Third Section (तृतीयः परिच्छेदः)
ॐ॥
ōṁ॥
[ॐ (ōṁ) - Om;]
Om.
“वर्जितः सर्वदोषैर्यो गुणसर्वस्वमूर्तिमान्। स्वतन्त्रो यद्वशाः सर्वे स विष्णुः परमो मतः॥”
“varjitaḥ sarvadōṣairyō guṇasarvasvamūrtimān। svatantrō yadvaśāḥ sarvē sa viṣṇuḥ paramō mataḥ॥”
[वर्जितः (varjitaḥ) - devoid; सर्वदोषैः (sarvadōṣaiḥ) - of all faults; यः (yaḥ) - who; गुण-सर्वस्व-मूर्तिमान् (guṇa-sarvasva-mūrtimān) - embodying the entirety of qualities; स्वतन्त्रः (svatantraḥ) - independent; यत्-वशाः (yat-vaśāḥ) - under whose control; सर्वे (sarvē) - all; सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; परमः (paramaḥ) - supreme; मतः (mataḥ) - is regarded;]
He who is devoid of all faults, embodies the entirety of qualities, is independent, and under whose control all are—that Viṣṇu is regarded as supreme.
इति परमोपनिषदि।
iti paramōpaniṣadi।
[इति (iti) - thus; परमोपनिषदि (paramōpaniṣadi) - in the Parama Upaniṣad;]
Thus, in the Parama Upaniṣad.
“नित्यपूर्णाखिलगुणो निर्दोषः सर्वदैव यः। यः स्वतन्त्रः परो विष्णुर्जन्ममृत्यादिवर्जितः॥
“nityapūrṇākhilaguṇō nirdōṣaḥ sarvadaiva yaḥ। yaḥ svatantraḥ parō viṣṇurjanmamr̥tyādivarjitaḥ॥
[नित्य-पूर्ण-अखिल-गुणः (nitya-pūrṇa-akhila-guṇaḥ) - eternally full of all qualities; निर्दोषः (nirdōṣaḥ) - faultless; सर्वदा + एव (sarvadā + ēva) - at all times indeed; यः (yaḥ) - who; यः (yaḥ) - who; स्वतन्त्रः (svatantraḥ) - independent; परः (paraḥ) - supreme; विष्णुः (viṣṇuḥ) - Viṣṇu; जन्म-मृत्यु-आदि-वर्जितः (janma-mr̥tyu-ādi-varjitaḥ) - devoid of birth death and the like;]
He who is eternally full of all qualities and indeed faultless at all times; who is independent, the supreme Viṣṇu, devoid of birth, death, and the like.
नारद उवाच-निर्दोषश्चेत् कथं विष्णुर्मानुषेषूदपद्यत। चिन्ताश्रमव्रणाज्ञानदुःखयुग् दृश्यते कथम्। एष मे संशयो ब्रह्मन् हृदि शल्य इवार्पितः। अनुद्धार्योऽपरैर्मर्त्यैः सूक्तिशक्त्या तमुद्धर॥
nārada uvāca-nirdōṣaścēt kathaṁ viṣṇurmānuṣēṣūdapadyata। cintāśramavraṇājñānaduḥkhayug dr̥śyatē katham। ēṣa mē saṁśayō brahman hr̥di śalya ivārpitaḥ। anuddhāryō’parairmartyaiḥ sūktiśaktyā tamuddhara॥
[नारद (nārada) - Nārada; उवाच (uvāca) - said; निर्दोषः + चेत् (nirdōṣaḥ + cēt) - if free from defects; कथम् (katham) - how; विष्णुः (viṣṇuḥ) - Viṣṇu; मानुषेषु + उदपद्यत (mānuṣēṣu + udapadyata) - was born among human beings; चिन्ता + श्रम + व्रण + अज्ञान + दुःख + युक् (cintā + śrama + vraṇa + ajñāna + duḥkha + yuk) - bearing anxiety fatigue wounds ignorance and suffering; दृश्यते (dr̥śyatē) - is seen; कथम् (katham) - how; एषः (ēṣaḥ) - this; मे (mē) - of mine; संशयः (saṁśayaḥ) - doubt; ब्रह्मन् (brahman) - O Brahmā; हृदि (hr̥di) - in the heart; शल्य (śalya) - a thorn; इव (iva) - like; अर्पितः (arpitaḥ) - lodged; अनुद्धार्यः (anuddhāryaḥ) - incapable of being removed; अपरैः (aparaiḥ) - by others; मर्त्यैः (martyaiḥ) - by mortals; सूक्ति + शक्त्या (sūkti + śaktyā) - by the power of apt speech; तम् (tam) - it; उद्धर (uddhara) - remove;]
Nārada said: “If Viṣṇu is free from defects, how was he born among human beings? How is he seen as bearing anxiety, fatigue, wounds, ignorance, and suffering? O Brahmā, this doubt of mine is lodged in my heart like a thorn. It cannot be removed by other mortals; remove it by the power of apt speech.”
ब्रह्मोवाच- स्त्रीपुम्मलाभियोगात्मा देहो विष्णोर्न जायते। किन्तु निर्दोषचैतन्यसुखां नित्यां स्वकां तनुम्। प्रकाशयति सैवेयं जनिर्विष्णोर्नचापरा। तथाऽप्यसुरमोहाय परेषां च क्वचित्क्वचित्। दुःखाज्ञानश्रमादीन् स दर्शयेच्छुद्धसद्गुणः॥
brahmōvāca- strīpummalābhiyōgātmā dēhō viṣṇōrna jāyatē। kintu nirdōṣacaitanyasukhāṁ nityāṁ svakāṁ tanum। prakāśayati saivēyaṁ janirviṣṇōrnacāparā। tathā’pyasuramōhāya parēṣāṁ ca kvacitkvacit। duḥkhājñānaśramādīn sa darśayēcchuddhasadguṇaḥ॥
[ब्रह्मा उवाच (brahmā uvāca) - Brahmā said; स्त्री + पुं + मल + अभियोग + आत्मा (strī + puṁ + mala + abhiyōga + ātmā) - constituted by the combination of female and male impurities; देहः (dēhaḥ) - body; विष्णोः (viṣṇōḥ) - of Viṣṇu; न जायते (na jāyatē) - is not born; किन्तु (kintu) - rather; निर्दोष + चैतन्य + सुखाम् (nirdōṣa + caitanya + sukhām) - consisting of flawless consciousness and bliss; नित्याम् (nityām) - eternal; स्वकाम् (svakām) - his own; तनुम् (tanum) - form; प्रकाशयति (prakāśayati) - he manifests; सा एव (sā ēva) - that alone; इयम् (iyam) - this; जनिः (janiḥ) - birth; विष्णोः (viṣṇōḥ) - of Viṣṇu; न च अपरा (na ca aparā) - and no other; तथा अपि (tathā api) - even so; असुर + मोहाय (asura + mōhāya) - for deluding the demons; परेषाम् च (parēṣām ca) - and of others; क्वचित् क्वचित् (kvacit kvacit) - on some occasions; दुःख + अज्ञान + श्रम + आदीन् (duḥkha + ajñāna + śrama + ādīn) - suffering, ignorance, fatigue, and the like; सः (saḥ) - he; दर्शयेत् (darśayēt) - may display; शुद्ध + सद्गुणः (śuddha + sadguṇaḥ) - possessing pure good qualities;]
Brahmā said: Viṣṇu’s body is not born from the combination of female and male impurities. Rather, he manifests his own eternal form, consisting of flawless consciousness and bliss. This alone is Viṣṇu’s birth, and no other. Even so, for deluding the demons and, on some occasions, others, he—possessing pure good qualities—may display suffering, ignorance, fatigue, and the like.
क्व व्रणादि क्वचाज्ञानंस्वातन्त्र्यान्नित्यसद्गुणे। दौर्लभ्यायैव मोक्षस्यदर्शयन् परमो हरिः॥
kva vraṇādi kvacājñānaṁsvātantryānnityasadguṇē। daurlabhyāyaiva mōkṣasyadarśayan paramō hariḥ॥
[क्व (kva) - how could there be; व्रण + आदि (vraṇa + ādi) - wounds and the like; क्व (kva) - how could there be; च (ca) - and; अज्ञानम् (ajñānam) - ignorance; स्वातन्त्र्यात् (svātantryāt) - because of independence; नित्य + सद्गुणे (nitya + sadguṇē) - in him whose auspicious qualities are eternal; दौर्लभ्याय (daurlabhyāya) - to make difficult to attain; एव (ēva) - solely; मोक्षस्य (mōkṣasya) - liberation; दर्शयन् (darśayan) - displaying; परमः (paramaḥ) - the supreme; हरिः (hariḥ) - Hari;]
How could wounds and the like—and how could ignorance—exist in him whose auspicious qualities are eternal because of his independence? The supreme Hari displays them solely to make liberation difficult to attain.
मिथ्यादर्शनदोषेण तेन मुक्तिं न यान्ति च। तमो यान्ति च तेनैव तस्माद् दोषविवर्जितम्। प्रादुर्भावगतं चैव जानीयाद् विष्णुमञ्जसा॥”
mithyādarśanadōṣēṇa tēna muktiṁ na yānti ca। tamō yānti ca tēnaiva tasmād dōṣavivarjitam। prādurbhāvagataṁ caiva jānīyād viṣṇumañjasā॥”
[मिथ्या-दर्शन-दोषेण (mithyā-darśana-dōṣēṇa) - by the fault of false understanding; तेन (tēna) - by that; मुक्तिम् (muktim) - liberation; न (na) - not; यान्ति (yānti) - they attain; च (ca) - and; तमः (tamaḥ) - darkness; यान्ति (yānti) - they go to; च (ca) - and; तेन + एव (tēna + ēva) - by that very fault; तस्मात् (tasmāt) - therefore; दोष-विवर्जितम् (dōṣa-vivarjitam) - devoid of fault; प्रादुर्भाव-गतम् (prādurbhāva-gatam) - having entered into manifestation; च + एव (ca + ēva) - and indeed; जानीयात् (jānīyāt) - one should know; विष्णुम् (viṣṇum) - Viṣṇu; अञ्जसा (añjasā) - correctly;]
Because of that fault of false understanding, they do not attain liberation, and by that very fault they go to darkness. Therefore, one should correctly know Viṣṇu as devoid of fault and as having entered into manifestation.
इति ब्रह्माण्डे।
iti brahmāṇḍē।
[इति (iti) - thus; ब्रह्माण्डे (brahmāṇḍē) - in the Brahmāṇḍa Purāṇa;]
Thus, in the Brahmāṇḍa Purāṇa.
“गुणक्रियादयो विष्णोः स्वरूपं नान्यदिष्यते। अतो मिथोऽपि भेदो न तेषां कश्चित् कदाचन। स्वरूपेऽपि विशेषोऽस्ति स्वरूपत्ववदेव तु। भेदाभावेऽपि तेनैव व्यवहारश्च सर्वतः॥”
“guṇakriyādayō viṣṇōḥ svarūpaṁ nānyadiṣyatē। atō mithō’pi bhēdō na tēṣāṁ kaścit kadācana। svarūpē’pi viśēṣō’sti svarūpatvavadēva tu। bhēdābhāvē’pi tēnaiva vyavahāraśca sarvataḥ॥”
[गुण-क्रिया-आदयः (guṇa-kriyā-ādayaḥ) - qualities, actions, and the like; विष्णोः (viṣṇōḥ) - of Viṣṇu; स्वरूपम् (svarūpam) - essential nature; न + अन्यत् (na + anyat) - not something other; इष्यते (iṣyatē) - is held to be; अतः (ataḥ) - consequently; मिथः (mithaḥ) - among themselves; अपि (api) - either; भेदः (bhēdaḥ) - difference; न (na) - not; तेषाम् (tēṣām) - among them; कश्चित् (kaścit) - whatsoever; कदाचन (kadācana) - at any time; स्वरूपे (svarūpē) - in the essential nature; अपि (api) - even; विशेषः (viśēṣaḥ) - particularity; अस्ति (asti) - exists; स्वरूपत्ववत् + एव (svarūpatvavat + ēva) - just like essential-naturehood itself; तु (tu) - yet; भेद-अभावे (bhēda-abhāvē) - in the absence of difference; अपि (api) - even; तेन + एव (tēna + ēva) - through that alone; व्यवहारः (vyavahāraḥ) - usage; च (ca) - and; सर्वतः (sarvataḥ) - in every respect;]
“The qualities, actions, and the like of Viṣṇu are held to be nothing other than his essential nature. Consequently, there is never any difference whatsoever among them either. Yet even in the essential nature there is a particularity, just like essential-naturehood itself. And even in the absence of difference, usage in every respect occurs through that alone.”
इति परमोपनिषदि।
iti paramōpaniṣadi।
[इति (iti) - thus; परमोपनिषदि (paramōpaniṣadi) - in the Paramopaniṣad;]
Thus, in the Paramopaniṣad.
“अभिन्नत्वमभेदश्च यथा भेदविवर्जितम्। व्यवहार्यं पृथक् चस्यादेवमेव गुणाः हरेः। अभेदाभिन्नयोर्भेदो यदि वा भेदभिन्नयोः। अनवस्थितिरेव स्यान्न विशेषणतामतिः। मूलसम्बन्धमज्ञात्वा तस्मादेकमनन्तधा। व्यवहार्यं विशेषेण दुस्तर्कबलतो हरेः। विशेषोऽपि स्वरूपं स स्वनिर्वाहकताऽस्य च॥”
“abhinnatvamabhēdaśca yathā bhēdavivarjitam। vyavahāryaṁ pr̥thak casyādēvamēva guṇāḥ harēḥ। abhēdābhinnayōrbhēdō yadi vā bhēdabhinnayōḥ। anavasthitirēva syānna viśēṣaṇatāmatiḥ। mūlasambandhamajñātvā tasmādēkamanantadhā। vyavahāryaṁ viśēṣēṇa dustarkabalatō harēḥ। viśēṣō’pi svarūpaṁ sa svanirvāhakatā’sya ca॥”
[अभिन्नत्वम् (abhinnatvam) - being non-different; अभेदः (abhēdaḥ) - non-difference; च (ca) - and; यथा (yathā) - just as; भेद-विवर्जितम् (bhēda-vivarjitam) - devoid of difference; व्यवहार्यम् (vyavahāryam) - may be spoken of; पृथक् (pr̥thak) - separately; च (ca) - and; स्यात् (syāt) - may be; एवम् + एव (ēvam + ēva) - in exactly the same way; गुणाः (guṇāḥ) - attributes; हरेः (harēḥ) - of Hari; अभेद-अभिन्नयोः (abhēda-abhinnayōḥ) - between non-difference and what is non-different; भेदः (bhēdaḥ) - difference; यदि (yadi) - if; वा (vā) - or; भेद-भिन्नयोः (bhēda-bhinnayōḥ) - between difference and what is different; अनवस्थितिः (anavasthitiḥ) - infinite regress; एव (ēva) - indeed; स्यात् (syāt) - would result; न (na) - not; विशेषणता + मतिः (viśēṣaṇatā + matiḥ) - cognition of qualifierhood; मूल-सम्बन्धम् (mūla-sambandham) - fundamental relation; अज्ञात्वा (ajñātvā) - without knowing; तस्मात् (tasmāt) - therefore; एकम् (ēkam) - what is one; अनन्तधा (anantadhā) - in infinitely many ways; व्यवहार्यम् (vyavahāryam) - is to be spoken of; विशेषेण (viśēṣēṇa) - by means of viśeṣa; दुस्तर्क-बलतः (dustarka-balataḥ) - through the force of faulty reasoning; हरेः (harēḥ) - of Hari; विशेषः (viśēṣaḥ) - viśeṣa; अपि (api) - also; स्वरूपम् (svarūpam) - essential nature; सः (saḥ) - that; स्व-निर्वाहकता (sva-nirvāhakatā) - capacity to account for itself; अस्य (asya) - of it; च (ca) - and;]
“Just as being non-different and non-difference, though devoid of difference, may be spoken of separately, so exactly may Hari’s attributes. If there were a difference between non-difference and what is non-different, or between difference and what is different, an infinite regress would indeed result, and there would be no cognition of qualifierhood. Therefore, without knowing the fundamental relation, what is one in Hari is to be spoken of in infinitely many ways by means of viśeṣa through the force of faulty reasoning. That viśeṣa too is the essential nature, and it has the capacity to account for itself.”
इति ब्रह्मतर्के।
iti brahmatarkē।
[इति (iti) - thus; ब्रह्मतर्के (brahmatarkē) - in the Brahmatarka;]
Thus, in the Brahmatarka.
“एकमेवाद्वितीयं तत्” - छान्दोग्योपनिषत् ६/२/१
“ēkamēvādvitīyaṁ tat” - chāndōgyōpaniṣat 6/2/1
[एकम् (ēkam) - one; एव (ēva) - alone; अद्वितीयम् (advitīyam) - without a second; तत् (tat) - that;]
“That is one alone, without a second.” — Chāndogya Upaniṣad 6/2/1
“नेह नानास्ति किञ्चन। मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति” - बृहदारण्कोपनिषत् ६/४/१९
“nēha nānāsti kiñcana। mr̥tyōḥ sa mr̥tyumāpnōti ya iha nānēva paśyati” - br̥hadāraṇkōpaniṣat 6/4/19
[न + इह (na + iha) - not here; नाना (nānā) - plurality; अस्ति (asti) - exists; किञ्चन (kiñcana) - whatsoever; मृत्योः (mr̥tyōḥ) - from death; सः (saḥ) - he; मृत्युम् (mr̥tyum) - death; आप्नोति (āpnōti) - reaches; यः (yaḥ) - who; इह (iha) - here; नाना + इव (nānā + iva) - as if there were plurality; पश्यति (paśyati) - sees;]
“There is no plurality whatsoever here. He passes from death to death who here sees as if there were plurality.” — Bṛhadāraṇyaka Upaniṣad 6/4/19
“यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति। एवं धर्मान् पृथक् पश्यंस्तानेवानु विधावति॥” - काठकोपनिषत् २/१/१४
“yathōdakaṁ durgē vr̥ṣṭaṁ parvatēṣu vidhāvati। ēvaṁ dharmān pr̥thak paśyaṁstānēvānu vidhāvati॥” - kāṭhakōpaniṣat 2/1/14
[यथा + उदकम् (yathā + udakam) - just as water; दुर्गे (durgē) - on rugged ground; वृष्टम् (vr̥ṣṭam) - having fallen as rain; पर्वतेषु (parvatēṣu) - among the mountains; विधावति (vidhāvati) - runs in different directions; एवम् (ēvam) - so; धर्मान् (dharmān) - dharmas; पृथक् (pr̥thak) - as separate; पश्यन् (paśyan) - seeing; तान् + एव (tān + ēva) - those very dharmas; अनु + विधावति (anu + vidhāvati) - runs after;]
“Just as water that has fallen as rain on rugged ground runs in different directions among the mountains, so one who sees the dharmas as separate runs after those very dharmas.” — Kāṭhakopaniṣat 2/1/14
इत्यादिश्रुतेश्च।
ityādiśrutēśca।
[इति + आदि + श्रुतेः (iti + ādi + śrutēḥ) - because of this and other scriptural passages; च (ca) - also;]
Also because of this and other scriptural passages.
“देशः सर्वत्र पुरुषः स्वतन्त्रः कालनित्यता। इत्यादिषुस्वसम्बन्धाद् यथैवं गुणरूपिणः॥गुणित्वं गुणभोक्तृत्वं स्याद् विष्णोस्तच्च स स्वयम्॥”
“dēśaḥ sarvatra puruṣaḥ svatantraḥ kālanityatā। ityādiṣusvasambandhād yathaivaṁ guṇarūpiṇaḥ॥guṇitvaṁ guṇabhōktr̥tvaṁ syād viṣṇōstacca sa svayam॥”
[देशः (dēśaḥ) - space; सर्वत्र (sarvatra) - everywhere; पुरुषः (puruṣaḥ) - the person; स्वतन्त्रः (svatantraḥ) - independent; काल-नित्यता (kāla-nityatā) - the eternity of time; इति + आदिषु (iti + ādiṣu) - in such cases as these; स्व-सम्बन्धात् (sva-sambandhāt) - through relation to itself; यथा (yathā) - just as; एवम् (ēvam) - so too; गुण-रूपिणः (guṇa-rūpiṇaḥ) - whose form consists of qualities; गुणित्वम् (guṇitvam) - having qualities; गुण-भोक्तृत्वम् (guṇa-bhōktr̥tvam) - being the experiencer of qualities; स्यात् (syāt) - may obtain; विष्णोः (viṣṇōḥ) - for Viṣṇu; तत् (tat) - that; च (ca) - and; सः (saḥ) - he; स्वयम् (svayam) - himself;]
Just as, in such cases as “space is everywhere,” “the person is independent,” and “the eternity of time,” the predication occurs through relation to itself, so too Viṣṇu, whose form consists of qualities, may have qualities and be the experiencer of qualities; and that is he himself.
इति ब्रह्मतर्के।
iti brahmatarkē।
[इति (iti) - thus; ब्रह्मतर्के (brahmatarkē) - in the Brahmatarka;]
Thus, in the Brahmatarka.
“विष्णुं सर्वगुणैः पूर्णं ज्ञात्वा संसारवर्जितः। निर्दुःखानन्दभुङ् नित्यं तत्समीपे स मोदते॥मुक्तानां चाश्रयो विष्णुरधिकोऽधिपतिस्तथा। तद्वशा एव ते सर्वे सर्वदैव स ईश्वरः॥”
“viṣṇuṁ sarvaguṇaiḥ pūrṇaṁ jñātvā saṁsāravarjitaḥ। nirduḥkhānandabhuṅ nityaṁ tatsamīpē sa mōdatē॥muktānāṁ cāśrayō viṣṇuradhikō’dhipatistathā। tadvaśā ēva tē sarvē sarvadaiva sa īśvaraḥ॥”
[विष्णुम् (viṣṇum) - Viṣṇu; सर्व-गुणैः (sarva-guṇaiḥ) - in all qualities; पूर्णम् (pūrṇam) - complete; ज्ञात्वा (jñātvā) - having known; संसार-वर्जितः (saṁsāra-varjitaḥ) - freed from saṃsāra; निर्-दुःख-आनन्द-भुक् (nir-duḥkha-ānanda-bhuk) - enjoying bliss free from suffering; नित्यम् (nityam) - eternally; तत्-समीपे (tat-samīpē) - near him; सः (saḥ) - he; मोदते (mōdatē) - rejoices; मुक्तानाम् (muktānām) - of the liberated; च (ca) - and; आश्रयः (āśrayaḥ) - refuge; विष्णुः (viṣṇuḥ) - Viṣṇu; अधिकः (adhikaḥ) - superior; अधिपतिः (adhipatiḥ) - overlord; तथा (tathā) - likewise; तद्-वशाः (tad-vaśāḥ) - under his control; एव (ēva) - solely; ते (tē) - they; सर्वे (sarvē) - all; सर्वदा (sarvadā) - always; एव (ēva) - indeed; सः (saḥ) - he; ईश्वरः (īśvaraḥ) - the Lord;]
Having known Viṣṇu to be complete in all qualities and having been freed from saṃsāra, he eternally rejoices near him, enjoying bliss free from suffering. And Viṣṇu is the refuge of the liberated, superior to them, and likewise their overlord. All of them are solely under his control; he is always indeed the Lord.
इति परमश्रुतिः।
iti paramaśrutiḥ।
[इति (iti) - thus; परमश्रुतिः (paramaśrutiḥ) - the supreme revelation;]
Thus declares the supreme revelation.
“अमृतस्यैष सेतुः” - आथर्वणोपनिषत् २/२/६
“amr̥tasyaiṣa sētuḥ” - ātharvaṇōpaniṣat 2/2/6
[अमृतस्य (amr̥tasya) - to immortality; एषः (ēṣaḥ) - this; सेतुः (sētuḥ) - bridge;]
“This is the bridge to immortality.” — Ātharvaṇa Upaniṣad 2/2/6
“सोऽश्नुते सर्वान् कामान् सहब्रह्मणा विपश्चिता” - तैत्तिरीयोपनिषत् २/१
“sō’śnutē sarvān kāmān sahabrahmaṇā vipaścitā” - taittirīyōpaniṣat 2/1
[सः (saḥ) - he; अश्नुते (aśnutē) - enjoys; सर्वान् (sarvān) - all; कामान् (kāmān) - objects of desire; सह (saha) - together with; ब्रह्मणा (brahmaṇā) - Brahman; विपश्चिता (vipaścitā) - all-knowing;]
“He enjoys all objects of desire together with the all-knowing Brahman.” — Taittirīya Upaniṣad 2/1
इत्यादि च।
ityādi ca।
[इति (iti) - thus; आदि (ādi) - and so forth; च (ca) - and;]
And so forth.
“नृपाद्याः शतधृत्यन्ता मुक्तिगा उत्तरोत्तरम्। गुणैः सर्वैः शतगुणा मोदन्त इति हि श्रुतिः॥”
“nr̥pādyāḥ śatadhr̥tyantā muktigā uttarōttaram। guṇaiḥ sarvaiḥ śataguṇā mōdanta iti hi śrutiḥ॥”
[नृप-आद्याः (nr̥pa-ādyāḥ) - those beginning with kings; शतधृति-अन्ताः (śatadhr̥ti-antāḥ) - those ending with Śatadhṛti; मुक्ति-गाः (mukti-gāḥ) - those who attain liberation; उत्तर-उत्तरम् (uttara-uttaram) - each successively higher; गुणैः (guṇaiḥ) - in qualities; सर्वैः (sarvaiḥ) - all; शत-गुणाः (śata-guṇāḥ) - hundredfold greater; मोदन्ते (mōdantē) - rejoice; इति (iti) - thus; हि (hi) - indeed; श्रुतिः (śrutiḥ) - scripture;]
Indeed, scripture says: “Those who attain liberation, beginning with kings and ending with Śatadhṛti, each successively higher, are hundredfold greater in all qualities and rejoice.”
इति पाद्मे।
iti pādmē।
[इति (iti) - thus; पाद्मे (pādmē) - in the Padma Purāṇa;]
Thus, in the Padma Purāṇa.
अतो निःशेषदोषवर्जितः पूर्णानन्तगुणो नारायण इति सिद्धम्।
atō niḥśēṣadōṣavarjitaḥ pūrṇānantaguṇō nārāyaṇa iti siddham।
[अतः (ataḥ) - therefore; निःशेष-दोष-वर्जितः (niḥśēṣa-dōṣa-varjitaḥ) - devoid of every defect without exception; पूर्ण-अनन्त-गुणः (pūrṇa-ananta-guṇaḥ) - possessing perfect and infinite qualities; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; इति (iti) - that; सिद्धम् (siddham) - is established;]
Therefore, it is established that Nārāyaṇa is devoid of every defect without exception and possesses perfect and infinite qualities.
यस्य त्रीण्युदितानि वेदवचने रूपाणि दिव्यान्यलंबट् तद्दर्शतमित्थमेव निहितं देवस्य भर्गो महत्। वायो रामवचोनयं प्रथमकं पृक्षो द्वितीयं वपु-र्मध्वो यत्तु तृतीयमेतदमुना ग्रन्थः कृतः केशवे॥
yasya trīṇyuditāni vēdavacanē rūpāṇi divyānyalaṁbaṭ taddarśatamitthamēva nihitaṁ dēvasya bhargō mahat। vāyō rāmavacōnayaṁ prathamakaṁ pr̥kṣō dvitīyaṁ vapu-rmadhvō yattu tr̥tīyamētadamunā granthaḥ kr̥taḥ kēśavē॥
[यस्य (yasya) - of whom; त्रीणि (trīṇi) - three; उदितानि (uditāni) - proclaimed; वेद-वचने (vēda-vacanē) - in the Vedic utterance; रूपाणि (rūpāṇi) - forms; दिव्यानि (divyāni) - divine; अलम् (alam) - fully; बट् (baṭ) - indeed; तत् (tat) - that; दर्शतम् (darśatam) - worthy of sight; इत्थम् + एव (ittham + ēva) - precisely thus; निहितम् (nihitam) - set down; देवस्य (dēvasya) - of the deity; भर्गः (bhargaḥ) - radiance; महत् (mahat) - great; वायोः (vāyōḥ) - of Vāyu; राम-वचः-नयम् (rāma-vacaḥ-nayam) - carrying Rāma’s message; प्रथमकम् (prathamakam) - the first; पृक्षः (pr̥kṣaḥ) - Pṛkṣa; द्वितीयम् (dvitīyam) - the second; वपुः (vapuḥ) - form; मध्वः (madhvaḥ) - Madhva; यत् (yat) - that which; तु (tu) - but; तृतीयम् (tr̥tīyam) - the third; एतत् (ētat) - this; अमुना (amunā) - by this one; ग्रन्थः (granthaḥ) - treatise; कृतः (kr̥taḥ) - composed; केशवे (kēśavē) - for Keśava;]
Vāyu’s three divine forms have been fully proclaimed in the Vedic utterance. Indeed, that great radiance of the deity, worthy of sight, has been set down precisely thus. The first form of Vāyu carries Rāma’s message; Pṛkṣa is the second form; but this Madhva is the third. By this one, the treatise was composed for Keśava.
स्वतन्त्रायाखिलेशाय निर्दोषगुणरूपिणे। प्रेयसे मे सुपूर्णाय नमो नारायणाय ते॥
svatantrāyākhilēśāya nirdōṣaguṇarūpiṇē। prēyasē mē supūrṇāya namō nārāyaṇāya tē॥
[स्वतन्त्राय (svatantrāya) - to the independent one; अखिल + ईशाय (akhila + īśāya) - to the Lord of all; निर्दोष + गुण + रूपिणे (nirdōṣa + guṇa + rūpiṇē) - to the one whose nature consists of flawless qualities; प्रेयसे (prēyasē) - to the dearest; मे (mē) - to me; सुपूर्णाय (supūrṇāya) - to the supremely complete one; नमः (namaḥ) - homage; नारायणाय (nārāyaṇāya) - to Nārāyaṇa; ते (tē) - to you;]
Homage to you, Nārāyaṇa—the independent Lord of all, whose nature consists of flawless qualities, who are dearest to me and supremely complete.
॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीमद्विष्णुतत्त्वनिर्णये तृतीयः परिच्छेदः सम्पूर्णः॥
॥ iti śrīmadānandatīrthabhagavatpādācāryaviracitē śrīmadviṣṇutattvanirṇayē tr̥tīyaḥ paricchēdaḥ sampūrṇaḥ॥
Thus ends the Third Section of the Śrī Viṣṇutattvanirṇaya, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
