Sixth Skandha

Chapter 6(1): 68 shlokas

Chapter 6(2): 49 shlokas

Chapter 6(3): 35 shlokas

Chapter 6(4): 54 shlokas

Chapter 6(5): 44 shlokas

Chapter 6(6): 44 shlokas

Chapter 6(7): 40 shlokas

Chapter 6(8): 41 shlokas

Chapter 6(9): 55 shlokas

Chapter 6(10): 32 shlokas

Chapter 6(11): 27 shlokas

Chapter 6(12): 36 shlokas

Chapter 6(13): 23 shlokas

Chapter 6(14): 61 shlokas

Chapter 6(15): 29 shlokas

Chapter 6(16): 65 shlokas

Chapter 6(17): 41 shlokas

Chapter 6(18): 78 shlokas

Chapter 6(19): 33 shlokas

Chapter 6(1)

Parikshit said, ‘O illustrious one! Towards the beginning, ⁴⁰¹ you have spoken about the path of nivritti. Through yoga, the brahman is gradually realized and samsara ceases. O sage! The characteristic of pravritti ⁴⁰² is objectives that result from the three gunas. Therefore, one continues to be associated with the gunas of Prakriti and is born again and again. Many hells, characterized by adharma, have also been described. The first manvantara, of Svayambhuva, has also been described. You have described the lineages of Priyavrata and Uttanapada and their conduct, dvipas, varshas, oceans, mountains, rivers, gardens, trees, the location of the earth’s globe and its divisions, attributes and measurements, the stellar regions and the nether regions, exactly as they were created by the lord. O immensely fortunate one! In hells, men face many terrible hardships. Now explain to me how they can avoid this.’

Shri-Shuka replied, ‘When one commits a sin, in this world itself, a person must atone for it with thoughts, words and deeds. Otherwise, it is certain that after death, he will go to hell. I have already described to you the hardships one faces there. Therefore, before that happens, one must try to free oneself from those sins, before one is incapacitated by old age or death. This is just like a skilled physician diagnoses the gravity or lightness of a disease and identifies the medication.’

The king said, ‘On the basis of what he has seen or heard, a person knows what is bad for himself. Nevertheless, he helplessly commits sin. How can there be atonement ⁴⁰³ if he keeps committing it? Sometimes, he refrains from sin. But sometimes, he commits it again. Therefore, like the washing of an elephant, ⁴⁰⁴ I think that atonement serves no purpose.’

Shri-Shuka replied, ‘For a person who is ignorant, no act of atonement can completely counter something that has been done. That right of atonement is only for a person who possesses true knowledge. If a person eats wholesome food, a disease can be countered. O king! Similarly, by following the disciplines, one gradually becomes eligible for well-being. A fire destroys a clump of bamboos. Like that, austerities, brahmacharya, control of the mind, control of the senses, renunciation, truthfulness, purity, yama and niyama ⁴⁰⁵—faithfully observed by patient people who know about dharma, can destroy the greatest of sins committed by thought, words or action. Some are only full of devotion and seek refuge with Vasudeva. All their sins are certainly destroyed, just as the sun dispels the mist. O king! A sinner is not purified by austerities and other things as much as a person who has surrendered his life to Krishna, serving his devotees. In this world, that is the best and appropriate path, bringing freedom from fear. Well-behaved and virtuous people are found on that path, devoted to Narayana. O Indra among kings! Prayashchitta can be performed by a person who has withdrawn from Narayana. But he cannot be purified, any more than rivers can clean a pitcher that has been filled with liquor. Even if a person has surrendered himself to Krishna’s lotus feet even once in this world, becoming attached to his qualities, he has certainly performed all acts of atonement. Even in his dream, he does not see Yama, or his servants, with nooses in their hands.

‘In this connection, an ancient account is cited, about a conversation between the messengers of Vishnu and Yama. Listen to me. In Kanyakubja, there was a brahmana named Ajamila. He was the husband of a servant-maid. Because of the taint of being associated with a servant-maid, he deviated from his good conduct. He captured people for ransom, gambled, cheated, stole and resorted to other condemned means of conduct. He troubled other creatures. Through such impure means, he maintained his family. O king! He lived in this way, nurturing his sons. A long period of time passed and he was eighty-eight years old. This aged person had ten sons. The youngest child had the name of Narayana and his parents loved him a lot. Because this young child spoke in a lisping voice, the old man’s heart was attached to him. He looked at his child’s pastimes and was extremely happy. When he ate, he made the child eat. When he drank, he made the child drink. He was tied to the child in bonds of affection and the foolish person did not realize that the time of his death had arrived. The ignorant person continued in this way. When the time of his death arrived, he thought of the child, known as Narayana. He saw three extremely terrible men, with nooses in their hands. Their faces were twisted and their body hair stood up. They had come to take his atman away. Far away, he saw his child, known by the name of Narayana, playing. His senses were agitated and overwhelmed. He called out to him in a loud voice. Hari’s name was chanted through the mouth of a dying person. O great king! On hearing the name of their master, his attendants suddenly arrived. Ajamila was the husband of a servant-maid and Yama’s messengers were about to take him ⁴⁰⁶ away from inside the heart. However, Vishnu’s messengers energetically stopped them. When Vaivasvata’s attendants were restrained, they asked, “Who are you, opposing us in this way? These are the orders of Dharmaraja. Whose servants are you? Where have you come from? Why are you restraining us? Are you gods or minor divinities? Are you prominent Siddhas? All of you have eyes that are like the petals of lotuses. You are attired in yellow silken garments. You wear diadems and earrings. Your garlands of lotus flowers are dazzling. All of you are young in age. All of you are beautiful and four-armed. You possess beautiful bows, quivers, swords, clubs, conch shells, chakras and lotuses. Through your own radiance, you have illuminated all the directions and destroyed the darkness. What is the reason behind your restraining the servants of the one who protects dharma?” Those who followed Vasudeva’s commands were thus addressed by Yama’s messengers.

‘They laughed and replied in voices that rumbled like the thunder of clouds. Vishnu’s messengers said, “If you indeed follow the commands of Dharmaraja, tell us the truth about dharma and the characteristics of adharma. How is punishment imposed? How does one obtain the desired objective? What deeds lead to men being punished? Are all deeds punished, or some of them?” Yama’s messengers replied, “Dharma is what has been stated in the Vedas and adharma is anything that is contrary. We have heard that the Vedas manifested themselves from Narayana himself. He remains in his own abode. He is the one who has thought of these exact manifestations of sattva, rajas, tamas, gunas, names, actions and forms. Surya, Agni, the sky, the wind god, minor divinities, Soma, sandhya, day and night, the directions, water, land, Dharma himself—all of them witness what embodied beings do. Through these witnesses, adharma committed is known and the place for imposition of punishment determined. After considering all the deeds that have been committed, the appropriate punishment is imposed on the doer. O unblemished ones! In the case of auspicious acts, the determination is the opposite. The doer is attached to the gunas. No one with a body can avoid performing karma. Depending on the dharma or adharma that has been performed in this world, in the next world, one enjoys the respective fruits. O best among divinities! Depending on the combination of the gunas, creatures perform three kinds of acts in this world. It can be inferred that this happens in subsequent worlds too. ⁴⁰⁷ This present period indicates the attributes of the ones that will precede and follow it. ⁴⁰⁸ In this way, the combination of dharma and adharma in the present birth indicates that in past and future existences. In his mind, the illustrious Aja ⁴⁰⁹ can visualize the future. Like that, the god resides in his city and through his mental powers, can visualize the past and future states. ⁴¹⁰ A person submerged in darkness is ignorant and acts according to what is manifest. ⁴¹¹ He does not know about his past and future lives. When he is born, that memory is destroyed. He acts with the five organs of action and the five senses. He only knows the five objects of the senses. In addition, there is the sixteenth. ⁴¹² And there is the seventeenth, which is he himself. ⁴¹³ With these, he experiences three kinds of states. ⁴¹⁴ This linga sharira consists of sixteen parts and the three great potencies. ⁴¹⁵ Based on these, a man is bound to samsara and undergoes joy, misery and fear. The embodied being is ignorant and has not been able to conquer the six categories. ⁴¹⁶ Therefore, though he does not desire it, he undertakes acts. He is like a silkworm that envelopes itself inside a cocoon. Bewildered, he undertakes these acts. No one can remain alive for even an instant without performing acts. ⁴¹⁷ The natural force of the gunas ⁴¹⁸ incapacitate him and make him undertake these acts. It is the unmanifest ⁴¹⁹ which is the cause and from that, one obtains the unmanifest and the manifest. ⁴²⁰ This is like the womb and like the seed, but it is nature which is the strongest. ⁴²¹ This hardship faced by Purusha is because of association with Prakriti. However, if there is an association with the lord, this is dissipated within a short period of time. This one ⁴²² was full of learning. He was a store of good conduct and qualities. He was firm in his vows, mild, self-controlled, truthful in speech and pure. He knew about the mantras. He was without ahamkara and served seniors, guests and the aged. He was fraternal towards all creatures. He was virtuous, restrained in speech and without jealousy. One day, acting according to the instructions of his father, this brahmana went to the forest. He collected fruits, flowers, kindling and kusha grass and returned. At that time, he saw a lascivious shudra, along with a harlot. ⁴²³ They had drunk madhu and maireya ⁴²⁴ and because of the intoxication, their eyes rolled. She was shameless and her garment, loosened at the waist, had fallen down. They were sporting, singing and laughing, nearby. He saw her in this embrace of desire, her arms smeared with unguents. Suddenly infatuated, he succumbed and lost his heart. As he had heard and learnt, he tried to control himself. However, his mind was agitated by Madana and he was unable to restrain himself. The desire for her was like a demon and made him lose his senses. Thinking about her in his mind, he stopped following his own dharma. Whatever riches he had obtained from his father were expended on satisfying her carnal desires and on pleasing her in every way possible. The brahmana had married into a great lineage and his own wife was still young. However, the wicked one soon abandoned her, having been pierced by the glances of the svairini. ⁴²⁵ Thus, this condemned person did what he willed, transgressing the sacred texts. A long period of time elapsed and his life was spent on the impure and the unclean. Since he has sinned, we will convey him to the one who holds the rod in his hand. Since he has not atoned, he has to be purified through punishment.”’

Chapter 6(2)

Shri-Shuka said, ‘O king! The illustrious one’s messengers heard what Yama’s messengers told them. However, they were accomplished in debating and replied.

‘Vishnu’s messengers said, “Alas! This is a great pity. In this assembly, those who should know about dharma have been touched by adharma. That is the reason punishment is being imposed on the innocent. The punishment that is being levied is in vain. The protectors of subjects should be virtuous people who are impartial. Only then can they instruct about law. If there is partiality in them, where will subjects seek refuge? The acts of a superior person are emulated by those who are inferior. ⁴²⁶ Whatever they do becomes a yardstick and people follow that. A person places his head on his ⁴²⁷ lap and sleeps in peace. Like an animal, he himself does not know about dharma and adharma. Having trusted the friendship, he is unaware and completely surrenders himself. Since he is compassionate, he deserves to be trusted by all beings. Therefore, he should not cause pain. This one has atoned for sins that have been committed in one crore births. When he was helpless, for the sake of his benediction, he chanted Hari’s name. Because of this, this sinner has certainly completely atoned for all his sins. He has uttered the four aksharas ⁴²⁸ of ‘Narayana’. ⁴²⁹ When Vishnu’s name is uttered, his ⁴³⁰ attention is drawn towards the speaker. A thief, a drunkard, a person who betrays his friend, the killer of a brahmana, a person who has intercourse with his preceptor’s wife, a person who kills a woman, a king, a father or a cow and all other kinds of sinners—perform excellent atonement for all their sins in this way. Those who know about the Vedas have spoken about many kinds of purification for sins, vows and other things. However, the atonement that comes through chanting Hari’s name, which reminds one of Uttamashloka’s qualities, is superior. After performing an act of atonement, if the mind again rushes along a wicked path, then it has been incomplete. For those who desire to eliminate all acts, ⁴³¹ the constant chanting of Hari’s qualities is the only way, since it cleanses the mind. When he was about to die, he uttered the illustrious one’s name completely. He has already cleansed himself of all his sins. Therefore, do not take him away. The knowledgeable say that if Vaikuntha’s name is chanted, even if it is to address someone else, in jest, in the process of reciting something or negligently, it destroys sins. Thus, if a man accidentally chants Hari’s name while he is falling down, while he stumbles, when he is maimed, scorched, bitten or injured, he does not deserve hardships. Maharshis who know have prescribed heavy and light prayashchitta for heavy and light sins. Those sins are purified through austerities, donations, vows and other things. But these do not destroy the adharma in the heart. That only comes about by serving at his feet. Whether Uttamashloka’s name is chanted consciously or inadvertently, a man’s sins are burnt down, the way a fire burns down kindling. A powerful medicine, even if it is inadvertently imbibed, reveals its potency. This is true of the chanting of a mantra too.”’

Shri-Shuka said, ‘O king! They thus truly explained the nature of dharma towards the illustrious one. They freed the brahmana from Yama’s noose and saved him from death. O destroyer of enemies! When Yama’s messengers had thus been repulsed, they went to Yama’s presence and told Yamaraja everything that had happened. When he had been freed from the noose, the brahmana lost his fear and regained his old nature. Delighted at the sight of Vishnu’s servants, he bowed his head down and worshipped them. The servants of the great being saw that he wished to speak. O unblemished one! Therefore, while he looked on, they instantly vanished from the spot. Ajamila had heard the conversation between the messengers of Yama and Krishna, about the pure nature of dharma in the three Vedas, based on the illustrious one, the store of qualities. Having heard about Hari’s greatness, he instantly became devoted to the illustrious one. Remembering the wicked deeds he had committed, he felt great repentance. “Alas! I could not conquer myself and suffered this great hardship. By having sons through a vrishala lady, I have destroyed my status as a brahmana. Shame on me. I will be condemned by virtuous people. I have committed evil deeds. I am a taint on my family. Abandoning my young and chaste wife, I went to a wicked woman who was a drunkard. My parents were old and without a protector. They were without relatives and ascetics. Alas! Like an ungrateful and inferior person, I have deserted them. It is evident that I will fall down into an extremely terrible hell. There, lascivious people who destroy dharma suffer hardships from Yama. I witnessed a great wonder. Was it a dream or was it real? With nooses in their hands, there were those who sought to drag me away. Where have they gone now? There were four handsome ones who released me when I was bound with nooses and was being taken down to the nether regions. Where have they gone? Despite my misfortune, those learned ones must have seen something auspicious in me. Why else have they shown me their favours? I was the impure husband of a vrishala lady and was about to die. Why else did I deserve to chant Vaikuntha’s name through my tongue? I was a gambler, wicked, shameless and the slayer of brahmanas. How could I have uttered the illustrious Narayana’s auspicious name? I will now endeavour to control my mind, senses and the breath of life, so that I no longer submerge myself into blinding darkness. I will free myself from all the bonds of ignorance and desire and desire for acts. I will be a well-wisher towards all beings, friendly, compassionate and in control of my atman. I will free myself from the demon in the form of a woman, which was nothing but the illustrious one’s maya. I was evil and it played with me, like with a domesticated deer. I will give up physical notions of ‘I’ and ‘mine’ and the false pursuit of material objects. Hearing and chanting about the illustrious one, I will use my intelligence to focus my mind on him.” In this way, through a brief association with virtuous people, he lost all sense of attachment. He freed himself from all bonds and went to Gangadvara. ⁴³² In that abode of the divinity, he seated himself in yoga. He withdrew all the aggregate of the senses and immersed his mind in the atman. Having detached himself from the gunas, he immersed himself in meditation. He submerged his atman in the refuge that is the illustrious one, who is thought of as the brahman. When his intelligence was thus fixed, before him, he saw the beings whom he had seen earlier. The brahmana recognized them as the ones he had met earlier. He bowed his head down and worshipped them. Once he had seen them, he gave up his body in that tirtha on the Ganga. He immediately assumed a form that was appropriate for someone who was the illustrious one’s attendant. Along with the servants of the great being, the brahmana ascended a golden vimana and travelled to the spot where Shri’s consort was. He had given up all kinds of dharma. He had become the husband of a servant-maid. He had fallen down and been engaged in reprehensible deeds. With his vows destroyed, he was going to be hurled into hell. However, having chanted the illustrious one’s name, he was instantly liberated. For those desiring liberation, there is no better way to sever the bondage of deeds, than chanting about the one whose feet are a tirtha. Thereby, the mind does not get attached to deeds again. There is no contamination through rajas, tamas, or anything else. This is an extremely secret ancient account that destroys sins, for all those who listen to it with faith, or chant it with devotion. Such a person does not go to hell and Yama’s servants do not look at him. However inauspicious he may have been in the mortal world, he obtains greatness in Vishnu’s world. While he was dying, addressing his son, Ajamila chanted Hari’s name and went to that abode, not to speak of those who chant it with devotion.’

Chapter 6(3)

The king asked, ‘The god Dharmaraja heard what his own servants described. Everyone is under his subjugation. What did he say to them in reply? His commands were defied by Murari’s servants. O rishi! The violation of the god Yama’s punishment has never been heard of earlier. How can this happen? O sage! This will remain a doubt among people. It is my firm view that no one other than you can clear this up.’

Shri-Shuka replied, ‘O king! The efforts of Yama’s servants were countered by those of the illustrious one. They went and informed Yama, the lord of Samyamini.

‘Yama’s messengers said, “O lord! In the world of the living, how many controllers are there, who apportion out fruits, depending on the threefold ⁴³³ nature of deeds? In the world, if there are many controllers who exert the rod, who is the one who will determine death and who is the one who will determine immortality? There are indeed many people who perform deeds. However, if there are many controllers, that will be like a circle of controllers engaged in acting. ⁴³⁴ Therefore, you alone are the lord of creatures and the lord over everyone. You are the controller, the one who exercises the rod of punishment. You are the one who decides on good and bad deeds committed by men. However, the punishment ordained by you is no longer being observed in the world now. It has been countered by four extraordinary masters of siddhi. Following your command, we were conveying a sinner to a chamber meant for hardships. But they forcibly severed the nooses and freed him. If you think we are worthy, we wish to know about this. When ‘Narayana’ was uttered, they quickly arrived, exclaiming, ‘Do not be afraid.’”’

Shri-Shuka continued, ‘Yama, the god who controls subjects, was thus asked by his own messengers and was delighted. He remembered Hari’s lotus feet and replied.

‘Yama said, “The lord of mobile and immobile objects is different from me. Like the warp and woof of a piece of cloth, the universe is woven into him. ⁴³⁵ Creation, preservation and destruction takes place from his portions. As if with a rope through the noose, the worlds are under his control. The people who are addressed by different names have emanated from him. They are bound to him with cords, like bulls with ropes. They are bound and scared. With different names and deeds, they bear the burden and offer sacrifices to him. I, the great Indra, Nirriti, Prachetas, ⁴³⁶ Soma, Agni, Isha, Pavana, Virinchi, the Adityas, the Vishvadevas, the Vasus, the Sadhyas, the large number of Maruts, the large number of Rudras, the Siddhas, all the other creators of the universe, ⁴³⁷ the lords of the immortals and Bhrigu and the others who are not touched by rajas and tamas—are touched by his maya and do not understand his activities. Nor do those who are full of sattva. What can one say of others? Those who possess the breath of life cannot comprehend him through the senses, the mind, the breath of life, the heart or words, though he is the atman who exists in their atmans, in the inner recesses of the heart. This is like the forms of the body not being able to see the eye, which is beyond them. Hari is the lord who controls himself. The great-souled one is supreme and is the lord of maya. With agreeable forms, qualities and natures, like him, his messengers generally wander around. These creatures of Vishnu are worshipped by the gods. They are extremely wonderful and their manifestations can rarely be seen. They protect mortal devotees of the illustrious one from others, from me and from everyone else. Dharma has been enunciated by the illustrious one himself and is not known by the rishis, the gods, the best among the Siddhas, asuras and men, not to speak of vidyadharas and charanas. O servants! Svayambhu, Narada, Shambhu, Kumara, ⁴³⁸ Kapila, Manu, Prahlada, Janaka, Bhishma, Bali, Vyasa’s son ⁴³⁹ and I—the twelve of us know about the illustrious one’s dharma. It is pure and mysterious, difficult to comprehend. A person who knows it, obtains immortality. In this world, there exists a supreme dharma for men. Beginning with chanting, it consists of bhakti yoga towards the illustrious one. O sons! Behold the greatness that results from chanting Hari’s name. Even someone like Ajamila has been freed from the noose of death. This is sufficient for destroying all the sins of men—chanting the illustrious one’s qualities, deeds and names. While he was dying, the sinner Ajamila addressed his son by the name ‘Narayana’ and achieved liberation. Even great beings do not generally know this. The divinity is the abode of maya and their intelligence is confounded because of this. Their intelligence has been numbed by the sweet and flowery pronouncements of the three. ⁴⁴⁰ Therefore, they engage themselves in the great rites mentioned in the sacred texts. Indeed, having considered this, those with excellent intelligence resort to devoted yoga towards the illustrious Ananta, with all their souls. Therefore, such people do not deserve to be punished. Even if they sin, those are destroyed through such chanting. Those who chant his sacred account are divinities and Siddhas. Having sought refuge with the illustrious one, those virtuous ones are impartial in their outlook. They are protected by Hari’s club and one should not approach them. We and our rod of punishment have no influence over them. Bring before me wicked ones who have turned away from Mukunda and from the sweet fragrance of his lotus feet. This is incessantly tasted by paramahamsas who are attached to nothing else. Bind and bring those who are thirsty for household objects and follow a path that leads to hell. Bring before me those whose tongues do not chant the illustrious one’s qualities and names and those whose minds do not remember his lotus feet, those who never bow their heads down before Krishna and those wicked ones who do not render service to Vishnu. May the illustrious and ancient being, Narayana, pardon me for the offence that I and my servants have caused. My servants did not know. We join our hands in salutation. We bow down before the great being and lord and beg forgiveness.”’

Shri-Shuka continued, ‘The chanting of Vishnu’s name is therefore beneficial for the world. O Kouravya! Know that it is the ultimate atonement and destroys the greatest of sins. If one repeatedly hears and chants about Hari’s valour, great devotion results and the mind is purified, much more than through vows and other things. A person who has tasted the honey of Krishna’s lotus feet renounces the qualities of maya and no longer finds delight in other objects that lead to hardships. It is others who are struck by desire and, because they are tainted by this dirt, seek to cleanse it through beneficial rites. However, the dirt touches them again. This glory of the illustrious one was explained to Yama’s servants by their own master. Remembering this, their minds were astounded. O king! They are scared of a person who seeks refuge with Achyuta. Therefore, since that day, they are terrified of even looking at such people. The illustrious one who was born from a pot ⁴⁴¹ recited this secret history to me, while he was seated on Malaya, worshipping Hari.’

Chapter 6(4)

The king said, ‘You have briefly described the gods, asuras, men, nagas, animals and birds created during Svayambhuva manvantara. O illustrious one! I wish to know about this in detail, about the subsequent creations that the supreme and illustrious one brought about and about their powers.’

Suta ⁴⁴² said, ‘Badarayana’s son heard this excellent question asked by the royal sage. Welcoming this, the great yogi, supreme among sages, replied.’

Shri-Shuka said, ‘The ten Prachetas were the sons of Prachinabarhi. Emerging from inside the ocean, they saw that the earth was covered with trees. Kindled by their austerities, their anger and intolerance at the trees flared up. Desiring to burn those down, they created wind and fire from their mouths. O extender of the Kuru lineage! On seeing that these were being burnt down, the great king, Soma, tried to pacify their anger. “O immensely fortunate ones! You should not burn down these miserable trees. You are known as the protectors of subjects and should ensure their increase. The illustrious Hari, without decay, is the lord of Prajapatis. The lord created trees and herbs as food. Immobile objects are food for those that move, those without feet are food for those who possess feet. Those without hands are food for those without hands, those with four feet are food for bipeds. O unblemished ones! Your father, and the god of the gods, instructed you to create subjects. How can you burn down the trees? Resort to the path of the virtuous and control the rage that has been ignited. This was the path followed by your father, grandfather and great grandfather. Parents are friends for children, the eyelashes for the eyes, the husband for a woman, the king for subjects, householders for mendicants and the learned are well-wishers for the ignorant. The lord Hari, the atman, dwells inside the bodies of beings. Everything is his abode. If you consider this, he will be satisfied. If a person desires to know about the atman, he should control the sudden eruption of powerful rage within the space in the heart. He will then be able to transcend the gunas. Enough of this burning down of the miserable trees. Let the remaining ones be safe. There is this excellent maiden ⁴⁴³ who has been reared by the trees. Accept her as your wife.” O king! This extremely beautiful maiden was the daughter of an apsara. King Soma bestowed her on them and returned. Following dharma, they married her.

‘Daksha, the son of the Prachetas, was born through her. The three worlds are populated with the offspring that he created. Daksha was devoted to his daughters. Listen attentively to how he created creatures through his semen and through his mind. In the beginning, this Prajapati created subjects through his mind—gods, asuras, men and others who reside in the sky, on earth and in water. Prajapati saw that this creation of subjects was not increasing. He went to the foothills of the Vindhyas and performed extremely difficult austerities. There was a supreme tirtha named Aghamarshana there and it destroyed sins. He bathed thrice a day and satisfied Hari with his austerities. He satisfied the illustrious Adhokshaja with hamsa-guhya. ⁴⁴⁴ I will now explain to you how Hari was satisfied.

‘Prajapati said, “I bow down before the supreme one whose powers are real. He is the controller of living beings, manifested in the three gunas. His abode cannot be perceived by those whose intelligence seeks truth in the gunas. I worship the self-created one who is beyond everything. He is the friend of a being, but the being does not know this friend, just as an object of the senses doesn’t perceive the sense organ. With the being, this friend resides in the same city. ⁴⁴⁵ He is a witness to everything that is manifest. I bow down before that great lord. This body, the breath of life, the senses, the mind, the elements and the tanmatras ⁴⁴⁶ do not know themselves, or anything that exists beyond them. All living beings only know about the gunas, but do not know the omniscient and infinite one. I worship him. When there is a cessation of the mind and names and forms no longer exist because the senses and memory are destroyed, his transcendental form is alone perceived. I bow down to the pure one. His abode is the pure heart. Learned ones perceive him located in the inner cores of their hearts, even though, enveloped by the three gunas and his nine powers. ⁴⁴⁷ Just as the fire latent in wood is drawn out, learned people draw out the fifteenth. ⁴⁴⁸ His maya is infinite and varied and comes in the way of realizing emancipation and experiencing bliss. All the names are his and the universe is his form. I do not possess the capacity to describe this. Let him show me his favours. Anything spoken in words, anything determined by the intelligence, the senses or the mind is not the way he is. That is not his true form. He is the cause of gunas and forms. He is behind the creation, appearance and destruction of the gunas. Everything rests in him. Everything results from him. Everything belongs to him. Everything is rendered to him. Everything executed is for him. Every action is done by him. He is the supreme cause behind cause and effect. He is the original and famous one. He is the brahman. He alone, and no one else, is the cause behind everything. Those who speak talk about his potencies and indulge in disputes and agreements. They repeatedly delude themselves. I bow down before the lord who is infinite in his qualities. He exists. He does not exist. He is the single one. Professing faith in what they know, people follow different and contrary kinds of dharma. Some perceive him through samkhya, or yoga. He is the identical being, supreme and great. May he be favourable towards me. May he show favours towards those who worship at his feet. The illustrious one is infinite and is beyond names and forms. He manifests himself through names, forms, births and deeds. May he be supremely favourable towards me. There are ordinary people who follow different paths of knowledge. According to their wishes, he manifests himself in different embodied forms. This is like the wind bearing the qualities of the earth. ⁴⁴⁹ Let the lord fulfil my desires.”’

Shri-Shuka continued, ‘O best among the Kuru lineage! The illustrious one was thus praised. Devoted to his devotees and praised, he manifested himself in Aghamarshana. His feet were astride Suparna and his eight and mighty arms wielded a chakra, a conch shell, a sword, a shield, arrows, a bow, a noose and a club. He was attired in yellow garments and his complexion was as dark as a cloud. His face and glance were pleasant. A garland of wild flowers hung down from his body and the shrivatsa mark and Koustubha were radiant. He was adorned with an expensive diadem and bracelets and his radiant earrings were shaped like makaras. He was adorned with a girdle, finger rings, bracelets, anklets and armlets. On seeing this great and wonderful form, Prajapati was initially scared. However, delighted in his mind, he prostrated himself on the ground, like a rod. Because of his great joy, he was unable to say anything. It was as if a waterfall had flooded the lakes in his mind and senses. Prajapati, the devotee, was prostrate, desiring subjects. Janardana, who knows what is in the hearts of all creatures, spoke to him.

‘The illustrious one said, “O Prachetas! O immensely fortunate one! Your austerities have been successful. Because of your great devotion and attachment towards me, you have obtained supreme success. O lord of subjects! I am pleased with you. You have performed austerities for the growth of the world. I also desire that there should be an increase in the number and prosperity of beings. Brahma, Bhava, all of you, ⁴⁵⁰ the Manus and the lords among the gods have the prosperity of creatures in mind and are indeed my manifestations. O brahmana! Austerities represent my heart, and knowledge about specific rites represents my body and form. Completed sacrifices represent my limbs. Dharma represents my atman, and the gods are my breath of life. I alone existed at the beginning. ⁴⁵¹ There was nothing else, inside or outside. I was unmanifest consciousness, and the entire universe was asleep. I am infinite in qualities. I am infinite in qualities and an accumulation of qualities. It is from me that Svayambhu Aja was generated in the beginning. His potency increased because of my energy. Though he exerted himself in tasks of creation, he felt himself to be inadequate. Instructed by me, that god tormented himself through terrible austerities. After this, in the beginning, the lord, the creator of the universe, created the nine of you. O dear one! Prajapati Panchajana’s daughter is named Asikni. O lord of subjects! Accept her as your wife. Follow the dharma of intercourse and again embark upon the creation of subjects. She will also follow the dharma of intercourse and you will be able to create large numbers. From you, because of my maya, all subjects will henceforth be created through intercourse. They will offer sacrifices to me.”’

Shri-Shuka continued, ‘While he looked on, the illustrious creator of the universe said this. After this, like something seen in a dream, Hari instantly vanished from that spot.’

Chapter 6(5)

Shri-Shuka said, ‘Imbibed with Vishnu’s maya, through Panchajana’s daughter, the lord had ten thousand sons known as the Haryashvas. O king! All those sons of Daksha were identical in good conduct and in the pursuit of dharma. Commanded by their father to create subjects, they headed for the western direction. They went to the tirtha known as Narayana-saras, at a place where the Sindhu meets the ocean. A large number of sages and Siddhas frequented the spot. From merely touching those waters, all their stores of impurities were cleansed. Their intelligence was imbibed with the dharma followed by paramahamsas. Controlled by their father’s instruction to increase subjects, they performed fierce austerities. The devarshi ⁴⁵² saw them. He told them, “O Haryashvas! How can you possibly create subjects? Although you are protectors, you have not seen the ends of the earth and are foolish. There is a kingdom with a single man. There is a hole whose exit cannot be seen. There is a woman who assumes many kinds of forms. There is a man who is the husband of a harlot. There is a river that flows in both directions. There is an extraordinary house that is made out of twenty-five materials. There is a swan with a wonderful tale. There is a disc made out of razors and it revolves on its own. Your learned father has commanded you, but you are ignorant. Without understanding what is appropriate for you, how can you possibly create?” Hearing these words, the intelligence of the Haryashvas was awakened. The words of the devarshi were mysterious and using their natural intelligence, they examined them. The earth is the field and is known as jiva. But it is actually without a beginning and binds itself down in this way. Without having witnessed its emancipation, why should one indulge in acts that are transient? ⁴⁵³ The single being is the lord. The illustrious one is supreme and his own refuge. He is the fourth. ⁴⁵⁴ If that being without an origin has not been seen, why should one indulge in acts that are transient? If a man goes to heaven, this is like a hole from which one returns to this world. ⁴⁵⁵ Without realizing the transcendental abode, why should one indulge in acts that are transient? A being’s intelligence has many different kinds of forms and possesses the gunas of a wanton woman. In this world, without that attachment ending, why should one indulge in acts that are transient? By being attached to her, who is like a wicked wife, one loses all one’s powers and roams around in samsara. If a person does not comprehend the progress of this folly, why should he indulge in acts that are transient? Maya leads to creation and destruction and powerful in its force, flows along the banks towards the end. Maddened by it, why should one indulge in acts that are transient? Purusha is the wonderful mirror, consisting of twenty-five tattvas. ⁴⁵⁶ Without understanding about adhyatma, why should one indulge in acts that are transient? The sacred texts instruct about the lord, who enables one to give up bondage and obtain emancipation. Neglecting this and without being able to discriminate between the real and the unreal, why should one indulge in acts that are transient? ⁴⁵⁷ The fierce wheel of time revolves independently and attracts everything in the universe. Without understanding this, how can one indulge in acts that are transient? How can a person not understand the father’s instructions, which are in conformity with the sacred texts? How can one not follow them, becoming entangled in this act, ⁴⁵⁸ which is immersed in the three gunas? O king! Unanimously, the Haryashvas determined this. After circumambulating him, they left along the path from which there is no return. The sage continued to roam around the worlds, fixing his undivided mind on Hrishikesha’s lotus feet and chanting the tune of the brahman.

‘Daksha’s excellent sons were good in conduct and were destroyed because they listened to Narada. On hearing this, he was tormented. Even excellent sons can lead to grief. Having been comforted by Aja, ⁴⁵⁹ Daksha again had one thousand sons through Panchajana’s daughter and they were known as the Sabalashvas. Firm in their vows, they were instructed by their father to create subjects. They went to Narayana-saras, where their elder brothers had become Siddhas. As soon as they touched those waters, they were cleansed of their store of impurities. There, they chanted the name of the supreme brahman and tormented themselves through great austerities. For some months, they only drank water. For some months, they only subsisted on air. Using this mantra, they worshipped the lord of mantras. “Oum! We bow down to Narayana, the great atman and being. He is pure sattva and consciousness. We meditate on the great and pure one.” O Indra among kings! Their minds were also on creating subjects and the sage Narada approached them. As before, he addressed them in those mysterious words. “O sons of Daksha! Listen to my words of instruction. You are devoted to your brothers. Therefore, you must search out the footprints of your brothers. A brother who knows about dharma must generally follow his brother. A man who has pious relatives finds delight with the Maruts.” The sighting of Narada does not fail. Having spoken to them in this way, he departed. O noble one! They too followed the path traversed by their brothers. They travelled along the virtuous and superior path towards the supreme. Like a night that has headed west, ⁴⁶⁰ they have still not returned. At this time, Prajapati saw many evil portents. As was the case earlier, he heard that Narada had caused the destruction of his sons. Senseless with grief on account of his sons, he became angry with Narada. He approached the devarshi and his lips quivered in rage. Daksha said, “You are wicked, though you are in the garb of the virtuous. To us, you bear the signs of someone who is virtuous. However, you have committed an evil act towards my sons. You have shown them the path of a mendicant. They have not considered karma and have not repaid the three debts. ⁴⁶¹ O wicked one! You have deprived them of benefit, both in this world and in the next. Your mind is fixed on being merciless towards children. You shamelessly roam around in assemblies, destroying his ⁴⁶² fame. Those who are devoted to the illustrious one are always eager to show favours towards creatures. You are the sole exception. You destroy friendship and create enmity among those who are not enemies. Detachment among men cannot be brought about in this way. Your knowledge is false. You think that renunciation can be brought about by severing the bonds of affection. If a man does not himself experience the sharp pain that material objects bring, he does not develop non-attachment, not by learning from the intelligence of others. We are virtuous people who wish to follow the karma meant for householders. However, you have caused us an irreparable damage and it cannot be tolerated. You have severed my bonds and you have acted in that inauspicious way again. ⁴⁶³ O foolish one! Therefore, you will roam around the worlds and not find a place to rest.” Narada, revered by the virtuous, accepted this and agreed. He is spoken of as a virtuous person. Though he possessed the powers himself, ⁴⁶⁴ he tolerated it.’

Chapter 6(6)

Shri-Shuka said, ‘Entreated by Svayambhuva, Prachetas had sixty daughters through Asikni and they were devoted to their father. He bestowed ten daughters on Dharma, thirteen on Ka, ⁴⁶⁵ twenty-seven on the moon god, two each on Bhuta, Angiras and Krishashva and the remainder on Tarkshya. ⁴⁶⁶ Hear from me their names and those of their offspring. Their offspring and the descendants of their offspring populated the three worlds. Dharma’s wives were Bhanu, Lamba, Kakub, Jami, Vishva, Sadhya, Marutvati, Vasu, Muhurta and Sankalpa. Hear about their sons. O king! Devarishabha was born from Bhanu and his son was Indrasena. Lamba’s son was Vidyota and the clouds ⁴⁶⁷ were born from him. Kakub’s son was Sankata and the forts on earth were born from him. ⁴⁶⁸ Svarga was the son of Jami and his son was Nandi. The sons of Vishva were known as the Vishvadevas and they did not have any offspring. Sadhya gave birth to the large number of Sadhyas and their son was Arthasiddhi. Marutvati’s sons were Jayanta and Marutvan. Jayanta was a portion of Vasudeva, whom learned ones know as Upendra. The large number of divinities known as Mouhurtikas were born from Muhurta. At the right time, they bestow fruits on living beings. Sankalpa was born from Sankalpa. ⁴⁶⁹ It is said that Kama was Sankalpa’s son. Vasu had eight sons, the Vasus. Hear about their names—Drona, Prana, Dhruva, Arka, Agni, Dosha, Vastu and Vibhavasu. Through his wife, Abhimati, Drona had sons—Harsha, Shoka, Bhaya and others. Urjasvati, Prana’s wife, had the sons Saha, Ayus and Purojava. Dhruva’s wife was Dharani and she had the many different cities as her sons. ⁴⁷⁰ Arka’s wife was Vasana and her sons are known as Tarsha and others. Dhara was the wife of the Vasu known as Agni and her sons were Dravinaka and others. Skanda was the son of Krittika ⁴⁷¹ and his sons were Vishakha and others. Through Sharvari, Dosha had a son named Shishumara, who was Hari’s portion. Through Angirasi, Vastu had Vishvakarma as a son, and he was the husband of Akriti. Chakshusha Manu was born through her. Manu’s sons were the Vishvadevas and the Sadhyas. ⁴⁷² Through Usha, Vibhavasu had the sons Vyushta, Rochisha and Atapa. Panchayama was born from Atapa. He keeps beings awake and makes them undertake activities.

‘Sarupa, Bhuta’s wife, had one crore Rudras as sons. The foremost were Raivata, Aja, Bhava, Bhima, Vama, Ugra, Vrishakapi, Ajaikapada, Ahirbudhnya, Bahurupa and Mahan. ⁴⁷³ The other terrible companions of the Rudras were the leaders of bhutas and pretas.

‘Svadha, the wife of Prajapati Angiras, gave birth to the ancestors. Sati, another wife of Angiras, accepted the Atharva Veda as her son.

‘Through his wife Archi, Krishashva had Dhumrakesha as a son and through his wife Dhishana, he had the sons Vedashira, Devala, Vayuna and Manu.

‘Tarkshya’s wives were Vinata, Kadru, Patangi and Yamini. ⁴⁷⁴ Patangi gave birth to birds and Yamini to locusts. Suparna’s ⁴⁷⁵ son was Garuda, who bore the lord of sacrifices himself. She had another son, Anuru, ⁴⁷⁶ who was Surya’s charioteer. Kadru had many nagas as her sons.

‘O descendant of the Bharata lineage! Krittika and the other nakshatras were wives of the moon god. Because of Daksha’s curse, he could not have offspring. ⁴⁷⁷ He was afflicted by the demon of pulmonary consumption. However, having pacified him again, Soma got his kalas back, which waned.

‘Now hear about the auspicious names of the mothers of the world. ⁴⁷⁸ The entire universe was born from Kashyapa’s wives—Aditi, Diti, Danu, Kashtha, Arishta, Surasa, Ila, Muni, Krodhavasha, Tamra, Surabhi, Sarama and Timi. ⁴⁷⁹ Aquatic creatures were born from Timi and carnivorous creatures were Sarama’s sons. O king! Buffaloes, cows and others with cloven hooves were born from Surabhi. Hawks, vultures and others were born from Tamra. The large number of apsaras were born from Muni. O king! Snakes like the dandashukas were the sons of Krodhavasha. Trees and plants were born from Ila, the yatudhanas ⁴⁸⁰ were born from Surasa. Gandharvas were born from Arishta and animals with uncloven hooves from Kashtha. Danu had sixty-one sons. Hear the names of the most important ones—Dvimurdha, Shambara, Arishta, Hayagriva, Vibhavasu, Ayomukha, Shankushira, Svarbhanu, Kapila, Aruna, Puloma, Vrishaparva, Ekachakra, Anutapana, Dhumrakesha, Virupaksha, Viprachitti and Durjaya. Svarbhanu’s daughter was Suprabha and she married Namuchi. Yayati, Nahusha’s powerful son, married Sharmishtha, Vrishaparva’s daughter. Vaishvanara ⁴⁸¹ had four beautiful daughters—Upadanavi, Hayashira, Puloma and Kalaka. O king! Upadanavi was married to Hiranyaksha and Hayashira to Kratu. Ka ⁴⁸² married Puloma and Kalaka, two of Vaishvanara’s daughters. The illustrious Kashyapa married them because he was instructed to do this by Brahma. The danavas Poulama and Kalakeyas ⁴⁸³ were accomplished in battle. O king! Among these, sixty thousand destroyed sacrifices and were killed by your grandfather single-handedly, when he visited heaven and wished to do what would bring Indra pleasure. ⁴⁸⁴ Through his wife Simhika, Viprachitti had one hundred and one sons. Rahu was the eldest and the other hundred are the Ketus. All of them became planets. Now hear progressively about Aditi’s lineage. Through his portion, the lord and god, Narayana, himself descended there—Vivasvat, Aryama, Pusha, Tvashta, Savita, Bhaga, Dhatri, Vidhatri, Varuna, Mitra, Shatru and Urukrama. ⁴⁸⁵ Through Samjna, Vivasvat had the son, Manu Shraddhadeva, and an immensely fortunate couple of twins, Yama and Yami. Thereafter, Samjna became a mare on earth and gave birth to the two Nasatyas. ⁴⁸⁶ Through Chhaya, he had Shanaishchara and Savarni Manu as sons. The daughter was Tapati, who accepted Samvarana as a husband. Matrika was the wife of Aryama and their sons were the Charshanis. Brahma thought of them as a species from which humankind would evolve. Pusha didn’t have offspring. Since his teeth were shattered earlier, he only eats flour. That was because he exhibited his teeth and laughed, when he ⁴⁸⁷ was angry with Daksha. The maiden known as Rachana was the daughter of the Daityas ⁴⁸⁸ and she was Tvashta’s wife. Through them were born Samnivesha and the valiant Vishvarupa. The gods accepted him, though he was the son of the daughter of their enemies. ⁴⁸⁹ This was when they were abandoned by their preceptor, Angiras, ⁴⁹⁰ because they had shown him disrespect.’

Chapter 6(7)

The king asked, ‘Why were the gods abandoned by their own preceptor? What offence did they commit against their preceptor? O illustrious one! Please tell me this.’

Shri-Shuka replied, ‘Intoxicated by his prosperity over the three worlds, Indra deviated from the virtuous path. O king! He was surrounded by the Maruts, the Vasus, the Rudras, the Adityas, the Ribhus, the Vishvadevas, the Sadhyas and the Nasatyas. Maghavan was tended to and served by Siddhas, charanas, gandharvas, sages, those who knew about the brahman, vidyadharas, apsaras, kinnaras, birds and serpents. Melodious songs were sung before him. He was seated on a throne and a white umbrella that was as beautiful as the lunar disc was held atop his head. There were other signs of an emperor, whisk and fans. Poulami ⁴⁹¹ was seated on half of his excellent seat. When the great preceptor of the gods and of himself arrived, he did not arise and show him respect. Nor did he offer him a seat. Vachaspati ⁴⁹² is a supreme sage and is revered by the gods and the asuras. However, despite seeing that he had arrived, Indra did not arise from his seat. The wise lord, descended from the Angiras lineage, was silent. He quickly left and returned to his own house, knowing that this transgression resulted from the arrogance of prosperity. It was then that Indra realized he had shown disrespect to his preceptor. In the presence of everyone present in that assembly, he reprimanded himself. “Alas! I have perpetrated a wicked act. My intelligence was weak. In the insolence caused by prosperity, the preceptor has been dishonoured in an assembly. No learned person will desire the prosperity of the lord of the gods if that conveys the lord of the gods to sentiments like those of the asuras, as has happened now. There are those who say that an emperor must never arise from the throne on which he is seated. However, they do not know about supreme dharma. Their wicked path leads to calamity and one falls down into darkness. Those who heed their words sink, like boats made out of stone. The brahmana is the preceptor of the immortals and his knowledge is fathomless. Without any deceit, I will bow my head down and touch his feet, thus obtaining his favours.” Maghavan thought in this way. However, the illustrious Brihaspati left his house. Using the maya of adhyatma, he vanished. The illustrious and self-ruling one searched everywhere to determine where his preceptor had gone. Surrounded by the gods, he used his intelligence to meditate. But he couldn’t find any peace for himself. All the asuras heard this and followed the advice of Ushanas. ⁴⁹³ They were extremely difficult to vanquish and they attacked the gods, wishing to kill them. The sharp arrows released by them pierced the thighs and arms of the gods. With Indra and with their heads lowered, they went and sought refuge with Brahma.

‘The illustrious and self-creating one saw them stationed there, afflicted. The god was overcome with great compassion and addressed them in comforting words. Brahma said, “Alas! O best among the gods! You have committed an extremely inauspicious deed. The brahmana is controlled and the brahman is in him. Because of your prosperity, you did not honour him. O gods! You were prosperous and your own enemies were feeble. However, because of your ingratitude, you have been defeated by the enemy. O Maghavan! Look at your enemies. They decayed because they crossed their preceptor. But they are powerful now because they again faithfully worshipped Kavya. Those who follow that divine one from the Bhrigu lineage can take away my abode too. They have been instructed by the descendant of the Bhrigu lineage in accomplishing their objectives, and their intentions are not obvious. Why will they care for heaven? Lords of men who worship brahmanas, Govinda and cattle never face anything inauspicious. Therefore, quickly worship the brahmana Vishvarupa. He is the ascetic son of Tvashta and is self-controlled. When worshipped by you, he will accomplish your objectives, as long as you can forget his acts.” ⁴⁹⁴ O king! Thus advised by Brahma, they lost their anxiety.

‘They went to the rishi who was Tvashta’s son and embraced him. They said the following. The gods said, “May you be fortunate. We have come to your hermitage as guests. O son! ⁴⁹⁵ We are like your fathers and it is appropriate that you should accomplish our desire. O brahmana! The supreme dharma for a virtuous son is to serve his parents and this is especially true of one who is a brahmachari. A preceptor is the embodied form of the Vedas. A father is the embodied form of Prajapati. A brother is the embodied form of the lord of the Maruts. ⁴⁹⁶ A mother is the form of the earth. A sister is the embodied form of compassion. A guest is the embodied form of Dharma himself. A visitor is the embodied form of Agni. ⁴⁹⁷ All beings are the embodied form of the atman. Having been defeated by the enemy, your fathers are distressed and afflicted. O son! Using your austerities, you should follow our wishes and dispel these. You are a brahmana and the brahman is in you. We choose you as our teacher and preceptor. Through your energy, we will then be able to easily defeat our enemies. O brahmana! If one worships the feet of a younger person to accomplish an objective, that is not condemned. Learning is not determined on the basis of seniority in age alone.” The great ascetic was invited by the large number of gods to become their priest. Vishvarupa was delighted and addressed them in gentle words. Vishvarupa replied, “Those who know the good conduct of dharma have condemned this. ⁴⁹⁸ It diminishes the powers of brahmacharya. O lords! A person like me, who should be a disciple, has been requested by the lords of the worlds. Therefore, I cannot refuse. That is in my own selfish interest too. O lords! I survive on leftover grain and wealth is nothing to me. I have withdrawn from all virtuous rites. ⁴⁹⁹ O lords! How can I undertake the reprehensible task of becoming a priest? That only appeals to those who are evil in intelligence. Nevertheless, I cannot refuse that desired by my seniors. At the cost of my life and everything I possess, I will accomplish what you wish.” Vishvarupa, the great ascetic, promised them this. With supreme meditation, he performed the task of being a priest. The prosperity of the enemies of the gods was protected through the knowledge of Ushanas. Using the Vaishnava knowledge, the lord took it away and handed it over to the great Indra. This protected the one with one thousand eyes and the lord defeated the army of the asuras. Vishvarupa, generous in his intelligence, told the great Indra about this.’

Chapter 6(8)

The king said, ‘Protected by this, the one with one thousand eyes toyed with the enemy soldiers and vanquished them. He enjoyed the prosperity of the three worlds. O illustrious one! Tell me about this armour, which has Narayana inside it. ⁵⁰⁰ Protected by this, he defeated the enemy assassins in the battle.’

Shri-Shuka replied, ‘Once Tvashta’s son had been chosen as the priest, the great Indra asked him about this. This is the armour that goes by Narayana’s name. Hear it single-mindedly. Vishvarupa said, “A person must wash his hands and feet and perform the ablutions. He must wear a ring made out of kusha grass and be seated, facing the north. Controlling his speech, he must purify his limbs with the two mantras. ⁵⁰¹ When there is fear, he must don this supreme armour of Narayana’s—the two feet, the two knees, the two thighs, the stomach, the heart, the chest, the mouth and head progressively. ⁵⁰² Beginning, with Oum, the apportioning is thus in this way. Oum namo Narayanaya is then repeated in the reverse order. Thereafter, using the knowledge of the twelve aksharas, he must perform kara-nyasa. ⁵⁰³ Oum comes at the beginning and it ends with ‘ya’. It starts with the index finger and ends with the joints of the thumbs. ⁵⁰⁴ Oum must be deposited in the heart, ‘vi’ in the crown of the head, ‘sha’ in the middle of the eyebrows and ‘na’ in the tuft of hair on the head. ⁵⁰⁵ ‘Ve’ is deposited in the two eyes and ‘na’ in all the joints of the body. ‘Ma’ is thought of as a weapon and a learned person thus becomes a personified form of the mantra—Oum Vishnave namah. The visarga sign, ending with phat, must be invoked in all the directions. ⁵⁰⁶ He must meditate on the supreme atman, the one who should be meditated upon and the one who possesses the six potencies. ⁵⁰⁷ He must then chant a mantra that is the embodied form of knowledge, energy and austerities. ⁵⁰⁸ ‘Oum. May Hari bestow protection on me from all sides. He has placed his lotus feet on the back of the Indra among birds. He possesses eight arms that hold the conch shell, the discus, the shield, the sword, the mace, arrows, the bow and the noose. He possesses the eight powers. ⁵⁰⁹ In the form of a fish, may he protect me in the waters from large numbers of aquatic creatures and Varuna’s noose. He used his maya to assume the form of a vamana brahmana. May he protect me on the land in this form. As Trivikrama, may the one whose form is the universe protect me in the sky. In his form of Nrisimha, the destroyer of asura hordes, may the lord protect me in impenetrable places, forests and the forefront of the battle. When he uttered his loud and great roar, it echoed in all the directions and the embryos were dislodged. ⁵¹⁰ The sacrifice is his form. May he protect me along roads. ⁵¹¹ As varaha, ⁵¹² he raised the earth up on his own tusks. May Rama ⁵¹³ protect me on the summits of mountains. With Lakshmana, may Bharata’s elder brother ⁵¹⁴ protect me in foreign lands. May Narayana protect me from all kinds of terrible adharma and distractions. May Nara protect me from pride. May Datta, the lord of yoga, protect me from deviations in the path of yoga. May Kapila, the lord of gunas, protect me from the bondage of karma. May Sanatkumara protect me from the god of love. May Hayashirsha protect me from ignoring gods along the road. May the noble devarshi ⁵¹⁵ protect me from transgressions in worshipping the great being. In his form of the turtle, may Hari protect me from all kinds of hell. May the illustrious Dhanvantari protect me from eating undesirable food. May Rishabha, who conquered his atman, protect me from fear on account of the opposite sentiments. May Yajna protect me from hardship brought about by other people. In his form of the Indra among serpents, may Bala protect me from the krodhavashas. ⁵¹⁶ May the illustrious Dvaipayana protect me against ignorance. May Buddha protect me against distractions caused by large numbers of heretics. May Kalki protect me from the impurities of the age known as kali yuga. He has descended in this form for the sake of protecting dharma. With his club, may Keshava protect me in the morning. ⁵¹⁷ May Govinda, holding the flute, protect me during sangava. ⁵¹⁸ May Narayana raise his spear and protect me in the forenoon. May Vishnu, with the weapon to destroy enemies in his hand, protect me at midday. May Madhusudana, with the fierce bow, protect me in the afternoon. May Madhava, with the three forms ⁵¹⁹ protect me in the evening. May Hrishikesha protect me during the first part of the night. May Padmanabha protect me during the second part of the night and at midnight. May the lord, the abode of the shrivatsa mark, protect me during the latter part of the night. May the lord Janardana, the wielder of the sword, protect me just before dawn. May Damodara protect me during the morning sandhya. May the illustrious Vishveshvara, whose form is time, protect me just before morning. His sharp-edged chakra is like the fire of destruction that comes at the end of a yuga. Invoked by the illustrious one, it rages around in every direction. Please swiftly burn down all the enemy soldiers who deserve to be burnt down, just as the fire, with the wind as a friend, does to dry grass. O club! You have sparks of fire and are like the vajra to the touch. You are loved by the invincible one. Crush down those who should be crushed down. Pulverize the kushmandas, vainayakas, yakshas, rakshasas, bhutas and grahas. ⁵²⁰ Pulverize the enemy. O conch shell! When blown by Krishna, your blare is terrible and makes the hearts of enemies tremble. Drive away yatudhanas, pramathas, pretas, matrikas, pishachas and evil brahmanas who are malevolent in their glances. ⁵²¹ O supreme sword that is sharp at the edges! The lord will use you against my enemy soldiers. Cut them. Sever them. O shield with the mark of one hundred moons! Cover the eyes of the wicked enemies. Take away their evil eyesight. Evil planets, meteors, human beings, reptiles, fanged creatures, bhutas and sin cause us fear. By chanting the names and forms of the illustrious one, let all these head instantly towards their destruction. They are impediments in the way of our well-being. The illustrious Garuda is a lord who is praised in hymns and metres. Through the chanting of Vishvaksena’s names, let him protect us from all kinds of hardships. Let Hari’s names, forms and weapons protect us from all catastrophes. Let his ornaments, in the form of his companions, protect our intelligence, senses and the breath of life. The illustrious one is indeed everything that is manifest and is not manifest. Because of this truth, let everything that causes us harm head towards destruction. For those who have identified themselves with his atman, there is no difference between their own selves and he himself. Because of his own maya, his ornaments, weapons and different kinds of signs possess the powers. This is the true understanding of the illustrious and omniscient Hari. He goes everywhere. He is everywhere. Through his own forms, let him protect all of us. He is the illustrious Narasimha, who is inside and outside. He is in the sub-directions, the directions, above, below and everywhere around. Through his roar, let him destroy all the fear in the worlds. Through his own energy, let him envelope all the different kinds of powers.” O Maghavan! I have described the armour that has Narayana inside it. Armed by it, you will easily vanquish the leaders of the asuras. If a person wears it, he is instantly freed from all fear that results from anything he sees with his eyes or touches with his feet. If a person bears this knowledge, he does not suffer any fear from any direction—from kings, bandits, evil planets, or physical or mental diseases. In ancient times, a brahmana named Koushika mastered this. Using the path of yoga, he cast off his life in the desert regions. Chitraratha, the lord of the gandharvas, surrounded by women, once travelled in a vimana, over the spot where the brahmana had died. He instantly fell down from the vimana in the sky, with his head facing downwards. He was astounded. Heeding the words of the Valakhilyas, he collected the bones and immersed them in the Sarasvati, which flows in an eastern direction. After this, he bathed and returned to his own abode. Faced with danger, if a person hears this and faithfully remembers it, he is freed from all kinds of fear and all beings bow down before him. Shatakratu obtained this knowledge from Vishvarupa. Having vanquished the asuras in a battle, he enjoyed the prosperity of the three worlds.’

Chapter 6(9)

Shri-Shuka said, ‘O descendant of the Bharata lineage! We have heard that Vishvarupa possessed three heads—one for drinking soma, one for drinking liquor and one for eating food. O king! It said that at the time of sacrifices, he openly gave shares to the gods and the ancestors who were divinities, to the loud and gentle chanting of mantras. However, he was tied in bonds of affection towards his mother. ⁵²² Therefore, at the time of performing sacrifices, he covertly secreted a share and conveyed this share to the asuras. The lord of the gods noticed this disrespect towards the god and the violation of dharma. Scared, ⁵²³ in his rage, he swiftly severed his heads. The head that drank soma became a kapinjala. The head that drank liquor became a kalavinka. The head that ate food became a tittiri. ⁵²⁴ With cupped hands, the lord accepted the sin of killing a brahmana. To purify himself, at the end of a year, Hari ⁵²⁵ divided the elements of this sin into four parts and distributed it among the earth, water, trees and women. The earth accepted a fourth part because of the boon that ditches dug on earth will be filled up. ⁵²⁶ The sin of killing a brahmana is seen on earth in the form of the deserts. Trees accepted a fourth part because of the boon that severed branches will grow again. The sin of killing a brahmana is seen in the trees in the form of the sap. Women accepted a fourth part because of the boon that they would always experience desire. ⁵²⁷ This sin is seen in them every month, in the form of the menstrual discharge. Water accepted one fourth of the impurity because of the boon that it would increase the volume of a substance into which it was mixed. It is seen in water in the form of foam and froth and this must be collected and flung away.

‘When his son was killed, Tvashta offered oblations for the sake of generating Indra’s enemy. “O Indra’s enemy! Grow in strength and quickly kill the enemy.” A being, terrible in form, arose from the southern part of the sacrificial fire. He was like Death. It seemed to the worlds that the end of the yuga had arrived. Every day, on all sides, he increased by the length of an arrow’s flight. His appearance was like that of a burnt mountain. His complexion was like that of a mass of evening clouds. His hair and beard were like molten copper. His eyes were as fierce as the midday sun. With his blazing trident, he seemed to pierce the space between heaven and earth. When he danced or roared, the earth quaked because of his feet. His mouth was as deep as a cave and he seemed to drink up the sky. He seemed to lick the stars with his tongue and devour the three worlds. With a large array of terrible teeth, he yawned repeatedly. On seeing this, all beings were terrified and fled in the ten directions. This form was manifested because of Tvashta’s austerities and he seemed to envelop the worlds. The wicked and extremely terrible one was therefore known as Vritra. ⁵²⁸ Along with their followers, the bulls among the gods rushed forward to kill him, using their own respective divine astras and shastras. ⁵²⁹ However, he swallowed them all up. All of them were astounded and surprised at this. They lost their energy. They controlled themselves and approached the supreme and original being. The gods said, “The three worlds, consisting of wind, space, fire, water and land, and all of us, Brahma and the others, are terrified. We render offerings to the one, of whom, even Death is frightened. We seek refuge with him. He is never surprised. He is always completely satisfied with his own achievements. He is tranquil and serene. If a foolish person wishes to be protected by anyone else, he will be like a person who tries to cross an ocean by using a dog’s tail. ⁵³⁰ Manu tied his boat, in the form of the earth, to his horn, when he assumed the form of an aquatic creature, and crossed what was extremely difficult to traverse. ⁵³¹ He will certainly deliver us dependents from this limitless fear on account of Tvashta’s son. In ancient times, Svayambhu was alone on his lotus seat and the flood of water was filled with turbulent waves, created by loud and terrible winds. He almost fell down. However, he was saved from that fear by him. Let him convey us to a safe shore. He is the lone lord who controls us through his maya. He created us and we undertake creation in the universe. He is stationed in front of us, but we cannot discern his signs. We are proud because we think of ourselves as independent lords. When we are severely afflicted, using his own maya, from one yuga to another yuga, he always assumes avataras in the form of gods, rishis, men and subhuman species and saves us. All of us approach that god and seek refuge with him. He is the divinity who is there in our atmans. He is supreme and foremost, the great being. The universe is his manifestation. He is the one with whom one should seek refuge. The great-souled one always confers well-being on those who are devoted to him.” O great king! He was worshipped by the gods in this way.

‘Holding a conch shell, chakra and a club, he manifested himself inside their hearts. He was served and worshipped by sixteen attendants who were just like him in appearance, but were without shrivatsa and Koustubha. His eyes were like blooming autumn lotuses. On seeing him, their hearts were flooded with delight. O king! They prostrated themselves on the ground, like rods. Rising gradually, they worshipped him. The gods said, “We bow down before the one who is the seed of sacrifices. We bow down before the one who is time. We bow down before the one who wields the chakra. We bow down before the one who is addressed through auspicious names. You are the controller and the destination of the three. ⁵³² You are the supreme refuge. O controller! Anyone born after the original creation is incapable of comprehending you. Oum. We bow down before the illustrious Narayana. O Vasudeva! O original being! O great being! O immensely glorious one! O supremely auspicious one! O supreme benediction! O supremely compassionate one! O absolute one! O support of the universe! O sole protector of the worlds! O lord of everything! O Lakshmi’s lord! Paramahamsas wander around. They immerse their atmans in the yoga of meditation and worship the supreme one. When they are completely purified, he manifests himself before them. They follow the dharma of paramahamsas. The door of darkness is closed and consciousness is revealed to them. In the world of their atmans, they themselves obtain you and experience their own bliss from you. Your pastimes are extremely difficult to understand. You are not dependent on anyone for support. You do not possess a material body. You do not expect any cooperation from us. There are no transformations in your atman. You are nirguna. But you create the gunas and preserve and destroy them. Do you exist in this material world? ⁵³³ It is created on the basis of the gunas and one descends into it. Is this under a superior person’s control or is this because of one’s own inauspicious deeds? Are you responsible for the fruits of good deeds? Should one accept them and be satisfied with them? The effects of good conduct also pass. You are said to be an impartial witness. We certainly do not understand all this. But since the illustrious one possesses an aggregate of an infinite number of qualities, there is no contradiction between the two. The lord’s greatness is unfathomable. Modern debates, disputes, assertions, suggestions of proof, ill-informed arguments and references to sacred texts are used by agitated minds that resort to dogmatic theories and controversies. You are beyond the range of disputes and everything based on maya. You are absolute and are hidden inside this maya that you create. It is impossible to distinguish the difference between the two propositions and your true nature is independent of both of them. Depending on one’s intelligence, a piece of rope can seem to be a snake. Like that, depending on whether a person’s intelligence is balanced or prejudiced, you appear before them. He is indeed in every object and he is the substance of every object. He is the lord of everything. He is the cause behind all the causes that exist in the universe. His atman is present in everything and his illumination is manifest in all the gunas. He is the only thing that remains. ⁵³⁴ Indeed, his glory is an ocean of amrita. Even if a person tastes a drop of that only once, an incessant stream of bliss flows in his mind. He forgets everything that he has seen or heard and no reflection is left of the material objects of pleasure. Such great devotees are single-mindedly devoted to the illustrious one alone. He is the beloved well-wisher of all beings. He is in all atmans. O Madhu’s destroyer! Their minds are completely and continuously immersed in you. They are accomplished in determining what is best for them. You are a beloved well-wisher, whom they love as much as their own selves. How can such virtuous people give up service at your lotus feet and again return to this cycle of samsara? You yourself are the foundation of the three worlds. You are Trivikrama. You are Trinayana. ⁵³⁵ You are regarded as the most beautiful in the three worlds. Indeed, the offspring of Diti, Danu and the other species are also manifestations of your power. This is not the time for their endeavours to flourish. O wielder of the rod! Using your own maya, depending on the nature of the offence, you levy the rod of punishment by assuming the forms of gods, men, animals, mixed beings ⁵³⁶ or aquatic creatures. O illustrious one! In this way, if you so think, kill Tvashta’s son. We depend on you. O father of our father! O Hari! We are prostrate before you. Our hearts are bound in love towards you and we meditate on your lotus feet. By revealing your signs to us, you have accepted us as your own. Glance towards us with your bright, pleasant, smiling and soothing looks, tinged with compassion. The sweet words that emerge from your mouth are like drops of amrita. O loved one! You should pacify the torment that is there in our hearts. O illustrious one! Using your divine maya, you amuse yourself and are the cause behind the creation, preservation and destruction of the entire universe. You are inside the hearts of the large number of living beings and outside too. You are the brahman and your own atman manifests itself in other forms. Pradhana is your form. Depending on the place, time, body, status and specifics, you are the cause. You are the experience and the one who experiences. You are a witness to every kind of thought. Your body is like the sky. You are yourself the supreme brahman, the paramatman. In this world, how can we inform you about our specific requirements? That will be like sparks of fire illuminating the fire. O illustrious one! Therefore, you should yourself think about what should be done for us. You are the supreme preceptor and we have sought the shade of your feet, which are like lotuses with a hundred petals. There are many kinds of hardships and exertions in samsara and you relieve them for those who seek refuge with you. So that our wishes can be satisfied, we have resorted to you. O lord! Therefore, slay Tvashta’s son. He is devouring the three worlds. O Krishna! He has devoured our energy, our astras and weapons. ⁵³⁷ O hamsa! O one who resides in the core of the heart! O witness! O Krishna! O immensely famous one! O one who has no beginning! O treasure for the virtuous! For those who seek you out as a destination, you are the ultimate and supreme goal and the object of all exertions. O Hari! We bow down before you.” O king! Hari was thus lovingly worshipped by the gods. He heard their praises and was pleased. He replied.

‘The illustrious one said, “O best among the gods! I am pleased with you and with the knowledge that exists in your praises. If a man is devoted to me, that kindles in him the memory of the greatness of the atman. O bulls among the gods! When I am pleased, what is difficult to accomplish? If a person knows the truth and if his intelligence is fixed on me, he wishes for nothing else. A miser considers the qualities of material objects and does not know what is best for himself. What is bestowed on a person is in accordance with what he wishes for. A learned person knows what is best for himself and does not prescribe rituals to the ignorant, just as an excellent physician does not recommend unwholesome food to a patient, even if he desires it. O Maghavan! May you be fortunate. Go quickly to Dadhyan, ⁵³⁸ supreme among rishis. His body is full of learning, vows and austerities. Ask him for that. Dadhyan has obtained realization of the pure brahman and imparted that knowledge to the two Ashvins. Because of this, these two became immortal. This knowledge is known as Ashvashira. ⁵³⁹ This invincible armour has me as its essence. ⁵⁴⁰ Dadhyan, Atharvan’s son, also conferred it on Tvashta. Tvashta gave it to Vishvarupa and Vishvarupa taught you this. He ⁵⁴¹ knows about dharma. When you and the Ashvins ask, he will give his limbs. Vishvakarma will fashion the best among weapons out of this. It will be full of my energy and with this, you will be able to sever Vritra’s head. When he has been killed, you will regain your energy, astras, weapons and prosperity. You will regain your good fortune. No one can harm those who are devoted to me.”’

Chapter 6(10)

Shri-Shuka said, ‘The illustrious creator of the universe instructed Indra in this way. While they looked on, in the twinkling of an eye, Hari vanished from the spot. O descendant of the Bharata lineage! Atharvan’s great son was entreated by the gods and the rishis. Delighted, he smiled and replied to them. “O lords of the senses! You do not know about the severe and unbearable pain that those with bodies suffer at the time of death. It deprives them of consciousness. For living beings who wish to remain alive in this world, this body is extremely desired. Even if Vishnu asks for it, who will be interested in giving it up?” The gods said, “O brahmana! You are compassionate towards beings. You are a great and learned person. Your deeds are praised in excellent shlokas. What can be difficult for a person like you to give up? Indeed, there are people who are only concerned with selfish ends. They do not know about the dangers faced by others. If they knew, no one would have to ask. A lord of charity never says ‘no’, as long as he can.” The rishi replied, “I answered in that way because I wished to hear about dharma from you. This body will cast me aside some day and I am casting aside what is desired by you. O protectors! This body is not permanent. In this world, if a man does not show compassion towards beings, he does not obtain dharma or fame. Even immobile objects grieve over him. This is the eternal dharma followed by those who are praised in excellent shlokas. A person’s mind must grieve at the sorrow of creatures and rejoice at their delight. Alas! This is a great hardship in this world. ⁵⁴² This body is perishable and should belong to others. A mortal person should not use it for one’s own selfish needs, but for others. He must use his wealth, relatives and body for others.” Thus, Dadhyan, the son of Atharvan, made up his mind to give up his body. Giving it up, he surrendered his atman to the illustrious one, the supreme brahman. He knew about the truth and controlled his senses, breath of life, mind and intelligence. Destroying all bondage, he resorted to supreme yoga and did not realize when he left his body.

‘Thus, Vishvakarma fashioned the vajra and Indra wielded it. It was infused with the sage’s powers and was also full of the illustrious one’s energy. He was surrounded by a large number of gods and was astride an Indra among elephants. He was praised by a large number of sages and delighted the three worlds. His enemy, Vritra, was surrounded by leaders of the asura army. O king! With great energy, he angrily attacked him, like Rudra advancing against Yama. There was an extremely terrible battle between the gods and the asuras. It was like the one that took place between them on the banks of the Narmada, at the end of the first yuga and the beginning of treta. There were the Rudras, the Vasus, the Adityas, the Ashvins, the ancestors, the fire gods, the Maruts, the Ribhus, the Sadhyas and the Vishvadevas, surrounding the lord of the Maruts. ⁵⁴³ Shakra, the wielder of the vajra, was resplendent in his own prosperity. O king! On witnessing this in the battle, the asuras, with Vritra at the forefront, could not tolerate this. There were Namuchi, Shambara, Anarva, Dvimurdha, Rishabha, Ambara, Hayagriva, Shankushira, Viprachitti, Ayomukha, Puloma, Vrishaparva, Praheti, Heti, Utkala, daityas, danavas and thousands of yakshas and rakshasas. The prominent Mali and Sumali wore armour made out of molten gold. They countered the vanguard of Indra’s army, which was impossible for even Death to withstand. They attacked fearlessly. They were invincible and roared like lions. They used clubs, maces, arrows, spears, bludgeons, javelins, tridents, battleaxes, swords, shataghnis and bhushundis. ⁵⁴⁴ From every direction, they repulsed the bulls among the gods with shastras and astras. Because of the nets of arrows in every direction, nothing could be seen. Arrows descended one after another, like masses of dense clouds, and even the stellar bodies became invisible. However, those torrents of shastras and astras could not make the soldiers of the gods suffer. The gods were dexterous in the use of their hands and cut them down into thousands of fragments before they could reach their targets. When the stocks of shastras and astras became exhausted, they showered down summits of mountains, trees and boulders on the army of the gods. However, as earlier, these too were severed. Vritra’s leaders saw that Indra’s soldiers were unharmed by the torrents of shastras and astras and were safe. They were not even injured by the trees, boulders and the many summits of mountains. They were scared. All their efforts were in vain. The daityas again tried to attack the army of the gods, but Krishna was favourable towards the latter. There was no effect, just as harsh words uttered by inferior people have no impact on great ones. They were not devoted to Hari and saw that their attempts were futile. Their insolence in the field of battle was destroyed. All their spirits were taken away. They made up their minds to abandon their leader and flee from the forefront of the battle. The spirited Vritra saw that his asura followers were running away. He saw that his army was routed and fleeing, overcome by great fear. The brave one laughed and spoke to them. The foremost one spoke words that were appropriate for the occasion, appealing to spirited ones. “O Viprachitti! O Namuchi! O Puloma! O Maya! O Anarva! O Shambara! Listen to me. Death is always certain for anyone who has been born. In this world, nothing has been thought of that can counter this. If death in this world leads to other worlds and fame, why should one not accept this as something that is appropriate? Two kinds of death are revered, but they are extremely difficult to get. One can conquer one’s breath of life, concentrate on the brahman and immerse oneself in yoga to give up one’s body. Alternatively, without retreating, one can bravely lie down in the field of battle.”’

Chapter 6(11)

Shri-Shuka said, ‘O king! Their master’s ⁵⁴⁵ words praised dharma. However, they were senseless and intent on running away. Scared, they did not accept these words. The bull among asuras saw that his army of asuras had been routed. Time was favourable towards the gods. Time was unfavourable towards them and they were without a protector. Witnessing this, Indra’s enemy was pained, angry and intolerant. O king! Restraining them energetically, he censured them in these words. “Why are you fleeing, like excrement released by your mothers? Those who pride themselves on being brave do not strike people from the rear, or kill those who are frightened. That is not praiseworthy. Nor does it lead to heaven. O insignificant ones! If you have the slightest bit of fight left in your hearts and do not desire the delight of carnal pleasures, stand at least in front of me.” He was extremely powerful and his angry and terrible form made the worlds and the large number of gods lose their senses when he roared. Hearing Vritra’s roar, the large number of gods fell down on the ground, senseless, as if they had been struck by the vajra. He was indomitable in the field of battle and he crushed the afflicted soldiers of the gods with his feet. They closed their eyes. He energetically brandished his trident and made the earth tremble. He was like a maddened leader of elephants amidst a forest of lotus flowers. On seeing him advance, the wielder of the vajra became extremely intolerant. He hurled a gigantic club towards him and it was extremely difficult to withstand. As it was descending, he playfully caught it in his left hand. Indra’s enemy was greatly enraged. In the battle, great in his valour, he struck Indra’s mount on the temple with the club and roared. O king! Everyone applauded this feat. Airavata was struck by Vritra’s club and whirled around, like a mountain struck by thunder. Its mouth was shattered and it exuded blood from its mouth. Suffering greatly, with Indra, it retreated a distance of seven bow-lengths. Since the mount was suffering, his ⁵⁴⁶ mind was miserable. The great-souled one ⁵⁴⁷ did not strike again with the club. Indra touched the mount with his hand, which oozed out amrita. With the pain and wounds healed, it stood there again.

‘O Indra among kings! He saw his enemy, the slayer of his brother, ⁵⁴⁸ wishing to fight and using the vajra as a weapon. He remembered that cruel and sinful act and grieved. Confounded, he laughed and said the following. Vritra said, “It is good fortune that this noble enemy is stationed in front of me. You are the killer of a brahmana who was my brother and your preceptor. O most wicked person! It is good fortune that I shall free myself from my debt today. Your heart is made out of stone and it will soon be pierced by my trident. My elder brother knew about the atman and he was a brahmana. He was innocent and you instated him as your preceptor. He trusted you. But desiring heaven, you mercilessly severed his heads with your sword, just as one does to an animal. Because of your own deeds, your modesty, prosperity, compassion and fame have gone. You are condemned by flesh-eaters too. When I pierce your body with my trident, you will suffer pain. It will not be touched by the fire and will be devoured by vultures. There are others who are cruel and ignorant. Raising their weapons, they are striking me. With my sharp trident, I will pierce their throats and offer those as a sacrifice to the lords of the bhutas and their companions. O Hari! O brave one! Or you may sever my head with your vajra and crush my army. In that case, I will pay my debts and offer myself as a sacrifice to all living beings. I will obtain the dust on the feet of spirited ones. O lord of the gods! Why are you not hurling your invincible vajra towards me? Your enemy is stationed in front of you. Do not harbour a doubt. Like the club, your vajra will not be successful, like a request made to a miser. O Shakra! Your vajra has certainly been infused with Hari’s energy and with energy from Dadhichi’s austerities. It is controlled by Vishnu. Using it, slay the enemy. Wherever Hari exists, prosperity, victory and qualities exist there. ⁵⁴⁹ As we have been asked, my mind will meditate on the lotus feet of Samkarshana. The bond of carnal pleasures will be torn asunder by the force of your vajra. I will give up this world and obtain the destination of the sages. For men who are his devotees and are single-minded in their intelligence, he does not confer the prosperity of heaven, the earth, or the nether regions. Those lead to hatred, anxiety, mental diseases, pride, dissension, hardships and great exertion. O Shakra! Our lord creates obstructions in the path of attaining the three objectives. ⁵⁵⁰ It can be inferred that the favours of the illustrious one are extremely difficult to obtain. They can be obtained by those who regard everything else as insignificant, and not by others. O Hari! ⁵⁵¹ Let me be a servant to the servants for whom your feet are the only refuge. Let my mind remember the qualities of the lord of life. Let me chant your praise with my words. Let my body perform your deeds. I do not desire the vault of heaven, the position of Parameshthi, sovereignty over the entire earth, lordship of the nether regions, the siddhis of yoga, or liberation from rebirth, if that means a separation from you. O lotus-eyed one! My mind wishes to see you, just as fledgling birds without wings wish to see their mother, calves afflicted by hunger desire milk from the udder, or a miserable lover wishes to see her beloved, who is away from home. O lord! While I wander around in the wheel of samsara because of my own deeds, let me obtain the friendship of Uttamashloka’s devotees and not with those whose minds are attached, because of your maya, to the body, children, wives and homes.”’

Chapter 6(12)

The rishi said, ‘O king! In this way, he thought that death was superior to victory and was ready to give up his life. He seized the trident and attacked Indra of the gods, just as in the middle of the waters, Kaitabha had attacked the great being. The brave Indra among the asuras swiftly hurled the trident, with points that were as firm as the fire of destruction that comes at the end of a yuga, towards the great Indra and roared. He exclaimed in rage, “O wicked one! You have been killed.” It descended from the sky, like a planet or meteor that had been dislodged. It was impossible to look at. But without any fear, the wielder of the vajra, which possessed one hundred joints, severed it, along with his arm, which was as thick as the body of the king of serpents. With one of his arms severed, Vritra angrily approached the wielder of the vajra and struck Indra and his elephant on the temple with a club. The vajra fell down from Maghavan’s hand. Vritra’s deed was extremely marvelous and the gods, the asuras and large numbers of charanas and Siddhas applauded it. They saw that Puruhuta ⁵⁵² faced a difficulty and miserably lamented, “Alas!” In the presence of the enemy, Indra was ashamed that the vajra had got dislodged from his hand and did not pick it up again. Vritra told him, “O Indra! This is not the time to grieve. Pick up the vajra and slay your own enemy. A person who picks up his weapon and fights is never assured of victory all the time. The sole exception is the original, eternal and omniscient being, the paramatman, the controller of creation, preservation and destruction. It is because of him that the worlds and their guardians are dependent and live under his control, like birds captured in a net. He is time and the cause. ⁵⁵³ Ignorant people who are foolish think themselves to be responsible for energy, strength, the breath of life, immortality and death. O Maghavan! A female image made out of wood or the figure of an animal made out of leaves are dependent on the controller. Know that all creatures are like this. Without his favours, Purusha, Prakriti, Mahat, ego, the elements, the senses and the mind are incapable of creating. A person who does not know takes himself to be the controller, though he is controlled. It is he who himself creates beings out of the elements and devours them again. A man’s lifespan, prosperity, deeds, opulence and benedictions exist at the right time. Otherwise, even if he does not wish it, there is adversity. Therefore, one should be indifferent towards ill fame, fame, victory, defeat, joy, misery, life and death. If a person knows that sattva, rajas and tamas are the qualities of Prakriti and that the atman is only a witness, he is not bound down. O enemy! Look at me. I have been defeated in the battle and my weapon and arm have been severed. Nevertheless, to the best of my ability, I am trying to take away your life. This battle is a gamble where life is the stake, the arrows are the dice and the mounts are the board. It is not known whether this one will be victorious and that one will be defeated.” Indra heard Vritra’s words, which were without any deceit. He honoured them. He overcame his wonder, seized the vajra, laughed and spoke the following. “O danava! With intelligence like this, it is my view that you are a Siddha. With all your soul, you are a devotee of the lord of the universe, the great well-wisher. You have transcended Vaishnavi maya, which confounds people. You have given up the sentiments of an asura and have obtained the status of a great being. You possess rajas by nature. Your single-minded devotion to the illustrious one, who is full of sattva, is a great wonder. The illustrious Hari is the lord of all that is beneficial. If one is devoted to him, one sports in an ocean of amrita. What is the need for water from small ditches?” O king! Determining the nature of dharma, they spoke to each other in this way. The immensely valiant Indra and Vritra, the leaders of armies, fought against each other.

‘O revered one! Vritra, the destroyer of enemies, whirled a terrible iron club and using his left hand, hurled it towards Indra. Simultaneously, the god used his vajra, possessing one hundred joints, to sever the club and Vritra’s arm, which was like the trunk of an elephant. Both of the asura’s arms were severed at the bases and blood started to flow. He was like a mountain with its wings severed by the vajra, which therefore fell down from the sky. ⁵⁵⁴ He was gigantic in size and immensely valiant. He was like a gigantic serpent, or an elephant. The daitya’s lower jaw touched the ground and his upper jaw reached up into the sky. His mouth was as deep as the sky. His terrible tongue flickered like that of a snake. His teeth were like Death and seemed to devour the three worlds. His extremely large and gigantic body trembled violently, like a mountain. It was as if the king of mountains ⁵⁵⁵ was moving around on its feet and crushing the earth with the tread of its steps. He approached and swallowed the wielder of the vajra and his mount. The Prajapatis, the gods and the maharshis saw that he had been swallowed by Vritra. Despondent, they exclaimed, “Alas! This is a catastrophe.” Indra of the gods was swallowed, but did not die inside the stomach. He was protected by the great being’s armour and the strength of yoga maya. The lord powerfully tore apart the stomach with the vajra and emerged. Using his energy, he then severed the enemy’s head, which was like the summit of a mountain. The vajra whirled around his neck with great speed, revolving and severing it from all sides. Vritra’s head was severed and brought down in as many days as stellar bodies take for two ayanas. ⁵⁵⁶ After this, drums were sounded in the sky. The gandharvas, the Siddhas and large numbers of maharshis praised the qualities of the one who had killed Vritra. Delighted, to the accompaniment of mantras, they showered down flowers. O destroyer of enemies! While all the gods looked on, a resplendent light emerged from Vritra’s body. He reached the radiant world.’

Chapter 6(13)

Shri-Shuka said, ‘O generous one! When Vritra was slain, with the exception of Shakra, all the worlds and their guardians were freed of their anxiety and their senses were delighted. The devarshis, the ancestors, the bhutas, the daityas and the followers of the gods returned to their own respective abodes. So did Brahma, Isha, Indra and the others.’

The king asked, ‘O sage! I wish to hear the reason why Indra was sad. When all the gods were happy, what was the reason for Hari to be miserable?’

Shri-Shuka replied, ‘When they were anxious about Vritra’s valour, all the gods and rishis approached Indra, so that he might kill him. However, he did not desire to indulge in this great killing. ⁵⁵⁷

‘Indra said, “When I killed Vishvarupa, women, the earth, trees and water showed me their favours and distributed the sin among themselves. How will I be able to cleanse the sin of killing Vritra?”’

Shri-Shuka continued, ‘Hearing this, the rishis told the great Indra, “Do not fear. O fortunate one! With our help, you will perform a horse sacrifice. The lord and great being, the god Narayana, the paramatman is pleased through a horse sacrifice and will free you, even if you happen to kill everyone in the universe. By chanting his name, the slayer of a brahmana, the slayer of a father, the slayer of a cow, the slayer of a mother, the slayer of a preceptor, a sinner, a person who eats dogs, and even a pulkasa, ⁵⁵⁸ are all purified. With devotion, we must perform a great horse sacrifice. Even if you kill all mobile and immobile objects, along with Brahma, you will not be tainted. Killing one wicked person is nothing.” Thus urged by the brahmanas, the lord of the Maruts killed his enemy. As soon as he had been killed, the sin of killing a brahmana attacked Vrishakapi. ⁵⁵⁹ Indra started to suffer from that torment and once it had entered, he could find no peace. His other qualities, like those of modesty and speech, were unable to make him happy. In the form of a chandala woman, he saw the sin chasing after him. Her limbs trembled because of her old age. She has suffering from pulmonary consumption and her garments were covered with blood. Her grey hair was dishevelled and she asked him to wait. A bad smell of rotten fish emanated from her and made the road stink. O lord of the earth! The one with one thousand eyes went up into the sky and all the directions. O king! Finally, he quickly went to the north-eastern direction and entered Manasa. Invisible to everyone, he dwelt inside the fibre of a lotus for one thousand years, with no subsistence other than what the fire god brought him. He kept thinking about how he would free himself from the sin of killing a brahmana. Nahusha possessed learning, austerities, yoga, strength and the right sentiments and ruled the third world ⁵⁶⁰ during this period. However, the evil-minded one became insolent because of his prosperity and opulence and was conveyed to the status of a subhuman species by Indra’s wife. ⁵⁶¹ Thereafter, he ⁵⁶² was invited by the brahmanas to return. He meditated on the lord, who counters all sins. The divinity of the direction robbed the sin of its powers. ⁵⁶³ Since he was also protected by Vishnu’s wife, it could not harm him. O descendant of the Bharata lineage! The brahmana rishis approached him and consecrated him for a horse sacrifice, following the appropriate rites. This indeed means worship of the great being. He worshipped the being whose atman is in all the gods. Those who know about the brahman invited the great Indra to come and perform the horse sacrifice. O king! There was a mass of sin that had accumulated because he had killed Tvashta’s son. Like dew is dispelled by the sun, this was reduced to nothing. As ordained, the horse sacrifice was performed by Marichi and the other officiating priests. The great and ancient being, the lord of sacrifices was worshipped and Indra was cleansed of his sin. This great account is a recital of the deeds of the one whose feet are a tirtha and cleanses all sins. It describes the faith of devotees and enhances devotion. It describes the victory and liberation of the great Indra, lord of the Maruts. Learned people must always read this account. Controlling their senses, they must listen to it on auspicious days. Through this, one obtains wealth, fame, liberation from all sins, victory over enemies, benedictions and long lifespans.’

Chapter 6(14)

Parikshit asked, ‘O brahmana! The evil Vritra was naturally full of rajas and tamas. How did his mind become firmly fixed on devotion towards Narayana? Even among gods who are full of pure sattva and rishis with unblemished souls, devotion towards Mukunda’s lotus feet is generally not generated. On earth, there are living beings as numerous as the number of particles of dust. Among them, it is only a few, human beings and others, who act for their well-being. O supreme among brahmanas! Among these, it is generally only a few who seek liberation. Among a thousand who seek liberation, perhaps it is only one who gets liberated. O great sage! Among crores who have obtained liberation and are Siddhas, it is extremely difficult to find one who is devoted to Narayana and is tranquil in his atman. Vritra was wicked and tormented all the worlds. In the fierce field of battle, how was his mind so firmly fixed on Krishna? O lord! I have yet another doubt and wish to satisfy my curiosity. In the battle, he satisfied the one with one thousand eyes with his manliness.’ ⁵⁶⁴

Suta said, ‘Badarayana’s illustrious son was thus asked by the devoted Parikshit. He heard, welcomed the question, and spoke the following words.’

Shri-Shuka said, ‘O king! Hear the history attentively. I heard it from the mouths of Dvaipayana, Narada and Devala. O king! In the land of Shurasena, there was a king who was a sovereign emperor. He was known as Chitraketu and he could milk the earth for whatever he desired. He had ten million wives. However, though the king was capable of producing sons, he did not have any sons through them. He possessed beauty, generosity, youth, noble birth, learning, prosperity, opulence and other qualities. However, he always thought about the barreness and that he did not have offspring. All his riches and queens, with beautiful eyes, and sovereignty over the earth did not give him reason for delight. Once, the illustrious rishi, Angiras, came to his mansion. As he wished, he was travelling around the worlds and arrived. He ⁵⁶⁵ immediately stood up and following the prescribed rites, offered him what he deserved. After receiving the hospitality, when he was happily seated, he ⁵⁶⁶ controlled himself and sat down near him. Angiras asked, “Are you well? Is there well-being for you and the ordinary people? Just as a man is protected by seven constituents, a king is protected by seven objects. ⁵⁶⁷ By binding himself to the seven constituents, a person can obtain what is beneficial. O lord of men! Like that, the seven objects take away everything inauspicious from a king. Are your wives, subjects, advisers, servants, shrenis, ⁵⁶⁸ ministers, citizens, inhabitants of the countryside, landholders and your sons obedient to you? If a person has controlled himself, all these remain under his control. Without any deviation, the worlds and their guardians offer him tribute. I can see that you are not happy, with yourself or with others. It can be discerned that you have not attained your objective. Because of your thoughts, your face is pale.” O king! He was thus asked various questions by the learned sage. Desiring offspring, he replied to the sage. Chitraketu said, “O illustrious one! Because of your austerities, knowledge and meditation, what is unknown to you? Inside and outside their bodies, yogis destroy all sins. O brahmana! Though you know everything, you have nevertheless asked about the reason for my mental anxiety. Urged by you, and with your permission, I am telling you. My empire, prosperity and opulence is sought after by the guardians of the worlds. But I am like a person who is hungry and thirsty. These cause me no delight, since I wish for something else—children. O immensely fortunate one! Therefore, protect me and my ancestors, who will descend into darkness. Act so that I have offspring, so that we are able to cross over to the distant shore.” The illustrious one, Brahma’s son, was compassionate and was entreated in this way. The lord cooked some charu ⁵⁶⁹ for Tvashta and performed a sacrifice for Tvashta. O descendant of the Bharata lineage! Among the king’s queens, the eldest and the best had the name of Kritadyuti. The brahmana gave her the leftover of the sacrificial offering. ⁵⁷⁰ O king! Brahma’s son told the king, “You will have a son who will be the cause of both joy and grief.” After this, he departed.

‘After eating the leftovers, through Chitraketu, Queen Kritadyuti conceived, just as the Krittikas had a son through Agni. O king! Born through the energy of the lord of Shurasena, the embryo developed from one day to another day, like the moon during shukla paksha. In due course of time, a son was born. Hearing about the birth, all the residents of Shurasena were greatly delighted. The happy king bathed and purified himself and wore ornaments. He had brahmanas pronounce words of benediction and made them perform the birth rites for the son. He gave them gold, silver, garments, ornaments, villages, horses, elephants and sixty crore cows. Like Parjanya showering down desired objects on living beings, the great-souled one donated these for the wealth, fame and long life of his son. When a person without riches obtains wealth after a great deal of difficulty, his attachment towards the riches increases. Like that, the father, a royal sage, had his attachment towards his son increase day by day. The mother’s love for the son also increased excessively. Because of their confusion, Kritadyuti’s co-wives became feverish and hankered after offspring. Chitraketu became greatly attached to the wife who had borne him a son. He fondled the child every day and was no longer attached to the others. Because of their jealousy, they lamented and condemned themselves. There was the misery of not having children, compounded by the king’s neglect. “Shame on a wicked woman who does not have offspring. She has no respect in her husband’s house. Co-wives who have offspring censure them like maid servants. Even maid servants don’t have to lament. If they constantly serve their master, they are shown respect. We unfortunate ones are the maid servants of maidservants.” Since the king’s conduct did not show them any respect, the co-wives were tormented and their hatred for the one who possessed the treasure of a son became very strong. Their intelligence was destroyed by their enmity. The women became very hard of heart. Extremely intolerant towards the king, they administered poison to the prince. Kritadyuti wasn’t aware of the great sin committed by her co-wives. She looked at him and thought that he was asleep. Therefore, she roamed around the house. After some time, the spirited one noticed that her son had been asleep for a very long time. She urged the nursemaid, “O fortunate one! Bring my son to me.” When she approached the one who was lying down, she saw that his eyes were turned upwards. His breath of life and senses had abandoned him. She exclaimed, “Alas! I have been killed!” and fell down on the ground. The queen heard her extremely piteous tone and the sounds of her loudly beating her breasts with her hands. She entered and swiftly approached her son and saw that her infant son had suddenly died. With her misery increasing, she fell down on the ground. Because she lost consciousness, her hair and garments were dishevelled. The people, the men and the women who resided in the inner quarters, heard the sounds of the lamentation. Arriving, they were also equally miserable and extremely unhappy. Those who had committed the crime also started to weep deceitfully. Hearing that his son had died because of an undetermined reason, the king lost his eyesight and repeatedly stumbled along the way. Tied by bonds of affection, his great grief increased. Surrounded by ordinary people and brahmanas, he fell down unconscious. The dead one’s hair and garments were dishevelled and he fell down at the child’s feet. He sighed deeply and his voice was choked with tears. He was unable to say anything. The child, the single heir and son, was dead. On seeing that her husband was grieving a lot, the queen also started to lament in many kinds of ways, increasing the grief of the ordinary people who were assembled there. Her breasts were smeared with kunkuma paste, but they were now sprinkled with drops of tears mixed with collyrium. Her hair was dishevelled and her garland was cast aside. Like a female osprey, she lamented in a sweet and extraordinary tone for her son. “Alas! O Vidhatri! You are exceedingly foolish. You have acted contrary to your own creation. An elder person is alive, while a younger person has died. This is perverse and you must certainly be an enemy. In this world, if there is no progression in the matter of birth and death, that may be because of the own karma of living beings. But this increase in the bond of affection is also your own creation. You have yourself created it and are now cutting it asunder. O son! ⁵⁷¹ I am miserable and without a protector. You should not have abandoned me. Look at your father. He is tormented by grief. We could have crossed the darkness with your help. Without a son, it is extremely difficult to cross. With the merciless Yama, do not go far away. O son! Arise. These children are your friends. O son of a king! They are summoning you, so that you can play with them. You have slept for a long time and you must be suffering from hunger. Drink at my breasts and take away the grief of your relatives. O dear son! Since I am unfortunate, I have not seen your beautiful and smiling face, which is like a lotus. Your eyes are closed. Have you gone to another world, from which, one does not return? Have you been taken away by the merciless one? ⁵⁷² I cannot hear your sweet words.” In many kinds of lamentations, she wailed about her dead son. Chitraketu was also severely tormented and wept in a loud voice. The couple and all their followers lamented. The men and women wept and everyone seemed to be unconscious. Everyone was thus overwhelmed by misery, unconscious and without a leader. Knowing this, the rishi named Angiras arrived there, along with Narada.’

Chapter 6(15)

Shri-Shuka said, ‘They spoke to the king, who had fallen down next to the dead body, like another dead body. He was overwhelmed with grief and they instructed him with virtuous words. “O Indra among kings! You are sorrowing over him, but what is the relationship between him and you? How is he related to you in this birth, in a past birth and in a future birth? Small grains of sand come together and then drift apart because of the force of the flow. Like that, because of time, embodied beings come together and are separated. From seeds, crops may result, or they may not result. In that way, urged by the lord’s maya, living beings may, or may not, create other living beings. We, you, and all mobile and immobile objects that exist with us at this point in time, were not like this before this birth, and nor will they be like this after death. This is only occurring in the present. The lord of beings creates and destroys beings through other beings. They are created by him and are not independent. Like a child, he creates them, without being interested. O king! The body of an embodied being is created from one body through another body, ⁵⁷³ just as seeds result from other seeds. What is inside the body ⁵⁷⁴ is eternal. Since ancient times, those who are without discrimination have not been able to distinguish the body from the one who is inside the body. This is exactly the way classes, individuals and other divisions have been created for objects.” King Chitraketu was thus comforted by the words of the brahmanas. His face was wan. He wiped it with his hand and spoke. The king asked, “Who are you? You are full of knowledge and are the greatest of the greatest. You have come here, disguising yourself as avadhutas. Brahmanas who are loved by the illustrious one roam around on earth, as they desire, often in the forms of those who are mad. This is to instruct those like me, who are ordinary and obsessed by the senses. Kumara, ⁵⁷⁵ Narada, Ribhu, Angiras, Devala, Asita, Apantaratama, Vyasa, Markandeya, Goutama, Vasishtha, the illustrious Rama, ⁵⁷⁶ Kapila, Badarayana’s son, Durvasa, Yajnavalkya, Jatukarnya, Aruni, Romasha, Chyavana, Datta, Asuri, Patanjali, the rishi Vedashira, the sage Bodhya, Panchashira, Hiranyanabha, Koushalya, Shrutadeva, Ritadhvaja—these and other lords of success roam around for the sake of imparting knowledge. I am as foolish in my intelligence as a village animal. Therefore, you are my lords. I am immersed in blinding darkness. Please ignite me with the lamp of knowledge.” Angiras replied, “O king! I am Angiras. When you desired a son, I am the one who gave you a son. This is Brahma’s son, the illustrious rishi Narada himself. Because of sorrow on account of your son, you are immersed in this darkness here and find it extremely difficult to cross. This is not deserving of you. Remember that you had approached the great being. O lord! The two of us have arrived here to show you our favours. You are devoted to brahmanas and to the illustrious one. You should not lament in this way. When I arrived in your house, I could have granted you supreme knowledge. However, knowing that your mind was on something else, I gave you a son. You have thus experienced the torments of those who have sons. The wife, the home, wealth and many kinds of prosperity and opulence are also like that. So are different kinds of sound. Objects of the senses and the power that comes with the kingdom are fickle, as are the earth, the kingdom, the army, the treasury, servants, advisers and well-wishers. O Shurasena! All of them are afflicted by grief, confusion and fear. These are like the cities of gandharvas in the sky, as illusory as wishes satisfied in dreams. What can be seen is without substance. What cannot be seen is also a creation of the mind. If one thinks about the fruits of action, many kinds of action are generated from the mind. This body of embodied beings consists of gross elements and the organs of sense and action. This is said to be the reason why embodied beings suffer from many kinds of hardships and torment. Therefore, be assured in your mind and consider the progress of the atman. Give up this belief in duality and do not regard this world as permanent. Take refuge in serenity.” Narada said, “Control yourself and accept this mantropanishad ⁵⁷⁷ from me. If you meditate on this for seven nights, you will see lord Samkarshana. O Indra among kings! In earlier times, obtaining the refuge of his feet, Sharva ⁵⁷⁸ and the others instantly gave up this notion of duality and obtained his unmatched and unsurpassed glory. Within a short period of time, you will also obtain the supreme.”’

Chapter 6(16)

Shri-Shuka said, ‘O king! Then the devarshi showed the king’s dead son to the grieving relatives. ⁵⁷⁹ Narada said, “O jivatman! May you be fortunate. Behold your mother, father, well-wishers and relatives. On your account, they are tormented severely by grief. Since some lifespan is left for you, enter this body of yours. Surrounded by your well-wishers, enjoy the objects of pleasure given to you by your father and be seated on the royal throne.” The jivatman replied, “Because of my karma, while I was roaming around in births as gods, humans and inferior species, in which of these lives were they my father and mother? Everyone is gradually related to everyone else as a friend, relative, enemy, a neutral person, an indifferent person, or as an adversary. Here and there, as objects of trade, gold and other objects move around among men. In that way, a jivatman moves from one species to another. Among men, relationships based on material objects are always seen to be temporary. The sense of ownership only exists as long as that relationship lasts. The jivatman also enters a womb in that way, though it is eternal and without any ahamkara. As long as it exists in some form, the sense of the self also exists for that period of time. The atman is eternal and without decay. It is self-illuminating and subtle, resorting to different abodes. The lord himself creates the universe with the gunas of his own maya. For the atman, nothing is agreeable or disagreeable. There is nothing that is its own, nor anything that belongs to someone else. It is the single witness of the good and bad deeds that doers with different kinds of intelligence do. The atman does not accept the good or the bad, or the fruits of deeds. It is inside and is indifferent. It is the lord that witnesses both cause and effect.” Having said this, the jivatman departed. The relatives were filled with wonder and severing the shackles of affection, freed themselves from the grief. The relatives removed their relative’s dead body and performed the appropriate funeral rites. Afflicted by grief, confusion and fear, they cast aside their affection, which is so difficult to get rid of. Those who had slain the child were ashamed. Because of the killing of the child, they lost their splendour. As determined by the brahmanas, they performed the atonement vows for the killing of a child. O great king! On the banks of the Yamuna, they remembered what the brahmana told them. ⁵⁸⁰

‘Because of the words of the brahmanas, ⁵⁸¹ Chitraketu’s knowledge was thus awakened. He emerged from the state of being a householder, which was like a dark pit, like an elephant emerging from a lake full of mud. In the proper way, he bathed in the waters of the Kalindi ⁵⁸² and performed the sacred water rites. Controlling his breath of life, he silently worshipped Brahma’s two sons. ⁵⁸³ Controlling himself, he sought their refuge as a devotee. Delighted, the illustrious Narada spoke to him about the knowledge. ⁵⁸⁴ “Oum! I bow down before the illustrious one. We meditate on Vasudeva. We bow down to Pradyumna, Aniruddha and Samkarshana. I bow down before the one who is the full measure of knowledge, whose form is full of supreme bliss. He is the one who is delighted with his own atman. He is the tranquil one. He is the one whose vision withdraws from duality. I bow down before the one who realizes the delight of his own atman. He is the one who has kept away the waves. ⁵⁸⁵ I bow down before the great Hrishikesha, whose form is infinite. He is the single one who cannot be attained through words and the mind. He has no name or form and is consciousness alone. He is the cause behind all causes. May he protect us. He is the one from whom everything is created, preserved and destroyed. Objects made out of earth dissolve into the earth. ⁵⁸⁶ We bow down before the brahman. Nothing can touch him. The mind, intelligence, the senses and the breath of life cannot know him. Like the sky, he expands inside and outside. I bow down before him. When they are charged by his portions, the body, the senses, the breath of life, the mind and the intelligence move and undertake deeds. At other times, they are like iron that has not been heated. In different kinds of situations, he is known as the witness. Oum! I bow down before the illustrious and great being, the supreme person who is the lord of great powers. Among a multitude of great devotees, only a few can cup their hands, which are like the buds of lotuses, and worship and serve his lotus feet. I bow down before the supreme lord.” Narada taught this knowledge to the devotee who had sought refuge with him. After this, along with Angiras, the lord went to Svayambhu’s abode.

‘As had been instructed by Narada, Chitraketu chanted this for one week, controlling himself and subsisting on water. O king! After chanting this mantra without any deviation, at the end of the seventh night, he obtained lordship over the vidyadharas. Within a few days, because of this knowledge, the progress of his mind was restrained and he approached the feet of Shesha, the god of the gods. He was as white as the fibre of a lotus. He was attired in blue garments. His diadem, armlets, belt and bracelets sparkled. His smiling face had red eyes. He saw the lord, surrounded by a circle of lords among the Siddhas. On seeing him, all his sins were destroyed. Assured, and with the sins inside him destroyed, the sage ⁵⁸⁷ approached the original being, his body hair standing up in delight. His devotion was enhanced and tears of love flowed down from his eyes. He bowed down. Drops of tears of affection repeatedly moistened the spot where Uttamashloka’s lotus feet rested. Obstructed by his affection, the letters ⁵⁸⁸ could not emerge. For a long period of time, he was unable to praise him. He then used his mind to control his intelligence. Having got his power of speech back, he spoke. He controlled all his senses and restrained them from wandering around outside. He spoke to the preceptor of the universe, the embodied form of all the Satvata texts.

‘Chitraketu said, “O unconquerable one! You have been conquered by virtuous ones who have conquered their atmans and are impartial in their intelligence. And you have conquered those who worship you, desiring nothing for themselves. Because of your great compassion, you bestow yourself. O illustrious one! Indeed, the creation, preservation and destruction of the universe and everything else is a result of your powers. The various creators of the universe are portions of your portions. In vain, they think of themselves as distinct and seek to rival each other. Though you have no beginning, middle and end, you exist in the beginning, middle and end of everything, from a paramanu to the greatest of the great. You are permanent and exist in the beginning, middle and end of all existences. The cosmic egg is covered by seven sheaths, the earth and the others, ⁵⁸⁹ each sheath ten times the size of the preceding sheath. Crores and crores of such eggs appear like anus on your head. ⁵⁹⁰ Therefore, you are Ananta. ⁵⁹¹ Men who thirst above material objects are animals. They worship divinities other than you. O lord! However, with the destruction of those divinities, those benedictions are also destroyed, just as royal lineages disappear. Your atman is full of knowledge and you are not affected by the gunas. O supreme one! Even if you are worshipped because the intelligence craves for the satisfaction of desires, this becomes like fried seeds. ⁵⁹² You do not possess the gunas, nor the nets of duality. O unvanquished one! You spoke about the unmatched Bhagavata dharma and vanquished everyone. For the sake of liberation, there are sages who do not desire material objects and find delight in the atman. They worship you through this. Following this, men do not have perverse intelligence and notions like ‘you’, ‘I’, ‘mine’, ‘yours’ and similar things. Those who are perverse in intelligence and impure follow many kinds of adharma that are perishable. If a dharma harms one’s own self and others, what can be achieved through that? What benefit can accrue to one’s own self or to others? If one causes injury to one’s own self and angrily causes harm to others, it is adharma. You spoke about your own vision in Bhagavata dharma and it never fails. Those who worship you, without any sense of differentiation between the large number of mobile and immobile objects, are noble. O illustrious one! On seeing you, it is inevitable that all the sins of men should be destroyed. On hearing your name only once, even someone like a pukkasa ⁵⁹³ is liberated from samsara. O illustrious one! On beholding you, our reservoirs of impurities have been cleansed. How can the words spoken by the divine rishi ⁵⁹⁴ be rendered false? O Ananta! You know everything that people do in this world. You are the atman of the universe. There is nothing that the supreme preceptor needs to be informed about. That would be like fireflies conveying something to the sun. O illustrious one! I bow down before you. You are the lord behind all creation, preservation and destruction in the universe. You are supremely pure. Bad yogis, who base themselves on duality, find it impossible to comprehend the progress of your atman. All the others breathe when the creator of the universe breathes. They can perceive only when your consciousness perceives. The earth’s globe is like a mustard seed on your head. I bow down before the illustrious one who has one thousand hoods.”’

Shri-Shuka continued, ‘The illustrious Ananta was praised in this way. O extender of the Kuru lineage! Delighted, he spoke to Chitraketu, the lord of the vidyadharas.

‘The illustrious one said, “Narada and Angiras instructed you by imparting knowledge to you. O king! Using that, you have become successful and have seen me. I am in all living beings. I am in the atmans of all living beings. I am the creator of all living beings. I am the sound of the supreme brahman and both Brahma and the brahman are my eternal bodies. The worlds expand in the atman and the atman is spread throughout the worlds. I pervade them both and I am the cause behind both of them. When a man is in deep sleep, he sees the universe within his own self. When he wakes up from his sleep, he finds that he is alone in some specific place. In that way, know that the state of wakefulness for the jivatman is only maya that results from the paramatman, which should be remembered as the witness. When a man is asleep, it is the atman that he regards as his own self. Know me to be the bliss that is the nirguna brahman. Know me to be the atman. A man should remember both types of consciousness, that when asleep and that when awake. That is knowledge of the supreme brahman, which pervades both of them and extends beyond. When a man forgets my real nature, he thinks of himself as different from the atman. He then roams around in samsara, from one body to another body and from one death to another death. If a person has obtained birth as a human being in this world, where acquiring of both jnana and vijnana is possible and does not still realize the atman, he can never find peace. In this world, he should remember the great hardships when the fruits of deeds are contrary. ⁵⁹⁵ A wise person’s resolution turns towards withdrawal from the fruits. ⁵⁹⁶ That is the way one can attain fearlessness. A couple undertakes rites so that there is happiness and freedom from unhappiness. However, happiness does not result through this path. Nor is there a cessation of unhappiness. Men who pride themselves on being learned understand the nature of these perverse results and realizing the subtle nature of the atman, transcend the three states. ⁵⁹⁷ Through direct perception, on the basis of instructions and using their own energy, they are freed from material objects. Satisfied with jnana and vijnana, a man should be devoted to me. In this way, men who are auspicious in their intelligence use yoga to achieve what is good for them. They use all possible means to know the supreme atman. O king! Without any distraction, if you devotedly accept my words, you will possess jnana and vijnana and, nurturing these, swiftly achieve success.”’

Shri-Shuka said, ‘The illustrious one, the preceptor of the universe, comforted Chitraketu in this way. While he looked on, Hari, the atman of the universe, instantly vanished from the spot.’

Chapter 6(17)

Shri-Shuka said, ‘The vidyadhara, Chitraketu, bowed down in the direction in which Ananta had disappeared. He then started to travel through the sky. The great yogi was praised by sages, Siddhas and charanas and his strength and senses were unimpeded. He travelled for a thousand million years in the valley of the Indra among kulachalas, ⁵⁹⁸ the place which satisfies all the wishes of the Siddhas. He sported himself and made the vidyadhara women chant the praise of lord Hari. Once, he was travelling on a radiant vimana given to him by Vishnu. He saw Girisha, surrounded by Siddhas and charanas. In the presence of the sages, he was embracing the goddess, who was seated on his lap. In the hearing of the goddess, he approached close and laughed and spoke. Chitraketu said, “This is the preceptor of the worlds. For all embodied beings, he is the one who himself speaks about dharma. In the forefront of the assembly, he is coupled with his wife. He has matted hair and performs fierce austerities. He is the lord of an assembly of people who speak about the brahman. But like a shameless and ordinary person, he has his wife on his lap. In general, even ordinary people embrace their wives in private. However, this one follows great vows and embraces a woman in an assembly.” O king! Hearing this, the illustrious one, unfathomable in his intelligence, smiled. But he was silent, as were all his followers in that assembly. He ⁵⁹⁹ did not know about his valour and spoke in this way, words that were extremely inappropriate. Proud that he had been able to control his atman, he was shameless.

‘The goddess, Parvati, angrily spoke. “How has this person now become the controller, lord and chastiser of the worlds? Can he restrain wicked and shameless people like us? The one born from the lotus ⁶⁰⁰ does not know about dharma. Nor do Brahma’s sons, Bhrigu, Narada and the others. Nor do the Kumaras, ⁶⁰¹ Kapila and Manu. They have not restrained Hara, the transgressor. He ⁶⁰² is the preceptor of the universe and his lotus feet are meditated upon. He is himself the most auspicious among the auspicious. Yet, this kshatra-bandhu ⁶⁰³ transgresses the gods. Therefore, this insolent one deserves to be punished and must be chastised. He does not deserve to approach Vaikuntha’s feet, which is worshipped by virtuous people. His intelligence is insolent. O evil-minded one! Go and take birth in the wicked species of asuras. O son! You will then no longer cause any offence to great people.” Thus cursed, Chitraketu descended from his vimana. O descendant of the Bharata lineage! He bowed his head down and propitiated Sati. ⁶⁰⁴ Chitraketu said, “O Ambika! I join my hands in salutation and accept your curse. Everything that the gods say about a mortal person has already been determined by destiny. Confounded by ignorance, a living being roams around in the cycle of samsara. Everywhere, he always experiences both happiness and unhappiness. He, or someone else, is not the cause behind happiness and unhappiness. In this case, he ignorantly takes himself, or someone else to be the doer. In this flow of gunas, what is a curse and what is a favour? What is heaven and what is hell? What is happiness and what is unhappiness? Through his own maya, the illustrious one alone creates all beings. For him, this bondage, liberation, happiness and unhappiness are all pointless. There is no one whom he loves or hates. He has no relatives or friends. There is no one who is his own. Nor is there anyone who is not his own. He is impartial towards everyone and indifferent. He experiences neither happiness, nor attachment. How can he be enraged? Nevertheless, he uses his powers to create all these embodied beings for the sake of happiness, unhappiness, well-being, misfortune, bondage, liberation, birth and death, envisaging the cycle of samsara. O wrathful one! I will not seek your favours for the sake of being freed from the curse. O Sati! However, pardon me for what you have taken to be inappropriate speech.” O destroyer of enemies! Thus, Chitraketu pleased the two Girishas. ⁶⁰⁵ While they were surprised and looked on, he left on his own vimana.

‘While the celestial rishis, daityas, Siddhas and attendants heard, the illustrious Rudra spoke to Rudrani. ⁶⁰⁶ Rudra said, “O one with the excellent hips! You have witnessed the greatness of those who are the servants of the servants of Hari, the one who is extraordinary in deeds. Those great-souled ones are without desire. All of them are devoted to Narayana and are never frightened. They look upon heaven, hell and liberation as being equal. Because of the lord’s pastimes, those who have bodies come into contact with bodies and experience the opposite sentiments—happiness and unhappiness, birth and death, curse and boon. A person who does not have a sense of discrimination himself creates these kinds of differentiation. Differences of good and bad are imagined and created, just as a garland is fashioned. When men possess devotion towards the illustrious Vasudeva, because of the strength of knowledge and detachment, nothing is no longer desired or sought after. I, Virinchi, Kumara, ⁶⁰⁷ Narada, Brahma’s sons, the sages and the lords of the gods do not know a part of the parts of what his intentions are. Those who pride themselves on being separate lords do not know his true form. There is nothing that he likes, there is nothing that he does not like. There is no one who is his own. There is no one who is not his own. His atman is in all living beings. Hari loves all living beings. The immensely fortunate Chitraketu is his beloved follower. Achyuta looks upon everyone impartially. He is tranquil. He ⁶⁰⁸ is loved by him and so am I. Therefore, I do not wonder at what such great-souled persons do. Those who are devoted to the great being are serene and impartial towards everyone.” O king! Having heard what the illustrious Shiva said, the goddess lost her sense of wonder and became tranquil. The illustrious one’s devotee ⁶⁰⁹ was capable of cursing the goddess back. However, following the traits of a virtuous person, he did not do so and accepted her curse on his head. He accepted birth as a danava and was born from Tvashta’s dakshinagni fire. He possessed jnana and vijnana and was famous as Vritra. I have thus told you everything that you had asked me about. I have also described how Vritra, whose mind was on the illustrious one, was born as an asura. This is the sacred history of the great-souled Chitraketu. If a person hears about this greatness of Vishnu’s devotees, he is freed from bondage. If a person gets up in the morning and faithfully recites this history, remembering Hari, he obtains the supreme destination.’

Chapter 6(18)

Shri-Shuka said, ‘Prishni, Savita’s wife, had three daughters—Savitri, Vyahriti and Trayi. Her sons were Agnihotra, Pashu, Soma, Chaturmasya and the great sacrifices. ⁶¹⁰ O dear one! Siddhi, Bhaga’s wife, had the sons Mahiman, Vibhu and Prabhu. She also gave birth to a beautiful daughter who was firm in her vows. Her name was Ashis. From among Dhatri’s wives, progressively, Kuhu gave birth to Sayam, Sinivali gave birth to Darsha, Raka gave birth to Prata and Anumati gave birth to Purnamasa. ⁶¹¹ Through Kriya, Samantara had the fire gods known as Purishyas. ⁶¹² Through Charshani, Bhrigu was born again as Varuna’s son. ⁶¹³ The great yogi, Valmiki, was born through a termite hill. ⁶¹⁴ The two rishis, Agastya and Vasishtha, were the sons of Mitra and Varuna. When they saw Urvashi, they swiftly deposited their semen in a pot. ⁶¹⁵ Through Revati, Mitra had the sons Utsarga, Arishta and Pippala. O son! We have heard that through Poulami, the lord Indra had three sons—Jayanta, Rishabha and Midhusha as the third. Using his maya, the god Urukrama assumed the form of a dwarf. Through his wife, Kirti, he had a son named Brihacchloka, who in turn, had sons, Soubhaga and the others. I will later describe how this great-souled son of Kashyapa descended as Aditi’s son and his deeds, qualities and valour. ⁶¹⁶

‘I will now recount Kashyapa’s sons through Diti. Among them were the prosperous devotees of the illustrious one, Prahlada and Bali. Diti had two sons who were worshipped by daityas and danavas. Their names are famous as Hiranyakashipu and Hiranyaksha. Hiranyakashipu’s daughter was the danava lady named Kayadhu. She was Jambha’s daughter and gave birth to four sons—Samhlada as the eldest, Anuhlada, Hlada and Prahlada. Their sister was named Simhika. She married Viprachitti and had a son named Rahu. While he was drinking the amrita, Hari severed his head with his chakra. Kriti, Samhlada’s wife, had Panchajana as a son. Dhamani, Hlada’s wife, had Vatapi and Ilvala as her sons. To serve Agastya as a guest, it was Ilvala who cooked Vatapi. Through Surmya, Anuhlada had the sons Bashkala and Mahisha. Prahlada’s son was Virochana. Through Devi, Virochana had a son named Bali. Through Ashana, Bali had one hundred sons and Bana was the eldest. Through excellent shlokas, we will later describe his praiseworthy character. ⁶¹⁷ Bana worshipped Girisha and became the chief among his attendants. Even now, the illustrious one ⁶¹⁸ is still by his side and is the protector of his city. The forty-nine Maruts were the sons of Diti. All of them were without offspring. Indra took them and made them his own.’

The king asked, ‘O preceptor! Their nature was that of asuras and that is how they were born. How did Indra accept them and make them his own? Did they perform any auspicious deeds? I, and all the brahmana rishis, are eager to know about this. O illustrious one! You should explain it to us.’

Suta said, ‘O Shounaka! Badarayana’s son heard Vishnurata’s words. They were brief, but full of meaning. The omniscient one praised them and delighted in his mind, addressed him in this way.’

Shri-Shuka said, ‘To help Shakra, Vishnu killed Diti’s sons. ⁶¹⁹ She blazed in grief and rage. Inflamed, she started to think. “The hard-hearted one ⁶²⁰ is addicted to his senses and is wicked. He has slain his brothers. ⁶²¹ After having brought about his death, how will I lie down in peace? This body, known as a lord, is also known as worms, excrement and ashes. ⁶²² He has caused injury to beings. He does not know what is good for him and will go to hell. He is foolish in intelligence and thinks of this body as permanent. I must certainly have a son who will dry up Indra’s insolence.” With these sentiments, she constantly did what would bring her husband pleasure. With humility, self-control and love, she served him. O king! Knowing his mind, she charmed his mind with great devotion, sweet words, smiles and sidelong glances. Though he was learned and in control of his mind, he was thus enchanted by a woman. This is the wonderful nature of women. Unable to resist, he agreed to what she said. At the beginning of creation, Prajapati saw that beings were not attached. From one half of his own body, he created women, so that the intelligence of men could be taken away. O son! The illustrious Kashyapa was thus served by the woman. Extremely happy, he smiled and, applauding Diti, spoke these words. Kashyapa said, “O one with the beautiful thighs! I am pleased with you. O unblemished one! Ask for a boon. When a husband is extremely delighted with his wife, what desire cannot be accomplished in this world or the next? It has been said that the husband is the supreme divinity for a woman. Vasudeva is Shri’s husband and is in the minds of all creatures. His signs of divinity are thought of in many names and forms, and men worship the illustrious one through these. However, women worship him in the forms of their husbands. O one with the excellent waist! Therefore, women who desire their own well-being are devoted to their husbands. With single-minded attention, they worship their husbands, since they are the lord’s forms. O fortunate one! I have been faithfully worshipped by you with that kind of sentiment. I will hence accomplish your desire, which is extremely difficult for unchaste women to obtain.” Diti replied, “O brahmana! If you wish to grant me a boon, I want a son who will kill Indra and will be immortal. He has killed my sons and I am a lady whose sons have been slain.” Hearing her words, the brahmana was distressed and lamented. “Alas! A great adharma has presented itself before me today. Alas! I have become addicted to the gratification of the senses, to this world and to the charms of a woman. That has robbed me of my senses. Wretched that I am, I will certainly descend into hell. In this world, women follow their own nature and she has committed no crime. Shame on me. I do not know what is good for me. I have not been able to conquer my senses. A woman’s face is like a blooming autumn lotus. Her words are like nectar to the ear. But her heart is as sharp as a razor. Who knows what she is trying to do? No one is loved by a woman. But to accomplish her own wishes, she will easily pretend that. She can kill her husband, her son or her brother, or cause them to be killed. But I have given her my word and my words should not be false. Indra should not be killed. Therefore, I must think of an appropriate means.” O descendant of the Kuru lineage! Marichi’s illustrious son thought in this way. Slightly angry with himself and condemning himself, he spoke.

‘Kashyapa said, “O fortunate one! You will have a son and he will be a friend to those who are not gods. However, you will have to properly undertake a vow for one year.”

‘Diti replied, “O brahmana! I will observe the vow. Tell me what I must do. What is prohibited? What results in the vow being broken?”

‘Kashyapa said, “You must not cause injury to any being. You will not curse. Nor will you utter a falsehood. You will not pare your nails or cut your hair. You will not touch anything that is impure. You must not bathe by entering the water. You will not be angry. You will not speak with wicked people. You will not wear unwashed garments. You will never wear a garland that has been worn earlier. You will not eat leftovers. You will not eat food offered to the goddess Chandika. You will not eat meat, or food that has been brought by a vrishala. You will not eat food that has been seen by a woman in her menstrual period. You will not drink water from your cupped hands. After eating, you must rinse your mouth with water. When it is evening, your hair must not be loose. You will not go out without wearing ornaments, or without covering yourself. You will be restrained in speech. Without washing your feet, you will not sleep. You will not sleep with your feet wet. You will not lie down with your head facing the north or the west. You will not lie down with others, naked, or during the two sandhyas. You will always wear washed garments and be pure. Before breakfast, with all the auspicious objects, you must worship cattle, brahmanas, Shri and Achyuta. With garlands, fragrances, offerings and ornaments, you will worship women who have sons and husbands who are alive. You must serve and worship your husband and meditate that it is he who is in your womb. In this way, without any deviation, you must observe the pumsavana ⁶²³ vow for one year. If you can sustain this, you will have a son who will kill Shakra.”’

Shri-Shuka continued, ‘O king! The great-minded Diti agreed to this. She conceived through Kashyapa and started to rigidly observe the vow. O one who grants honours! Indra got to know what his mother’s sister intended. The wise one went to Diti’s hermitage and started to tend to her. From time to time, he always brought her flowers, fruits, roots, kindling, kusha grass, leaves, sprouts, earth and water from the forest. O king! She was observing her vow and Hari ⁶²⁴ sought for a violation of the vow. Searching, he served her deceitfully, like a hunter of deer disguised in the form of deer. O lord of the earth! However, though he was intent, he could not detect any weaknesses. Shakra was overcome by deep thoughts. “How can I ensure my well-being?” Once, during the evening, she was exhausted from having observed the vow and was confounded by destiny. After eating, she went to sleep without having rinsed her mouth and without having washed her feet with water. When she was unconscious and asleep, Shakra detected the opportunity. He was a lord of yoga. Using yoga maya, he entered Diti’s womb. Using his vajra, he severed the foetus, which had the complexion of gold, into seven parts. When it repeatedly cried, he said, “Do not cry,” and sliced each of the fragments into seven pieces each. O king! While they were being struck, all of them joined their hands in salutation and said, “O Indra! Why are you killing us? We are your brothers, the Maruts.” ⁶²⁵ Koushika ⁶²⁶ saw that the large number of Maruts were devoted to him. He replied, “O brothers! Do not be scared. You will be with me.” He made them his companions. Because of Shrinivasa’s ⁶²⁷ compassion, the foetus in Diti’s womb didn’t die, though it was sliced into many bits by the vajra weapon, just as you were saved from the weapon of Drona’s son. Diti worshipped Hari for a little less than a year. If a man worships the original being even once, he goes to a place where he has the same form as the illustrious one. Together with Indra, the Maruts became fifty gods. ⁶²⁸ Hari removed their maternal taint and gave them a right to drink soma. When she arose, ⁶²⁹ Diti saw those sons, who were like the sun in their radiance. They were with Indra and the unblemished lady was satisfied. She told Indra, “O son! I performed this extremely difficult vow because I desired a son whom the Adityas would find to be terrible. I wished to have one son. How have I got forty-nine? O son! If you know the truth, tell me. Do not lie.” Indra replied, “O mother! Discerning your intention, I approached you. I disregarded dharma and pursued what was good for me. I sought for a weakness and, finding it, I severed the foetus. I severed the foetus into seven parts and they became seven sons. I severed each of these into seven more parts, but they did not die. Having witnessed this extraordinary event, I came to the conclusion that this secondary success must have come about through worshipping the great being. ⁶³⁰ Those who worship the illustrious one without desiring any objective in this world, or wishing for something in the next world, are said to be accomplished in pursuing what is best for them. The divinity who is the lord of the universe is part of one’s own atman and bestows his own atman. After worshipping him, which learned person will wish to be touched by the gunas? Those are also available in hell. O great lady! I committed this wicked act out of foolishness. O mother! You should pardon me. It is good fortune that the dead foetus has come back to life.” She was satisfied with Indra’s pure sentiments and gave him permission to leave. Taking the Maruts with him, the lord went to heaven. I have thus told you everything that you had asked me about, including the auspicious birth of the Maruts. What else shall I tell you?’

Chapter 6(19)

The king asked, ‘O brahmana! You have spoken about the pumsavana vow, through which, Vishnu is pleased. I wish to know about it.’

Shri-Shuka replied, ‘With the permission of her husband, a woman must start this vow on the first day of shukla paksha in the month of Margashirsa. ⁶³¹ It yields all the objects of desire. She must hear about the birth of the Maruts and invite brahmanas. She must bathe and clean her teeth, attiring herself in two white pieces of garment thereafter. She must adorn herself with ornaments. Before breakfast, she must worship the illustrious one and Shri. “O one who expects nothing! O one who has accomplished all his desires! I bow down before you. You are the lord of all the great opulence. I bow down before the one who has accomplished all objectives. O lord! You possess the qualities of compassion, power, energy, greatness, and everything else. You are the illustrious lord. O Vishnu’s wife! You possess great maya. You possess the signs of a great being. O immensely fortunate one! Please be pleased with me. O mother of the worlds! I bow down before you. Oum! I bow down before the illustrious great being who is great in his sentiments. O husband of the one with great opulence! O one with great opulence! I am rendering you these offerings.” Every day, controlling oneself, Vishnu must be invoked with this mantra and with arghya, padya, water, bath, garments, the sacred thread, ornaments, fragrances, flowers, incense, lamps, food and other such objects. ⁶³² Whatever is left of the offerings must be offered as oblations into the fire twelve times, with the mantra, “Oum! I bow down before the illustrious and great being, the lord of great opulence. Svaha.” ⁶³³ If one desires boons and benedictions and all kinds of prosperity, one must always devotedly worship the two divinities, Shri and Vishnu. Humble in intelligence, she must prostrate herself on the ground, like a rod. Thereafter, she must chant this mantra ten times. “You are the lords of the entire universe and the supreme cause behind the universe. This is subtle Prakriti and the power of her maya is extremely difficult to overcome. You are yourself her lord and the supreme being. You are all the sacrifices, while she is the act of sacrificing. You are the one who enjoys the fruits. This goddess is the manifestation of the gunas, while you cause that manifestation and enjoy the gunas. You are the atman in all living bodies. Shri is the body, the senses and the mind. The illustrious one ⁶³⁴ represents the names and forms, while you are their support and cause their manifestation. You two are the supreme lords and the granters of boons in the three worlds. O Uttamashloka! Therefore, let my great desires be successful.” Along with Shri, Shrinivasa, the granter of boons, must thus be worshipped. Thereafter, having removed the objects of worship, she must worship again with offerings of water. ⁶³⁵ With a humble mind, she must devotedly worship, using the stotram ⁶³⁶ mentioned. Having inhaled what is left of what was offered into the fire, she must worship Hari again. With great devotion in her mind, she must worship her husband as an aspect of the great being. Her own husband, who is loving towards her, will lovingly help in all the rites undertaken by his wife, great or small. From the couple, it is sufficient if one person undertakes the worship. If the wife is unable, ⁶³⁷ the husband must control himself and undertake it. When one is undertaking this vow to Vishnu, one must never break it. Every day, with devotion, she must worship brahmanas and women who have surviving husbands and sons, with garlands, fragrances, offerings and ornaments. She must also adhere to the rituals and worship the god. Thereafter, after requesting the god to leave for his abode, she must eat what had been offered to him earlier, for the sake of her purification and prosperity and the accomplishment of all desires. This mode of worship must be followed for a period of twelve months. After one year has passed, the virtuous lady must fast on the last day in the month of Kartika. ⁶³⁸ When it is the morning of the next day, she must touch water and as earlier, worship Krishna. According to the ordinances of paka-yajna, ⁶³⁹ boiled milk must be mixed with charu and ghee and the husband must offer this, twelve times, into the fire. Thereafter, he must bow his head down before the brahmanas and accept the benedictions they happily pronounce. With their permission, he must faithfully eat. Controlled in his speech, he must feed the preceptor and his relatives. After that, for the sake of excellent offspring and excellent fortune, the wife will eat what is left of the charu. If a man follows this vow in the proper way, he obtains everything that he desires from the lord. A woman receives good fortune, prosperity, offspring, a long life for her husband, fame and a house. A maiden who does not have a husband obtains a husband with all the signs and a destination that is free of sin. A woman whose sons have died obtains sons who will remain alive. She also becomes the mistress of riches. An extremely unfortunate woman obtains good fortune. One without beauty obtains great beauty. A diseased person becomes free of disease, obtaining health and a full complement of senses in the body. If one recites this when auspicious acts are undertaken, the gods and the ancestors are satisfied. When the oblations are over, if they are satisfied, the fire god, Shri and Hari confer all the objects of desire. O king! This is the great and auspicious account of the birth of the Maruts and Diti’s vow. I have described it to you.’

This ends the Sixth Skandha.