the universe. Upto the Seventh Manus stage it is expansion. Having reached the pinnacle of manifestation, the thinking has to recede, to involve back. Now the creation is at its height.

Whenever Brahmaji goes to sleep in the night the creation vanishes. So he woke up in the Varaha Kalpa in a sattvic mood he could not find the universe. So the Lord who woke up as Brahma knew that the world must have sunk into the ocean, took up the shape of a Varaha i.e. a boar, went down into the waters seeking the earth. She praised the Lord and sought to be lifted up.

+ Dwadasa Sahasra Varsha : Saharsra=powerful; Varsha=raining(of Consciousness); Dwadasa=(in) two stages.++ Padma : Pad=to stand in; Ma=time or death+++Varaha : Vara=best or eminent; Aha=ego

The Lord brought her up and arranged the oceans and mountains etc as before. This is how the kalpa came to be known as Varaha kalpa.

It is the mind that sees the world and the mind works according to the vasanas urging it. In the day to day life, when individuals go to sleep, they are covered up by their vasanas and the mind does not look out. Thus the world dissolves into his vasanas. Since the individuals vasanas are full of Tamoguna, the moment he wakes up the mind begins to function again and he finds the world readily. But when the total mind sleeps, it is the Lordss sleep. There is no Tamoguna to cover his vision.So he wakes up in a sattvic mood. The sattvic quality shows the Supreme and not the world. So the Lord has to go down to the depths of the Total Vasanas and lift up the universe for the beings who are to manifest in that particular universe.

So far it is called the Prakrita Sarga or the primary creation. Brahmaji is created. He is the cosmic creative urge. i.e. the representative of the total subtle bodies seeking to experience the world. He creates the perceivable world. ***********

Third Chapter

Now Brahmaji had to plan out the Creation. He meditated on it. The texture of creation would depend upon the material available. The material is composed of all the vasanas and karmaphala of the beings that would be taking birth in the present creation. Creation is made only to fulfil their demands. Hence when Brahmaji thought about creation, one by one the material came into his vision and what type of creatures would come out of it.

First of all five types of ignorance arose...Tamas*, Moha, Mahamoha, Tamisra and Andha. Out of them only stones and plants could develop. Knowing them as not of much use for creation, Brahmaji again meditated. This time, winding creatures called Tirayakarotas came out which were fit to produce animals and birds. Next came Cordhvasotras out of which Gods could come. Then came Adhozrotas with the downward trend from which human beings could be created. Brahmaji was satisfied.

Then he created Anugraha Sarga**, the tendency of running after and catching. It is the tendency objects of experience that sustain the world. Finally Brahmaji brought out the Kaumara Sarga*** which is the expression of the Lord as the inner essence of each being, Without the presence of the Lord, nothing can exist.

In various moods according to the creatures making appearance, Brahmaji created Asuras****, Devas, Pitaras and Manushyas. Later kshut or hunger was created. These are suggestive of the requirements of the tendency of Anugrash, perceptions, drinkers, thinkers and hunger.

Upto this it is a vision of the tendencies that would have to be manifested in the coming creation. How would the beings behave? It is brought out in a silly story.

As Brahmaji was meditating, foul beings with hunger and anger were born. With hideous forms and and long beards, they ran towards the creator crying eat, eat and some of them crying Protect, protect. Those who cried eat became Yakshas. Those who cried Protect became Rakshasas. At this frightening sight, the hair on Brahmajis head shrivelled and fell down. Again new hair grew. The hair that fell down became serpents called Sarpas. In a furious mood he created Pisitasanas i.e. flesh eaters and in a singing mood he created Gandharvas.

The above silly story indicates the behaviour patterns of the men that would be living in the world. Those that would spend and enjoy; those that would hoard and keep; those that would expand their vasanas which would shrivel and fall down like the hair on Brahmajis head and those that would exhaust the vasanas but grow them back like the hair that grew on Brahmajis head. Pisitasanas also means eaters of prepared food. The life on earth is nothing but eating of food of experiences that the Prarabdha or destiny cooked for us. Some of us accept what the fate offers and remain contented. Some are even too lazy to do so. They are tamasic people who sit and think about the bygone days. Such people are called Gandharvas.

Fifth chapter thus concludes the secondary creation.

The sixth chapter of the first book gives an explanation of how the inequities of creation and the people belonging to various castes were born. The chapter explains that in Krita beings were free to act as they pleased but in Treta they would have to bear the consequences of their actions. Hence the people of four fold castes moulded by their own actions and tendencies were born.

Krita means an abyss, abyss of ignorance. Lower creation is unintelligent and acts according to their instincts and impulses. So sin comes to them. Treta is from Trita which means eminent in wisdom. The human beings are wise and intelligent. They are endowed with the faculty of discrimination. They are free to choose their actions and must also bear the consequences. The types mentioned as Yaksha, Raksh, Ahi etc are the tendencies gathered through actions and would attach to the individuals. _________________

1. Tamas= ignorance ; Moha=Delusion; Mahamoha=great delusionTamisra=stupid ;Andha=Blind.

**Anugraha Anu=following; Graha=catching***Kaumara=Small.****Asuras=Asw+nara=Vital airs. Devas-Dyotanath=Perception through senses. Pitaras=Pivateh-Drinking up(or) accepting. Manushyas=Matvaa Karmani Kurvanthi.Gandharvas-Gam Dhayante itiBrood upon gone by things.___________________

Fourth chapter

The psychic attitudes and the mechanism that is needed to bring them out have been created. Now what is required is the gross body of the individual and the gross world of objects. Eighth chapter onwards how this is done is explained.

As a first step, Brahmaji created the Nava Brahmas and gave them each a wife, Kanya.

Next he remembered how the mind born sons Sanaka, Sanadana etc left without helping him in creation. Thus in a ferocious mood he frowned. From his brows furious looking and radiant Rudra sprang up. He was heavy in built and half his body was woman and half was man. Brahma asked him to separate himself. The male and female parts separated. He again divided the male parts into eleven parts. All were different from one another. The female nature was similarly divided and they joined their counter parts.

Then the creator created himself as Swayambhuva Manu and created out of his female part a wife Satarupa for the Manu. As Manu he bore two sons Priyavrata and Uttanpada; and two daughters Prasuti and Akuti. Prasuti was given in marriage to Daksha Prajapati while Akuti was to Ruchi Prajapati. Thus the progeny multiplied.

In the process of creation the gross body, the creator brought out the Nava Brahmas or the nine sense holes. He fitted them with kanyas or nature of seeking and striving.

In order to strive and seek, there must be a basis. So in the ten senses and mind, the eleven, he created the pairs of opposites the Ekadasa Rudras and their counter parts the wives. By this there would be something to be preferred and something to be avoided. Thus the striving would be purposeful. The pairs of opposites spring forth from Rajoguna. Hence the Rudras were ferocious.

Now the final thing that remained was the thinking ego that would think in terms of I and This. Swayambhu Manu is the self created Ego with a wayvard nature of 100 varieties Satarupa for his wife. Unless the thinking goes in varied ways the creation cannot expand.

When the world comes, the jeeva must find his place in it. He must find his place and must get worldly knowledge and improve thereby. How this has been achieved has been shown by a silly story. When Brahmaji contemplated on how to produce a son of his nature, a Neela Lohita (Purple coloured) boy sprang up from his lap. He started running all around weeping in a low tone. Brahmaji asked him what he wanted. He cried out Give me a name!. The creator said Rudra is your name. But the boy continued to run and made a demand for a name again and again. Thus eight names were given and at last the boy was satisfied. Rudra, Bhava, Sarva, Tsana, Pasupati, Bheema, Ugra and Mahadeva were the names thus given.

A Jeeva is one that has to dwell in the world of five elements. He has two paths to choose...the life of extrovert dynamism illumined by the Sun or the calm introvertedness illumined by the Moon. The jeeva, the eight one demanded names eight times. He is a Rudra, the roaring, thundering individual who is dissatisfied with everything.

Then the Purana says that it is this Rudras wife Sati who immolated herself in Dakshas sacrifice and was reborn as Uma to Himavan and married him once more.

Nava Brahma; Nava-Nine, Brahma-grower free Brih to grow. Kanya; Kan-strive after Ya-going.

Sati is the worldly knowledge born to Daksha the efficiency. While performing the lifes yagna efficiently, the knowledge gets burnt up in the fire of knowledge and gets re-born as the divine knowledge Uma. Uma means the Mother Sruti which was born in the Himalayan ranges. Hence she is called the daughter of the Himalayas. In order to get the material knowledge into the spiritual wealth, what is required is the churning within oneself with discrimination. How the Spiritual wealth Lakshmi was born by the churning of the milk ocean is described in the 9th chapter.

The ninth chapter narrates the story in full. Once Sage Durvasa saw Indra going on his white elephant Airavata. The sage took out a flower garland from his head and presented it to Indra. Indra took the garland and threw it on the head of his elephant. The elephant picked up the garland with its trunk and threw it on the ground. Sage Durvasa became very angry and cursed Indra that he would lose all prosperity, glow and vigour. The three worlds diminished and withered. Then gods sought the advice of Lord Vishnu who advised that they should churn the milk ocean in collaboration with the demons. Vasuki, the king of serpents became the churning rope; Mandara mountain, the churning rod; Lord Vishnu supported the mountain from the bottom in the shape of Kurma or tortoise. The demons took up the head and the gods the tail of Vasuki. Several good things emanated..moon, nymphs, airavatha, Uchaisravas, Varuni etc. Each one took what he wanted. Lakshmi came out in her all grace and beauty. She rested on the chest of Lord who turned away from the demons while gods gazed reverentially at her and were blessed by her. Finally Dhanvantri with the pot of nectar came out. The Lord in the shape of Mohini deluded the demons with her charm and gave the nectar to the gods. The gods regained their lost glory.

Doorvasa is the expression of the Supreme visible through the torn vasanas. Indra is the mind, the Lord of all the worlds. Intoxicated with Airavatha wealth if the mind neglects the blessings of the Supreme, he loses his vigour, glow and prosperity. Through the mind, the world also loses all. In order to regain the grace of the Lord the mind must churn in a sattvic mood which is like white milk. The rajasic dynamic qualities are the demons and the sattvic powers of knowledge are the gods. They both must be employed in discovering the Immortal centre within and get the ambrosia. The ego with its tongue of attractions and aversions is Vasuki, the churning rod. Mandara, the discriminating capacity in the man must be used to churn for the higher in us. Control of the senses and the mind is the support of such churning. Koorma is the creature that withdraws all its six limbs under its hard shell when there is a hint of danger. So too a man of self control withdraws his five senses of perception and the mind whenever there is a hint of fall.

In such churning all the latent talents will come out one by one by the grace of the Lord. Finally the spiritual wealth Lakshmi comes out and blesses. The spiritual nectar cannot be tasted by the rajoguna qualities, the demons. Only the sattvic qualities, the gods would get it.

Fifth Chapter

Now the planning for the gross body and the gross world is to be concluded and created. So far the creator Brahmaji was doing the planning, but when it comes to the gross world the ego is required. Thus Brahmaji becomes the self created ego Swayambhu Manu and gives himself a wife, Satarupa. Satarupa means of hundred forms. The thinking ego has the nature of going to several objects and is wedded to it since creation requires the expansion into many. Thus the further creation is described in terms of Manus descendants. He had two sons by the name of Priyavrata and Uttanapada. In book 1 the development of creation by Uttanapadas descendents is described.

Uttanapada had two wives Suneeti and Suruchi whose sons were Dhruva and Uttama respectively. When both the boys were very young, one day Dhruva saw Uttama sitting in the lap of his father and he also wished to do likewise. As Uttamas mother Suneeti was nearby, the father did not allow him to do so. The boy enquired why, to which Suruchi replied that he would have been fit to sit upon the fathers lap had he been born to her. Dhruva felt bad and ran away to his mother. From there he left for tapas with the determination to attain a far superior state than his fathers. By the grace of the Saptarishis who instructed him, the boy performed severe austerities. He was neither frightened nor weaned away from the tapas by the wiles of demi-gods. At last the Gods gave darshan to him and gave him a boon that he will be the pole star in the sky round whom the whole universe would revolve.

This story shows how the creation was uplifted and ennobled by his consistency. Uttanapada means the one who spreads wide or spreads high. The world has to be expanded and also uplifted in vision and perspective. A firm determination is needed. Dhruvas story indicates how the Lords grace flows when the determination persists despite all obstacles.

In Dhruvas lineage there was Angraja who wedded Suneedha, daughter of Mrityu i.e. death. They had one son known as Vena. He grew up into an atheist and refused to allow sacrifices to be performed to propitiate the Lord. He contented that as king, he was the Lord and all offerings must be made to him. The sages tried to convince him for long. But finding him adamant, they beat him with the holy grass. Vena died. With the death of the king, enemies invaded the country. To avoid chaos, the sages churned the thighs of Venas body. A dark, short statured fellow was born and enquired what he should do. The sages abhored him and told him to sit down, Nisheeda.Then the sages churned the right arm of Vena. The charming Prithu was born. The sages were happy with Prithu and annointed him as King. Prithu nobly ruled the kingdom and milked out all the herbs from the earth.

The above story shows how a personality can be developed in order to improve and develop the world. Among all, there are good and bad features. By the grace of the Gurus, one can suppress the bad aspect of the character and ennoble ourselves. Nobility and vision are required to create and expand the world.

Continuing the lineage further, the story of Prachina Bahris is narrated as to how long austerities desire bring forth the human body and secure the food for the senses.

Prachina Bahris was made into a Prajapati to help in creation. He had ten sons known as Prachetas. He told them of his duty to expand the creation and instructed them to dwell under the depths of ocean and perform austerities. Accordingly they did so and after ten thousand years they got boons from the Lord and came out of the ocean. To their horror they discovered that during their absence the whole earth was overgrown with thick wild forests. Furious, they took up swords and began to cut away the trees. The Soma appeared before them and asked them to desist from destroying the forests. A beautiful maiden by the name Marisha was available for marriage who would be able to procreate the beings. Soma narrated her story.

Long ago there was a sage called Kundu who was engaged in tapas. A damsel by name Pramlocha was sent by the Gods to disturb his austerities. Kandu forgot himself and lived with her for hundreds of years. After a long time he came to his senses and orders the damsel to leave his ashram immediately. Pramlochana was pregnant at the time. Frightened by the sternness of the sage, she profusely sweated and ran away. As she ran she wiped her sweat over the trees and leaves. The foetus in her womb came out as sweat. The wind collected all the sweat dropped in one place which became a beautiful baby girl. The trees and Soma nourished the baby and gave her the name Marisha. The ten Prachetas married her and begot Daksha.

Bahris means the grass seat made for performing yagnas. Thus Prachina Bahris means the one who performed sacrifices before. The mind is the Prachina Bahris which has the impact of the old lives by ways of vasanas and Karamphala. Because of the same, the mind becomes extrovert seeking experiences. Thus the ten senses become Prachetas..peep holes for the extroverted mind. The mind longing for the outer experiences has the need to get a body suitable for the ten senses. Yet it is a long time the physical body of a human being gets ready. The anthropology explains how in the beginning life manifested itself as the unicellular organism Omeba for the first time under the Pacific ocean. Slowly the organisms started moving up and developed into sea creatures. They entered into the rivers and rivulets and attracted by the sweet taste. When water became scarce, they tried to get into another source of water by crawling and this developed into animals. Finally the human body got developed. All this physical development into the perfect mechanism of the human existence is not an accident but careful development due to the demand of the mind. The type of food that is required in each type of body and finally in the human body, is ready made as a result of the old temperament explains the story of Sage Kandu. Kandu means an itching desire. Though originally it was pure, it falls by temptation. Pramlocha means sinking down. Allow desire produces the results Marisha is the food that satisfies the desire for the sense objects. It is nourished by the Soma and offered to the ten senses. The total world of objects is the Sveda...ones own self. The inner desires take the shape of the objects and are provided by our own destiny.

Pramlocha=pra + mlocha=fast sinkingSveda=sva+ida=this is self alone.

Sixth ChapterVISHNU PURANA

Daksha, the son of the Prachetas and Marisha is now to multiply the world. He wedded Asikni, the daughter of another Prajapathi by name Veerana. He discovered that mere thinking of procreation would not multiply the world. So he tried the Maithuna i.e. union with the wife. Soon he had 5000 sons(Panch Sahasra Putra) called Haryaswas**. He instructed them to fill the world with their progeny. They agreed and went out to do his bid. Sage Narada***met them on the way and advised them to first measure the dimensions of the earth which they were expected to fill. They obeyed his advice and went to get the dimensions. None of them returned back. Daksha came to know what happened and again produced 1000 sons (Putra sahasra) known as Sabalwas++++. Receiving instructions from Daksha to fill the world with their progeny, they went out. Again Narada accosted them and gave them the same advice that they should first know the dimensions of the earth. They also obeyed the advice and did not return back. Daksha, coming to know of this got very angry and cursed Narada.

Third time Daksha produced sixty daughters(Kanyas)+++ hoping to get the progeny multiplied through them. He gave them in marriage thus:

10 to Dharma; 13 to Kasyapa; 27 to Soma; 4 to Arishtanemi; 2 to Bahuputra; 2 to Angiras; 2 to Krisaswa. Progeny developed through them.

Daksha wedded to Askini, commenced the creation. Asikni means the Unbounded Infinite. When Infinite is kept in view all his creation through his five senses of perception also will be seeking the Infinite only. His perceptions are the Pancha sahasra Putras.....five powerful products. They are Hari + Aswas i.e. of the nature of getting reduced. All perceptions will be lost when the Infinite is sought. Sage Narada, the giver of the divine wisdom guides them.

Next Daksha mixed up a little stupidity (Sahasra) and created a mixed group of perceptions(Sabalaswas). A little stupidity was not enough since there is no real for the objects in them. Hnce Sage Naradas advice was accepted even by them and they disappeared.

Daksha understood what was lacking. This time he created Kanyas those who go striving and seeking. Now they fulfilled Dakshas expectations. How, is given in the later chapters.Aditi and Diti were two of the sisters given to Kasyapa Prajapati. The Adityas were born to Aditi. To Diti two demons by name Hiranyakasyapu and Hiranyaksha were born. To Hiranyakasyapu four sons were born who were known as Anuhlada, Hlada, Prahlada and Samhlada.

As teachers at school taught him the worldly knowledge, he continuously praised and sang about Hari. Hiranyakasyapu tried to dissuade him several times but to no avail. Prahlada started even influencing the other demon children. Vexed, Hiranyakasyapu tried to put an end to Prahlada by burning him, poisoning him, getting him trampled by elephants overthrown down from mountain tops. Prahalada remained unhurt. At last Prahlada was tied down by ropes and thrown into the bottom of the ocean and huge boulders were thrown after him to prevent him from rising up. Prahlada remained under the waters for several days meditating upon the charming form of the Lord and hardly conscious of his condition. The Lord appeared before him and giving him the boon that he would henceforth be free and that his father

He came out of the sea and walked over to his father. In the meanwhile his father repented his cruelty and was happy to get back his son again.

The above story shows how the physical body was slowly getting fitted up. Aditya means receivers of tastes and illuminators...the sense faculties. These were born from Aditi, which means Unbroken Infinite. Diti means broken i.e. finite. To the finite aspect of the Lord, two demons, material cloak and material vision were born. The physical body is the cloak for the Lord and he gains material vision through the body. The Lord is in the inner most recesses as the tiny presence. Yet, so powerful is his presence that his joy is felt in through all aspects of life. Anuhlada means the joy that follows by experiencing the objects. Hlada means the sheer joy of existence. Prahlada means the spiritual centre of every man turning towards which immense joy rises. Samhlada means the joy of the Nirvikalpa Samadhi state. Thus four expressions of the Lord become manifest in the limited physical body. The men with the material vision dwelling in the matter vestures cannot recognise within and tries to ignore and suppress it. But this presence cannot be suppressed. All the attempts fail. The spiritual Centre becomes so charming and powerful that at last, the giant of the material intellect at last succumbs to its charms and becomes converted. It cannot but accept the Divinity.

To this human personality, all phenomenal powers become subservient. Thus the twenty first chapter traces out the variousThe twenty first chapter describes the birth of all types of creatures and inert things to Dakshas daughters. If it is remembered that the world is a huge dream projected by the individual in ignorance, it would be easy to know how he could have even been the cause for even the inert and lower creatures of his dream. So too the world. Nava Brahmas are the nine holes of the body and the desire to see them creates the objects.

However all phenomenal powers must serve the roof and crown of all the creation. It is explained in the story of the Maruts. Diti grieved over the defeat of her children and the triumph of Aditis sons, approached Kasyapa, her husband, and prayed to him that she might be blessed with a son that would conquer Indra. Kasyapa gave her the boon and added that until the baby was born, she must scrupulously observe all sastric injunctions regarding cleanliness etc. She agreed to it and carefully followed all the rules. Indra came to know of her boon and served her with feigned love. He was all the while watching to see if there would be any lapse on her part so that he could destroy the child that was growing up in Ditis womb. The gestation period was almost over and the baby was expected any day. One night Diti forgot to wash her feet and slept off. Indra found his chance. He assumed a small form and and entered into her womb with his thunderbolt and cut the baby into seven bits each. Then he cut them again into seven bits. The forty nine bits started weeping loudly. Diti woke up. But it was too late by then. Each bit became a boy and forty nine boys with reduced power were born. They all became helpers of Indra. They are the Maruts.

Indra is the Mind. He is the son of the Infinite Adithi. Ditis children can never be more powerful. So they become subservient. The inert nature serves the sentient beings.

The twenty chapter gives a list of the rulers to lead each class of existence in the world. This tallies with the Vibhooti Yoga of Geeta.

Finally the book closes by pointing out the purpose of existence here in this world. It is to give four fold knowledge.1) The knowledge of the yoga to be followed to attain the lakshya i.e. Alambana Vijnana.2) That there is a purpose to be achieved..and that there is a method for it...Sadhana Alambana Jnana.3) The knowledge that the Sadhana and Sadhya are one and the same i.e. Advaitamaya jnana.4) Remaining steadily in the Self i.e. Brahma Jnana throwing out the first three knowledge.

*Pancha Sahasra

Putra=Pancha=five; sahasra=powerful; putra=products(perceptions)Asikini=Asita i.e. unbounded, Infinite.**Haryaswas=Hari+Aswas=all perceptions are looted away. Hari from HRI to loot; Aswas=from as to run, speedy runners.***Narada=Naram dadati-gives divine knowledge.++++Sabalswas=Sabala+aswas=mixed perceptions.+++Kanyas=Kan+ya; Kan=striving after; ya=go....Maithuna=coupling-two depending on one other, they lead one another; subject object relationship between senses and their objects.XSahasras=Sa+Hasra=joined with stupidity.xxAditi=unbroken, unlimited.xxxDiti=broken, limited.xxxxAditya=Adeepto Bhasati=being effulgent illumines; Adathe rasan=receives tastes, receives water.