Glory of Visnu in the Manvantaras
The Rishis said, “The Manvantaras which have already passed, and those which are yet to come, about Vyasa (the arranger of the Vedas) in the Dvapara yuga, you enlighten us about all of them.
О Sirta, Vyasa is the creator of the branches of the Vedas. For how many times has the lord of the gods (i.e. Vyasa) incarnated on earth for the establishment of Dharma, in the Kaliyuga, and the number of his disciples may kindly be spelt in brief?”
Suta said, “Svayambhuva Manu appeared initially, followed by Svarocisa, Uttama, Tamasa, Raivata and Caksusa. These six Manus have already gone by. Presently, Vaivasvata Manu, the son of the sun-god, the seventh Manvantara is passing.1 ww sh grfsjw чл-чщсм! wi m iwwtgsw trt: witiftiret shn 5 и At the start of the Kalpa, there had been Svayambhuva Manvantara, which has already been described by me. This has been followed by Svarocisa Manvantara.
During Svarocisa Manvantara, there were the gods called Paravatas and Tirsitas. There also happened to be a Indra known as Vipascit, who was the destroyer the asuras.
The names of the contemporary SaptaRishis had been Urja, Stambha, Prana, Danta, Rsabha, Timira, and Arvarlvan.
Svarocisa had two sons called Caitra and Kimpurusa. This is known as the second Manvantara. Now you listen about the Manu named Uttama.
1. The name Manu is specially applied to fourteen successive mythical progenitors and sovereigns of the earth described in the Code of Manu and in the later mythology as creating and supporting this world of moving and stationery beings through successive Antaras or long periods of time. Svayambhuva, who sprang from Svayambhu, the self-bom or Brahma, who according to one account divided himself into persons, male and female, whence was produced Vir5t and from him the first Manu, According to others Svayambhuva converted himself into the first man called Svayambhuva Manu and the first woman called Sata-RupS. The first Manu is the author of the Manu Sarhhita. He is sometimes called Prajapati, Hiranyagarbha and Pracetas. The next five Manus are mentioned in the following order:
Svarocisa, Auttami, Tamasa, Raibhala, Caksusa. The seventh Manu, called Vaivasvata, is the present Manu.
During the third Manvantara, there had been a Manu named Uttama. Susanti, the suppressor of enemies, was the ruler of gods. The names of the contemporary gods were Sudhamans, Satya, Shiva, Pratardana, and Vasavartins. It is said that these five ganas, came to be known as Pancadvadasakas.
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The seven Rishis of the contemporary period had been Rajas, Gatra, Urdhvabahu, Savana, Anagha, Sutupa and Sakra.
During the Tamasa Manvantara, there had been twenty seven Ganadevatcis and the classes of gods include Surayasahara, Satya, and Sudhls.
The name of Indra who performed a hundred yajnas, was Sibi. He was a devotee of Shiva and always remained devoted to his worship.
The SaptaRishis of that Manvantara had been, Jyotis, Dhaman, Prthak, Kalpa, Caitra, Agnivasana, and Plvara.
О Best of the Brahmanas, during the fifth Manvantara, name of the Manu was Raivata and name of Indra was Vibhu, who destroyed the asuras.
There had been fourteen Ganadevatas including Amitas, Bhutis and Vaikunthas, who were the best of all.
The names of the SaptaRishis during the Raivata Manvantara were Hiranyaroman, Vedasri, Urdhvabahu, Vedabahu, Subahu, Sapaijanya, and Mahamuni.
Thus the Manus known by the names of Svarocis, Uttama, Tamasa, and Raivata belonged to the Priyavrata race. О Brahmanas, Cakshusha Manu appeared in the sixth Manvantara.
Similarly Indra named Manojava existed then. You also know about the Devaganas, who were known as Adyas, Prabhiitas, Prathanas, Mahanubhavas, and Lekhyas. These were the five groups of Devas. The names of the seven auspicious Rishis had been Virajas, Havisman, Soma, Manu, Sama, Avinaman and Savisnu. Sraddhadeva had been the illustrious son of Vivasvan.
О Brahmanas, the present Manu in the seventh Manvantara is Samvartana. The gods were known as Adifyas, Vasus, Rudras and Maruts.
Purandara was the name of Indra during that period, who could destroy the valorous warriors. The names of the contemporary Rishis were, Vasistha, Kas'yapa, Atri, Jamadagni, Gautama, Visvamitra and Bharadvaja.
The incomparable Shakti of Visnu, wherein Sattva is predominant, is stationed for the protection of the world. All the gods and the kings were bom of that arhs'a. О Brahmanas, during the Svayambhuva Manvantara, in the early period, he was bom of Prakrti. Akuti and Ruci, the Prajapati, were their mind-bom son. In due course of time, the same gods appeared in Svarocisa Manvantara as Tusita along with the deities Tusitas.
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Drying the Uttama Manvantara, Vishnu, Jan^rdana, the excellent among Devas was bom from the womb of Satya along with Satyas. He was also called Satya. On the arrival of the Tamasa Manvantara, again lord Hari was produced from Harya, alongwith Devas called Haris.
During the time of Raivata, Hari was bom as the highly splendoured mental son of Samkalpa alongwith Devas called Manasas.
Thereafter, during the Caksusa Manvantara as well, Visnu, lord Purusottama, was bom of Vaikuntha as Vaikuntha, alongwith Devas known as Vaikunthas. Similarly on the arrival of the Vaivasvata Manvantara, Kasyapa produced from Aditi Visnu in the form of Vamana (Dwarf).
Then Mahatma, subjugating the earth with three feet, bestowed on Indra, the thornless kingdom of the three worlds. Thus, during all the seven Manvantaras, it was Visnu alone which appeared in the seven forms.
О Brahmanas, the people were protected by them, Mahatma Vamana had measured the entire globe with his three steps. Therefore, all the gods remember Vamana, who is the destroyer of the Daityas. Kesava alone creates, the universe initially, then he protects it and ultimately destroys the same.
Sruti says that Lord Narayana resides in the souls of all. The same Narayana, pervades the universe with his ams'a. He pervades the earth in his four forms, both endowed with and without attributes.1
1. Sruti texts clearly prove that the Rishis of the Upanisads contemplated upon the Divine Being both as Saguna and Nirguna. The former aspect of the Divine Nature is transitory, subject to change, relative and dependent and while the latter is essential, absolute and eternal. The Saguna aspect is limited in time and space and Nirguna. transcends all such limitations. The Saguna is ever changing and whirling, the Nirguna is enduring, central, regulative .and reposing eternally in the midst of changes. The Saguna is accidental and 'Nirguna. is essential. The Saguna aspect is finite and Nirguna is infinite. The Saguna excludes Nirguna, but Nirguna comprehends Saguna. The finite can not contain the infinite, but infinite can-comprehend the finite.
The first form of the lord, is spotless, full of all the knowledge, as well as is the bestower of welfare. The form known as Vasudeva, is extremely virtuous, auspicious, pure and beyond all Gunas. His second form is known as the Kala, which is characterised by tamas and is designated as Shiva. It is the highest form of Visnu, the destroyer of everything in the end. The third image is a Sattvika one and is termed Pradyumna.
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It sustains the entire universe. It is the stable nature of Visnu. The fourth form of Vasudeva is known as Brahma. It is the Rajasa form termed as Aniruddha and is the cause of the universe.
It is the Lord who having annihilated everything sleeps alongwith his manifestation called Pradyumna. Narayana in the form of Brahma, creates the universe. The image of Narayana which is well-known as Pradyumna, fascinates and deludes the world including the gods, Danavas, Humans and the entire world. Because of this, it is called Prakrti, the embodiment of the universe.
Vasudeva Hari indeed is attributeless and the soul beyond measure. He is Pradhana, Purusa and Kala. He is the excellent trio of Sattva and other attributes. He is the form of Vasudeva and eternal. A person who realizes this, he is liberated from Samsara.
Lord Vasudeva, Acyuta, Pradyumna, or Hari, is infallible, who divided the Vedic Samhita consisting of four parts into four Vedas. Lord Narayana, had himself incarnated on earth of his own will, in the form of Krisnadvaipayana Vyasa (the arranger). This Supreme Brahman which is without the beginning or the end, is unknown even by the gods or the Rishis, only lord Vyasa, the incarnation of Narayana, knows fully well about it.
О Best of the sages, in this way, I have narrated the glory of lord Visnu. This is the truth, and the total truth. By realising this a person is never overpowered by the illusion.
Chapter 52
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