Vishnupurana 1.2.3
The Vishnu Purana: A System of Hindu Mythology and Tradition 1.2.3
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1.2.3
Who can describe him who is not to be apprehended by the senses: who is the best of all things; the supreme soul, self-existent: who is devoid of all the distinguishing characteristics of complexion, caste, or the like; and is exempt front birth, vicissitude, death, or decay: who is always, and alone: who exists every where, and in whom all things here exist; and who is thence named Vásudeva? He is Brahma, supreme, lord, eternal, unborn, imperishable, undecaying; of one essence; ever pure as free from defects. He, that Brahma, was all things; comprehending in his own nature the indiscrete and discrete. He then existed in the forms of Purusha and of Kála. Purusha (spirit) is the first form, of the supreme; next proceeded two other forms, the discrete and indiscrete; and Kála (time) was the last. These four--Pradhána (primary or crude matter), Purusha (spirit), Vyakta (visible substance), and Kála (time)--the wise consider to be the pure and supreme condition of Vishńu. These four forms, in their due proportions, are the causes of the production of the phenomena of creation, preservation, and destruction. Vishńu being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.
1.2.3.n1
The ordinary derivation of Vásudeva has been noticed above (p. 1): here it is derived from Vas, 'to dwell,' from Vishńu's abiding in all things, and all in him. The Mahábhárata explains Vásu in the same manner, and Deva to signify radiant, shining: 'He causes all things to dwell in him, and he abides in all; whence he is named Vásu: being resplendent as the sun, he is called Deva: and he who is both these, is denominated Vásudeva.' See also b. VI. c. 5.
1.2.3.n2
The commentator argues that Vásudeva must be the Brahma, or supreme being, of the Vedas, because the same circumstances are predicated of both, as eternity, omnipresence, omnipotence, &c.; but he does not adduce any scriptural text with the name Vásudeva.
1.2.3.n3
Time is not usually enumerated in the Puráńas as an element of the first cause, but the Padma P. and the Bhágavata agree with the Vishńu in including it. It appears to have been regarded at an earlier date as an independent cause: the commentator on the Moksha Dherma cites a passage from the Vedas, which he understands to allude to the different theories of the cause of creation. Time, inherent nature, consequence of acts, self-will, elementary atoms, matter, and spirit, asserted severally by the Astrologers, the Buddhists, the Mimánsakas, the Jains, the Logicians, the Sánkhyas, and the Vedántis. Κρόνος was also one of the first generated agents in creation, according to the Orphic theogony.
1.2.3.n4
The creation of the world is very commonly considered to be the Lilá, sport or amusement, of the Supreme Being.
Linked texts (1)
- Viṣṇupurāṇa — Vyāsa, Sanskrit