Second Section (द्वितीयः परिच्छेदः)
ॐ॥
ōṁ॥
[ॐ (ōṁ) - sacred syllable Om;]
Om.
“ब्रह्मा शिवः सुराद्याश्च शरीरक्षरणात् क्षराः। लक्ष्मीरक्षरदेहत्वादक्षरा तत्परो हरिः। स्वातन्त्र्यशक्तिविज्ञानसुखाद्यैरखिलैर्गुणैः। निस्सीमत्वेन ते सर्वे तद्वशाः सर्वदैव च। सर्गस्थितिक्षययतिप्रकाशावृतिबन्धनम्। सर्वक्षराणामेकः स कुर्यात् सात्त्विकमोक्षणम्। सर्गस्थितियतिज्योतिर्नित्यानन्दप्रदोऽक्षरे। चेष्टाप्रदश्च सर्वेषामेक एव परो हरिः। तस्य नान्योऽस्ति सर्गादिकर्ता निर्दोषकश्च सः॥”
“brahmā śivaḥ surādyāśca śarīrakṣaraṇāt kṣarāḥ। lakṣmīrakṣaradēhatvādakṣarā tatparō hariḥ। svātantryaśaktivijñānasukhādyairakhilairguṇaiḥ। nissīmatvēna tē sarvē tadvaśāḥ sarvadaiva ca। sargasthitikṣayayatiprakāśāvr̥tibandhanam। sarvakṣarāṇāmēkaḥ sa kuryāt sāttvikamōkṣaṇam। sargasthitiyatijyōtirnityānandapradō’kṣarē। cēṣṭāpradaśca sarvēṣāmēka ēva parō hariḥ। tasya nānyō’sti sargādikartā nirdōṣakaśca saḥ॥”
[ब्रह्मा (brahmā) - Brahmā; शिवः (śivaḥ) - Śiva; सुर-आद्याः (sura-ādyāḥ) - the gods beginning with them; च (ca) - and; शरीर-क्षरणात् (śarīra-kṣaraṇāt) - because of bodily decay; क्षराः (kṣarāḥ) - perishable; लक्ष्मीः (lakṣmīḥ) - Lakṣmī; अक्षर-देहत्वात् (akṣara-dēhatvāt) - because she has an imperishable body; अक्षरा (akṣarā) - imperishable; तत्-परः (tat-paraḥ) - superior to her; हरिः (hariḥ) - Hari; स्वातन्त्र्य-शक्ति-विज्ञान-सुख-आद्यैः (svātantrya-śakti-vijñāna-sukha-ādyaiḥ) - in independence, power, knowledge, bliss, and the other qualities beginning with these; अखिलैः (akhilaiḥ) - all; गुणैः (guṇaiḥ) - qualities; निस्सीमत्वेन (nissīmatvēna) - by virtue of limitlessness; ते (tē) - they; सर्वे (sarvē) - all; तत्-वशाः (tat-vaśāḥ) - subject to him; सर्वदा + एव (sarvadā + ēva) - indeed always; च (ca) - moreover; सर्ग-स्थिति-क्षय-यति-प्रकाश-आवृति-बन्धनम् (sarga-sthiti-kṣaya-yati-prakāśa-āvr̥ti-bandhanam) - creation, maintenance, destruction, control, illumination, concealment, and bondage; सर्व-क्षराणाम् (sarva-kṣarāṇām) - of all perishables; एकः (ēkaḥ) - alone; सः (saḥ) - he; कुर्यात् (kuryāt) - can effect; सात्त्विक-मोक्षणम् (sāttvika-mōkṣaṇam) - the liberation of the sāttvika beings; सर्ग-स्थिति-यति-ज्योतिः-नित्य-आनन्द (sarga-sthiti-yati-jyōtiḥ-nitya-ānanda) - creation, maintenance, control, illumination, and eternal bliss; प्रदः (pradaḥ) - bestower; अक्षरे (akṣarē) - with respect to the imperishable one; चेष्टा-प्रदः (cēṣṭā-pradaḥ) - bestower of activity; च (ca) - and; सर्वेषाम् (sarvēṣām) - upon all; एकः + एव (ēkaḥ + ēva) - the one alone; परः (paraḥ) - supreme; हरिः (hariḥ) - Hari; तस्य (tasya) - with respect to him; न (na) - no; अन्यः (anyaḥ) - other; अस्ति (asti) - exists; सर्ग-आदि-कर्ता (sarga-ādi-kartā) - agent of creation and the other functions; निर्दोषकः (nirdōṣakaḥ) - faultless; च (ca) - and; सः (saḥ) - he;]
“Brahmā, Śiva, and the gods beginning with them are perishable because their bodies decay. Lakṣmī is imperishable because she has an imperishable body; Hari is superior to her. By his limitlessness in independence, power, knowledge, bliss, and all other qualities, they are all indeed always subject to him. He alone can effect the creation, maintenance, destruction, control, illumination, concealment, and bondage of all perishables, and the liberation of the sāttvika beings. With respect to the imperishable one, he bestows creation, maintenance, control, illumination, and eternal bliss; he also bestows activity upon all. Hari alone is supreme. No one else is the agent of creation or the other functions with respect to him, and he is faultless.”
इति परमश्रुतिः।
iti paramaśrutiḥ।
[इति (iti) - thus; परमश्रुतिः (paramaśrutiḥ) - the Parama Śruti;]
Thus says the Parama Śruti.
“ब्रह्मशेषसुपर्णेशशक्रसूर्यगुहादयः। सर्वे क्षरा अक्षरा तु श्रीरेका तत्परो हरिः॥”
“brahmaśēṣasuparṇēśaśakrasūryaguhādayaḥ। sarvē kṣarā akṣarā tu śrīrēkā tatparō hariḥ॥”
[ब्रह्म (brahma) - Brahmā; शेष (śēṣa) - Śeṣa; सुपर्ण (suparṇa) - Suparṇa; ईश (īśa) - Īśa; शक्र (śakra) - Śakra; सूर्य (sūrya) - Sūrya; गुह (guha) - Guha; आदयः (ādayaḥ) - and the others; सर्वे (sarvē) - all; क्षराः (kṣarāḥ) - perishable; अक्षरा (akṣarā) - imperishable; तु (tu) - but; श्रीः (śrīḥ) - Śrī; एका (ēkā) - alone; तत् + परः (tat + paraḥ) - higher than her; हरिः (hariḥ) - Hari;]
Brahmā, Śeṣa, Suparṇa, Īśa, Śakra, Sūrya, Guha, and all the others are perishable; but Śrī alone is imperishable, and Hari is higher than her.
इति स्कान्दे।
iti skāndē।
[इति (iti) - thus; स्कान्दे (skāndē) - in the Skānda;]
Thus, in the Skānda.
“यं कामये तन्तमुग्रं कृणोमि तं ब्रह्माणं तमृषि तं सुमेधाम्। अहं रुद्राय धनुरातनोमि ब्रह्मद्विषे शरवे हन्तवा उ। अहं जनाय समदं कृणोम्यहं द्यावापृथिवी आविवेश। अहं सुवे पितरमस्य मूर्धन् मम योनिरप्स्वन्तः समुद्रे॥” - ऋग्वेदसंहिता १०/१२५/५-७
“yaṁ kāmayē tantamugraṁ kr̥ṇōmi taṁ brahmāṇaṁ tamr̥ṣi taṁ sumēdhām। ahaṁ rudrāya dhanurātanōmi brahmadviṣē śaravē hantavā u। ahaṁ janāya samadaṁ kr̥ṇōmyahaṁ dyāvāpr̥thivī āvivēśa। ahaṁ suvē pitaramasya mūrdhan mama yōnirapsvantaḥ samudrē॥” - r̥gvēdasaṁhitā 10/125/5-7
[यं (yaṁ) - whomever; कामये (kāmayē) - I desire; तम् + तम् (tam + tam) - each such person; उग्रम् (ugram) - formidable; कृणोमि (kr̥ṇōmi) - I make; तं (taṁ) - him; ब्रह्माणं (brahmāṇaṁ) - a brahman-priest; तम् + ऋषिम् (tam + r̥ṣim) - him a seer; तं (taṁ) - him; सुमेधाम् (sumēdhām) - wise; अहं (ahaṁ) - I; रुद्राय (rudrāya) - for Rudra; धनुः + आतनोमि (dhanuḥ + ātanōmi) - stretch the bow; ब्रह्म + द्विषे (brahma + dviṣē) - against the hater of sacred formulation; शरवे (śaravē) - for the arrow; हन्तवा (hantavā) - to slay; उ (u) - indeed; अहं (ahaṁ) - I; जनाय (janāya) - for the people; समदं (samadaṁ) - conflict; कृणोमि (kr̥ṇōmi) - make; अहं (ahaṁ) - I; द्यावा + पृथिवी (dyāvā + pr̥thivī) - heaven and earth; आविवेश (āvivēśa) - have entered; अहं (ahaṁ) - I; सुवे (suvē) - bring forth; पितरम् (pitaram) - the father; अस्य (asya) - of this world; मूर्धन् (mūrdhan) - at the summit; मम (mama) - my; योनिः (yōniḥ) - womb; अप्सु (apsu) - in the waters; अन्तः (antaḥ) - within; समुद्रे (samudrē) - the ocean;]
“Whomever I desire, I make that person formidable, a brahman-priest, a seer, and wise. For Rudra I stretch the bow, so that the arrow may indeed slay the hater of sacred formulation. I make conflict for the people; I have entered heaven and earth. I bring forth the father at the summit of this world. My womb is in the waters, within the ocean.” — Rigveda Samhita 10/125/5-7
“यमन्तःसमुद्रे कवयोऽवयन्तितदक्षरे परमे प्रजाः। यतः प्रसूता जगतः प्रसूती तोयेन जीवान् व्यससर्ज भूम्याम्। यदोषधीभिः पुरुषान् पशूंश्च विवेश भूतानि चराचराणि। अतः परं नान्यदणीयसं हि परात् परं यन्महतो महान्तम्। यदेकमव्यक्तमनन्तरूपं विश्वं पुराणं तमसः परस्तात्। तदेवर्तं तदु सत्यमाहुस्तदेव ब्रह्म परमं कवीनाम्॥” - महानारायणोपनिषत् १/३-६
“yamantaḥsamudrē kavayō’vayantitadakṣarē paramē prajāḥ। yataḥ prasūtā jagataḥ prasūtī tōyēna jīvān vyasasarja bhūmyām। yadōṣadhībhiḥ puruṣān paśūṁśca vivēśa bhūtāni carācarāṇi। ataḥ paraṁ nānyadaṇīyasaṁ hi parāt paraṁ yanmahatō mahāntam। yadēkamavyaktamanantarūpaṁ viśvaṁ purāṇaṁ tamasaḥ parastāt। tadēvartaṁ tadu satyamāhustadēva brahma paramaṁ kavīnām॥” - mahānārāyaṇōpaniṣat 1/3-6
[यम् (yam) - whom; अन्तः (antaḥ) - within; समुद्रे (samudrē) - the ocean; कवयः (kavayaḥ) - the seers; अवयन्ति (avayanti) - discern; तत् (tat) - that; अक्षरे (akṣarē) - imperishable; परमे (paramē) - supreme; प्रजाः (prajāḥ) - creatures; यतः (yataḥ) - from whom; प्रसूता (prasūtā) - was born; जगतः (jagataḥ) - of the world; प्रसूती (prasūtī) - source; तोयेन (tōyēna) - through water; जीवान् (jīvān) - living beings; व्यससर्ज (vyasasarja) - sent forth; भूम्याम् (bhūmyām) - on the earth; यत् (yat) - which; ओषधीभिः (ōṣadhībhiḥ) - through plants; पुरुषान् (puruṣān) - human beings; पशून् (paśūn) - animals; च (ca) - and; विवेश (vivēśa) - entered; भूतानि (bhūtāni) - beings; चर + अचराणि (cara + acarāṇi) - moving and stationary; अतः (ataḥ) - than this; परम् (param) - higher; न (na) - not; अन्यत् (anyat) - anything else; अणीयसम् (aṇīyasam) - more subtle; हि (hi) - indeed; परात् (parāt) - than the high; परम् (param) - higher; यत् (yat) - which; महतः (mahataḥ) - than the great; महान्तम् (mahāntam) - greater; यत् (yat) - which; एकम् (ēkam) - one; अव्यक्तम् (avyaktam) - unmanifest; अनन्तरूपम् (anantarūpam) - of infinite forms; विश्वम् (viśvam) - the All; पुराणम् (purāṇam) - ancient; तमसः (tamasaḥ) - darkness; परस्तात् (parastāt) - beyond; तत् + एव (tat + ēva) - that alone; ऋतम् (r̥tam) - ṛta; तत् + उ (tat + u) - that indeed; सत्यम् (satyam) - truth; आहुः (āhuḥ) - they call; तत् + एव (tat + ēva) - that alone; ब्रह्म (brahma) - Brahman; परमम् (paramam) - supreme; कवीनाम् (kavīnām) - of the seers;]
“Whom the seers discern within the ocean; creatures are in that supreme imperishable. From whom the source of the world was born, he sent forth living beings on the earth through water. Which entered human beings and animals through plants, as well as moving and stationary beings. Indeed, there is nothing else subtler or higher than this—the one higher than the high and greater than the great; the one, unmanifest, of infinite forms, the All, ancient, beyond darkness. They call that alone ṛta and that indeed truth; that alone is the seers’ supreme Brahman.” — Mahānārāyaṇa Upaniṣad 1/3-6
“अस्य देवस्य मीळ्हुषो वया विष्णोरेषस्य प्रभृथे हविर्भिः। विदे हि रुद्रो रुद्रियं महित्वं यासिष्टं वर्तिरश्विनाविरावत्॥”,ऋग्वेदसंहिता ७/४०/५“चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत। मुखादिन्द्रश्चाग्निश्च प्राणाद् वायुरजायत॥” - ऋग्वेदसंहिता १०/९०/१३
“asya dēvasya mīḷhuṣō vayā viṣṇōrēṣasya prabhr̥thē havirbhiḥ। vidē hi rudrō rudriyaṁ mahitvaṁ yāsiṣṭaṁ vartiraśvināvirāvat॥”,r̥gvēdasaṁhitā 7/40/5“candramā manasō jātaścakṣōḥ sūryō ajāyata। mukhādindraścāgniśca prāṇād vāyurajāyata॥” - r̥gvēdasaṁhitā 10/90/13
[अस्य (asya) - of this; देवस्य (dēvasya) - god; मीळ्हुषः (mīḷhuṣaḥ) - bounteous; वयाः (vayāḥ) - branches; विष्णोः (viṣṇōḥ) - of Viṣṇu; एषस्य (ēṣasya) - swift-moving; प्रभृथे (prabhr̥thē) - at the presentation; हविर्भिः (havirbhiḥ) - with oblations; विदे (vidē) - knows; हि (hi) - for; रुद्रः (rudraḥ) - Rudra; रुद्रियम् (rudriyam) - Rudra’s own; महित्वम् (mahitvam) - greatness; यासिष्टम् (yāsiṣṭam) - may you two travel; वर्तिः (vartiḥ) - path; अश्विनौ (aśvinau) - O Aśvins; इरावत् (irāvat) - rich in nourishment; चन्द्रमाः (candramāḥ) - the Moon; मनसः (manasaḥ) - from the mind; जातः (jātaḥ) - was born; चक्षोः (cakṣōḥ) - from the eye; सूर्यः (sūryaḥ) - the Sun; अजायत (ajāyata) - was born; मुखात् (mukhāt) - from the mouth; इन्द्रः (indraḥ) - Indra; च (ca) - and; अग्निः (agniḥ) - Agni; च (ca) - and; प्राणात् (prāṇāt) - from the vital breath; वायुः (vāyuḥ) - Vāyu; अजायत (ajāyata) - was born;]
“The branches of this bounteous god, of swift-moving Viṣṇu, at the presentation with oblations; for Rudra knows Rudra’s own greatness. May you two, O Aśvins, travel a path rich in nourishment.” — Ṛgveda Saṃhitā 7/40/5 “The Moon was born from the mind, and the Sun was born from the eye. From the mouth came Indra and Agni, and from the vital breath Vāyu was born.” — Ṛgveda Saṃhitā 10/90/13
“एको नारायण आसीन्न ब्रह्मा नेशानो नाग्नीषोमौ नेमे द्यावापृथिवी” - महोपनिषत् १
“ēkō nārāyaṇa āsīnna brahmā nēśānō nāgnīṣōmau nēmē dyāvāpr̥thivī” - mahōpaniṣat 1
[एकः (ēkaḥ) - alone; नारायण (nārāyaṇa) - Nārāyaṇa; आसीत् (āsīt) - existed; न (na) - not; ब्रह्मा (brahmā) - Brahmā; न + ईशानः (na + īśānaḥ) - not Īśāna; न + अग्नीषोमौ (na + agnīṣōmau) - not Agni and Soma; न + इमे (na + imē) - nor these two; द्यावापृथिवी (dyāvāpr̥thivī) - Heaven and Earth;]
“Nārāyaṇa alone existed—not Brahmā, not Īśāna, not Agni and Soma, nor these two, Heaven and Earth.” — Mahopaniṣad 1
“एको नारायण आसीन्न ब्रह्मा न च शङ्करः। स मुनिर्भूत्वा समचिन्तयत् तत एते व्यजायन्त। विश्वो हिरण्यगर्भोऽग्निर्यमो वरुणरुद्रेन्द्रा इति॥”,
“ēkō nārāyaṇa āsīnna brahmā na ca śaṅkaraḥ। sa munirbhūtvā samacintayat tata ētē vyajāyanta। viśvō hiraṇyagarbhō’gniryamō varuṇarudrēndrā iti॥”,
[एकः (ēkaḥ) - alone; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; आसीत् (āsīt) - existed; न (na) - not; ब्रह्मा (brahmā) - Brahmā; न च (na ca) - nor; शङ्करः (śaṅkaraḥ) - Śaṅkara; सः (saḥ) - he; मुनिः (muniḥ) - a sage; भूत्वा (bhūtvā) - having become; समचिन्तयत् (samacintayat) - reflected; ततः (tataḥ) - then; एते (ētē) - these; व्यजायन्त (vyajāyanta) - were born; विश्वः (viśvaḥ) - Viśva; हिरण्यगर्भः (hiraṇyagarbhaḥ) - Hiraṇyagarbha; अग्निः (agniḥ) - Agni; यमः (yamaḥ) - Yama; वरुणः (varuṇaḥ) - Varuṇa; रुद्रः (rudraḥ) - Rudra; इन्द्राः (indrāḥ) - Indra; इति (iti) - thus;]
Nārāyaṇa alone existed—not Brahmā, nor Śaṅkara. Having become a sage, he reflected. Then these were born: Viśva, Hiraṇyagarbha, Agni, Yama, Varuṇa, Rudra, and Indra.
“वासुदेवो वा इदमग्र आसीन्न ब्रह्मा न च शङ्करः। नेन्द्रसूर्यौ नच गुहो न सोमो न विनायकः॥’
“vāsudēvō vā idamagra āsīnna brahmā na ca śaṅkaraḥ। nēndrasūryau naca guhō na sōmō na vināyakaḥ॥’
[वासुदेवः (vāsudēvaḥ) - Vāsudeva; वा (vā) - indeed; इदम् (idam) - all this; अग्र (agra) - in the beginning; आसीत् (āsīt) - was; न (na) - not; ब्रह्मा (brahmā) - Brahmā; न च (na ca) - nor; शङ्करः (śaṅkaraḥ) - Śaṅkara; न (na) - neither; इन्द्र-सूर्यौ (indra-sūryau) - Indra and Sūrya; न च (na ca) - nor; गुहः (guhaḥ) - Guha; न (na) - nor; सोमः (sōmaḥ) - Soma; न (na) - nor; विनायकः (vināyakaḥ) - Vināyaka;]
Vāsudeva indeed was all this in the beginning; Brahmā was not, nor was Śaṅkara—neither Indra nor Sūrya, nor Guha, nor Soma, nor Vināyaka.
इत्यादिश्रुतिभ्यश्च।
ityādiśrutibhyaśca।
[इति + आदि (iti + ādi) - beginning thus; श्रुतिभ्यः (śrutibhyaḥ) - from śruti passages; च (ca) - and;]
and from śruti passages beginning thus.
“यस्मात् परं नापरमस्ति किञ्चित्” - श्वेताश्वतरोपनिषत् ३/९
“yasmāt paraṁ nāparamasti kiñcit” - śvētāśvatarōpaniṣat 3/9
[यस्मात् (yasmāt) - than whom; परम् (param) - higher; न (na) - does not exist; अपरम् (aparam) - inferior; अस्ति (asti) - exists; किञ्चित् (kiñcit) - something;]
“There is nothing higher than whom; something inferior exists.” — Śvetāśvataropaniṣad 3/9
इत्यत्राप्यपरमस्तीत्येवार्थः। अन्यथा
ityatrāpyaparamastītyēvārthaḥ। anyathā
[इति (iti) - in this quoted statement; अत्र (atra) - here; अपि (api) - also; अपरम् (aparam) - something inferior; अस्ति (asti) - exists; इति (iti) - thus; एव (ēva) - precisely; अर्थः (arthaḥ) - the meaning; अन्यथा (anyathā) - otherwise;]
Here too, the meaning is precisely, “Something inferior exists.” Otherwise…
“तेनेदं पूर्णम्” - श्वेताश्वतरोपनिषत् ३/९
“tēnēdaṁ pūrṇam” - śvētāśvatarōpaniṣat 3/9
[तेन + इदम् (tēna + idam) - by him this; पूर्णम् (pūrṇam) - is filled;]
“By him, this is filled.” — Śvetāśvatara Upaniṣad 3/9
“ततो यदुत्तरतरं तदरूपमनामयम्” - श्वेताश्वतरोपनिषत् ३/१०
“tatō yaduttarataraṁ tadarūpamanāmayam” - śvētāśvatarōpaniṣat 3/10
[ततः (tataḥ) - higher than that; यत् (yat) - that which; उत्तरतरम् (uttarataram) - still higher; तत् (tat) - that; अरूपम् (arūpam) - formless; अनामयम् (anāmayam) - free from affliction;]
“That which is still higher than that is formless and free from affliction.” — Śvetāśvataropaniṣad 3/10
इति वाक्यशेषविरोधात्।
iti vākyaśēṣavirōdhāt।
[इति (iti) - thus; वाक्य-शेष-विरोधात् (vākya-śēṣa-virōdhāt) - because of conflict with the continuation of the passage;]
because this conflicts with the continuation of the passage.
“तेनेदम्” - श्वेताश्वतरोपनिषत् ३/९
“tēnēdam” - śvētāśvatarōpaniṣat 3/9
[तेन (tēna) - by him; इदम् (idam) - this;]
“By him, this…” — Śvetāśvatara Upaniṣad 3/9
इत्युक्तमेव
ityuktamēva
[इति (iti) - thus; उक्तम् (uktam) - stated; एव (ēva) - indeed;]
Thus indeed it is stated.
“ततः” - श्वेताश्वतरोपनिषत् ३/१०
“tataḥ” - śvētāśvatarōpaniṣat 3/10
[ततः (tataḥ) - than that;]
“Than that …” — Śvetāśvatara Upaniṣad 3/10
इति परामृश्यते। अन्यथा
iti parāmr̥śyatē। anyathā
[इति (iti) - in this way; परामृश्यते (parāmr̥śyatē) - is referred back to; अन्यथा (anyathā) - otherwise;]
It is referred back to in this way. Otherwise …
“यस्मात् परं न” - श्वेताश्वतरोपनिषत् ३/९
“yasmāt paraṁ na” - śvētāśvatarōpaniṣat 3/9
[यस्मात् (yasmāt) - than whom; परम् (param) - higher; न (na) - not;]
“Than whom no higher…” — Śvetāśvatara Upaniṣad 3/9
इत्युक्तिविरोधात्।
ityuktivirōdhāt।
[इति (iti) - thus; उक्ति (ukti) - statement; विरोधात् (virōdhāt) - because it contradicts;]
because this contradicts the statement, “thus.”
“नामानि सर्वाणि यमाविशन्ति तं वै विष्णु परममुदाहरन्ति”,
“nāmāni sarvāṇi yamāviśanti taṁ vai viṣṇu paramamudāharanti”,
[नामानि (nāmāni) - names; सर्वाणि (sarvāṇi) - all; यम् + आविशन्ति (yam + āviśanti) - whom they enter; तम् (tam) - him; वै (vai) - indeed; विष्णुम् (viṣṇum) - Viṣṇu; परमम् (paramam) - supreme; उदाहरन्ति (udāharanti) - they declare;]
Him whom all names enter, they indeed declare to be the supreme Viṣṇu.
“अस्यैव सर्वनामानि व्यतिरिक्तस्य सर्वतः। यः स्वतन्त्रः सदैवैकः स विष्णुः परमो मतः॥”
“asyaiva sarvanāmāni vyatiriktasya sarvataḥ। yaḥ svatantraḥ sadaivaikaḥ sa viṣṇuḥ paramō mataḥ॥”
[अस्य + एव (asya + ēva) - of him alone; सर्व + नामानि (sarva + nāmāni) - all names; व्यतिरिक्तस्य (vyatiriktasya) - of one who is distinct; सर्वतः (sarvataḥ) - from everything; यः (yaḥ) - he who; स्वतन्त्रः (svatantraḥ) - independent; सदा + एव (sadā + ēva) - always; एकः (ēkaḥ) - the sole one; सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; परमः (paramaḥ) - supreme; मतः (mataḥ) - is held to be;]
All names belong to him alone, who is distinct from everything. He who is always the sole independent one—he, Viṣṇu, is held to be supreme.
इत्यादिश्रुतिभ्योऽन्यनामान्यस्यैवेति नान्येषां सर्वेश्वरत्वादिकमुच्यते। सर्ववेदेष्वप्यस्यादोषवचनादादावभावावचनाच्च तद्वचनाच्चान्येषां सर्वेषां वेदेषु सर्वेषु। तेषां सर्वनामत्वानुक्तेश्च।
ityādiśrutibhyō’nyanāmānyasyaivēti nānyēṣāṁ sarvēśvaratvādikamucyatē। sarvavēdēṣvapyasyādōṣavacanādādāvabhāvāvacanācca tadvacanāccānyēṣāṁ sarvēṣāṁ vēdēṣu sarvēṣu। tēṣāṁ sarvanāmatvānuktēśca।
[इति + आदि (iti + ādi) - such as these; श्रुतिभ्यः (śrutibhyaḥ) - from śruti passages; अन्य + नामानि (anya + nāmāni) - names belonging to others; अस्य + एव (asya + ēva) - of him alone; इति (iti) - that; न (na) - not; अन्येषाम् (anyēṣām) - of others; सर्व + ईश्वरत्व + आदिकम् (sarva + īśvaratva + ādikam) - lordship over all and the like; उच्यते (ucyatē) - is stated; सर्व + वेदेषु + अपि (sarva + vēdēṣu + api) - in all the Vedas as well; अस्य (asya) - of him; अदोष + वचनात् (adōṣa + vacanāt) - because faultlessness is stated; आदौ (ādau) - in the beginning; अभाव + अवचनात् (abhāva + avacanāt) - because nonexistence is not stated; च (ca) - and; तत् + वचनात् (tat + vacanāt) - because that is stated; च (ca) - and; अन्येषाम् (anyēṣām) - of the others; सर्वेषाम् (sarvēṣām) - of all; वेदेषु (vēdēṣu) - in the Vedas; सर्वेषु (sarvēṣu) - in all; तेषाम् (tēṣām) - of them; सर्व + नामत्व + अनुक्तेः (sarva + nāmatva + anuktēḥ) - because possession of all names is not stated; च (ca) - and;]
From śruti passages such as these, it follows that names belonging to others are his alone; lordship over all and the like are not stated of others. For in all the Vedas he is declared faultless, his nonexistence in the beginning is not stated, and that nonexistence is stated of all the others in all the Vedas; and it is not stated that all names belong to them.
“उत्पत्तिर्वासुदेवस्य प्रादुर्भावो नचापरः। देहोत्पत्तिस्तदन्येषां ब्रह्मादीनां तदीरणात्। देहोऽनादिर्हरेर्नित्योब्रह्मादीनामनित्यका। मुख्योत्पत्तिस्तदन्येषां प्रादुर्भावो हरेर्जनिः॥”
“utpattirvāsudēvasya prādurbhāvō nacāparaḥ। dēhōtpattistadanyēṣāṁ brahmādīnāṁ tadīraṇāt। dēhō’nādirharērnityōbrahmādīnāmanityakā। mukhyōtpattistadanyēṣāṁ prādurbhāvō harērjaniḥ॥”
[उत्पत्तिः (utpattiḥ) - origination; वासुदेवस्य (vāsudēvasya) - of Vāsudeva; प्रादुर्भावः (prādurbhāvaḥ) - manifestation; न + च (na + ca) - and not; अपरः (aparaḥ) - anything else; देह + उत्पत्तिः (dēha + utpattiḥ) - bodily origination; तद् + अन्येषाम् (tad + anyēṣām) - of those other than Him; ब्रह्म + आदीनाम् (brahma + ādīnām) - of Brahmā and the rest; तद् + ईरणात् (tad + īraṇāt) - through His prompting; देहः (dēhaḥ) - body; अनादिः (anādiḥ) - beginningless; हरेः (harēḥ) - of Hari; नित्यः (nityaḥ) - eternal; ब्रह्म + आदीनाम् (brahma + ādīnām) - of Brahmā and the rest; अनित्यका (anityakā) - non-eternal; मुख्य + उत्पत्तिः (mukhya + utpattiḥ) - origination in the primary sense; तद् + अन्येषाम् (tad + anyēṣām) - of those other than Him; प्रादुर्भावः (prādurbhāvaḥ) - manifestation; हरेः (harēḥ) - of Hari; जनिः (janiḥ) - birth;]
“Vāsudeva’s origination is manifestation and nothing else. The bodily origination of those other than Him—Brahmā and the rest—is through His prompting. Hari’s body is beginningless and eternal; those of Brahmā and the rest are non-eternal. Origination in the primary sense belongs to those other than Him; Hari’s birth is manifestation.”
इति परमश्रुतेश्च।
iti paramaśrutēśca।
[इति (iti) - thus; परमश्रुतेः (paramaśrutēḥ) - from the Paramaśruti; च (ca) - and also;]
And thus also from the Paramaśruti.
॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीमद्विष्णुतत्त्वनिर्णये द्वितीयः परिच्छेदः समाप्तः ॥
॥ iti śrīmadānandatīrthabhagavatpādācāryaviracitē śrīmadviṣṇutattvanirṇayē dvitīyaḥ paricchēdaḥ samāptaḥ ॥
Thus ends the Second Section of the Śrī Viṣṇutattvanirṇaya, composed by the venerable Ānandatīrtha Bhagavatpāda.
