Hindu Vedic Philosophy (Puranas)

1    Invocation

Avikaaraaya shuddhhaaya Nityaya Paramatmaney,

Sadaika Rupa Rupaaya Vishnaney Sarva Jishnavey/

Namo Hiranyagarbhaaya Haraye Shankaraayacha,

Vaasudevaaya Taaraaya Sargasthinyanta kaariney/

Ekaaneka Swarupaaya Sthula Sukshmaatmaney Namah,

Avyakta Vyakta Swarupaaya Vishnavey Muktihetavey/

Sargasthiti vinaashaanam Jagato yo Jagan-mayah,

Mulabhuto Namastasmai Vishnavey Paramatmaney/

AadhaarabhutamVishyasyaapya–neeyasaamaniyasaam,

Pranamya Sarvabhutaastha- machyutam Purushottamam/

Jnaanaswarupamatyantanirmalam Paramaarthatah,

Tamevaarthaswarupena bhraanti darshanah sthitam/

Vishnum Graasishnum Viswasya Sthitou Sargey tathaa Prabhum,

Pranamya Jagataameesha majamakshayamavyayam/

(My salutations to Bhagavan Vaasudeva who was responsible for Brahma-Vishnu-and Shankara to create-preserve and terminate as also support all the Beings to swim across the ‘Samsara Sagara’; he is also the Vikara Rahita or Featureless, Shuddha or Transparently Pure, Avinaashi or Indistructible, Paramatma or the Unique -Souled, the Singular Super-Entity, Sarva Vijayi or the Ever- Victorius Bhagavan;  He is always of Singular Form yet present in Infinite Forms; he is of the Minutest yet the GrossestVirat Swarupa; Vyakta or Tangible and Avyakta or Imperceptible; and  the Kaarana or the Supreme Cause and the Kaarya / the Causation or Action; Mukti Swarupa or the Facilitator of Salvation; Vishwa Rupa; Srishti-Sthiti-Samhaar Kaaraka; Vishnu; Sarvaadhara; Sarva Vyapi; Sukshmaati Sukshma, Akshaya; Achyuta; Avyaya; Purushottama, Jnaana Swarupaand Jagedeshvara)

2    Vishnu Mahima, Kalpa Srishti, Tatwas and Brahma- Vishnu- Shiva Swarupa

Suta Maha Muni addresed  the gathering of Sages at Naimisharanyaa  and quoted Maha Muni Maitreya requesting Maharshi Parashara to describe about the Creation of Universe at the beginning of the Dwiteeya Kalpa and the latter recalled his grandfaher Vasishtha giving the account when Brahma Manasa Putra Pulastya was present too.Maharshi Parashara then intiated the delineation of  Vishnu, Adi Srishti and Tatwaas:

Parah Paraanaam Parmah Paramaatmasamsthitah, Rupavarnaadi nirdesha viseshana vivarjitah/ Apakshya vinaashyaabhyam Parinaamarthijanmabhih, Varjitah shakyatey vaktum yah sadaasteeti kevalam/ Sarvatraasou Samastam cha vasayatreti vai yatah, Tatah sa Vaasudeveti Vidvadbhih Paripathyatey/ Tadbrahma Paramam Nityam Ajamakshaya- amavyayam, Eka Swarupam tu Sadaa heyaabhaavaachha Nirmalam/ Tadaiva Sarwamevai tadha Vyaktaavyakta Swarupavat, Tathaa Purusharupena Kaalarupena cha sthitam/ Parasya Brahmano rupam Purushaha Prathamam Dwija, Vyaktaavyaktey tathaivanye Rupey Kaalstathaa Param/ (That whosoever is beyond the ‘Paraaa’ or Prakriti, Parama Sreshtha, Paramatma within Antaraatma on Innermost Super Consciousness who is devoid of Rupa or Form, Varna or Colour, Naama or Name, Viseshana or Adjectival features; that Paraapara who does not possess the six stages of Origin, Development, Evolution, Dacadence and Destruction; that Absolute Superlative  ‘IS’ in the Present Indefinite Tense who is ‘Sarvatra and Samasta’ or ‘ All Over’ and ‘Everything’!) That is why Vidwans call him as Vaasudeva who is Karya or deed-Kaarana or cause-Nitya or eternal-Ajanma or Unborn-Akshaya or Evergrowing- Gunaabhaava or featureless- Maha Kaarana or the Great Cause- Prathama Purusha or the Prime Being-Paramaatma or the Supreme Soul- Ajara or Ever Youthful- Nischala or Contant- Shabda Sparshaadi Sunya or bereft of Sound, Touch and so on. It was at ‘Pralaya’ or the Time of Universal Destruction, there was no existence at all; neither it was day time nor night; no Akaasha or Prithivi; no darkness or light: there was only the absence of Indriyas and Buddhi but only a Supreme Parabrahma as Primary Purusha who manifested into two Rupaas viz.’Kaal’ or ‘Praakriti’ and the Self!

Maha Tatwa (The Supreme Manifestation): That Parabrahma-Paramatma-Vishwa Rupa-Sarvavyaapi-Sarvabhuteshwara-Sarvatma-Parameshwara on its own volition who has no ‘Vikaaraas’or traits manifested the Self into the Alternative Self with ‘Vikaaraas’:

Pradhaana Purushou chaapi  pravishyaatmeychhayaa Harih, 

Kshobhayaamaasa Sampraaptey Sargakaaley vyayaavyaou/

Tathaa Sannidhi maatrena Gandhah Kshobhaaya jaayatey,

Manaso nopakratruttwaattayasou Parameshwarah/

Sa yeva Kshobhako Brahman kshobascha Purushottamah,

Sa shankho cha vikasaabhyaam Pradhaanatvepi cha sthitah/

Vikaasaanuswarupaischa Brahma Rupaadibhistathaa,

Vyakta Swarupascha tathaa Vishnuh Sarveswareswarah/

Guna saamyaatta tasmaat tasmaat Khetrajnaadhishthaanaan Muney,

Guna vyanjana sambhutih Sarga kaaley Dwijottamaa/

( That Pradhaana Purusha transformed from the State of ‘Nirvikaara’ to that of ‘Vikaara Pradhaana’ or full of characteristics just as fragrance influences the fragrance-free Vastu or material! Thus Purushottama the Nirvikaara basically assumes traits and  Paramatma  assumed the Samashthi-Vyashthi Rupas or endless manifestations  commencing from Brahma and so on and indeed this process of transformation is known as Maha Tatwa! ) This Maha Tatwa is of three major Attributes viz. Saatvika, Tejasa or Raajasa and Taamasa and accordingly of three kinds of Ahamkaaraas or Self-oriented egoistic feelings. The Tamasa Ahamkaara led to the emergence Pancha Bhutasas as follows: first by the Tamasa-based Ahamkara created Tanmatras (Subtle forms of Matter); first the Shabda Tanmatra or  Guna Rupa/ feature of Sound leading to the Creation of Shabda Guna and its allied Aaakaasha or the Sky; the Shabda Tanmaatra represented by Sky created the Sparsha Tanmatra leading to the manifestation to Vaayu; the Taamasa Guna’s Ahamkara which created Aakasha and Vayu from the Shabda and Sparsha Tanmaatraas respectively led to the emergence of Rupa Tanmatra which in turn led to the Tejo Bhuta;further on the Tamasika Guna having created the Sky- Air- Illumination and Heat or Fire furher went on to the  emergence of Rasa Tanmatra and its allied Aapo Bhuta  or Jala /Water; finally the Tamasika Guna having interacted with Shabda-Sparsha-Rupa-Rasa Tanmatras and created Sky-Air-Fire-Water, had further reacted with Gandha Tanmatra and materialised Prithvi or Earth. Thus the Maha Tatwa created : ‘Prithivyaaas Tejo Vaayuraakaashaas’ or Earth-Water-Radiance-Wind, and Sky. Maha Tatwa’s Raajasa-ahankara Guna was responsible for the creation of Panchendriyas viz. Pancha Jnanendriyas and Pancha Karmendriyas all driven by Manasa (Mind). The Karmendritas are Paayu (anus), Upastha ( marmendriya), hasta, paada, and Vaak; the Jnaanindriyas are Twak (Skin),Chakshu (Eyes), Naasika (Nose), Jihva (Tongue) and Shrotra (Ears). Together with the Pancha Bhutas as above, the Beings of Srishti are thus readied with their Indriyas or Physical Features to face their lives.

The Foremost tangible and practical Creation that the Maha Tatwa, as produced by the inter -action of Purusha and Prakriti viz. the Supreme Self and Alternative Shakti was that of the circular-shaped Brahmaanda or the Golden Egg and Paramatma Himself sat inside it as the Hiranyagarbha . It was in this Golden Egg, there were Sumeru and other Mountains, Sapta Samudraas, Nava Grahaas or Nine Planets, Trilokas, Deva-Asura-Manava Praanis and the extensive flora and fauna as also the ten multiplied Pancha Bhutas; indeed the Golden Egg is likened to a Huge Coconut with the kernel inside camouflaged with seven exterior layers of husk; Maha Vishnu Himself assumed the Swarupa of Brahma of Rajo Guna and was engaged in scripting the Creation of the Universe, took over the task of Satvika Guna in administering the Universe so created Yuga-after Yuga and by transforming himself with  Tamo Guna destroys the Universe as Rudra Deva at the termination ofeach Kalpa! After taking to Yoga Nidra on the comfortable Sesha- Shayya or the bed of Sesha Naga, Vishnu would once again assume the Brahma Swarupa to create the Universe once again thus cycling and recyclingSrishthi- Sthiti- Samhaara:

Srishthi Sthityanta karaneem Brahma Vishnu Shivaatmikaam,

Sa Sanjnaam yaati Bhagavaaneka eva Janaardana!

( Bhagavan Janardana thus performs all the tasks of Creation, Preservation and Destruction as Brahma, Vishnu and Maheswara!

Sa yeva Srujyah  sa cha Sarga Kartaa sa yeva  Paatyatti cha Paalyatecha, Brahmaadywavasthaabhi rasesha Murtir Vishnur Varishto Varado Varenyah/

Bhagavan Vishnu alone scripts, secures and smashes the Samsara!)

3    Concept of Time, Brahma Srishti and Lakshmi-Vishnu’s ‘Avinaabhavata’ (Affinity)

To facilitate the measurement of Time, Kaala Swarupa Vishnu Bhagavan created the concept of  ‘Kaala’ or Time beginnining from a Nimesha or blink of an Eye: fifteen Nimeshas make on Kashtha, thirty kashtaas make one Kala, thirty Kalas make one Muhurta, thirty muhurtas make a day-night, fifteen day-night make one one paksha (fortnight), two Paksahas-Sukla Paksha and Krishna Paksha make oneMaaasa, six months make one Ayana viz. Dakshinayana or the night of Devatas and  Uttaraayana or their day, twelve months make one Varsha, one Varsha is a day-night to Devas, hundred years of human beings make a Divya Varsha, Satya Yuga comprises of Four thousand Divya Varshas, Treta Yuga comprises three thousand Divya Varshas, Dwapara Yuga comprises of two thousand Divya Varshas, Kali Yuga comprises of  one thousand  Deva Varshas; one Maha Yuga consists of the total of all the twelve Yugas, thousand Chatur yugas account for one day of Brahma andeach day of Brahma comprises of Fourteen Manvantaras. Approximately, each Manvantara consists of eight lakh fifty two thousand Divya Varshas and as per human years each Manvantara consistsof thirty crore sixty six lakh twenty thousand years. Fourteen such Manvantaras make a Brahma Day and after such time or at the end of each Brahma day, there would be a Naimittika Brahma Pralaya. Now, Prathama Paraarthaa of Brahma having been completed at Brahma’s half age of Fifty years, the Dwiteeya Paraartha commenced as Varahaka Kalpa is in progress!

In the context of Sarga, Brahma first resorted to Tamasika Srishti of Pancha Avidyas viz. Tamas or Ajnaana( Ignorance), Moha (Passion), Maha Bhoga ( Obsession), Taamistra (Krodha / Anger), Andha Tamishra (Extreme and Blind Perversion). Then emerged Jnaana Shunya- Tamomaya and Jada Swarupa Srishti or Creation of Unenlightened, gloomy and desolate material of Five kinds of Vriksha or Trees- Lataa  or creepers and Truna or grass forms of no consequence. As the first faltering steps in Srishti were inconsequential, Brahma performed Tapasya with concentration and resolve and created Tiryak- Shrota Srishti in which Pashu-Pakshi-Mriga Swarupa humans or cattle,  birds, animals and Stupid Human Beings  full of Ahamkaara or ego- Abhimaan or misplaced self-respect and  Avivekata or ignorance. Still dissatisfied with the second attempt, Brahma kept on sharpening his trials: the second trial resulted in Bhuta Sarga, the Third one led to Vaikaarika Sarga which essentially was Aindrayika or Indriya Sambandhi or related to attachment of Physical Parts; the Fourth one was of Prakrutika Nature or Buddhi- Purvaka quality which was a Mukhya Sarga related to Parvata-Vriksha-Sthavaraas; the fifth Sarga of Keeta-Patangaas or worms and birds; the sixth Sarga was called Deva Sarga, the seventh Sarga was of Manushya’s Creation; the seventh  and eighth Sargas were of Praakrita Sarga, the Ninth one was Kaumara Sarga which was both Prakritiha and Vaikritika Sarga. Then followed the Srishti of Deva-Asura-Pitrugana-Manushyas and of water for which Brahma utilised his body-parts: from his janghas emerged Asuras; from his face were created  Sarva Pradhana Devatas; Pitruganas from his body-sides; then by quickly changing his bodies each and every time, created Jyotsna, Pratah kaala, Syamkaala, and in the nights created Rakshasaas and Yakshas, Sarpas and so on. As Brahma was enjoying singing Gandharvas were  created. There after he created wolves  from his Vaksasthala of chest, goats from his face, cows from his belly; horses, elephants, donkeys, camels and innumerable animals from his feet,and fruits and Aoushadhis from his body hairs. From Brahma’s Prathama / Poorva Mukha emerged Gayatri, Rig Veda, Tivrut Soma Rathantara and Agnishtoma Yagna; from his Dakshina Mukha were materialised Yajur Veda, Traishthup Chanda, Pancha Dashastoma, Brihat Saama, and Ukthiki; from Brahma’s Western Face came SaamaVeda, Jagati Chhanda, Sapta dashastoma, Vairupa, and Atiraatra and finally from his  Uttara Mukha were materialised Eka Vimshati –stoma, Atharva Veda, Aaptoryaamaana, Anushthup Chhanda and Vairaaja. Thus, various body parts of Brahma were created Pishacha, Apsara, Kinnara, and innumerable Sthavara Jangamaas!Brahma then created Varnaashrayaas viz. Brahmanas from his face, Kshatriyas fromhis chest, Vaishyas from his knees and others from his feet; fulfillment of the prescribed duties of the Varnas were that Karma Nishtha Brahmanas would attain Pitru Loka, Kshatriyas who never leave the battle field and either win or get bruised or killed would attain Indraloka, Vaishyas following their Varna Dharma would secure Vaayu loka and others the Gandharvaloka. Gurukula vaasi Brahmacharis qualify for Urthvaloka Muni loka, Virtuous Grihastaas attain Pitruloka,Vanaprasthaas achieve Saptarshi loka and Sanyasis accomplish Brahma loka! Brahma’s Maanasa Putras were Bhrigu, Pulastya, Pulaha, Kratu, Angira, Marichi, Daksha, Atri and Vasishtha considred as Nine Brahmas. Khyati, Bhuti, Sambhuti, Kshama, Preeti, Sannati, Urja, Anasuya and Prasuti were Brahma’s daughters and were named as the wives of the above husbands respctively. Sanaka, Sanandana, Sanatana and Sanat Kumaras were also the Brahma Manasa Putras and refused to get married and beget progeny; Brahma got angry and frowned and thus Rudra Deva got materialised; half of Rudra’s body was of male and another half was of a female; the male part got divided as eleven parts and the female part too got divided as Sowmya, Krura, Shanta, Ashanta, Shyama, Goura and such other Rupaas.Brahma also created Saamyambhu Manu as the Prajaapati and the latter married Shatarupa; together they gave birth to two sons Pravrata and Uttanapaada; they also begot  two daughters viz. Prasuti and Aakruti who were married to Daksha and Ruchi Prajapatis respectively. Daksha and Prasuti begot twenty four Kanyas viz. Shraddha, Lakshmi, Dhruti,Tushti, Medha, Pushti, Kriya, Buddhi, Lazza,Vapu, Shanti,Siddhi and Kirti who were all married to Dharma; eleven more kanyas viz. Khyati, Sati, Sambhuti, Smriti,Preeti, Kshama, Santati and, Anasuya and these were married respectively to Bhrigu, Shiva, Maricha, Angira, Pulastya, Pulaha, Kratu, Atri and Vasishtha while Swaha and Swadha were wedded to Agni and Urjja to Pitaras.Akriti and Ruchi Prajapati gave birth to twin girls viz. Yajna and Dakshina.

Having described Tamasika Srishti, Parashara Muni gave an account of  Roudra Srishti  at the Kalpa’s beginning. As Brahma was desirous of creating a son like himself, he found a boy on his lap with Nilalohita Varna and as the child kept on crying non-stop, he said:

Kim twam rodishi tam Brahmaa rudantam praatyuvaachah,

Naama deheti tam sotha pratyu –vaacha Prajapatih,

Rudrastwam Deva naamnaasi maa ropdirdhairyamaavacha/

Ekamutmam punah sotha saptakrutyo rurodavai/

Tatonyaani dadou tasmai sapta naamaani vai Prabhuh,

Sthaanaani chaishaamashtaanaam parni putraamscha sa Prabhuh/

Bhavam Sharvameshaa -naam tathaa Pashupatih Dwija,

Bheemamugram Mahadevamuvaacha sa Pitaamahah                

( Why are you crying away my child; the child asked: keep my name; Brahma said: your name shall be Rudra and now don’t you cry again; but the child cried seven times again and thus Brahma gave the child seven more names and at those eight more places decided the names of the child’s women and progeny too; the seven more names were Bhava, Sharva, Ishaana, Pashupati, Bheema, Ugra and Mahadeva) Brahma also decided their  Positions along with Surya, Varuna, Prithvi, Vaayu, Agni, Aakasha, Yagna dikshita Brahmana and Chandra. Along side,  the names of Surya’s wives also were decided by Brahma and they were Suvarchala, Usha, Vikeshi, Apara, Shiva, Swaha, Disha, Diksha, and Rohini. Also Surya’s sons names were also given as Shanaischara, Shukra, Lohitanga, Manojava, Skanda, Sarga, Santana and Budha. Bhagavan Rudra married Sati who was  annoyed with her father Daksha and self-immolated in Daksha Yagna and subsequently got married to Uma Devi the daughter of Himavanta and Devi Mena.

Mutual Affinity of Vishnu and Lakshmi : The couple of Bhrigu Muni and Khyati gave birth to Devi Lakshmi who was wedded to Vishnu. In this context, Maitreya Muni interjected and sought an explanation from Paraashara Maharshi as to how Lakshmi Devi who surfaced at the time of Samudra Mathana by Deva-Danavaas for Amrita was supposed to have been born to Bhrigu-Khyati couple! Maharshi Parashara replied as follows in extolling Lakshmi:

Nithaivaishaa Jaganmataa Vishnoh Shriranapaayani,

Yathaa Sarvagato Vishnusthathai -veyam Dwijottama/

Artho Vishnuriyam Vaani neetireshaa nayo Hari,

Bodho Vishnuriym Buddhirdharmosou Satkriyaa twiyam/

Srashtaa Vishnuriyam Srushtih Shrir Bhumirbhudharo Harih,

Santosho Bhagavaam Lakshmistushti Maitreya Shaswati/

Icchaa Shrir Bhagavan kaamo Yagnesou Dakshinaa twiyam,

Aarjaarhutirasou Devi Purudaasho Janaaradanah/

Patneeshaalaa Muney Lakshmih Praagvamsho Madhusudanah,

Chitir Lakshmir Hariryupa Idhmaa Shrirbhagavaankushah/

Saama Swarupi Bhagananudgeetih Kamalaalaya,

Swahaarlakshmir Jagannatho Vaasudevo Hutaashanah/

Shankaro BhagavaancchorirGauree Lakshmirdwijottama,

Maitreya Keshavah Suryastatprabhaa Kamalaalaya/

Vishnuh Pitruganah Padmaa  Swadhaa Shaswata Pushtidaa,

Dyouh Shreeh Sarvaatmako Vishuravakaashoti vistara/

Shashaankah Shridharah Kaantih Shristathaivaana paayani,

Dhrutir Lakshmeerjagaccheshtaa Vaayuh Sarvatrago Harih/

Jaladhidwija Govindastadwelaa Shrirmaha Muney,

Lakshmi Swarupamindraani Devendro Madhusudanah/

Yamaschakradharah Saakshaat Dhumrernaa Kamalaalayaa,

Ruddhih Shtih Shridharo Devah Swayameva Dhaneshwarah/

Gauri Lakshmeermahaa bhaagaa Keshavo Varunah Swayam,

Shrirdevasenaa Viprendraha Devasenaapatir Harih/

Avashtambho Gadaa paanih Shaktir Lakshmirdwijottama,

Kaashthaa Lakshmir nimeshaasou kalaa twiyam/

Jyotsnaa Lakshmih pradiposow sarvah Sarveswaro Harih,

Lataabhutaa Jagan maataa Shri Vishnurdruma sanjnitah/

Vibhavari Shrirdivaso Devaschakra gadaa dharah,

Varaprado Varo Vishnurvadhuh Padmavanaalkayaa/

Nadaswarupi Bhagavaan-chhirnadi rupa samstitaa,

Dwajascha Pundareekaakshah Pataakaa Kamalaalaya/

Trishnaa Lakshmir Jagannaadho lobho Narayanah parah,

Rati Raagascha Maitreya Lakshmi Govinda yevacha/

Kim chaati bahurnoktena Sankshepyaadou muchyatey/

Deva tirya Manushyaadou Putraanaa Bhagavaan Harih,

Streemaani Shricha vigneya nanayorvidyatey param)

(Hey Dwijottama! Devi Lakshmi who never leaves Vishnu is as permanent as Vishnu and is Sarva Vyapi as Vishnu. Lakshmi is the meaning and definition of Vishnu, his voice, his descipline, his morality, his teachings, his mental status, his dharma or virtuosity, and his deeds.Vishnu is the Srashta or the Creator and Lakshmi is the Creation par excellence. Srihari is the ‘Bhudhara’ and Lakshmi is Bhumi. Bhagavan is Santosha or the Essence of Happiness and Lakshmi is the incarnation of Tushti or Contentment. Bhagavan is ‘Kaama’ or desire and Lakshmi is the goal of desire. He is Yagna and she is Dakshina. He is the Purodasha and she is Ajyaahuti or the offering of Ghee. Madhava is Yajamana Griha or the House of the Master and Lakshmi is the Patni shaala or the Private Residence of the wife. He is ‘Yupa’ or the Sacrificial Post and she is ‘chita’ or the Sacrifice herself; He is the Kusha or the grass used for all Sacred Deeds and she is the ‘Idhma’ (piece of Sacrificial wood); He is Saama Veda Swarupa andshe is the Udgati or the Cantor/ Mantra;  and Bhagavan is Hutaashana or the receiver of Homa while Lakshmi is Swaha or the offering. Bhagavan Vishnu is Shankara while Lakshmi is Gauri. Keshava is Surya while Lakshmi is Prabha; Vishnu is Pitruganaand Lakshmi is Swadha; and He is Aakasha and She is Swargaloka! Hari and Lakshmi respectively are Chandrama and Kaanti; Vaya and Gati /Speed and  Dhruti or Adhara /the hold; Samudra and Taranga or the wave; Indra and Indrani; Yama Dharma and Dhumorna; Kubera and Ruddhi; Kartikeya and Devasena; Gadadhara and Shakti; Nimesha-Kashtha; Muhurta-Kala; Deepaka and Jyoti; Vriksha and Lata; Dina-Ratri; Vara- Vadhu; Nada and Nadi; Dhwaja and Pataka; Lobha and Trishna; Rati and Raaga; in brief: he is the symbol of mansculinity and she is the emblem of femininity!)

4    Samudra Mathana, Emergence of Lakshmi and Amrita ( Vishnu and Lakshmi Stutis)

As Durvasa Muni gifted a fragrant garland to Indra who disrespected  and gave it away to Iravata elephant which trampled it, the Muni went wildand cursed him that Rajya Lakshmi would desert Tribhuvanas and Indra’s magnificance would disappear. Since Indra’s grandeur was lost Daitya-Danavas occupied his throne and Devas bacame fugitives and approached Brahma Deva. Brahma in turn reached Ksheera Saagara along with Indra and Devaas and extolled Bhagavan Narayana as follows:

Namaami Sarvam Sarveshamanantamajamavyayam,

Lokadhaama Dharaadhaaramaprakaasha mabhedinam/

Naraayanamaniyamshamaseshaa–naamamaniyasaam,

Samastaanaam Garishtham cha Bhuraadeenaam Gareeyasaam/

Yatra Sarvam yatah Sarvamutpannam Matpurah saram,

Sarva Bhutascha yo Devah paraanaamapi yah Parah/

Parah Paramaatmaat Purushaat Paramaatma Swarupa dhruk,

Yogibhischintaye yo sowMuktihetor Mumukshibhih/

Satvaadayo na Santeesho yatra cha Prtaakrutaa ganaah,

Sa Shuddhaha Sarva Shudhyebhyaha Pumaanaadyah praseedatu/

Proachatey Parameshohi yah shuddhopyapuchaaratah,

Praseedatu sa no Vishnuraatmaa yah Sarva dehinaam/

Yah Kaaranamcha Kaaryam cha Karanasyaapi kaaranam,

Karyasyaapi cha yah Kaaryam praseedatu sa no Harih/

Karya Kaaryasya yatkaaryam tat Kaaryasyaapi yah Swayam,

Tat Kaarya Kaarya Bhuto Yastatascha pranataah sma tam/

Karanam Kaaranasyaapi tasya Kaaranakaaranam,

Tat Kaaranamnaam hetum tam pranataah sma Pareshwaram/

Bhoktaaram Bhogya bhutam cha Srashtaaram Srujyamevacha,

Kaarya kartu Swarupam tam pranataah sma param padam/

Vishuddha bodhavannityam ajam akshayamavyayam,

Avyaktamavikaaram yattadvishnoh paramam padam/

Na sthulamcha sukshmam yatra Viseshanagocharam,

Tatpadam Paramam Vishnoh pranamaam sadaamalam/

Yasyayutaam yutaam shaamsho Vishwashaktiriyam shtitaa,

Parabrahma Swarupam yat pranamaamstamavyayam/

Yadyoginaha Sadodyhuktaah Punya Papaapa/

kshayekshayam, Pashyanti Pranavo chintyam Tad- Vishnoh paramam padam/

Yatra Devaa na Munayo na chaaham na cha Shankarah,

Jaananti Parameshasya tad Vishnoh Paramam Padam/

Shaktayo yasya Devasya Brahma Vishnu Shivbaatmikaah,

Bhavantya Bhuta Purvasyha tad Vishnoh Paramam Padam/

Sarvesha sarva Bhutaatman Sarva Sarvaashrayaachyuta,

Praseeda Vishno Bhaktaanaam Vraja no drushtigocharam/

(My Salutations to you Narayana! You are an atom among the minutest of atoms and the heaviest by far the heavier than Earth;You are the Nikhilaloka Vishraama, Prithwi’s Adhaara Swarupa, Aprakaashya, Amogha, Sarva Rupa, Sarveshwara, Ananta, Ajaya, and Avyaya. Inclusive of me Brahma the totality of Universal Existence  is far beyond of our comprehension, even as you exist in it, created by you, preserved by you, and is Sarva Deva maya, SarvaBhutamaya, Sarva Mokshagami Munijanamaya, Paratma Swarupa, Adi Purusha! Do kindly be merciful! Be kind to us Shuddha Swarupa Shakti and Kala Swarupa ranging from Kalaa-Kaashtha-Muhurtaas to Maha Yugaas! Be pleased Shudda Swarupa Parameshwara or Parama/Maha Lakshmi Pati;  be compassionate to us as you are the Kaarana, Karyarupa, Karanaa’s Kaarana, and Karya’s Karya. I bend my knees to you for benevolence as you are the Karya or Maha Tatwa, Karya as Ahamkara, Karya as Tanmatra panchaka, Karya as Brahmanda, Karya as Brahma-Dakshaadi Karyabhuta! You are the Jagat Karana (Brahmaadis), Brahmanda Karana, Bhuta Panchaka Karana, PanchaTanmatra Karana, Mula Prakruti Hetu, Bhokta and Bhogya, Srashtaa and Srujya, Karta and Karya Rupa, and Parama and Paramapada, Vishuddha Bodha Swarupa, Nitya, Ajanma, Akshaya, Avyaya, Avyakta and Avikari, my prostrations to you. My reverential greetings to you who is neither Sthula (Gross) nor Sukshma (Minute), Nirmala-Nitya, and Paramapada!Indeed Your Ayutaamsha or of Ten thousandth Amsha is capable of Vishwa Rachana! Indeed the NityaYukta Yogi ganaas seek to realise even hazy glimpses of the vision of your ‘Paada Padmaas’ through their extended lives due to their Tapasyas! Indeed, Devaganaas, Maharshiganaas, Shankara and myself could never guage the magnitude and magnificenceof Your Reality! Sarveshwara, Sarva Bhutatma, Sarva Rupa, Sarvaadhaara, Achyuta, Maha Vishno do kindly respond to our supplications!)

To supplement the prayers of Brahma Deva, others like Brihaspati, Indra and Devaganaas further prayed to Bhagavan Vishnu along with Shankara and Rudras, Dwadasha Adityas, Ashvani Kumaras, Ashta Vasus, Marud Ganas, Sadhya Ganaas and  so on  as a final refuge point; and Bhagavaan was satisfied with the sincerity of their Stutis. He replied that they should have to undergo some hard work and sacrifice which only could help accomplish their ends. He required Devas to convince Daityas and Danavas to jointly perform Kshirasagara Mathana or churning of the Ocean of Milk to mataerialise Amrita (Nectar) besides Auoshadhis or herbs and medicines and so on with Mandharaachala  as the huge stick, Vaasuki Naga as the string and any other asistance required could be prvided by himself; Daitya-Danavas would readily agree to the proposition, he assured. Vishnu further assured Devatas that the Amrita to be finally emerged would be meant for them alone. The Daitya-Danavas having been convinced keeping in view to the ‘Catch’of Amrita, the operation commenced in Sharat Ritu when the Sky was clear and at an Auspicious Muhurta. Danava-Daityas out of self-pride opted for the huge Vaasuki whose mouth gave out poisonous fumes and many of them perished but Devas opted for the tail of the Vasuki. Vishnu asumed Kurmaavataara to provide stability to the process of churning by withstanding the heaviness of Mandhara Mountain and the churning speed. The first round of churning yielded Kamadhenu which opted for Siddhas; then emerged Kalpa Vriksha which was claimed by Devatas; Daanava-Daityas let it go to Devatas as they aimed at Amrita and nothing else!Then followed Apsaraas who were on their own but to serve Swarga loka; Chandrama  was claimed by Mahadeva to adorn his head; Maha Lakshmi emerged as Muni Ganaas welcomed her by reciting ‘Shri Suktam’ of 

Hiranya varnaam Harinim Suvarna Rajatasrajaam

Chandraam Hiranmayim Lakshmim Jaatavedo mavaavaha

and she readily ornameted Vishnu Deva’s chest; [Incidentally, there was no mention in Vishnu Purana of the Creation of ‘Haalaahala’ or the huge sheet of poisonous flames across the sky which was retained in the throat of Maha Deva and hence got the epithet of Nilagreeva] Then finally emerged Dhanvantari along with his ‘Kamandalu’the Akshaya Patra full of Amrita and Daitya-Danavas forcibly dragged the kamandalu from Dhanvantari. Vishnu Bhagavan assumed the dazzling Mohini Swarupa and spread over a thick screen of Maya over the Danava- Daityas and disrtibuted Nectar among Devas, who were fully contented with the Amrita and Daanavas fled back to Pataala while Indra and the Devas got reinstated to their lost glory.

Lakshmi Stuti : A highly satisfied Indra most humbly welcomed  Devi Lakshmi as Rajya Lakshmi by commending her as follows:

Namasye Sarva lokaanaam Jananimabjasambhavaam,

vibhushanamShriyamunnidra padmaakshim Vishnu Vakshasthala -sthitaam/

Padmaalayaam Padmakaraam Padma patranibhekshanaam,

Vandey Padma -mukheem Devim Padmanaabha priyaamaham/

Twam siddhitwam Swadhaa Swaahaa twam Lokapaavani,

Sandhyaa raatrih Prabhaa Bhutirmedhaa shraddha Sarasvati/

Yajna Vidyaa Mahaa Vidya Guhya Vidyaa cha Shobhaney,

Atma Vidyaa cha Devi twam Vimukti phala daayini/

Aanveekshiki Trayivaartaa Danda neetistwameva cha,

Sowmyaasowmyair- jagadrupaistavaithaddevi puritam/

Kaa twanyaa twaamrutey Devi Sarva Yajnamayam vapuh,

Adhyaastey Deva Devasya Yogichintyam Gadaabhrutah/

Twayaa Devi Parityaktam Sakalam Bhuvana trayam,

Vinashta praayamabhavantwaye daaneem Samedhitam/

Daaraah Putraastathaagaara suhruddhaanya dhanaadikam,

Bhavatyetan mahaabhaago nityam twadeekshanaatrunaam/

Shareeraarogya maishwarya maripakshakshayah sukham,

Devi twadrushti drushtaanaam Purushaanaam na durlabham/

Twam Maataa sarvalokaanaam Deva Devo Harih Pitaa,

Twayyaidvishnunaa chaamba Jagadvyaaptam Charaacharam/  

Maa na kosham tathaa goshtham naa gruham maa paricchadam,

Maa shariram  kalatram cha thyajethaa Sarva paavani/

Mamaa putraanmaa suhrudvarga maa pashunmaa vibhushanam,

Twajethaa mama Devasya Vishnurvakshah sthalaalaey/

Statvena Satya shouchaabhyaam tathaa sheelaadi -bhirgunaih,

Tyajjantey tey Naraah Sadyah Santyakttaa  ye twayamaley/

Twayaavilokitaah Sadyah Sheelaadvair -akhilairgunaih

kulaishwaryaischayujjyantey Purushaa Nirgumaa api/

Sa Slaaghyah sa gunee dhanyah sa kuleenah sa Buddhimaan,

Sa Shurah sa cha Vikranto yastwayaa Devi veekshitah/

Sadyo vaigunyamaayanti Sheelaaghah Sakalaa gunaah,

Paraangmukhi Jagaddhaatri yasya twam Vishnu vallabhey/

Na tey varnaantu shaktaa Gunaajihvaapi Vedhaah,

Praseeda Devi Padmaakshi Maasmaamstyaa-kshim kadaachana/

(My salutations to you Jagajjanani! You possess a magnetic face with charming eyes like of a lotus adorning the magnificent chest of Vishnu; you reside on a lotus, lotus alone is ornamented in  your soft hands, lotus leaves are likened to your eyes, and lotus stem on your husband’s navel thus fond of lotus again! You are Siddhi, Swadha, Swaaha, Sudha, Sandhya, Ratri / night, Prabha, Vibhuti, Medha, and Sarasvati. You are the Yajna Vidya ot the Science of Karma- Kaanda, Maha Vidya or Upasana, Guhya Vidya or Mahendra jaalor mesmerism,  Atma Vidya or route to Mukti,Tarka Vidya or the Scientific Art of Logic, Vedatrayi or the Expert in Three Vedas, Varta of Business and  Danda niti or the exponent of Politics!You are all over the Universe to many with tensions due to lack of opportunities and to a select few  withall facilities. Is there a person who among all  the Tri Lokas could afford to ignore youand make good in their lives! It is only due to your kind vision  that  a person is blessed with all fulfillments including women, progeny, home, money, good food and happiness. It is only due to your revelation that any body is provided with physical health, prosperity, destruction of enemies, and contentment.You are the Loka Maata or the Mother and Bhagavan Vishnu is Loka Pita or the Father over whom the world is spread all over and dependent. May this Samsara be profuse with our properties, Pashu shaalaas, homes, articles of enjoyment, and over all well being. Please always never ever leave us from our families, well wishers, ornaments, joys and good health.All the human beings bereft of you lose our mental strength, body energy, truthfulness, cleanliness  and all other laudable qualities of life. Those who secure your kindness instantly become Buddhimaan, Shaktimaan, Sura veeraas and Dhanavaans; the moment your absence is felt, life gets unworthy, eventless and purposeless. My Mother, never leave me and be ever with me!)

Thus Devi Lakshmi who was the daughter of Bhrigu and Khyati disappeared from Swarga and surfaced again after Samudra Mathana. As and when Vishnu Bhaagavan took to human forms, so did Devi Lakshmi as Prithvi along with Parashu Rama, Devi Sita along with Shri Rama, Devi Rukmini along with Shri Krishna!

Yaschhetchhrunuyaajjanma Lakshmyaa yaschja pathennarah,

Shriyo na vicchutistasyaGruhey yaavatkulatramam/

Pathyateyyeshu chaiveyam Shristutirmuney,

Alakshmiih Kalahaadhaara nateyshthaastey kadaachana/

(Hey Muney! Those homes in which Lakshmi Stotras are not recited  daily become the victims of arguments, quarrels, and poverty; contrarily, Lakshmi Stotraas are heard, read out and recited silently become the abodes of opulence, delight and propitiousness.)

5    ‘Dhruvopaakhyana’

Of the two sons of Swayambhuva Manu viz. Priyamvrata and Uttanapaada, special reference was always made in the annals of Hindu Dharma about Dhruva the immortal. Uttanapada  had two wives viz. Suneeti whose son was Dhruva and the younger wife was Suruchi who dominated the King and her son was Uttama. As Dhruva desired to sit on the lap of the King since his cousin too sat, Suruchi insulted Dhruva and indirectly talked ill of Suneeti too and the King remained passive even as a hurt Dhruva walked off to his mother who expressed her helplessness and said only Bhagavan Narayana could help. The disgusted boy of four-five years entered a nearby forest where Sapta Rishis Marichi, Atri, Angira, Pulastya, Pulaha,, Kratu and Vasishtha met him and asked for the reason of his sorrow and Dhruva replied innocently that he desired to sit on the lap of his father as his cousin brother did and nothing else!  Maharshi Maricha told him convincinly that his wish could be fulfilled only by Achyuta Araadhana; Atri  advised him to dedicate himself to Bhagavan Narayanaand confirmed

Parah Paraanam Purusho Yasya Tushto Janardanah,

Sa Praaprotyakshayam sthaanametassatyam Mayoditam

(The Truth is that the Parama Shakti of Paraa Prakruti is indeed inferior to the Supreme Parama Pursha Janardana and he alone could create miracles to place Dhruva on unimaginably higher plane than the least significant Dhruva’s father’s lap!) Pulastya Maharshi said:

Param Brahmaa Param Dhaama yosou Brahmaa tathaa Param,

Tamaaraadhya Hari yaati Muktimapyati durlabham

(Those human beings who perform ‘Araadhana’/ worship to Parabrahma Paramdhaama and Paraswarupa Hari could very easily achieve Moksha Pada [ let alone his father’s lap!]. Angira Maharshi, Pulaha, Kratu and Vasishtha too expressed similar sentiments. Dhruva replied to the Maharshi Ganaas to teach him as to how to worship Narayana and they all affirmed in one voice:

Hiranya garbha Purusha Pradhaana avyaktaavyakta Swarupa Rupiney,

Om Namo Vaasudevaaya Shuddha Jnaana Swarupiney/

Yaitajjapaaya Bhagavan Japyam  Swaaambhuvo Manuh,

Pitaamahastava puraa tasya tushto Janaardanah/

Dadou yathaabhilaashitaam siddhim Trailokya Durlabhaam,

Tathaa twamapi Govindam toshayaitastadaa Japan/

Following the ‘Upadesha’ of Maharshis as above, Dhruva entered a Forest named Madhu on the banks of River Yamuna;subsequently it got the epithet of Madhubanaas  was occupied by Daitya Madhu later and his son Lavanasura was killed by Shatrughna of Ramayana as the Place was changed as Mathura eversince. As young Dhruva performed Dhyana and Puja of Narayana with enormous concentration and dedication for long long time, Prithvi got affected so much that a single-legged Dhruva did Tapsya leaning to the left, Bhumi too leaned left-ward and vice versa and in the process, Rivers, Samudras and Parvatas too got distrurbedand Indra utilised all kinds of gimmicks to advise, frighten and subdue the Child but to no avail. Finally Devas went in a delegation to Janardana and the latter assured that Dhruva had no ambitions to get into the positions of Indra, Surya, Varuna or Kubera and none of them neeeded to be afraid on that count; Bhagavan further promised to do the needful. He appeared before Dhruva and asked him to terminate the Tapasya; Dhruva no doubt prostrated  before Janardanana but desired that the former should assume that kind of Form by which even Brahma and Maha Yogis would not have visualised and that he also should be blessed to possess that kind of Buddhi with which to make appropriate Stuti to Bhagavan. As Parama Deva appeared before Dhruva in his Brihad Swarupa, Dhruva was elevated to heights of trance and commended Paramatma as follows:

Bhumiraaponalo Vaayuh Swam Mano Buhhirevacha,

Bhutaadiraadi prakrrutisya rupam Natosmitam/

Shuddhaha Sukshmokhila vyaapi Prathaanaatparatah pumaan,

Yasya rupam Namastasmai Purushaaya Gunaashiney/

Bhuraadeenaam Samataanaam gandha dinaam cha Shasvatah,

Budhyaa dinaam Prathaana -sya Purushasya cha yah parah/

Tam Brahma bhutaatmaanaamasesha jagatah patim,

Prapadye sharanam Suuddham twadrupam Parameshwara/

Bruhatvaad  brumhana twaavascha yuadrupam Bramha samjnitam,

Tasmai Namastey Sarvaatmanyogi Chintyaa –vikaariney/

Sahasra sheershaa Purushaha Sahasraakshah Sahasrapaat,

Sarvavyaapi Bhuvah Sparshyaadityan tishthatishthadyashaangulam/

Yadbhutam yaccha vai Bhavyam Purushottama tadbhavaan,

Twatto Viraat Swaraat Samraat Tvattaschaayappyabhi Purushah/

Atyaricchyat soddhascha Tiryagurdhwam cha vai bhuvah,

Twatto Vishvamidam jaatam Twatvo Bhuta  Bhavishyati/

Tadrupa dhaarinaschatantarbhutam Sarvamidam Jagat,

Tatto Yagnah Sarvahutah Prushadaajyam Pashurdwidhaa/

Twaktah Ruchotha Saamaani Twaktascchandaamsi  jijarey,

Tawatto Yajumshyajaayanta twattoschaaschaikato datah/

Gaavastwattah Samudbhutaastwattojaa Avayo Mrigaah,

Twadmukhada Brahmanaastwatto baahoh Kshatramajaayata/

Vaishvaastvorujaaha Shudraastwa Padbhyaam samudgataah,

Akshanoh Suryonilah Praanaaschandramaa Manastatwa/

Praanontah Sushiraajjaato Mukhaadagnirajaatata,

Naabhito Gaganam Dyouscha Shirasah Samavartata/

Dishah Shrotraatikshatih Padbhyaam twattah Sarvamabhudidam/

Nyagrodhah sumahaanalpey yathaa Beejo Vyavasthitah,

Samyamey Vishvamakhilam Beeja bhuto tathaa twayi/

Beejaankura sambhuto  nyagrodhastu Samrittitah,

Vistaaram chayathaa yaati twatthah srushtou tathaa Jagat/

Yathaahi kadalee naanyaa twakpatraadapi drushyatey,

Evam Vishyasya naanyastwam twatsthayeeswarah drushyatey/

Hlaadini Sandhini Samvittvaiyeka Sarvsamsthitou,

Hlaadataapakaari Mishraa twayi no gunavarjitey/

Pruthak bhutaika Bhutaayaa Bhuta Bhutaaya tey namah,

Prabhutabhuta bhutaaya tubhyam Bhutaamaney namah/

Vyaktam Pradhana Purushou Viraat Samrat Swarat tathaa,

Vibhaavyentah karaney Prusheshavakshayo Bhavaan/

Sarvasmin  Sarva Bhutastwam Sarvah Sarvasya rupadhtruk,

Sarvam twattastascha twam namah Sarvaatmanestu tey/

Sarvaatmakosi Sarvesha Sarva bhutastatho yatah,

Kathayaami tatah kim te Sarvam  vetsi hladasthitam/

Sarvaatma Sarva Bhutesha Sarva satwa samudbhava,

Sarva Bhuto Bhavanvetti Sarva Satvamanoratham/

Yo mey Manoratho naama saphalah sa twayaa krutah,

Tapascha taptam saphalam  yadrushtosi Jagatapatey/

(Bhagavan ! Your varied forms are of Prithvi, Jala, Agni, Vaayu, Aakaasha, Manas, Buddhi, Ahamkaara, and Mula Prakriti. Parama Purusha!You are Shuddha, Sukshma, Sarvavyapakaand of such several such magnificent traits! May I seek refuge  from Akhila Brahmanda Nayaka Shuddha Swarupaatma!as you are the controller of  Prithivyaadi Pancha Bhutaas, Buddhyaadi Antahkaranagyata Gunaas and Sahasra Mastaka- Sahasra Netra – Sahasra Paada yuta Sanatana Purusha! You are the Bhuta- Vartamana-Bhavishya Jnaata ! You are the Virat-Swarat-Samraat and the Creator of Brahmaadi Devas. You are the Supreme Srashta of SwarupaBhuta Brahmanda and its contents. You are the Origin of Ruk Yaju -Saama Vedas, Gayatyadi Chhandaas, You are the Srava Mriga- Pashu-Adi  Sridhti-Karana! From your face were born Brahmanas, your shoulders and hands were materialised Kshatriyaas, Vaishyas from your thighs and others from your feet; from your eyes were produced Surya, Vaayu from your breathing, Chandra from your mind, Life toall Beings from your nose, Agni from your face, Aakasha fron your navel, Swrga from your head, Dasa Dishaas or Ten Directions from your  ears, Prithvi from your charanaas, and thus the entire ‘Charaachara Jagat’from your own Being. Just as a tiny seed is the origin for Maha Vrikshas, the Unique Samsara is created and at the Time of Pralaya gets absorbed back into the ‘Beeja’ taking shape again at the Time of Creation. You are the holding hingelike Hlaadini or the Source of Happiness and  Sandhini or thePreserver. You are also the Samvita or Vidya Shakti, the  Vishaya Janya or the Product of Samsara Gunas of Joys and Sorrows; although You are the Nirguna or Featurelss but again the  Fountain of Satvika- Raajasika-Tamo Gunas! From the ‘Karya Drishtata’or the view point of Actions, You assume myriad forms but from ‘Kaarana Drishtata’ or the view-point of cause and effect; you are just the Single Form. From one’s own ‘Antahkarana’ or Inner Conciousness, You are the Maha Tatwa, Pradhana, Purusha and of  Virat-Swarat-Samrat Rupas!You are the Akshaya, Sarva Bhuta Guna Swarupa, Samasta Guna Dharaka, Sarvatma, Sarveswara, Sarva Bhuta Vyapta, My Tapasya has been fulfilled as you have given me the ‘Saakshaakaara’ or Your Glorious Darshana as I am ever beholden to you fulfilling my life-ambition.) In response to Dhruva’s sincere commendation, Bhagavan blessed Dhruva and stated:

Trailokyaadadhikey Sthaaney Sarva Taaraagrahaashrayah,

Bhavishyati na Sandeho Matprasaadaabhavaan Dhruva/

Suryaatsomaatathaa Bhowmaat Soma Putraad Brihaspateyh,

Sitaarkatanayaadeenaam Sarvaksharnaam tathaa Dhruva/

Sapratashinaamaseshenaam ye cha aimanikaah Suraah,

Sarveshaamupari sthaanam tava dattam mayaa Dhruva/

Kechichaturyugam Yaavatke -chimanvantaram  Suraah,

Tishthanti Bhavato dattaa  mayaavai Kalpasamsthitih/

Sunitirapitey Maataa twadaasannithi nirmalaa,

Vimaaney Tarakaa Bhutwaa Taavatkaalam nivasyati/

Ye chatwaam Manavaah Praatah Sayam cha Susumaahitaah,

Keertishyanti teshaam cha Mahatpunyam Bhavishyati/

( Dhruva ! I shall bestow to you a Dhruva Sthaan or a Constant Place on the Sky and that be above the Lokas of  Surya, Chandra, Mangala, Budha, Brihaspati, Shukra, and Shani Grahaas, above all the Places of Nakshatras, Sapta Rishis, and far above the Residences of Devas. Devatas would have the longevity of only Four Yugas and a few last only one Manvantara, but I grant you life for a full Kalpa! Your mother (who was the first inspirationfor you to search for me when you were insulted by your step mother) would also last as a Star near Dhruva Loka travelling comfortably in a Vimana. Whosoever pray in your favour about your unending devotion to me either early morning or in the night fall would indeed be eligible for Maha Punya.)

6    Prahlada Charitra- Nrisimhaavataara

Empowered by Brahma Deva’s boon of invincibility by all species normal in the Creation of Paramatma, Daitya Hiranyakashipu conquered Three Lokas, threw out Devas and all Celestial Beings from their respective Positions and controlledthe totality of the Universe, harassing Maharshis and all the virtuous and religious devotees especially the Vishnu Bhaktas. His son, the famed Prahlada was admitted in a Guru Kula and the Guru triedto teach everything according to the principles that the King wishedincluding that the King was God! But the boy learnt nothing that the Guru sought to teach  but strongly believed in relentless devotion to Narayana. Once Hiranyakashipu desired to test Prahlada that the Guru would have taught on the lines of the King’s own philosophy, but his amazement the boy stated otherwise and said:

Anaadi madhyantamajama vriddhikshayamachutam,

Pranatosmya–manantasantaanam Sarva kaarana kaaranam/

( My salutations to that Achyuta who has no beginning, midway and termination,  has no birth- enhancement-and finality; He is also the Cause-Causation and the Conclusion.) The King bacame furious at Prahlada’s statement and even desired to punish  the Guru as his teachings were totally unacceptable and unpalatable. But Prahlada prevented his father that his Guru tried and made tremendous efforts  to teach asper his father’s instructionsbut not only he but the rest of the students also made him join Vishnu  Bhajana. Hiranyam Kashipu cajoled, daunted, frightened and terrorised Prahlada but the deep dedication to Narayana was so intense that the boy was never brought under control; Prahlada argued with his father:

Shastaa Vishnurashesya Jagato yo Hrudisthitah,

Tamrutey Paramatmaanam Taatha kaka kena shasyatey!

(As the father asked Prahlada as to who taught this since the Guru swore thathe did not, Prahlada said: As Bhagvan Vishnu is right in my heart, who else needed to teach me!)

Na Shabda gocharam yasya Yogidhyeyam Param padam,

yato yasha Swayam Vishnum  sa Vishnuh Partameshwara

( As Hiranyakashipu  shouted as to who that Bhagavan was? You Stupid! Then Prahlada replied: Vishnu is Parameshwara who is worthy of meditation; he is not visible nor heard and certainly not assessed but could most definitely be visualised, heard or assessed through meditation and faith!)

Na kevalam taatha! Mama Prajaanaam sa Brahmabhuto Bhavatascha Vishnuh,

Dhaataa Vidhaataa Parmeshwa -rascha Pradeeda kopam kurushe kimartham/

( As father asked Prahlada as  to he was the Supreme besides himself, Prahlada replied: Dear father, Maha Bhuta Vishnu was not only meant for me but to the whole World, its Praja, the Karta of Hiranyakashipu, his Administrator, and finally is his destroyer too.) Since, the King could not contain this nonsense any further, he ordered that this odd creature called Prahlada be tortured, cut into pieces and destroyed finally; as the Daitya resolved on these lines, Bhagavan despatched his Sudarshana Chakra to save the boy from the various deeds of unending violences: he had Prahlada trampled by elephants, bitten by snakes, sliced into body parts, thrown from mounatain tops, blown by fierce winds, burnt by Agni, but each act of cruelty that was executed to the child furthered his confidence  and devotion. The Daitya King called his Ministers and the Chiefs of his Army and confessed:

Naagnirdagati Naivaayam Shastraircchinno nachoragaih,

Kshayam neeto na vaatena vishena na krutyaya/

Namaayaabhirna Chaivoyaatpatito na cha Diggajaih,

Baalotidrushtichitteyam Naaneynaarthomsti jeevitaa/

Tadesha toyamadhey tu samaakraanto Maheedharaih,

Tishthabdasataantram Praanaanan–hyayasti Durmatih!

(Lo, this hopeless son of mine was burnt by Fire, sliced by weapons, bitten by poisonous snakes, subdued by harsh winds, deceased by powerful poisons, destroyed by delusions, dead by throwing from mountain tops, and trampled by elephants; this monument of Evil has no use for me excepting hastening my restlessness and anxiety; hence, I want you to crush him between mountains and dip deep into fathomless Seas for thousand years and be perished into oblivion!) As Prahlada heard the above instructions of his Army of several ‘Akshouhinis’, Bhakta Prahlada strengthened himself and prayed to Paramaatma thus:

Namastey Pundarikaaksha Namastey Purushottama,

Namastey Sarva Lokaatmannamastey tigmachakriney/

Namo Brahmanya devaaya Go Brahmana Hitaayacha,

Jagaddhitaaya Krishnaaya Govindaaya namo Namah/

Bruhatvey Srujatey Vishwam Sthiyatou paalayatey punah,

Rudrarupaaya Kalpaantey Namastubhyam Trimurtaye/

Devaa Yakshaa Suraah Siddhaa Naagaa Gandharva Kinnaraah,

Pischaachaa Rakshasaaschaiva Manushyaah Pashavastathaa/

Pakshinah Sthaavaraaschaiva pippileeka sareesrupaah,

Bhumyaapognir Nabho Vaayuh Shabdah Sparshastathaa Rasah/

Rupam Gandho Mano Buddhiraatmaa Kaalstathaa Gunaah,

Yeteshaam Paramaarthascha Sarvametattwamachyuta/ 

Vidyaavidye Bhavaansatyamasatyam twamvishaamrutey,

Pravruttamcha Nivruttamcha Karmvedotim bhavaan/

Samasta karma bhoktaa cha karmopakaranaanicha,

Twameva Vishno Sarvaani Sarvakarmaphalamcha yat/

Mayyanyatra Tathaan yeshu Bhuteshu Bhuvaneshucha,

Tavaiva Vyaptiraishvaryaguna samsuchiki Prabho/

Twaam Yoginaschinthayanti twaam yajanti chaYaajakaah,

Havya Kavya Bhugekastvam Pitru Devaswarupadhruk/

Rupam Mahatthe Sthita matra Vishwam tatascha Sukshmam Jagadetadisha,

Rupaani Sarvaani cha bhutabhedaa steshvantaraatmaaravyamateeva Sukshmam/

Tasmaachha Sukshmaadi Viseshanaanaamagocharey Yatparamaatma rupam,

Kimapyachintyam tawa rupamasti Tasmai Namastey Purushotthamaaya/

Sarva Bhuteshu Sarvaatmanyaa Shaktiraparaa tawa,

Gunaashrayaa Namastassyai Shaswataayai Sureshwara/

Yaateeta gocharaa Vaachaam Manasaa chaaviseshana/

Jnaanijnaana pari- cchedya taam Vandey Sweshvareem paraam/

OmNamo Vaasudevaaya tasmai Bhagavatey sadaa,

Vyaktiriktam na yasyaasti Vyaktiriktokhilasya yah/

Namastasmai Namastasmai Namastasmai Mahaatmaney,

Naama Rupam na yasyaiko yostistveynopalabhyatey/

Yasyaava- taara rupaani samarchinta Divyokasah,

Apashyantah param Rupam Namastasmai Mahatmaney/

Yon tishthannasesashya pashyateeshah Shubhaashubham, 

Tam Sarva Saakshinam Vishwam Namasye Pareshwaram/

Namstestu Vishnavey tasmai yasyaabhinna midam jagat,

Dhyeyah sa Jagataamaadyah sa praseedantu mey Harih/

Om Nano Vishnavey tasmai Namastasmai punah punah,

Yatra Sarvam yatah Sarvam yah Sarvam Sarva Samshrayah/

Sarvagatwaadanantasya sa yevaahamavisthitah,

Mattah Sarvamaham Sarvam mayi Sarvam Sanaataney/

Ahamevaakshayo nityah Paramaatmaatma samshrayah,

Brahmasanjnohamevaagney tathyaantey cha parah pumaan/

(Pundarikaksha, Purushottama, Sarva Lokaatman, Tikshana Chakradhaari, Go-Brahmana-Hitakaari Krishna, Vaasudeva, Jagaddita Govinda! My sincere prostrations you again and again. As Brahma Swarupa, you do the scripting of Srishti; as Vishnu administer and preserve it, and as Rudra you perform the samhara; thus you are the Trimurti-dhaari Parameswara! In reality you assume the myriad Swarupas of Devas, Yakshas, Asuras, Siddhaas, Nagas, Gandharvaas, Kinnaraas, Piscachaas, Rakshasaas, Manushyas, Pashus, Pakshis, Sthaavaraas, Pipeelikaas or ants, Sariswarupaas, Prithivi, Jala, Akasha, Vayu, Shabda, Sparsha, Rupa, Rasa, Gandha, Manas, Buddhi, Atma, Kaala, Guna, and all other forms and indeed you are not only present in them but in fact you are all these yourself! You are the Vidya and Avidya, Satya and Asatya, Visha and Amrita, Vedokta Pravritti and Nivritti Karmaas; You are the Bhokta and Bhojya, and again the Karmaphala of Plus and minus variations; you are spread over among me and all others, among Bhutas and Bhuvanas, Gunas and Traits, Suchanaas or indications; all the Yogiganaas meditate you only, Yagnika ganas perform Yagnas only in your name, you are the Pitruganas and Devaganas receiving and forwarding Kavyaas and Havyas! Ishwara! The totality of  Brahmanda is your Gross Form, of which a minute part is in the Form of Bhumi, and in that Sukshma Form of Earth are a staggering sub-forms of Beings and the ‘Antaraatma’ is the Sub- Conciousness; indeed far beyond is the ‘Sukshmaatma Sukshma’ ‘Avishaya’ or nothingness to whom my salutations! You are the  Saguna- Nirguna Parashakti and Nitya Swarupini Shakti and it is that Para-Paraa Shakti which is even far interior or far beyond that Shakti is Vaasudeva. That ‘Vastu’which is not material but is a huge question-mark that I pray with humility and extreme dedication! While the whole Universe is visible yet indivisible, may that Supreme Power who makes, maintains and mars it-as the Adi Kaarana, Akshara, Adhara Bhuta,  Avyaya, and Adi Shakti save me and let me live so as to serve you again and again and ultimately get absorbed unto You! the Brahma Sanjnak Parama Purusha!)

As Prahlada’s Naga Paasha was released, there was a commotion of Seas, the Nava Grahas were tottering from their alignments, and a series of Earth quakes occurred while the mountains which sought to crush Prahlada collapsed in smithereens and the powerful force of the depths of Seas into which Prahlada was submeged threw him out in the Sea-bed.No sooner that this happened than Hiranyakashipu was overcome with suppressed emotion for his son realising that Prahlada was indeed invincible and not himself as the Super Lord of Trilokas; almost immediatelythere was the grand appearance of Lord Narasimha who was neither man nor a lion as per Brahma’s boon to Hiranyakashipu and the time too was dusky and propitious as it was neither day nor night. Even as Prahlada greeted his father, mother and Guru with veneration, the Unique Narasimha the immortal incarnation of Vishnu placed the greatest menace to the Universe in the form of Hiranyakashipu, pulled and rolled over across his mighty thighsand pierced his nails deep into the Daityas body to death. Bhakta Prahlada was unable to overcome his emotions and broke out into a memorable Stuti to the Avatara of Nrisimha as follows:

Om Namah Paramarthartha sthoola sukshma Kshara –akshara,

Vyaktaavyakta Kalaateeta Sakelesha Niranjana/

Gunaanjana Gunaadhaara Nirgunaatman Gunasthita,

Mahtaamurta Mahaa Murthi Sukshma Murtha Sphutaasphuta/

Karaala sowmyarupatman Vidyaavidyaa Mahaachyuta,

Sadasadrupa Sadbhaava Sadasd –bhava Bhavana/

Nityaanitya Prapanchaatmatannishprapanchaamalashritaa,

EkaanekaNamastubhyam Vaasudevaadi kaarana/

Yah Sthula sukshmah prakiata prakaasho yah Sarva bhuto na cha Sarva bhutah,

Vishwam yataschaitada Vishva hetor Namostu tasmai Purushottamaaya/

(Paramaartha! Artha or Drushya Rupa!Sthula Sukshma! Ksharaakshara! Vyaktaavyakta! Kaalaatita!Sakaleswara! Niranjana Deva! My obeisances to you! Gunaanu-rangita! Gunaadhaara! Nirgunaatma! Gunasthita! Murtaamurta! Maha Murta! Sukshma Murta! Prakaashaaprakaasha Swarupa! Vikaraala Rupa yet Sundara Rupa!Vidyaavidyaa! Achyua! Sadasat /Karyakaarana Rupa! Jagatudbhava Sthaana or the Origin of the Universe; Sadasat Jagat Paalaka or the Supreme Administrator of the the world that be or the world that is not! Jnaanaashraya Swarupa! Ekanta Rupa! Adikaarana!  Prakashamaya! Sarva Bhuta- Adhistana Deva! Vishva Kaarana! Samasta Jagotpanna!) As Jagannatha was pleased with Prahlada again and again with his extemporaneous and spontaneous commendations, Bhagavan asked him for a boon and Prahlada replied:

Dharmaartha Kaamaih kim tasya muktistasya karey shitaa,

Samasta Jagatam muley yasya bhaktih karey sthitaa,

Samasta Jagataam muley yasya Bhakatih sthitaa twayi!

( Of what avail are Dharma-Artha-Kaama –Moksha to me Janardana, since my unwavering Bhakti that you provided to me is in my tight grip for the Janaardana Swarupa!) Then on his own, Bhagavan granted Mukti  much after his Dharma Prachara was assured from Prahlada! Any person fortunate in reading or hearing Prahlada Charitra would be instantly be purged of his sins of past or present. Mere reading or reciting the Chapters of Prahlada in Vishnu Purana, especially on Purnima or Amavashya or Ashtami or Dwadashi would  enjoy the fruits of Go-Daana and would most definitely ovecome all kinds  severe and close-trap tribulations as insurmoutable as in the case of Maha Bhakta Prahlada!

7    Jagat Vyavastha (Planning of Universe) and Vishnu Vibhuti (All- Pervasiveness) (Vishnu Maha Stuti included)

Maharshi Parashara recalled the Legend of Dhruva and referred to King Vena  in that  long lineage who obstructed to Yagnas, Havans, Daanas and all such deeds of virtue as of the times of Vedas; he also resorted to Denunciation of Vishnu and declared that he was Vishnu himself and sported Vishnu Chakra  himself. Maharshisand Tapasvis overpowered the King oneday and since he had no heir-apparent churned his hands and there appeared a youth with dhanush and arrows whom Maharshis called Pruthuand coronated him as the new King. Already fed up with the sinful activities of King, Bhu Devi ran away but Prithu chased and controlled her as she assumed the Form of a Cow and forced her to yield milk to all the Beings including Devas and all the others in Srishti as per one’s own group wishes like Devas who opted for Amrita, Munis wished for more Tapasya, Daitya-Daanava-Raakshsas asked  for blood; Parvatas desired for Vanaspatis, Gandharvas opted for tuneful singing, Yakshas for Maya Vidya, serpents for poison, Rishis desired for Yagnas and so on; each species arranged their own containers into which to fill up milks of their own desires and even arranged their own cowmen to milch along their respectivecalves too. This illustrious Prithu Chakravarti of Trilokas who thus facilitated the fulfillmemt of their own desires of the Species and Clans from the Kama Dhenu also invented the art of farming to cultivate food grains, pulses and many other types of farm-yields since human beings were unaware of grains, pulses,oils, and vegetables in the previous times as thy were content with fruits, herbs,  milk and Kanda-mulaas or under ground vegetables. Bhu Devi thus gained the epithet of Prithvi eversince!

It was in that context of that lineage of Kings when Pruthu was being coronated, Brahma Deva entrusted duties and responsibilities as under: Chandra was in charge of Nakshatras, Grahas, Brahmanas, Vanaspatis / Auoshadhis, and Yagnas; Kubera for Kings; Varuna for any thing concerning water; Vishnu as in charge of Adityas; Agni as in charge of Vasu Ganas, Daksha for Prajapatis, Indra responsible for Marudganaas; Prahlada as responsible for Daitya-Danavas; Yama Dharma Raja in charge of Pitruganaas; Iravata in charge of Elephants; Garuda for all Pakhshis; Indra as the Over Lord of all Devas; Ucchaishwara born alongwith Amrita at the time of Churning of Samudra; Vrishabha as in charge of Cows; Simha /Lion as the Chief of all Vanya Pashus or Forest animals; Sesha Naga as in charge of Nagas; Himalayas for Sthavaraas; KapilaDeva as the one responsible for Munis; Mrigaas with damshtras and nails under the charge of Vyaghras  or Tigers and so on. Brahma also appointed Dikpalakas : the  Purva Disha or East was Vairaja Prajapati and his son King Sudhanva; Dakshina Disha: Kardama Prajapati andhis Son Shankhapada; Paschima Disha: Ever Available Ketumaan; and  in Uttara Disha: Parjanya Prajapati and his son King Atidurdarsha. All these are stated to be  in power tilldate.

Vishnu Vibhutis: While all the above are of Vishnu Swarupas only, Janardana also assumes the Chatur Vibhaagas of Srishti-Sthiti and Laya:  the first Amsha is of Brahma, the second one of Prajapatis like Marichi; the third is of Kaala and the final one is of Pranis; indeed creation and cremationof Manavaas occurs almost every minute! Maharshi Parashara thus addressed Sage Maitreya:

Yetey sarvey pravartasya shitow Vishnormahaatmanah,

Vibhuti Bhutaa Raajaaney ye chanye Munisattama/

Ye bhavishyanti  ye Bhutaah Bhuteswaraa Dwijaa,

Teysarvey Sarva Bhutasya Vishno ramshaa Dwijotthamaa

(Hey Munisattama! These and various Administrators and Kings engaged in the Upkeep of their respective Territories are all Vishnu Vibhutis. Those Kings in the past and those who in future would be too of Vishnu Rupas! All the Devatas, Daityas, Danavas; all thePashus, Pakshis, Manavaas, Sarpaas, Nagas; and all the Vrikshas, Parvataas, Grahaas and so on are Narayana Vibhutis are Vishnu Rupas. The Past-Present-Futureare Vishnu Rupas.Thus

Yeva meshaa Jagatsrushtaa Jagatpaadaa tathaa Jagat,

Jagatbhakshayitaa Devaha Samastasya Janaardanah/

Srishtistityanta kaaleshu Tridhaivam sampravartatey,

Gunapravruthya paramam padam Samastasya Janaardanah/

Taccha Jnaanamayam vyaapi swasamvedya manoupamam,

Chathus prakaaram tadapi Swarupam Paramatmanah./

( As such,Janardana creates, maitains and finally destroys, he himself the Unique Jagat Swarupa; Bhagavan Vishnu is indeed responsible for Jagadutpatti, Sthiti, and Antaby assuming Tri-Gunas of Satwa-Rajo-Taamasa but basically is Nirguna or Featureless! Paramatmaa’s Swarupa is of four kinds viz. Jnaanamaya (Embodiment of Knowledge), Vyapaka (All- Pervading), Swasamvedya or Swayam Prakaasha (Self-Illuminated) and Anupama (Unparalelled).

 Then Sage Maitreya desired to know from Maharshi Parashara about an in-depth analysis of the ‘Chatush -prakaara’characteristics of Bhagavan; the reply was: Just as Bhagavan is the raison d’tre or the cause of the material world, so is he the Sadhana or the ‘means’ too; the ‘Siddhi’ is the accomplishment; and ‘Sadhya’ is called a possibility! In other words, the Yogis aiming at Mukti could follow the ‘Sadhanaas’  like the Ashtaanga Yoga or the Eight-Limbed Yoga viz. 1)Yama (Yogik Principles), 2) Niyama (Personal discipline), 3) Asana (Yoga Posture), 4) Pranayama(Control of Breathing) 5) Pratyahaara (withdrawal of senses) 6) Dharana (Concentration of an object)7) Dhyana (Meditation) and 8) Samadhi (Mukti). Indeed, thus Parabrahma is Sadhya! This kind of Sadhana by means of Yoga is called  Swaadhana -alambana Jnaana. There is another type of Jnaana viz. Aalambana Vijnaana which discards Samsara and seeks Paramatma by complete withdrawal and renunciation. Yet another type is Advaita Jnaana in which the Self seeks merger into the Totality, that is Aham Brahmaasmi or I am Brahma meaning thereby that the Inner Consience or Jeevatma is the same as Paramatma. The aim of the three types of Jnaana target the Supreme Experience of Atma Swarupa Parabrahma that is :

Nirvyaapaara manaakhyeyam Vyaaptimaatra manupa –mam,

Atmasambodha vishayam sattaamaatramalakshanam/

Prashaantamabhayam Shuddham Durvibhaavyamasamshrayam,

V ishnorjnaana mayassyoktamk tadjnaanam Brahma samjnitam/

[The Jnaana Swarupa Bhagavan Vishnu is Nir-vyaapaaram or devoid of activities of Samsara; Anirvachaneeyam or Undefinable; Vyaptamaatram (Omnipresent), Anupama or Unparalelled), Atmabodha Swarupa (Self-Realising), Alakshana (Featureless), Shanta(Ever Tranquil), Abhaya (Fearless and Protective), Shuddha (High Mark of Purity and Transclucent), Bhaavaateetam  or beyond  comprehension; Ashraya heenam or the Holdless since he is the Supreme Holder Himself; and indeed that is Brahma Jnaana]!

Evam prakaaramamalam Nityam Vyapakamakshayam,

Samasta heryarahitam Visdhnavaakhayam Paramam padam/

Tad Brahma Paramam Yogi yato naavaratey punah

Shriyatya punyoparamey kheenakleshoti nirmalah/

Dwey Rupey Brahmaanastasya  Murtam chaa murtamevacha,

Ksaraakshara swarupo tey Sarvabhuteshthavasthitey/

Aksharam Tapp;aram Brahma Ksharam Sarvamidam Jagat,

Ekadeshasthitasyaagneyerjyotsnaa visteerani tathaa,

Parasyabrahmaanah Shaktistatheymadakhilam Jagat/

(In this way Vishnu Paramapada is percievable which is Nirmala-Nitya- Vyapaka-Akshaya-and Heya Guna varjita; this Unique Form devoid  of Paapa- Punya and Samsara Kleshaas is such that would have no return as the Person concerned gets absorbed into Para Brahma! That Brahma has two manifestations of Murta and Amurta! And Akshara is the Everlasing Para Brahma and Kshara is the Transcient Universe. Brahma Shakti is akin to the all powerful Agni which spreads fast its heat and radiance and its impact is also according to the distance or closeness that the Practitioner Yogi concerned.

Vishnu Maha Stuti: Muni Maitreya requested Maharshi Parashara to portrayBhagavan Vishnu in his Complete Form and the Maharshi quoted Vasiththa Maha Muni as  follows:

Namaskrutyaaprameyaaya Vishnavey Prabha Vishnavey,

Kathayaami yathaakhyatam Visishthena Mamaa bhavat/

Aatmaanamasya Jagato Nirlepamagunaamalam,

Bibharti Kaustubhamani Swarupam, Bhagavaan Harih/

Shri Vatsasamshaana dharamanantena samaashritam,

Pradhaanam Buddhirapyaastey Gada Rupena Madhavey/

Bhutaadimindri-yaadimcha Dwidhaahankaara meeshwarah,

Bibharti shankha rupena shaaranga rupena cha sthitam/

Chalatswa rupamayantam javeynaantaritaanilam,

Chakraswarupam cha Mano dhaattey Vishnukarey sthitam/

Pancharupaatu yaa Maalaa Vyajayanti  Gadaabhrutah,

Saa bhuta hetu sanjaata Bhutamaalaa cha vai Dwijah/

Yaanindrayanya seshaani Buddhi karmaatmakaani vai,

Shararupaanyasheshaani taani Dhattey Janaardanah/

Bibharti Yacchaasiratnamachyutotyanta nirmalam,

Vidyaamayam tu tadjnaanamavidyaakosha samsthitam/

Ithyam Pumaampradhaanam cha buddhdyahankaarameva cha,

Bhutaani cha Hrisheerkesho Manah sarvendriyaanicha,

Vidyaavidye cha Maitreya Sarvametat samaashritam/

Astrbhushanaa samsthaana Swarupam Rupa varjitah,

Bibharti Maayaaruposou Shriyasey Praaninaam Harih/

Savikaaram Pradhaanam cha Pumaamsamakhilam Jagat,

Bibhrarti Pundareekaaksha Devam Parameshwarah/

Yaa Vidyaa yaa tathaavidyaa yatsadyacchaasadavyayam,

Tatsarvam Sarva bhutesho Maitreya Madhusudaney/

Kalaa kaashtaa nimeshaadidinartwayana haayanaih,

Kaala Swarupo Bhagavanpaapo Harivyayaha/

Bhurlokotha Bhuvarlokah Swarloko Munisattama,

Maharjana -stapah Satyam SaptaLokaa imey Vibhuh/

Lokaatma  Murtih sarveshaam Purveshaamapi Purvajah,

Aadhaarah Sarva Vidyaanaam Swayameva Harihsthitah/

Deva Maanusha pashwaadi Swarupairbahubhih sthitah,

Tatah Sarveswaronanto Bhutamurtiramurtimaan/

Ruchi yajuumshi Saamaani tathaavaatharvnaani vai,

Itihaasopavedaaschavedanteshu  tathoktayah/

Vedaangaani Samastaani Manvaadigaditaani cha,

Shaastraanyaseshaakhyaa- naanyanuvaakaascha ye kwachit/

Kaavyaalaapaascha ye kechidgeetakaanyakhilaani cha,

Shabdamurtidharasyaitadwipurvishnor mahaatmanah/

Yaani Murthaanyamurtaani Yaanyantraayantra vaa kwachit,

Santi vai Vastujaataani taani Sarvaani tadupuh/

Aham Harih Sarvamidam Janaardano naanyattatahb kaarana karya jaatam,

Idrungmano yasyana tasya bhuyo Bhavodbhavaa Dwandwagadaa bhavanti/

(Hey Muney! I saluteJagat palaka, and Aprameya Vishnu and narrate the samewhich Maha Muni Vasishtha described earlier: Srihari Bhagavan who is Nirlepa- Nirguna-Nirmala and Shuddha Kshetrajna Swarupa wears Kaustubhamani; Shri Ananta sought the company of Vishnu as Srivatsa Rupa and Buddhi adorned Madhava in the form of Gadaa; Vishnu is also ornamented by Shankha which is of Tamasa Swarupa and Shaaranga Dhanush of Raajasa Ahamkaara; the Chakra which out smarts the speed of Vayu  is basically of Satvika Swarupa and adorns the lotus like smooth hands of Vishnu. Bhagavan also wears a Pancha Rupa Vijayanti Maalaa made of Mukta-Manikya-Marakata-Indraneela and Heeraas, representing Pancha Tanmatraas and Pancha Bhutaas. Bhagavan also keeps ‘baanaas’ or arrows which are the embodiments of Jnaana and Karma! Further Vishnu wears a sharp Khadga or sword which pierces throughAvidya and brightens Vidyaamaya Jnaana.Muni Maitreya! In this manner, all kinds of features like Purusha, Pradhana, Buddhi, Ahamkara, Pancha Bhuta, Manas, Indriyas, Vidya and Avidya are all surrouned by Vishnu. Srihari who has basically no Form  but in a Maya Swarupa keeps Astras and Ornaments to help and encourage various Praanis. This is how Parameshwara seeks to facilitate the deeds and thoughts of various Beings with the help of Vidya-Avidya, Sat-Asat, and such characteristics. Vishnu is also present as Kaala Swarupa in the form of Kala-Kaashtha- Nimesha- Dina- Ritu- Ayana-and Varsha! Bhagavan is spread all over the Bhurloka- Bhuvarloka- Swarloka-and Maha-Jana- Tapa-and Satyalokas! He is the Origin of Origin-Purvaja toPurvajas; Sarva Vidyaa Swarupa; Swayam Lokamaa Swarupa; Niraakaaa- Sarveswara- Ananta- Sarva Buta Swarupa inclusiveof Deva-Maanava-Pashu- Pakshi and so on; He is Ruk-Yajur- Sama-Atharva Veda Swarupa; Itihasa-Upavedaas like Ayurveda; Vedanta Vaakya; Vedaanga; Manvaadi krita Dharma Shastra; Purana-Aakhyaana- Anuvaaka (Kalpa Sutra)-Kavya  Charha- Sarva Shabda Murti Dhaari-and so on. Whichever Murta-Amurta Padaardhaas exist are of Vishnu’s Mighty Physique! He assures: I am the totality of the Universe and there is neither a Karana- Karya-Kaarana beyond me! A person who believes in this simple Truth would have conquered Dwandwa Rupaas and attains me!)

Having rendered the Vishnu Maha Stuti as above, Maharshi Parashara assured Maitreya Muni that who so ever reads or listens to it would be freed from sins. That person would be eligible for the Punya that daily Snaanaas and worship in Pushkata Kshetra could fetch by merely hearing the Stotra. This unique piece of homage to Maha Purusha Janardana describing the Creation of Deva-Rishi-Gandharva-Pitru-Yaksha and others is adequate to bestow the blessings of Narayana