Seventh Skandha

Chapter 7(1): 47 shlokas

Chapter 7(2): 63 shlokas

Chapter 7(3): 38 shlokas

Chapter 7(4): 46 shlokas

Chapter 7(5): 57 shlokas

Chapter 7(6): 30 shlokas

Chapter 7(7): 55 shlokas

Chapter 7(8): 56 shlokas

Chapter 7(9): 55 shlokas

Chapter 7(10): 71 shlokas

Chapter 7(11): 35 shlokas

Chapter 7(12): 31 shlokas

Chapter 7(13): 46 shlokas

Chapter 7(14): 42 shlokas

Chapter 7(15): 80 shlokas

Chapter 7(1)

The king asked, ‘The illustrious one is himself impartial in his love and is fraternal towards all creatures. For Indra’s sake, why was he partial, killing the daityas? In his atman, he is himself all that is beneficial and should not accomplish the task of the large number of gods alone. Nor should he harbour enmity towards the asuras. He is without gunas and does not suffer from any anxiety. O extremely fortunate one! Therefore, a great doubt has arisen in me about Narayana’s attributes and you should dispel it.’

Shri-Shuka replied, ‘O great king! You have asked a good question about Hari’s wonderful conduct. The glory of the illustrious one enhances devotion towards the illustrious one. His supreme account is chanted about by Narada and the other rishis. After bowing down before the sage Krishna, ⁶⁴⁰ I will tell you about Hari’s account. He is without gunas and without a beginning. He is not manifest. The illustrious one is superior to Prakriti. Using his own maya, he enters the gunas and causes obstructions against those who cause obstructions. ⁶⁴¹ Sattva, rajas and tamas are the attributes of Prakriti and not of the atman. O king! There is no simultaneous increase or decrease in them. According to the guna appropriate for the time, when sattva dominates, the gods and the rishis triumph. When it is rajas, the asuras do so. When it is tamas, the yakshas and the rakshasas do so. The aggregate of fire and the other elements appear as distinct. However, wise and perceptive ones know him as the atman that is within their own atmans. ⁶⁴² When the supreme atman desires to create bodies, he uses his own maya to create rajas and makes it act. Desiring to act, the lord creates sattva in different forms. When he wishes to withdraw, he creates tamas. O god among men! The lord is the refuge of time. He creates it and makes it move. He is the foremost being and ensures that truth is followed. O king! When sattva dominates, the lord of time indeed seems to be favourable towards the armies of the gods. He loves the gods. Therefore, the one who is extensive in fame destroys the counter armies of the asuras, since rajas and tamas predominate in them. In this connection, the divine rishi ⁶⁴³ happily recited an ancient account, when he was asked by Ajatashatru at the great sacrifice. ⁶⁴⁴ At that great royal sacrifice, the king witnessed the marvellous incident of the lord of Chedi merging into the body of the illustrious Vasudeva. ⁶⁴⁵ The divine rishi was seated there, at the sacrifice. The king who was Pandu’s son was surprised in his mind. Therefore, in the presence of all the sages, he asked.

‘Yudhishthira asked, “This is extremely wonderful and is something that even those who are single-minded in devotion find impossible to achieve. The lord of Chedi hated him. Yet, he merged into Vasudeva’s true nature. O sage! All of us desire to know about this. Vena reviled the illustrious one and was brought down by the brahmanas. ⁶⁴⁶ Even when he was an infant with faltering words, Damaghosha’s son was wicked. ⁶⁴⁷ Even now, he was intolerant towards Govinda and so was the evil-minded Dantavakra. ⁶⁴⁸ Both of them repeatedly abused Vishnu, the supreme and undecaying brahman. Why did white leprosy not appear on their tongues? Why did they not become blind and plunge into darkness? While all the worlds looked on, how were they easily absorbed into the refuge that is the illustrious one? This is something that is extremely difficult to obtain. My intelligence is flickering on this account, like a lamp before the wind. O illustrious one! Tell me the reason behind this extraordinary incident.”’

Shri-Shuka said, ‘The illustrious rishi, Narada, heard the king’s words. Pleased, he spoke to him and also made everyone in the assembly hear the account.

‘Narada replied, “O king! Censure and praise and honour and dishonour are for this body. Those without discrimination have thought of this difference between Purusha and Prakriti. O lord of the earth! Violence, pride, punishment and harsh words are misconceptions experienced by beings, because of notions of ‘I’ and ‘mine’. As long as one is bound to misconceptions, the destruction of the body is identified with the destruction of the one who resides in it. That is not true of those who have a conception of the absolute, the atman who resides everywhere. He is the supreme chastiser, who punishes because chastisement is due, not because he likes violence. Therefore, whether it is because of firm enmity, devotion, fear, affection or desire, as long as one somehow engages with him, he does not treat these differentially. Through firm enmity, a mortal person can become immersed in him, even more than one can through bhakti yoga. That is my considered view. A worm may be confined inside a hole in a wall by a wasp. ⁶⁴⁹ Because of the fear and rage, it thinks about it and assumes that form. ⁶⁵⁰ The illustrious lord uses his maya to appear in human form as Krishna. Driven by enmity, they think of him and cleanse their souls. They are many whose minds have been absorbed in the lord because of desire, hatred, fear, love and devotion. They gave up their sins and attained that destination. O lord! The gopis ⁶⁵¹ did it through desire, Kamsa through fear, the lord of Chedi and other kings through hatred, the Vrishnis through affection and you ⁶⁵² through devotion. Vena was attached to Purusha through any of these five means. Therefore, through whatever means, the mind must be immersed in Krishna. O Pandava! The lord of Chedi and Dantavakra were the sons of your mother’s sisters. ⁶⁵³ They were the foremost among Vishnu’s attendants. However, they were dislodged from that position because of the curse of brahmanas.”

‘Yudhishthira asked, “How did this happen? Whose curse could affect Hari’s servants? It seems to be inconceivable that those close to Hari should be born in this way. Those who reside in Vaikuntha’s city are devoid of the body, the senses and the breath of life. You should explain how they came to be bound in an association with the body.”

‘Narada replied, “Once upon a time, Brahma’s sons, Sanandana and the others, were roaming around the three worlds, as they pleased, and went to Vishnu’s world. They had been born before the elders. ⁶⁵⁴ However, their appearance was like children who were five or six years old. They were naked. Taking them to be children, the two gatekeepers ⁶⁵⁵ prevented their entry. Angry, they cursed, ‘The two of you do not deserve to reside here. The feet of Madhu’s enemy ⁶⁵⁶ are free of rajas and tamas. But you are foolish. Therefore, quickly go and assume the wicked species of asuras.’ Thus cursed, they started to fall down from their own abodes. However, those compassionate ones ⁶⁵⁷ said, ‘You will again return to your world after three births.’ Those two were born as Diti’s sons and were revered by daityas and danavas. Hiranyakashipu was older and Hiranyaksha was younger. In his narasimha form, ⁶⁵⁸ Hari killed Hiranyakashipu. Assuming the form of a boar, he raised the earth and killed Hiranyaksha. Hiranyakashipu’s son, Prahlada, loved Keshava. Desiring to kill him, he ⁶⁵⁹ thought of many different kinds of death and injury. But he was serene and impartial, realizing that his atman existed in all creatures. Since he was touched by the illustrious one’s energy, all these efforts could not kill him. Thereafter, these two were born as the sons of Vishrava and Keshini. These two, Ravana and Kumbhakarna, tormented all the worlds. O lord! To free them from the curse, he ⁶⁶⁰ was born in the form of Raghava. You will hear about Rama’s valour from Markandeya’s lips. Thereafter, these two were born as kshatriyas, the sons of your mother’s sisters. Slain by Krishna’s chakra, they have now been freed from the curse. They were bound by fierce enmity and thought of Achyuta’s glory. They have now again been conveyed to Hari’s side and have become Vishnu’s attendants.”

‘Yudhishthira asked, “How did he ⁶⁶¹ come to hate his beloved and great-souled son? O illustrious one! Also tell me about Prahlada’s devotion to Achyuta.”’

Chapter 7(2)

‘Narada said, “O king! When Hari adopted the form of a boar and killed his brother, Hiranyakashipu grieved and was tormented by rage. He bit his lips in anger. With his eyes blazing in wrath, he looked at the sky, which seemed to be full of smoke. His teeth were terrible and his glance was fierce. His eyebrows were furrowed and his face was impossible to look at. In an assembly of danavas, he raised his trident and spoke these words. ‘O danavas and daityas! O Dvimurdha! ⁶⁶² O three-eyed Shambara! O Shatabahu! ⁶⁶³ O Hayagriva! ⁶⁶⁴ O Namuchi! O Paka! O Ilvala! O Viprachitti! O Puloma! O Shakuna and the others! Listen to my words. After that, all of you swiftly do what has to be done. Do not delay. My beloved well-wisher and brother has been slain by inferior enemies. ⁶⁶⁵ Though Hari should be impartial, he has taken the side of those who worship him. He has given up his own nature and has used his contemptible maya to assume the form of a resident of the forest. ⁶⁶⁶ Like a child, he has favoured those who worship him. He has been fickle. I will sever his neck with my trident and make copious quantities of blood flow, so that I can satisfy my brother, who thirsted after blood. My distress will also be relieved. The residents of heaven owe their life to Vishnu. When that deceitful and harmful one has been destroyed, it will be as if the root of a tree has been severed and the branches will dry up. While I do this, all of you go to earth, rendered prosperous by the brahmanas and the kshatriyas. Destroy those engaged in austerities, sacrifices, studies, vows and donations. Vishnu’s foundations are based on the rites performed by brahmanas. That being is based on sacrifices and dharma. He is the refuge for the gods, the rishis, the ancestors, beings and dharma. Go to the habitations where there are brahmanas, cattle, the Vedas and the rites of varnas and ashramas. Burn those down and cut down the trees.’ Thus instructed by their master, they lowered their heads and accepted the command. Delighted at the prospect of carnage, they created devastation among the subjects. They burnt down cities, villages, pastures, groves, fields, pleasure grounds, hermitages, mines, settlements of farmers, settlements in the foothills and settlements of cowherds. Some used digging implements to shatter bridges, ramparts and the gates of cities. Some wielded axes in their hands and severed trees that provided means of subsistence. Others used blazing torches to burn down the homes of subjects. Thus, the followers of the Indra among daityas repeatedly persecuted the worlds. The gods abandoned heaven and unnoticed, began to roam around on earth.

‘“Miserable, Hiranyakashipu performed the funeral rites for his brother. He performed water and other rites and comforted his brother’s sons—Shakuni, Shambara, Dhrishta, Bhuta-santapana, Vrika, Kalanabha, Mahanabha, Harishmashru and Utkacha. O lord of men! He knew about what was appropriate for the time and the place. He addressed them, their mother, Rushabhanu, and his own mother, Diti, in the following sweet words. Hiranyakashipu said, ‘O mother! O daughters-in-law! O sons! One should not sorrow over a valiant person. When facing the enemy, the death of brave ones is desired and should be praised. O one who is excellent in vows! ⁶⁶⁷ Like those who gather together at a place where cool drinking water exists, in this world, beings are driven by destiny and congregate at a single place. Because of their own deeds, they are brought together and drift apart. The atman is always pure and without decay. It goes everywhere and knows everything. It is supreme. The atman assumes many different forms and kinds of life. These gunas are created by maya. Trees seem to move ⁶⁶⁸ when the water moves. Similarly, when the eyes are in a whirl, the ground is seen to move. The gunas cause this agitation in the mind. The atman is not subject to change. O fortunate one! Though it does not possess the signs of a body, because it assumes the signs of a body, it seems to be agitated. This is the difficulty that the atman confronts. Though it does not possess a physical body, it is identified with the physical body. The agreeable and disagreeable, attachment and detachment, occur in samsara because of karma. Birth, death and many kinds of sorrow are spoken about. These kinds of thoughts occur because of lack of discrimination and because one has forgotten about discrimination. In this connection, an ancient history is recounted. This is about a conversation between Yama and the relatives of a dead person. Listen to it. In the land of Ushinara, there was a king who was famous by the name of Suyajna. When he was slain by the enemies in a battle, his relatives surrounded him. His jewels and armour were strewn around. His ornaments and garlands were dislodged. His heart was pierced by arrows. He was lying down, covered with blood. His hair was dishevelled and his eyes were destroyed. He was still biting his lips in rage. His face, which was like a lotus, was smeared with dust. In the battle, his weapons and arms had been sliced away. Destiny had done this to the king of Ushinara. On seeing the state their husband was in, the queens grieved. They severely struck their breasts with their hands. They repeatedly fell down at his feet and lamented, “O protector! Alas!” They wept loudly, sprinkling their beloved’s lotus feet and their breasts, smeared with red kunkuma, with their tears. Their hair and ornaments were dishevelled. They wept and lamented, creating greater sorrow among the people. “O lord! Alas! Vidhatri is cruel. You have been conveyed to a state that is beyond our range of vision. Earlier, you were the one who ensured subsistence for those in Ushinara. You are now increasing their grief. O lord of the earth! You were grateful. You were our well-wisher. How will we exist without you? O brave one! We wish to serve at your feet. Therefore, we will follow you in whatever direction you proceed.” Clasping their dead husband, they lamented in this way. Though the sun was setting, they did not wish that the funeral rites should be performed. Yama heard the lamentations of the dead person’s relatives. Assuming the form of a boy, he himself arrived there. Yama said, “These people are advanced in age. Despite having seen the ways of the world, they are confused. Men come here and go away from here. In spite of themselves following the same dharma, they are grieving pointlessly. In this matter, we ⁶⁶⁹ are more fortunate than them. Though we have been abandoned by our mother and father, we do not worry. We are weak and have not been devoured by wolves and other. He who protected us in the womb, will protect us now. Depending on his wishes, the undecaying lord creates, preserves and destroys. O women! The lord is said to play with mobile and immobile objects. The lord preserves and destroys. Even if something is lost along the road, if it is protected by destiny, it remains there. ⁶⁷⁰ If it is struck by him, it can be destroyed, even if it is at home. Protected by him, even without a protector, a person may remain alive in a forest. But if struck by him, a person may not live, even if he is protected at home. Depending on karma, at the right time, a creature possesses the body of a species, but this does not last all the time. The atman assumes the gunas of Prakriti, but is distinct from them and is not bound by them. This body of a person is caused by delusion, just as different kinds of elements are seen in a house—water, earthen pots and people. At the right time, it is born and destroyed. The fire is seen to be different from the wood. The breath of life is distinct from the body in which it exists. The sky pervades everything, but is not attached to anything. Like that, the being may resort to all the gunas, but transcends them. O foolish people! You are grieving over Suyajna, who is lying down here. But the one who really heard you and replied to you can never be seen. The chief and foremost breath of life in this body is not the listener or the speaker. This body consists of all the sense organs. However, the atman is different from the breath of life and the body. The atman assumes superior and inferior bodies, with different elements, senses, minds and signs. Through its own energy, it obtains these and gives them up. But it is different from these. As long as the atman possesses these signs, it is bound down by karma. Till such time, there are difficulties and hardships, because one follows the engagement with maya. Conceiving, seeing and thinking about these gunas is futile. Everything that results from the senses is false, like desires satisfied in dreams. It is eternal. Those who know this do not grieve over what is temporary in this world. However, there are those whose nature it is to grieve and they are incapable of acting against this. There was a fowler who was created as the destroyer of birds in a desolate forest. Here and there, he spread out his net and lured them. He saw a pair of kulinga birds ⁶⁷¹ wandering around. The female kulinga was suddenly lured by the fowler. O queens! Controlled by destiny, it was trapped in the net there. On seeing it trapped in this state, the male kulinga bird was extremely distressed. Because of its love, it was miserable, unable to do anything. It lamented piteously. ‘Alas! Destiny is cruel. The lord does not have compassion towards women. I am miserably lamenting. I am distressed. What will I do? I desire that destiny should also take me away. What will I do when half of me has left? If I remain alive, it will be in misery and sorrow. What will I do with this miserable life? These young ones have still not grown their wings. Without their mother, how will I nurture them? Those unfortunate offspring of their mother are waiting in the nest.’ The kulinga bird lamented in this way. Because it was separated from its beloved, its voice choked with tears. The hunter of birds was hidden there. Impelled by destiny, he pierced it with an arrow. O ignorant ones! You are unable to see your own destruction. Even if you grieve over your husband for one hundred years, you will not get him back.” When the child spoke in this way, all of them were struck with wonder. All the relatives realized that everything that was manifested was temporary. Having told them this, Yama vanished from the spot. Suyajna’s relatives carried out the funeral rites. Therefore, do not grieve for yourselves or for others. In this world, who is one’s own? Who is another person? What belongs to one’s own self? What belongs to someone else? The perception of mine and someone else’s results from ignorance in embodied beings.’ Thus, Diti and her daughters-in-law heard the words of the lord of the daityas. They instantly fixed their minds on the truth. She gave up sorrowing on account of her son.”’

Chapter 7(3)

‘Narada said, “O king! Hiranyakashipu wished to be invincible and immortal, without old age and disease. He wished to be the absolute emperor, without any rival. In the valley of Mandara, he tormented himself through extremely terrible austerities. He stood on the ground, supporting himself on the big toes of his feet and raised his arms up, looking towards the sky. His matted hair was radiant, like the rays of the sun at the time of universal destruction. While he tormented himself through these austerities, the gods returned to their abodes. Because of the austerities, a fire mixed with smoke issued from his head. This spread everywhere and scorched the upper worlds, the middle worlds and the lower worlds. The rivers and the oceans were agitated. With its dvipas and its mountains, the earth quaked. Together with the planets, the stars fell down and the ten directions were ablaze. Scorched by this, the gods left heaven and went to Brahma’s world. They informed the creator, ‘O god of the gods! O lord of the universe! Heaven has been scorched by the austerities of the Indra among the daityas and we are incapable of remaining there. O lord! If you so think fit, please arrange for the worlds to be pacified, so that they are not destroyed. O lord! We are the ones who render offerings to you. Indeed, what is the reason behind his performing these extremely difficult austerities? It is not unknown to you. However, please listen. We will submit it to you. “After having used austerities, yoga and meditation to create all the mobile and immobile objects, Parameshthi occupies his own seat. ⁶⁷² He is in a position where he is the lord of everything. Through austerities, yoga and meditation, I will also enhance my position. Time and the atman are eternal and I will ensure this for myself. ⁶⁷³ Otherwise, I will use my energy to reverse everything, so that nothing is as it used to be before. ⁶⁷⁴ There is no need to mention other things like the positions occupied by Vaishnavas, which are destroyed by time at the end of a kalpa.” ⁶⁷⁵ We have heard that, firm in his determination, this is the reason he is engaged in supreme austerities. O lord of the three worlds! After this, you should yourself decide on the appropriate course of action. O lord of the universe! Your position as Parameshthi ensures well-being for brahmanas and cattle and fortune and victory for creatures.’ O king! The gods told the illustrious one, who had created himself, this.

‘“Surrounded by Bhrigu, Daksha and the others, he went to the hermitage of the lord of the daityas. The one borne on a swan could not see him at first. He was covered in a termite hill, grass and bamboo. Everywhere, the ants had eaten up his fat, skin, flesh and blood. On finally seeing him, he was astounded. Brahma smiled and said, ‘Arise! O fortunate one! O Kashyapa’s descendant! Arise! Your austerities have been successful. I am the granter of boons and have come here. Tell me about the boon that you desire. I have myself witnessed this extremely wonderful wasting away. Your body has been devoured and bitten. Your breath of life seems to reside only in the bones. No rishi has undertaken anything like this in the past, nor will anyone else in the future. Without water, who can sustain his life for one hundred divine years? What you have done is extremely difficult even for spirited ones. O Diti’s son! Because of your devotion to austerities, you have conquered me. O bull among asuras! Therefore, I will give you all the benedictions. For a mortal, the sight of someone who is immortal, like me, cannot be in vain.’ His body had been eaten up by ants. Having said this, the god, who was the first being, used divine water from his water pot to sprinkle him. Its power never failed. From the termite hill and the bamboo, a young man arose, like fire from kindling. He was full of energy and strength. All his limbs were perfect and he was capable of withstanding a vajra. His complexion was like that of molten gold. He saw the god stationed in the sky, with the swan as a mount. He was filled with great delight at the sight and bowed his head down on the ground. He stood up and saw the lord. Full of humility, he joined his hands in salutation. He shed tears of joy and his body hair stood up.

‘“He chanted his praise in faltering words. Hiranyakashipu said, ‘At the end of the kalpa, everything was enveloped in blinding darkness created by time. Through his own radiance and his own illumination, he made the entire universe become manifest. Assuming the three modes of sattva, rajas and tamas, he creates, preserves and destroys. I bow down before the supreme lord. I bow down before the great one. I bow down before the original seed, who has the form of jnana and vijnana. He is the one who makes the breath of life, the senses, mind and intelligence manifest and causes their transformations. Stationed in one place, you are the one who controls the universe. Through the main prana, you are the lord of subjects. You are the controller of consciousness, intelligence, mind and the senses. You are the lord Mahat. You are the lord of the elements, the gunas and desires. Your body consists of the three Vedas and the seven kinds of sacrifices. ⁶⁷⁶ You are the knowledge and the four kinds of officiating priests. ⁶⁷⁷ You alone are the atman. You are the atman in all creatures. You are without beginning and without end. You are the wise atman who is inside everyone. You are unblinking time. You reduce the lifespans of people by lava and the other measures. ⁶⁷⁸ You are the immutable atman. You are the great Parameshthi, who is without birth. You are the atman who causes life in the world of the living. Nothing superior, inferior, mobile and immobile is distinct from you. You are knowledge, arts ⁶⁷⁹ and all their parts. You are the great Hiranyagarbha, who is beyond the three gunas. O lord! Everything manifest is your gross body. Through this, you enjoy the senses, the breath of life, the mind and the gunas. O Parameshthi! But you are stationed in your own abode. You are the atman who is not manifest. You are the ancient Purusha. Your form is infinite and not manifest. Everything is pervaded by the power of your internal and external consciousness. ⁶⁸⁰ I bow down before that illustrious one. O supreme among those who grant boons! O lord! If you wish to bestow a boon on me, let my death not come about through any creatures that have been created by you. Let it not happen inside the house or outdoors. Let it not happen during day or night. Let it not occur through weapons. Let it not happen on the ground or in the sky. Let my death not come about through men, animals, those that do not have life, those that have life, gods, asuras and giant serpents. Let me be unmatched in battle and the single lord of embodied beings. Let me be the greatest among all the guardians of the world, just as you are. Let the power of my austerities and yoga never be destroyed.’”’

Chapter 7(4)

‘Narada said, “Shatadhriti was pleased with the austerities and was thus beseeched by Hiranyakashipu. He granted him a boon that was extremely difficult to obtain. Brahma said, ‘O son! You have asked me for a boon that is extremely difficult for men to obtain. O dear one! However, despite it being extremely difficult to obtain, I will bestow it on you.’ The illustrious one, whose favours are inviolate, left after this. He was worshipped by the noble asura and praised by all the lords of the subjects. The daitya obtained the boon and a resplendent and golden body. Remembering the slaying of his brother, he harboured hatred towards the illustrious one. The great asura conquered all the directions and the three worlds. He defeated Siddhas, charanas, vidyadharas, rishis, the lords of the ancestors, Manus, yakshas, rakshasas, pishachas, pretas, the lords of bhutas and all living creatures and brought them under his subjugation. He conquered the universe. He usurped the positions of the guardians of the world and their energy. He established himself in heaven and in the prosperous grove of the gods. He occupied the great Indra’s residence, constructed by Vishvakarma himself. The prosperity of the three worlds and all the opulence that existed anywhere resided there. The steps there were made out of coral and the floors out of expensive emeralds. The walls were made out of crystal and the rows of pillars were made out of lapis lazuli. The canopies were wonderful and the seats were encrusted with rubies. The couches were as white as the froth of milk and the spreads were made out of nets of pearls. Here and there, there was the tinkling sound of anklets from women with charming faces and excellent teeth. Their reflections could be seen on floors made out of gems. The immensely strong and great-minded one conquered the worlds and became the single emperor. He sported himself in the great Indra’s residence. The gods were tormented and agitated by his harsh rule and had to bow down at his feet. O dear one! He was intoxicated with strong-smelling liquor and his coppery red eyes rolled around in inebriation. With the exception of the three, ⁶⁸¹ everyone worshipped the absolute lord with their hands. He was full of austerities, yoga, strength and energy. O Pandava! The energetic one was established on the great Indra’s throne. Vishvavasu, Tumburu, the other gandharvas, the Siddhas, I and the other rishis, the vidyadharas and the apsaras had to go before him and repeatedly praise him. Those in the varnas and the ashramas performed sacrifices and rites with copious quantities of dakshina. Through his own energy, he appropriated all the shares of the oblations. Without being tilled, the earth, with its seven dvipas, yielded grain. The space between the earth and the sky was milked for every object of desire. The sky gave him many kinds of wonderful objects. The oceans, made out of salt water, liquor, ghee, sugar cane juice, curds, milk and sweet water, were stores of jewels. They, and their wives, ⁶⁸² brought him heaps of jewels on their waves. The mountains and their valleys provided him pleasure grounds. The trees provided qualities ⁶⁸³ of all the seasons. Alone, he possessed the separate qualities of all the guardians of the worlds. In this way, he conquered all the directions and became the absolute emperor. As much as he wanted, he enjoyed all the beloved objects of pleasure. However, since he had not conquered his senses, he was not satisfied.

‘“He became intoxicated and insolent because of this prosperity and violated the sacred texts. A long period of time passed and the curse of the brahmanas ⁶⁸⁴ materialized. All the worlds, along with their guardians, were anxious because of the fierce punishment he imposed. Having not been able to find shelter anywhere else, they went and sought refuge with Achyuta. ‘I bow down to the direction where the atman, the lord Hari, resides. Having gone to him, pure and tranquil sannyasis do not return.’ They controlled themselves and with purified intelligence, meditated on him. Without sleeping and subsisting only on air, they worshipped Hrishikesha. A voice appeared before them. It had no form and rumbled like the clouds. It resounded in all the directions and dispelled the fear of the virtuous. ‘O best among the gods! Do not be scared. Everything will be well with you. Having seen me, creatures obtain everything that is beneficial for them. I know about the wicked activities and oppression of this daitya. I will pacify him. Wait for the right time. If a person hates the gods, the Vedas, cattle, brahmanas, virtuous people, dharma and me, he is swiftly destroyed. His own son, Prahlada, is great-souled and serene, with no enmity towards anyone. When he harms him, I will kill him, despite his having obtained a boon.’ Thus addressed by the preceptor of the worlds, the residents of heaven bowed down. Without any anxiety, they returned, thinking that the asura had already been killed.

‘“The lord of the daityas had four wonderful sons. Among them, Prahlada was the greatest in qualities and he worshipped the supreme one. He was devoted to brahmanas and possessed good conduct. He was firm in adhering to the truth and had conquered his senses. He regarded all creatures as his self alone and was their friend and well-wisher. Like a servant, he bowed down at the feet of noble ones. To the distressed, he was as compassionate as a father. Towards equals, he was like a brother. He was gentle towards his superiors and regarded them as his masters. Though he possessed learning, prosperity, beauty and noble birth, he was free of pride and insolence. In times of hardship, his mind was not agitated. He had no attachment for qualities ⁶⁸⁵ that he saw or heard about. He regarded these as trifles. He was always in control of his senses, breath of life, body and intelligence. All his desires were quietened and restrained. Though an asura, he was unlike an asura. O king! Wise ones repeatedly chant about his great qualities. They have not become obscured even now, just as the illustrious lord is never obscured. O king! When accounts of virtuous ones are chanted, even among enemies like the gods, he is held up as a standard, not to speak of devotees like you. Enough of his innumerable qualities and greatness. Indications are sufficient. He had a natural attachment towards the illustrious Vasudeva. Even as a child, he had cast aside his toys. With his mind absorbed in him, ⁶⁸⁶ he seemed to be dull. Like a spirit, his atman had been grasped by Krishna. He did not know about this world. Having embraced Govinda, he was not conscious of activities like sitting, roaming around, eating, lying down, drinking and speaking. Sometimes, his senses would be incapacitated and overcome by thoughts about Vaikuntha, he would cry out. Because of such thoughts, he would sometimes laugh. Delighted, he would sometimes sing loudly. Sometimes, he would shout loudly. Without any sense of shame, he would sometimes dance. Sometimes, immersed in thoughts about him, ⁶⁸⁷ he would try to imitate him. Sometimes, content and withdrawn at his touch, his body hair would stand up and he would be silent. Sometimes, because of the love and bliss, his eyes would be half-closed and steady, and tears would flow out. He served at Uttamashloka’s lotus feet, an association obtained by those who desire nothing else. That supreme bliss expanded in him and he repeatedly calmed the minds of those who were distressed because of bad company. O king! He was a great devotee, immensely fortunate and great-souled. However, Hiranyakashipu tried to harm his own son.”

‘Yudhishthira asked, “O divine rishi! O one who is excellent in vows! His son was pure and virtuous. Why did the father seek to harm him? We wish to know this. Fathers are devoted to their sons. When sons act in a contrary way, they punish them, so as to educate them. However, one does not harm them, like an enemy. Why would one do this to someone who is obedient, virtuous, treating the father like a divinity? O brahmana! O lord! Please satisfy our curiosity about this. Why did the father hate the son so much that he sought to kill him?”’

Chapter 7(5)

‘Narada said, “The asuras chose the illustrious Kavya ⁶⁸⁸ as their priest. His two sons, Shanda and Amarka, lived near the residence of the king of the daityas. Prahlada was accomplished in good policy. However, the king sent the child to them. They instructed him, as they instructed other asura children. He heard whatever the teachers said and recited it. However, in his mind, he thought that notions of ‘friend’ and ‘enemy’ were bad distinctions. O Pandava! Once, the king of the asuras made his son climb on to his lap. He asked, ‘O child! What do you think is virtuous? Tell me.’ Prahlada replied, ‘O noble asura! I do not think it virtuous that the intelligence of embodied beings should be clouded by false notions ⁶⁸⁹ and that they should always be anxious. The house is like a blind pit that degrades the atman. Abandoning this, one should go to the forest and seek refuge with Hari.’ Hearing his son’s words, which sided with the enemy, the daitya laughed. ‘This is the way the intelligence of children is corrupted by the intelligence of the enemy. Let the child be properly confined to his preceptor’s house. Let brahmanas, who secretly side with Vishnu, not corrupt his intelligence.’ When he was brought to their home, the priests of the daityas addressed him in gentle words, pacifying and comforting him. They asked, ‘O child! O Prahlada! May you be fortunate. Tell us the truth. Do not lie. How has this perversion in your intelligence come about? This is unlike a child. Has this perversion in intelligence been done by the enemy, or has it happened because of your own nature? O descendant of the lineage! Tell us. Your preceptors desire to hear.’ Prahlada replied, ‘“This is mine.” “This belongs to someone else.” Maya creates such notions in men. Their intelligence is confounded. I have seen the illustrious one and I bow down before him. When he shows his favours, this animal-like intelligence is destroyed in men. “He is different from me”, “I am different from him”, such false differences come to an end. The same atman is in him and me. Those with imperfect intelligence find this impossible to comprehend. This can only be determined by worshipping him. Those who speak about the Vedas and follow that path, Brahma and the others, are also confused. He ⁶⁹⁰ has changed my mind. O brahmanas! In the presence of a magnet, a piece of iron is automatically attracted. In that way, because of his wishes, my mind has been changed by the one who holds a chakra in his hand.’ Having told the brahmanas this, the immensely intelligent one stopped. The servants of the king were extremely distressed and angry. They reproached him. ‘Let a cane be brought. He is bringing ill fame to us. He is evil-minded and the worst of his lineage. The fourth kind of punishment is indicated for him. ⁶⁹¹ He has been born as a tree with thorns in a grove of sandalwood trees that is the lineage of the daityas. This boy is like a handle in an axe that Vishnu wields to sever the roots.’ ⁶⁹² They used many such means to threaten and abuse him. They made Prahlada learn the three objectives of human existence. ⁶⁹³ The preceptors ascertained that he had learnt the four principles. ⁶⁹⁴

‘“When his mother had bathed and ornamented him, he was presented before the Indra among the daityas. The child fell down at his feet and the asura welcomed him and pronounced his benedictions. For a long time, he embraced him in his arms and felt great relief. He made him sit on his lap and inhaled the fragrance of his head, sprinkling his smiling face with drops of tears. O Yudhishthira! He spoke to him. Hiranyakashipu said, ‘O Prahlada! O son! May you live for a long time. You have spent quite some time in the abode of your preceptors. Tell me something extraordinary that you have learnt from them, or through your own studies.’ Prahlada replied, ‘There are nine forms of being devoted to Vishnu—hearing about him; chanting his name; remembering Vishnu; serving at his feet; worshipping him; praying to him; servitude to him; friendship; and offering one’s entire self. I think that if a man offers himself in this way, he performs devotion towards the illustrious one. This is my supreme learning.’ Hearing the words of his son, Hiranyakashipu’s lips quivered in rage and he told his preceptor’s son, ⁶⁹⁵ ‘O brahma-bandhu! ⁶⁹⁶ What is this? You have taken the side of the enemy. O evil-minded one! You have shown me disrespect and made the child learn nonsense. In this world, there are wicked people who use their garb to disguise themselves. They are evil friends. They are like sinners. They are like a disease that manifests itself over a period of time.’ The preceptor’s son said, ‘O Indra’s enemy! I have not taught your son what he has spoken. Nor has it been taught to him by anyone else. O king! This is his natural intelligence. Control your anger. The blame does not devolve on us.’ Answered by the preceptor in this way, the asura spoke to his son again. ‘O unfortunate one! Since the preceptor has not taught you this, how has this evil intelligence come upon you?’ Prahlada replied, ‘The mind does not turn towards Krishna because of what one does or because of what someone else does. Nor does it develop from the combined efforts of those who follow the vows of householders. It does not develop in those who are unable to control their senses. Instead, they are plunged into darkness and repeatedly chew what has been chewed before. ⁶⁹⁷ Those who pursue selfish objectives do not know Vishnu. They pursue external objectives and their wishes are impossible to satisfy. They are like the blind being led by the blind, firmly bound by the lord’s strong ropes. As long as the pursuit of undesirable objectives does not disappear, they cannot touch Urukrama’s lotus feet. As long as they do not crave nothing, they cannot consecrate themselves with the dust from the great one’s feet.’ His son said this and stopped. Blind with rage, Hiranyakashipu threw him down from his lap on to the ground.

‘“He was filled with great anger and his eyes turned coppery red. He said, ‘O nairittas! ⁶⁹⁸ He deserves to be killed. Quickly take him away and kill him. He is the killer of my brother. This wretched one has abandoned his well-wishers. Like a servant, he is worshipping the feet of Vishnu, his paternal uncle’s slayer. Indeed, since he cannot be trusted, what good will he do to Vishnu? He is only five years old and has now given up the affection for his parents, which is so very difficult to cast aside. Even if it is someone else’s child, a beneficial one is like a medicinal herb. However, even if he is born from one’s own body, a son who causes harm is like a disease. If a limb is injurious to one’s own self, it should be lopped off. Through casting it aside, what remains will live happily. He bears the signs of a well-wisher, but is an enemy, just as wicked senses are to a sage. Whether he is eating, lying down or is seated, he must be killed through whatever means can be used.’ Instructed by their master, the nairittas wielded tridents in their hands. Their teeth were sharp and their faces were fierce. Their beards and hair were coppery red. They roared, uttering terrible yells. They shouted, ‘Cut him. Pierce him.’ Prahlada was seated. They struck him in all his inner organs with their tridents. The illustrious one is in all atmans and his atman was immersed in the supreme brahman who cannot be fathomed. Therefore, like the virtuous rites of a person who possesses no good merits, these attempts were unsuccessful. When this effort was repulsed, the Indra among daityas became alarmed. O Yudhishthira! He persistently devised other methods to kill him. Elephants that guarded the directions, poisonous snakes, magical rites, causing him to be hurled down, maya, imprisonment, administering poison through food, lack of food, cold, wind, fire, water, crushing him with boulders—but the asura was incapable of killing his son. He thought for a very long time, but could not think of any other means. ‘I have addressed him in many abusive words. I have devised many methods of killing him. I have caused harm through techniques that are not in conformity with dharma. However, using his own energy, he has freed himself. He is not far away from me now. Though he is only a child, his mind has not suffered from any fear. Like the lord Shunahshepa, he will not forget my ignoble conduct. ⁶⁹⁹ His sentiments are immeasurable. Like an immortal, he is not scared of anyone. Therefore, by opposing him, I may ensure my death. Or perhaps not.’ With his radiance somewhat faded and with his face cast downwards, he thought in this way.

‘“Shanda and Amarka, the sons of Ushanas, spoke to him in private. ‘Through the furrowing of your eyebrows, you have conquered the three worlds and all the lords. O protector! We do not see any reason for you to be scared or thoughtful. The behaviour of children is neither good, nor bad. Bind him down with Varuna’s noose. Capture him, so that he cannot run away when he is scared. A man’s intelligence improves with age and the serving of noble ones. Let our preceptor, Bhargava, ⁷⁰⁰ return.’ He agreed to what his preceptor’s sons said and instructed, ‘Let him be instructed about the dharma that householder kings should follow.’ O king! Prahlada was humble and submissive and was progressively taught everything about dharma, artha and kama. The teachers instructed him about these three objectives of existence. However, these instructions described the delight from opposite pairs of sentiments and he did not take these to be desirable. When the teachers were engaged in their household duties, his friends, the other children, found an opportunity and summoned him. ⁷⁰¹ However, the immensely intelligent and learned one replied to their sweet words, smiling compassionately, since he knew they were devoted to him. All of them respected his words and cast aside the objects they used to play. They were children and their intelligence was not sullied. They did not find pleasure in injurious instructions about the opposite pair of sentiments. The asura, a great devotee of the illustrious one, addressed them in compassionate words of friendship.”’

Chapter 7(6)

‘“Prahlada said, ‘In this world, from childhood, one must follow the dharma of being devoted to the illustrious one. Birth as a human is extremely difficult to obtain. Though it is transient, it is capable of achieving the objective. A person must approach the feet of Vishnu. He is the beloved atman in all creatures. He is the lord and the well-wisher. O daityas! Because of association with the body, all embodied beings everywhere experience happiness and unhappiness that comes through the senses. That happens because of destiny and requires no effort. Therefore, one should not make efforts that amount to nothing more than a wastage of the lifespan. The benefit that comes from Mukunda’s lotus feet cannot be obtained through such means. Therefore, having come into this life, an accomplished person must strive for that benefit, as long as the human body is strong and is not incapacitated. A man has a lifespan of one hundred years. However, if a person has not controlled himself, half of that is wasted. He sleeps during the night and is submerged in blinding darkness. Confused, twenty years are spent in playing during childhood and youth. When the body is no longer capable, twenty years pass when old age grasps the body. If a person is confounded, desire is strong and is impossible to satisfy. For a distracted person who is attached to the householder mode, the remaining years are wasted in this way. If a man is attached to the householder stage, how can he conquer his senses? The bonds of affection are extremely firm. Bound in this way, who is able to free himself? How can one cast aside thirst, more desired than one’s own life? It ⁷⁰² is so desired that thieves, servants and merchants try to purchase it with their own lives. The association with a beloved wife is pleasant. Her dalliance and counsel are agreeable. A person is bound to her and to his children by bonds of affection. The mind is attached to their faltering tones. In his heart, he remembers his sons and daughters, his brothers, his sisters and his helpless parents. The house is full of agreeable objects. There is the vocation of the family. There are large numbers of animals and servants. Like a silkworm, he is sheathed in acts of avarice and the increasing desires are not satisfied. He pays a great deal of attention to the genital organs and the tongue. ⁷⁰³ This is a great illusion. How can one give it up easily? Seeking to sustain his family, he does not understand that his own lifespan is passing away. He is distracted and counters the objective. Everywhere, he suffers from the three kinds of hardship. ⁷⁰⁴ Without understanding, he thinks that joy comes from maintaining the family. His mind is always interested in accumulating wealth. Though he knows the punishments, in this world and in the next world, of stealing the riches of others, he does that, because he cannot conquer his senses, because his desires are unmet and because of the family. O sons of Danu! Despite being learned, a person seeks to sustain his family and does not know himself, ⁷⁰⁵ nor is he capable of knowing it. His sentiments are based on differences of “mine” and “belonging to others” and like a confused person, faces darkness. Whoever he is and wherever he is, he is miserable and incapable of knowing his atman. He can never free himself from the lascivious glances of women who treat him like a plaything. He has created his own bonds. O daityas! Therefore, give up the association with daityas who are addicted to material objects, and keep them far away. Approach Narayana, the original god. He is the path to liberation and his association is sought by those who seek liberation. O sons of asuras! Achyuta is in the atmans of all creatures and he is everywhere in this world. One can succeed in pleasing him without great efforts. The illustrious and undecaying lord exists in all mobile and immobile objects and inferior and superior creatures, ending with Brahma. He is in the gunas, the equilibrium of the gunas and the transformation of the gunas. He is the single and supreme atman. His form is inside the atman and everything that can be seen is also him. He is described as pervasive and pervades everything. But he cannot be described. Nor is he differentiated. The own form of the supreme lord is only a feeling of bliss. However, he hides his powers behind maya, leading to the creation of gunas. Therefore, show compassion and fraternal feelings towards all beings. Free yourselves from the sentiments of asuras. Adhokshaja will be satisfied through this. When the infinite and original one is satisfied, what cannot be obtained? In this world, anything that is the result of the three gunas will automatically be obtained. When we are beyond the gunas, why should we aspire for dharma and the others? ⁷⁰⁶ We will chant about the delight of his feet and taste its essence. Dharma, artha and kama, said to be the three objectives of existence, the self-realization described in the three Vedas, good policy, self-control, many kinds of conduct and the sacred texts—I think that all of them are true, but only as a means of offering oneself to the supreme being, who is one’s well-wisher. This pure knowledge is difficult to comprehend and Narayana, Nara’s friend, taught it to Narada. If an embodied being single-mindedly desires nothing other than the illustrious one and bathes in the dust of his lotus feet, he may obtain it. This is the pure dharma of devotion towards the illustrious one and I have earlier heard about this jnana and vijnana from Narada, who sees the divinity.’

‘“The sons of the daityas said, ‘O Prahlada! You and we do not know any preceptor other than these two sons of the preceptor. Since childhood, they have been our masters. For a child in the inner quarters, association with great people is extremely difficult. O amiable one! Dispel our doubt. Give us a reason to trust you.’”’

Chapter 7(7)

‘Narada continued, “Thus, the sons of the daityas asked the asura who was a great devotee of the illustrious one. Remembering what I had told him, he seemed to smile and replied.

‘“Prahlada replied, ‘Our father left for Mount Mandara to perform austerities. At that time, the gods made a great effort to fight against the danavas. Vasava and the others said, “It is good fortune that the wicked one, ⁷⁰⁷ the scorcher of the worlds, has been devoured by his own sins, like a snake eaten by ants.” The leaders of the asuras heard about their extremely great strength and efforts. Scared of being slaughtered by the gods, they fled in all the directions. All of them hastened to save their own lives and did not glance towards their wives, sons, riches, relatives, homes, animals and belongings. Desiring victory, the immortals plundered the king’s abode. Indra captured the king’s queen, my mother. While she was being taken away, scared and anxious, she wept like a female osprey. Wandering around as he willed, the devarshi saw her along the path and said, “O lord of the gods! She is innocent. You should not take her away. Free her. O immensely fortunate one! Set her free. She is faithful and is married to someone else.” Indra replied, “In her womb, there is the intolerable seed of someone who hates the gods. Let her remain with me until she has delivered. After that, after having attained my objective, ⁷⁰⁸ I will free her.” Narada said, “He is without sin and is a great devotee of the illustrious one. He is Ananta’s powerful follower and you will not be able to achieve what you want.” Thus addressed, Indra honoured the devarshi’s words and released her. Devotedly circumambulating Ananta’s beloved, he went to heaven. The rishi took my mother to his own hermitage. He comforted her and said, “O child! Until your husband returns, be comfortable here.” She agreed to this and in the devarshi’s presence, lost all fear, as long as the lord of the daityas did not return from his terrible austerities. With supreme devotion, the virtuous one tended to the rishi. She desired the safe delivery of the one who was inside her womb. Out of compassion towards her, the powerful rishi instructed both her and me about pure and true knowledge and dharma. Because she is a woman, after a long period of time, the teachings of the rishi vanished from my mother’s mind. However, because of his favours, that memory has not left me even now. If you have trust in my words and possess devotion, your intelligence will also become accomplished, just as it does for women and children like me. Since birth, six kinds of transformations ⁷⁰⁹ are seen in the body, but not in the atman. Because the lord assumes the form of time, they are also seen in fruits on trees. The atman is eternal and without decay. It is pure and one. It is the witness and is the refuge. It is without transformation and self-illuminating. It is the cause behind all causes and pervasive. It is not touched or covered by any contamination. The learned know these twelve supreme signs of the atman. ⁷¹⁰ They abandon confused sentiments of “I” and “mine”, associated with the body. A goldsmith extracts gold out of an ore. A person accomplished in yoga does that with the body. From the body that is the field, a person who knows about adhyatma, uses yoga to himself realize the brahman. There are said to be eight prakritis, three gunas and sixteen transformations. ⁷¹¹ However, the preceptors know that a single entity brings them together. The body is the combination of all these and everything is of two types, mobile and immobile. This is where the being must be sought out, discarding on the basis of, “This is not it”, “This is not it”. With a pure mind, direct and indirect discrimination must be used, analysing aspects of creation, preservation and destruction. Those who are patient examine it in this way. There are the states of wakefulness, dreaming, deep sleep and intelligence. ⁷¹² The one who perceives these is the supreme entity, the one with oversight. One can deduce the nature of the wind from the fragrance it bears. Like that intelligence must be used to differentiate and the three gunas and the outcomes of activities. Rejecting these, the nature of the atman can be deduced. Samsara is the gate for bondage through gunas and activities. Its foundation is ignorance and therefore it is not real. It is like a dream presented to a man. Therefore, your task is to use your intelligence and burn down the seed, the three gunas, and the activities they engender. When these cease, the supreme can be reached. There are thousands of ways. However, the swiftest is love towards the lord and illustrious one, instructed by the honoured one. ⁷¹³ Serving the preceptor, devotion, offering everything obtained to him, ⁷¹⁴ association with virtuous devotees, worshipping the lord, faithfully hearing his accounts, chanting about his qualities and his deeds, meditating on his lotus feet and worshipping his forms—these are the methods. The illustrious lord and Hari is in all creatures. With this thought in mind, one should respect the wishes of all creatures as virtuous. When one acts with such devotion towards the lord, the six categories are vanquished. ⁷¹⁵ Through love, one obtains the illustrious Vasudeva. When he ⁷¹⁶ hears about his unmatched deeds and qualities, valour and deeds and pastimes in different bodies, his body hair stands up and tears of joy choke his throat. He chants loudly, cries and dances. It is as if he has been possessed by an evil spirit. He weeps, meditates and worships people. ⁷¹⁷ Without shame, his intelligence is in the atman and he sighs and exclaims, “O Hari! O lord of the universe! O Narayana!” Such a person is then freed from all kinds of bondage. His mind and body are completely in tune with his ⁷¹⁸ sentiments. Through the great mode of devotion, all the seeds of desire are burnt down and one attains Adhokshaja. In this world, the embodied being’s mind is always associated with inauspicious objects. However, Adhokshaja destroys the wheel of samsara. The learned know this as the bliss of nirvana in the brahman. Therefore, in your hearts, worship the lord who is in all hearts. O sons of asuras! What is difficult about this effort? Hari’s seat and form are inside you, in the core space of your hearts. He is a friend to embodied beings and bestows unlimited benedictions. Why should one bother about objects of pleasure that can generally be obtained? Wealth, wives, animals, sons, homes, land, elephants, treasure and all the other objects that lead to artha and kama are temporary, as is the lifespan itself. What kind of pleasure can these bring to mortals? In this way, the worlds that are obtained through rites may bring greater pleasure. But since they are destroyed, this is also not pure. No taints have been seen, or heard about, in the supreme one. The lord has been spoken about with devotion. Therefore, be devoted to him and obtain him. In this world, taking himself to be learned, for objectives, a man repeatedly undertakes many kinds of acts. However, these acts fail to yield the desired fruits and lead to opposite effects. These acts are driven by the motivation of obtaining happiness and freedom from unhappiness. However, they always lead to unhappiness, cloaked under the cover of happiness. In this world, a man pursues the objective of satisfying desire and wishes for desirable objects. But this body is temporary and is enjoyed by others. ⁷¹⁹ The entity ⁷²⁰ goes away and embraces another. There is no need to mention offspring, wives, abodes, riches, kingdoms, treasuries, elephants, advisers, servants, relatives and so on. Though regarded as “mine”, these are only indirectly connected. What will the atman do with these trifles? They are destroyed with the body. Appearing in the garb of the desirable, they are undesirable in the path of obtaining the ocean of nectar in the form of eternal bliss. O asuras! Determine how much of self-benefit an embodied being can obtain in this world through sexual gratification and other means. Because of his past deeds, he suffers hardships in this unfortunate state. The body follows his will and an embodied being undertakes acts. However, deeds undertaken by the body and the embodied being—both are consequences of the lack of discrimination. Those who worship the lord Hari without any motives obtain dharma, artha, kama and everything else that is desired. The beloved lord Hari is in all creatures. Through Mahat and the elements, he has himself created everything that is described as living. Like us, by worshipping Mukunda’s feet, anyone can obtain benedictions—a god, an asura, a human, a yaksha or a gandharva. O sons of asuras! Being a brahmana, a god or a rishi isn’t sufficient to please Mukunda. Nor are good conduct, great learning, donations, austerities, rites, purity and vows. Hari is pleased through unadulterated devotion alone. Everything else is irrelevant. O danavas! Therefore, act with devotion towards the illustrious Hari. Since the lord is in all creatures, regard everyone else as your own atman. Thus, even daityas, yakshas, rakshasas, women, shudras, residents of Vraja, ⁷²¹ birds, animals and those with wicked lives have obtained Achyuta. In this world, this is said to be supreme well-being for a person—single-minded devotion towards Govinda and seeing him everywhere.’”’

Chapter 7(8)

‘Narada said, “All the sons of the daityas heard what he had described and because it was without any faults, accepted it, not what the preceptors had instructed. The preceptor’s son ⁷²² noticed that their minds were made up. Scared, he quickly went and reported this accurately to the king. His ⁷²³ entire body trembled because of his rage and he made up his mind to kill his son. Though Prahlada did not deserve it, he abused him in harsh words. He glanced at him with his crooked and wicked eyes, though the controlled one stood before him, humble and gentle, his hands joined in salutation. Since his nature was extremely terrible, he was like a snake that had been struck with the foot. ‘O insolent one! O evil-minded one! O wretch! O one who creates dissension in the lineage! You have obstinately deviated from my commands. You are evil in conduct. Today, I will convey you to Yama’s abode. The three worlds and their lords tremble because of my rage. O foolish one! On the basis of whose strength, did you forsake my command?’ Prahlada replied, ‘O king! He is not my strength alone. He is your strength and that of everyone else. He brings the superior and the inferior, mobile and immobile, Brahma and the others under his subjugation. He is Urukrama. He is the lord who is time. He is the strength of the mind. He is sattva. He is physical strength. He is behind the senses. Through his own strength, he is the supreme one who creates, preserves and destroys the universe. He is the lord of the three gunas. Give up the asura nature that is in you. Make your mind serene. There are no enemies other than being based on a perverse path, leading to an inability to conquer the mind. This is the best way to worship Ananta. Earlier too, there were those who thought they had single-handedly conquered the ten directions. They were governed by delusions about their own powers. However, they were plundered and vanquished by the six bandits. ⁷²⁴ The learned conquer their atmans and are impartial towards all embodied beings. Who is an enemy for such a virtuous person?’ Hiranyakashipu said, ‘Since you are boasting excessively, it is evident that you wish to die. O evil-minded one! Indeed, the words of those who are about to die are garbled. O unfortunate one! Other than me, you have spoken about a lord of the universe. If he is everywhere, why can he not be seen in this pillar? Since you have boasted, I will sever your head from your body. Let me see if Hari, whose refuge you desire, can protect you today.’ The great asura was full of rage and repeatedly abused his son, the great devotee of the illustrious one, through such harsh words. Seizing his sword, he leapt down from his excellent seat. With his fist, he struck the pillar with great force.

‘“O dear one! At that time, an extremely terrible sound was heard. It was as if the shell of the cosmic egg had cracked. Aja and the others, in their own respective abodes, heard this sound and thought that their own abodes were being destroyed. He was displaying his valour and energy, desiring to kill his son. He heard that loud and extraordinary sound, the likes of which had never been heard earlier. Everyone in the assembly, the leaders of the enemies of the gods, were terrified and glanced towards the source of that sound. He wished to make the words spoken by his servant come true and also demonstrate that he pervaded all creatures and everything. From the pillar in the assembly hall, he showed himself in a wonderful form that was not animal, nor human. He ⁷²⁵ looked around everywhere and saw the being that had emerged from the middle of the pillar. He exclaimed, ‘This is not animal, nor human. What is this form, both man and lion?’ While he was debating in this way, the terrible and extraordinary Nrisimha form manifested itself before him. His fierce eyes were like molten gold. The expanded mouth had a dazzling mane. The tusks were terrible. The tip of the tongue was as sharp as a razor, resembling a flashing sword. The dreadful face was marked by furrowed eyebrows. The motionless ears were erect. The extraordinary mouth gaped, like a cavern in a mountain. The nose and the parted jaws were terrible. The body touched the sky. The neck was short and stout. The chest was broad and the waist was thin. He was covered with body hair that was as fair as the beams of the moon. In every direction, there were hundreds of arms, with nails as weapons. He was impossible to assail and he drove away all the daityas and danavas, vanquishing them with the best of weapons. ‘Perhaps Hari, who is great in his maya, has devised this means to kill me. But how can such efforts amount to anything?’ Saying this, the elephant among daityas seized a club as a weapon. Roaring, he advanced towards Nrisimha. But just as an insect that falls into the fire is no longer discernible, the asura vanished in Nrisimha’s energy. Indeed, for the abode of sattva, this is not surprising. In earlier times, with his own energy, he drank up the tamas. The great asura was angry and struck Nrisimha with the great force of his club. Just as Tarkshya’s son ⁷²⁶ seizes a serpent, Gadadhara ⁷²⁷ seized the one who was valiantly advancing with a club. At that time, the asura slipped out of his hands and he toyed with him, the way Garuda plays with a serpent. O descendant of the Bharata lineage! All the lords and immortals, whose abodes had been taken away ⁷²⁸ and who had hidden themselves behind the clouds, thought that this was a bad sign. When he freed himself, the great asura thought that Nrihari ⁷²⁹ was scared of his valour. In the encounter, he lost all his exhaustion. He seized a sword and a shield and again attacked with great force. His speed was like that of a hawk and he executed motions with his shield, marked with one hundred moons. However, Hari, great in speed, laughed out aloud, in a harsh voice, and seized the one whose eyes were half-closed. ⁷³⁰ Afflicted, he thrashed around in all directions, but Hari seized him, though the vajra had been unable to pierce his skin. It was like a snake seizing a mouse. Near the door, he placed him on his thigh and using his nails, played with him, just as Garuda toys with an extremely venomous snake. Because of his rage, he was impossible to look at. His eyes were terrible. He licked the ends of his mouth with his tongue. Because of the drops of blood, his face and mane were red. He resembled a lion, garlanded with entrails of an elephant it has killed. He tore out his heart, which was like a lotus, with his pointed nails. Then, casting him aside, he turned towards the followers, who were wielding weapons. But he killed all of them, using the nails on his hands as weapons. He was terrible and thousands of such followers were brought down. The hair on his head agitated and dispelled the clouds. The dazzle of his eyes robbed the planets of their radiance. Agitated by his breathing, the waters of the ocean turned turbulent. Terrified at his roars, the elephants in charge of the directions shrieked. The firmament was full of vimanas and were tossed up by his hair. Suffering from the tread of his feet, the earth moved from its position. Because of his energy, mountains were uprooted and the sky and the directions lost their radiance. Resplendent in his energy, the lord then seated himself on the king’s excellent seat in that assembly hall. Because of his rage, no one who could challenge him to a duel was seen. His visage was so terrible that no one dared to worship him either.

‘“The wives of the gods heard that the anxiety of the three worlds had been removed and that Hari had slain the daitya in an encounter. As a result of their great delight, their faces bloomed. They repeatedly showered down flowers. The firmament was covered with a large array of vimanas, crowded because the gods came to see him. The celestial drums and tambourines were sounded. The foremost among the gandharvas sang and the women danced. O son! The gods, Brahma, Indra, Girisha and the others, the rishis, the ancestors, the Siddhas, the vidyadharas, the giant serpents, the Manus, the Prajapatis, the gandharvas, the apsaras, the charanas, the yakshas, the kimpurushas, the vetalas, the kinnaras and all Vishnu’s attendants, Sunanda, Kumuda and the others, arrived there. Fierce in his energy, the man-lion was seated there. They joined their hands in salutation and bowed down. From a distance, they separately worshipped him. Brahma said, ‘I bow down to Ananta, whose powers are infinite. His valour is wonderful and his deeds are auspicious. Through the gunas, it is he who controls the creation, preservation and destruction of the universe. His atman never decays and through his pastimes, he ensures all this.’ Rudra said, ‘The end of the yuga is the time for you to display your rage. This insignificant asura has been killed. You are affectionate towards your devotees. Protect his son. He is standing here and is devoted to you.’ Indra said, ‘O supreme one! You have saved us and our own shares, attacked by the daitya. The lotuses in our hearts were seized by him and have been illuminated now. O lord! Compared to serving you, what does all this amount to? All of it is devoured by time. O Narasimha! Such devotees pay scant respect to liberation, not to speak of other things.’ The rishis said, ‘You are the supreme. Through your energy, you taught us about austerities. O original being! Everything was latent in you and you created it. Those ⁷³¹ were stolen by this one. O one who protects those who seek refuge! Assuming this form, you have protected us and we have again regained our status.’ The ancestors said, ‘He forcibly appropriated what was offered by our descendants at shraddha ceremonies. He drank the water, mixed with sesamum, that was offered to us at the time of visiting tirthas. You have now torn apart his stomach with your nails and we have got those back. We bow down to Nrihari, who protects all dharma.’ The Siddhas said, ‘We obtained destinations through the practice of yoga. But through his yoga, austerities and strength, the wicked one robbed us of those. He was insolent because of the many things he had done. But you have torn him apart with your nails. O Nrisimha! We prostrate ourselves before you.’ The vidyadharas said, ‘Through different kinds of practice, we acquired many different kinds of vidya. ⁷³² Insolent because of his strength and valour, this foolish one prohibited us from using those. O Nrisimha! Using your maya, in an encounter, you have killed him like an animal. We always prostrate ourselves before you.’ The nagas said, ‘This wicked one robbed us of our jewels and the jewels among women. You have brought them delight by tearing apart his chest. We bow down before you.’ The Manus said, ‘We Manus obey your commands. O god! But this son of Diti violated all the ordinances. O lord! But you have killed the deceitful one. We are your servants. Tell us what we should do now.’ The Prajpatis said, ‘O supreme lord! We Prajapatis have been created by you. However, he prohibited us from creating subjects. But he is now lying down, his chest splintered by you. O one who brings benefit to the universe! In this avatara, you are the embodiment of sattva.’ The gandharvas said, ‘O lord! We are actors, singers and dancers. However, because of his valour, energy and strength, he subjugated us. You have now reduced him to this state. How can someone who deviates from the path think of well-being?’ The charanas said, ‘O Hari! Your lotus feet are the only refuge for those who do not want contamination. That is what virtuous ones desire and you have brought an end to the asura.’ The yakshas said, ‘By performing acts that brought you pleasure, we became the foremost among your attendants. However, this son of Diti forced us to bear his palanquin. You knew about the torment he caused to people. O Narahari! O twenty-fifth! You have reduced him to panchatva.’ ⁷³³ The kimpurushas said, ‘We are only kimpurushas and you are the lord and great being. This wicked person was shamed by all virtuous people. He has now been destroyed.’ The vaitalikas ⁷³⁴ said, ‘In assembly halls and sacrifices, we sang about your unblemished glory and received great respect. However, this wicked person brought us under his subjugation. He was like a disease. O illustrious one! It is good fortune that he has been killed by you.’ The kinnaras said, ‘O lord! We, the large number of kinnaras, are your followers. However, without any remuneration, Diti’s son forced us to serve him. O Hari! You have caused that wicked person to be destroyed. O Narasimha! For the sake of our benefit, please be our protector.’ Vishnu’s companions said, ‘Today, you have assumed this wonderful half-man–half-lion form. O one who grants refuge! O one who brings benefit to all the worlds! It is our good fortune that we have seen it. O lord! He followed your commands, but was cursed by the brahmanas. We understand that you have shown him a favour by killing him.’”’

Chapter 7(9)

‘Narada said, “Since he was still full of rage and intolerance, all the gods and others, with Brahma and Rudra at the forefront, found it extremely difficult to approach him. The gods sent Shri herself. However, on seeing this great and extraordinary form, never seen before or heard of, she was scared and could not approach. Brahma, who was stationed nearby, then sent Prahlada. ‘O son! The lord is extremely enraged with your father. Go and pacify him.’ O king! The child, the great devotee of the illustrious one, approached slowly. With his hands joined in salutation, he approached and prostrated his body down on the ground. The god saw that the child had fallen down at his feet and was overcome by compassion. He placed his lotus hand on his head and raised him. He destroys fear in the minds of those who are terrified by the serpent known as time. From the touch of his hand, everything inauspicious was cleansed. The vision of the paramatman instantly manifested itself. In the core of his heart, he meditated on the lotus feet. His body was filled with delight and his heart melted. There were tears in his eyes. Single-minded and extremely controlled, he started to pray to Hari. His voice faltered because of the bliss and love, and his heart and eyes were fixed on him.

‘“Prahlada said, ‘O Hari! I have been born in a fierce lineage. Brahma and the other large number of gods, the sages, the Siddhas and those who have not deviated from the flow of sattva in any of their words are completely qualified. But even they have not been able to worship you till now. How am I worthy of satisfying you? I think that the worship of the supreme being is not possible through noble birth, beauty, austerities, learning, keen senses, energy, power, physical strength, manliness, intelligence and yoga. Like the leader of the herd of elephants, ⁷³⁵ the illustrious one can be satisfied through devotion. In terms of approaching the one who has a lotus in his navel, I think that a svapacha ⁷³⁶ is superior to a brahmana who possesses the twelve qualities, ⁷³⁷ but retreats from his lotus feet. If he surrenders himself with his mind and words, he brings benefit and purifies his own life and his own lineage, unlike a person who is only respected a lot. The lord does not expect any gain for himself. He is complete in his own self and does not want respect from people. It is out of compassion that he accepts these from the ignorant. Whatever respect a person offers to the illustrious one is indeed offered back to him, like the reflection of a face in a mirror. Therefore, though I am incapable, I surrender myself with all my soul to the lord. To the best of my intelligence, I will chant about him. I am of inferior birth and ignorant. I have entered this world, which is the creation of gunas. Such a person can be purified through this chanting. All these, Brahma and the others, follow your commands. You are the reservoir of sattva, unlike us. O lord! We are scared of you. O illustrious one! It is said that for the welfare of creatures, and not for your own happiness and pastime, you assume beautiful avataras. Therefore, let go of your rage now. The asura has been killed. Virtuous ones are rejoicing, as if a scorpion or a snake has been killed. All these worlds are delighted and are waiting. O Nrisimha! People will remember this form, assumed for granting them freedom from fear. O unvanquished one! I am not terrified of your terrible visage and tongue, eyes that are like the sun, furrowed eyebrows, strong and ferocious teeth, the garland of entrails, the blood on the mane, ears like cones, the roaring that frightens elephants who are guardians of the directions and the pointed nails that have torn apart the enemy. O compassionate and affectionate one! I am terrified of the carnage in the wheel of samsara, which is fierce and intolerable. I am being devoured and hurled down, bound by my own karma. O supremely powerful one! When will you be pleased and summon me to your lotus feet, the refuge from everything material? I am roaming around on earth in the midst of the pleasant, the unpleasant, separation, association and births as all the different species. I am being burnt in the fire of grief. By accepting the body as real, every medication for misery brings greater misery. Tell me how I can deserve to be your servant. You are my beloved well-wisher. You are the supreme divinity. O Nrisimha! Virinchi has sung the account of your pastimes. If I am completely absorbed in your feet and associate with hamsas, I will easily pass over all miseries. Chanting about you, I will be freed from the gunas. O Nrisimha! In this world, parents are not the refuge for children, nor medicine for those who are suffering from disease. A boat does not help one who is drowning in the ocean. O lord! For all embodied beings in this world, anything regarded as an easy antidote for torments is not favoured by you. ⁷³⁸ Here or anywhere, everything, at every time, whatever be the relationship, whatever be the cause, wherever it goes to, wherever it has come from, inferior or superior, whatever its existence, whether it changes or does not change, whether it has a separate nature—everything is invoked by you. They emanate from your own form. In the mind, maya creates a powerful urge to undertake action. ⁷³⁹ The supreme being urges time and allows the gunas to act. The wheel of time has sixteen spokes ⁷⁴⁰ and the ignorant become full of desire. O one without a beginning! Without you, how can one transgress this? With your atman, you have always vanquished the gunas. Through your powers, you have kept time under subjugation. You are the power behind cause and effect. O lord! Using your powers, you have created this wheel with the sixteen spokes and we are being crushed under it. O lord! We have sought refuge with you. Accept us. O lord! I have seen all the lords who are there in heaven. All these people desire lifespans, prosperity and powers. However, our father laughed in rage and furrowed his eyebrows and all of them were brought down and swept aside. But you have restrained him too. Therefore, I know about the benedictions that those with bodies can receive, from Virinchi downwards—lifespan, prosperity, power and gratification of the senses. Those who are great in their valour are also destroyed and taken away by time. I do not desire this. Make me a servant by your side. Where are those benedictions? They are pleasant to hear about, but are in the form of mirages. This body gives rise to many kinds of diseases. However, even learned people are not satiated. They seek to pacify the fire of desire with small drops of honey, but this is extremely difficult to do. O lord! Rajas is strong in me and the power of tamas is stronger still. I have been born in a lineage that is inferior to that of the gods. Look at your compassion towards me. You showed me your favours and placed your lotus hand on my head, not on that of Brahma, Bhava or Rama. ⁷⁴¹ Indeed, there is no sense of superior and inferior in you. You are a well-wisher towards all creatures and towards the universe. Depending on the kind of service rendered, you show your favours to all those who serve you, even if they are inferior to the gods. There is no sense of superior and inferior in you. People descend into this material existence, which is like a pit full of snakes. Because of association, I was also likely to follow this path of desire. However, the illustrious and divine rishi accepted me. Therefore, how can I give up the idea of serving as your servant? O Ananta! When my father tried to kill me, you saved my life. I think this was because I am your own servant and because you didn’t want the rishi’s words to be rendered false. ⁷⁴² Wishing to cause me injury, he seized a sword and said, “If there is a lord who is superior to me, tell him to save you. I will sever your head.” This universe is the manifestation of you alone. You existed before its beginning and you will exist after its end. You separately exist in its middle. You have created the transformation of gunas through your own maya. You enter them and cause many types of manifestations. You are this. You are the lord of cause and effect. However, you are also distinct from it. This feeling of “mine” and “someone else’s” is futile and arises because of maya. Something that depends for its birth, preservation, destruction and manifestation on something else is no different from it, just as a tree is no different from the seed and the earth is no different from its subtle element. ⁷⁴³ At the time of destruction, you withdraw this universe into your own self and lie down on the waters. You experience your own bliss and are without any activity. Your eyes are closed in yoga and you appear to be asleep. But you are in a state of turiya. There is no tamas in you and you do not experience the gunas. Everything is your form. This ⁷⁴⁴ is your body. Through your own powers, you urge time and the nature of Prakriti. You lay down in the waters on the body of Ananta. ⁷⁴⁵ When your meditation came to an end, a giant lotus manifested itself from your navel, like a banyan tree from a tiny seed. It had been dormant within you. From that, the best of wise ones ⁷⁴⁶ was generated. He could see nothing other than you and thought that you, his seed, was outside him. He immersed himself in the waters for one hundred years to find the origin of the lotus, but could not find it. O lord! How can a sprout perceive the seed? Seated on the lotus, the one who was his own source was extremely surprised. After some time, he performed terrible austerities and purified himself. O lord! He saw your subtle atman pervading his own self, the senses, full of desires, and the elements, just as smell pervades the earth. Virinchi saw the great being, endowed with thousands of faces, feet, heads, hands, thighs, noses, mouths and eyes and adorned with ornaments and weapons. Full of maya, your appearance was an aggregate of different things and he was delighted. You assumed the form of Hayashira and killed the two extremely strong ones known as Madhu and Kaitabha. They were against the Vedas and full of rajas and tamas. You gave all the sacred texts to him. Your beloved form is full of sattva. In this way, you assume different avataras—as men, inferior species, rishis, gods and aquatic creatures. You protect the worlds and kill those who torment the universe. O great being! You protect the dharma that is appropriate for the yuga. You remain hidden during kali yuga. Therefore, you are known as Triyuga. ⁷⁴⁷ O lord of Vaikuntha! This mind is wicked and is polluted by fierce sins, addicted to desire and afflicted by joy, misery and fear. It is not interested in your account. I am wretched. How can I comprehend your activities? O Achyuta! My tongue is not satisfied and drags me in one direction. My genitals drag me in another direction. My skin, stomach and hearing drag me in other directions. My smell and fickle eyes drag me elsewhere, as do my power to act. They are like many co-wives, nibbling at the lord of the household. Because of my own deeds, I have thus fallen into Vaitarani. ⁷⁴⁸ One after another, I face births, deaths and sufferings and am greatly terrified. Alas! You can see us, wicked and foolish ones facing “mine”, “someone else’s”, enmity and friendship in bodies. Please save us now. O illustrious one! Who but you can be a preceptor for everyone? Please try to raise us up. You are the cause behind creation, preservation and destruction. Show your compassion towards these foolish ones. You are a friend to the afflicted, not to speak of those like us, who serve those whom you love. O supreme one! I am not anxious about Vaitarani, which is so very difficult to cross. My mind is immersed in the great amrita of chanting about your valour. I grieve about those who pursue their senses, with their minds turning away from you. Those foolish ones are bearing the burden of a happiness that is maya. O god! In general, sages desire their own liberation. They roam around in desolate parts, silent, and not interested in the benefit of others. I do not wish to leave aside miserable ones and be liberated alone. For those who are wandering around, I do not see anyone other than you as a refuge. A householder’s happiness, sexual gratification and other things are trifles. This is like scratching an itching hand with another hand. Misery leads to other miseries. In this world, those miserable ones suffer from many kinds of hardship and are never satisfied. A persevering person tolerates the itching in his mind. O Purusha! Silence, vows, learning, austerities, studying, one’s own dharma, explaining the sacred texts, solitude, chanting and meditation—these are generally said to be the superior methods for those who have cast aside their senses. But, in this connection, there are proud ones who only use these as a means of making a living. The Vedas say that your two forms are cause and effect. They are like the seed and the sprout and there is no other form for you. Those who are discriminating and practise yoga can see both these forms in front of them. This is like the fire in the wood and there is nothing else. O lord! You are wind, fire, earth, sky, water, the objects of the senses, breath of life, the senses, the mind, consciousness and ego. All these, with gunas and without gunas, are you. Even if it appears otherwise to the mind and speech, there is nothing other than you. The gunas, the presiding divinities over the gunas, Mahat and the others, the mind and other things, gods and mortals—all these have a beginning and an end. O supreme one! Those who are extremely intelligent understand and cease studying the Vedas. O supreme among those who should be worshipped! Therefore, I bow before you and praise you—performing rites, worship, remembering your deeds, resorting to your feet, hearing about your accounts and serving you. Without these six elements of devotion, how can a person attain the paramahamsa state?’”

‘Narada continued, ‘Thus, though he is nirguna, the devotee devotedly described his gunas. He was pleased with Prahlada, who was bowing down before him. Controlling his rage, he replied.

‘“The illustrious one said, ‘O fortunate one! O Prahlada! O supreme among asuras! I am pleased with you. May you be fortunate. Ask for the boon that you desire. I am the one who satisfies the desires of all men. O one with a long life! Without pleasing me, it is extremely difficult to see me. Having himself seen me, a living being does not deserve to be tormented again. Because of this, persevering and virtuous ones, those who desire their benefit, try to please me in every possible way. O immensely fortunate one! I am the lord of all kinds of benedictions.’”

‘Narada continued, “The supreme among asuras was thus tempted with the best allurements in the worlds. But he was single-mindedly devoted to the illustrious one and did not wish for anything.”’

Chapter 7(10)

‘Narada said, “The child thought that all these were impediments towards bhakti yoga. He smiled and replied to Hrishikesha. Prahlada said, ‘Do not tempt me. Because of my birth, I am addicted to desire and those boons. But I am terrified of such attachment. Detached, I seek liberation and have sought refuge with you. O lord! You wish to test the symptoms of servitude in an excellent devotee and have goaded such desire. These are the seeds of samsara and the bonds of the heart. O universal preceptor! You are full of compassion. Otherwise, such a thing would not have occurred. If a person hopes for benedictions, he is a merchant and not a servant. From a master, if a person hopes for benedictions, he is not really a servant. Nor is a master who desires to confer such benedictions on a servant a true master. I am your devotee and without any desires. You are also my master and my refuge. Unlike that between a king and his servant, there is no other motive between the two of us. O supreme among those who grant boons! If you wish to grant me my desired boon, please grant me the boon that no desire should ever sprout in my heart. Otherwise, right from birth, the senses, the mind, the breath of life, the atman, dharma, fortitude, intelligence, modesty, prosperity, energy, memory and truth are destroyed. O Pundarikaksha! If a man is freed from the desire that exists in the mind, it is only then that he is fit to attain the illustrious one. Oum! O illustrious one! I bow down before you. O great-souled being! O Hari! O one with this wonderful lion as your form! O brahman! O paramatman!’ The illustrious one replied, ‘Those who are single-mindedly devoted to me do not hope for any benedictions from me, in this world or in the next. They are like you. Nevertheless, throughout this manvantara, as the lord of the daityas, you will enjoy objects of pleasure. My accounts will continue to be loved by you. Your atman will be single-mindedly immersed in me. I am in all creatures and am the lord who enjoys all sacrifices. Perform sacrifices and practise yoga, abandoning acts for fruits. You will enjoy pleasure and experience sin. But because you are accomplished, you will perform good deeds. Because of the force of time, you will give up your body. Your deeds will be pure and will be chanted about in the world of the gods and will spread everywhere. Freed from bonds, you will obtain me. If a man chants the song you sang for me ⁷⁴⁹ and remembers you and me, in the course of time, he will be freed from the bondage of action.’ Prahlada said, ‘O great lord! O lord of all those who grant boons! I desire a boon from you. My father did not know that you were the lord full of energy and abused you. He did not know that you are directly the lord and preceptor of all the worlds. Regarding you as his brother’s slayer, he was full of intolerance. Because of his false outlook, he also harmed me, your devotee. His sins are extremely great and impossible to ignore. Even then, let him be purified. O one who is affectionate towards the distressed! He was purified as soon as he glanced towards you.’ The illustrious one replied, ‘O unblemished one! O purifier of your lineage! O virtuous one! Since you have been born in this lineage, your father, and twenty-one generations of your ancestors have been purified. ⁷⁵⁰ Wherever my devotees, tranquil, impartial, virtuous and noble in conduct exist, even miserable regions are purified. O Indra among daityas! Those who are devoted to me give up all desire. In every possible way, they do not cause violence to the large number of creatures, the superior or the inferior. In this world, there are people who follow you and become my devotees. But you are indeed the best among all those devotees, one cited as the ideal. O dear one! By touching my limbs, your father has been purified in every possible way. Perform his funeral rites. With an excellent son like you, he will obtain the worlds. As instructed by those who speak about the brahman, occupy your ancestral position. O son! Immerse your mind in me and offer all your acts unto me.’ Prahlada did as the illustrious one had asked and performed his father’s funeral rites. O king! He was consecrated by the brahmanas.

‘“On seeing Hari Narahari, Brahma’s face shone. Surrounded by the gods and the others, he praised him in auspicious words and said, ‘O god of the gods! O controller of the universe! O cause behind creatures! O one who existed before me! It is good fortune that you have killed the asura who tormented the worlds. Having obtained boons from me, he could no longer be slain by anything I created. Insolent because of his austerities, yoga and strength, he destroyed all the ordinances. It is good fortune that his son, this virtuous child, is a great devotee of the illustrious one. It is good fortune that you have saved him from death and that he has now attained you. O illustrious one! If a person meditates on this form of yours with supreme concentration, he is protected from terror on all sides, even if Death wishes to kill him.’ The illustrious one responded, ‘O lord! O one generated from a lotus! Do not bestow such boons on asuras. A boon bestowed on a cruel species is like amrita fed to a snake.’ O king! Having said this, the illustrious Hari vanished from the spot. He is invisible to all creatures and was worshipped by Parameshthi. ⁷⁵¹ Prahlada bowed his head down and worshipped and honoured Parameshthi, Bhava, the Prajapatis and the gods, all portions of the illustrious one. With Kavya ⁷⁵² and the other sages, the one who is seated on a lotus ⁷⁵³ made Prahlada the lord of the daityas and the danavas. The gods honoured him and bestowed supreme benedictions on him. O king! When Brahma and the others had been honoured back, they left for their own abodes.

‘“In this way, Vishnu’s two attendants became Diti’s sons. Though Hari was in their hearts, they were slain because they possessed hate towards him. Because of the curse of brahmanas, they again became two rakshasas. These two, Kumbhakarna and Dashagriva, were slain through Rama’s valour. They lay down in the field of battle, their hearts mangled by Rama’s arrows. As in their earlier lives, they gave up their bodies when he ⁷⁵⁴ was in their minds. Thus, they were again born in this world as Shishupala and Karusha. ⁷⁵⁵ They were bound in enmity towards Hari and obtained him in your presence. ⁷⁵⁶ Because of what they did in their earlier lives, there were other kings who harboured enmity towards Krishna, but they gave this up at the time of their deaths. Like an insect captured by a wasp, they also obtained him. Just as supremely devoted people obtain the illustrious one, in the same way, because they constantly thought about him, Chedi and the other kings also returned and merged with him. I have told you everything that you asked me, about the enmity of Damaghosha’s son and others towards Hari and their merging with him. This is the sacred account of the great-souled Krishna’s, who is devoted to brahmanas and gods, descent as an avatara and the original death of the two daityas. ⁷⁵⁷ It is about the conduct of Prahlada, the great devotee of the illustrious one, about his devotion, knowledge and detachment and Hari’s true nature. It is a description of the qualities and deeds of the one who is the lord of creation, preservation and destruction, about the positions of the superior and the inferior and the passage of a long period of time. The bhagavata dharma is a means to go to the illustrious one. In this account, there is a complete description of how one can obtain adhyatma. This sacred account describes Vishnu’s valour. If one faithfully listens to his deeds, one is freed from the bondage of action. This is about the original being’s pastime as a lion and about the slaying of the Indra among daityas, the leader of herds. It is about the daitya’s virtuous son, supreme among auspicious ones. If one attentively listens to these accounts, how can there be any fear in the worlds? In the world of men, you are extremely fortunate. Sages who can purify come to this world. They directly reside with you in your households. The supreme brahman is mysterious, but appears with the signs of a man. Great people search for this brahman, desiring kaivalya, nirvana and the experience of bliss. However, he was your friend and well-wisher and your maternal uncle’s son. Destiny made the atman who should be worshipped your preceptor. Despite using their intelligence, Bhava, the one from the lotus and others have not been able to describe his form. He is the one who is worshipped through silence, devotion and renunciation. That is the way the lord of the Satvatas is pleased. O king! In ancient times, Maya, infinite in the use of maya, destroyed Rudra’s glory and the illustrious one enhanced it again.”

‘The king asked, “How, and through what act, did Maya destroy the god’s, known as Isha to the universe, fame? How did Krishna enhance it? Please tell us.”

‘Narada replied, “The asuras were defeated in a battle by the gods, whose powers had increased. They went and sought refuge with their supreme preceptor, Maya, full of maya. The lord constructed three cities that were made out of gold, silver and iron. Their movements were impossible to fathom and they were stocked with equipment impossible to understand. O king! Located inside these, the asura soldiers remembered their former enmity, and undetected by anyone, destroyed the three worlds and their lords. The lords of the worlds went to Ishvara ⁷⁵⁸ and bowed down before him. ‘O god! Save those who are dear to you. We have been destroyed by those who reside in the three cities.’ The illustrious lord showed his favours to the gods and told them not to be afraid. He affixed an arrow to his bow and released it in the direction of the three cities. Consequently, arrows that had the complexion of fire issued from the solar circle. Struck by those rays, the cities were no longer visible. Struck by them, all the residents of the city fell down, lifeless. However, the great yogi, Maya, took them and flung them into a well filled with juices. Touched by the juices of amrita, they rose up again, firm as diamonds and extremely energetic. They were like fiery lightning that tears clouds apart. On seeing that his resolution had been shattered, the one with the bull on his banner became dejected. Therefore, the illustrious Vishnu thought about a means that could be used. Vishnu himself assumed the form of a cow and Brahma became the calf. They entered Tripura at the appropriate time and drank up all the amrita juice in the well. Though the asuras saw them, they were confused and did not do anything to restrain them. The great yogi ⁷⁵⁹ also got to know. But remembering that this was destiny, he did not sorrow. He spoke to the confused guardians of the juice, who were grief-stricken. ‘In this world, no one, a god, an asura, a man, or even Ishvara himself, can contravene what destiny has ordained for him or for anyone else.’ Then, through his own powers of dharma, knowledge, detachment, opulence, austerities, learning and rites, he ⁷⁶⁰ created the equipment for Shambhu—chariot, charioteer, standard, mounts, bow, armour and arrows. Equipped on the chariot in this way, he affixed an arrow to his bow. At the time of Abhijit muhurta, ⁷⁶¹ Ishvara fixed the arrow to the bow. O king! Thus, Hara burnt down Tripura, which was so very difficult to penetrate. Drums were sounded in the firmament and there were hundreds of vimanas assembled there. The gods, the rishis, the ancestors and the lords of the Siddhas showered down flowers and exclaimed, ‘Victory!’ They chanted in delight. Large numbers of apsaras danced. O king! Thus, the illustrious one, the destroyer of cities, burnt down the three cities. Having been praised by Brahma and the others, he returned to his own abode. In this way, using his own maya, Hari himself imitates the actions of the world of men. The rishis sing about the valour of the preceptor of the universe, which purifies the worlds. What shall I speak about next?”’

Chapter 7(11)

Shri-Shuka said, ‘This account of the lord of daityas, ⁷⁶² who had Urukrama in his atman, was praised in assemblies of virtuous people. Having heard it, Yudhishthira, foremost among great ones, was delighted. He again asked Svayambhuva’s son. ⁷⁶³ Yudhishthira said, “O illustrious one! I wish to hear about the eternal dharma of men, the conduct of the varnas and the ashramas, whereby men can obtain the supreme. You are the son of Prajapati Parameshthi himself. Because of your austerities, yoga and meditation, you are the most revered of Brahma’s sons. Brahmanas who are devoted to Narayana, compassionate, virtuous and tranquil like you, know about the supreme and secret dharma, not others.”

‘Narada replied, “I bow down before the illustrious Aja. For the worlds, he is the bridge of dharma. I will tell you about the eternal dharma I heard from Narayana’s mouth. For the benefit of the worlds, he manifested himself in his portion as the son of Dharma and Daksha’s daughter. ⁷⁶⁴ He studies and performs austerities in the hermitage of Badarika. The illustrious Hari is the foundation of dharma and all the Vedas are in him. O king! So are the smriti texts, whereby, the soul is gratified. O Pandava! (1) Truthfulness; ⁷⁶⁵ (2) Compassion; (3) Austerities; (4) Purity; (5) Endurance; (6) Discrimination; (7) Control of the mind; (8) Control of the senses; (9) Non-violence; (10) Brahmacharya; (11) Renunciation; (12) Studying; (13) Uprightness; (14) Contentment; (15) Impartiality in service; (16) Gradual withdrawal from the material pleasures of the world; (17) Regard of human endeavours as futile; (18) Silence; (19) Inquiry about the atman; (20) As is proper, a fair distribution of food and other objects among creatures; (21) An intelligence that looks upon them, especially humans, as one’s own self and divinities; (22) Hearing about the illustrious one; (23) Chanting about him; (24) Remembering great ones; (25) Service; ⁷⁶⁶ (26) Worship; (27) Bowing down; (28) Accepting a state of servitude; (29) Regarding him as a friend; and (30) Surrendering oneself to him—all these are said to be the supreme dharma for men. O king! Through these thirty signs, the one who is in all atmans is satisfied. Brahma has said that a person is a dvija if the samskaras have been undertaken for him, without interruption. ⁷⁶⁷ For dvijas who are pure in birth and conduct, sacrifices, studying and donations have been reccommended. They have been urged to observe the tasks for specific ashramas. Studying and the others are the six for brahmanas. ⁷⁶⁸ Others must not receive. ⁷⁶⁹ The king protects subjects and earns his living by imposing taxes on those who are not brahmanas. Vaishyas earn their subsistence through agriculture and trade and must always follow brahmanas. Shudras serve dvijas ⁷⁷⁰ and their sustenance comes from the master’s means of subsistence. There are four kinds of means of subsistence for brahmanas and each is superior to the preceding one—various means of subsistence, accepting alms without begging for them, wandering around and begging and picking up leftover grain from fields or markets. Except at times of calamity, a person from an inferior varna must not follow the means of subsistence of a superior varna. With the exception of kings, at times of calamity, everyone can undertake everything. ⁷⁷¹ For the sake of preserving life, a person may accept the professions of rita, amrita, mrita, pramrita or satyanrita, but must never follow sha-vritti. Rita is when one picks up leftover grain from fields or markets. Amrita is accepting alms without begging for them. Mrita is always begging for alms. Pramrita is said to mean tilling of the field. Satyanrita is trade. Sha-vritti is serving those who are inferior and this is condemned and must always be avoided by brahmanas and kings. The brahmana is an embodiment of all the Vedas. The king is an embodiment of all the gods. Control over the mind, control over the senses, purity, contentment, forgiveness, uprightness, knowledge, compassion, immersion in Achyuta and truthfulness are the signs of a brahmana. Prowess, valour, fortitude, energy, generosity, control over one’s own self, forgiveness, devotion to brahmanas, graciousness and offering protection are the signs of a kshatriya. Devotion to gods, seniors and Achyuta, sustenance of the three objectives of human existence, belief in the sacred texts, constant enterprise and skills are the signs of a vaishya. Submissiveness, purity, honest service of the master, sacrifices without using mantras, lack of thievery, truthfulness and protection of cattle and brahmanas are indicated for shudras. For women who regard the husband as a divinity, there must be eagerness to serve and follow him and his relatives and acceptance of the husband’s vows. Sweeping and plastering the house, decorating it, decorating her own self, constant wearing of clean garments, cleaning household equipment, satisfying the great and small wishes of the husband with modesty and self-control and on every occasion, addressing him with loving, agreeable and truthful words—this is how a virtuous wife serves her husband. She is content, without being greedy. She is accomplished and knows about dharma. She speaks agreeable and truthful words. She is not distracted. She is pure and gentle. She thus serves a husband who has not fallen. ⁷⁷² If a woman serves her husband as Hari and is as devoted as Shri, in Hari’s world, with her husband, she rejoices like Shri. The means of subsistence for those of mixed parentage ⁷⁷³ follow those of their respective lineages, as long as they are not thieves or wicked. This is also true of antyajas, those who reside at the boundaries. ⁷⁷⁴ From one yuga to another yuga, the dharma of men is generally determined by nature. O king! Those who have insight about the Vedas have said that this brings benefit in this world and in the next. The present means of subsistence are determined by nature and one’s own karma. If one gives up one’s own natural karma, one gradually approaches the nirguna stage. If a field is sown repeatedly, it automatically becomes infertile. If it is not appropriate and seeds are sown again, it is destroyed. In that way, the mind is a store of desires. O king! However, excessive pursuit of desire leads to disgust, just as drops of ghee do not satisfy a fire. There are signs that have been described as characterizing a specific varna. If these are seen in a man who belongs to a different varna, he is designated as being from that varna.”’ ⁷⁷⁵

Chapter 7(12)

‘Narada said, “A brahmachari must reside in the preceptor’s house. He must be controlled and do what is good for the preceptor. Like an inferior person, he must act like a servant, firm in his affection towards the preceptor. At the time of the morning and the evening sandhyas, he must worship the preceptor, the fire, the sun and the best among the gods. He must be restrained in speech. He must control himself and chant the name of the brahman. ⁷⁷⁶ When the preceptor summons him, he must control himself and study the Vedas. When this starts and ends, he must bend his head down at his feet. He must wear a girdle and garments made out of deer skin. ⁷⁷⁷ His hair must be matted and he must carry a staff and a water pot. He must wear the sacred thread. As instructed, there must be a handful of darbha grass in his hand. In the morning and the evening, he will go out and beg for alms and offer what has been obtained to the preceptor. He will eat when he has been given permission. Otherwise, he will sometimes fast. He will be good in conduct and restrained in eating. He will be accomplished and faithful and will conquer his senses. He will have dealings with women, and with those who have been enslaved by women, only to the extent that it is necessary. If he is observing the great vow ⁷⁷⁸ and has not become a householder, he must avoid talking to women. The senses are so powerful that they take away a mendicant’s mind. ⁷⁷⁹ If he himself is young and the preceptor’s wife is also young, he must not allow her to tend to his hair, massage him, bathe him or anoint him. Indeed, a woman is like fire and a man is like a pot of clarified butter. In private, one must not associate more than is necessary with one’s own daughter, not to speak of others. Until one has realized the atman and until everything becomes the lord’s reflection, the notion of duality ⁷⁸⁰ does not cease and there can thus be a calamity. Everything described applies to a householder and a mendicant. A householder follows the means of subsistence indicated by the preceptor and has intercourse with his wife during her periods. A person who has taken the great vow ⁷⁸¹ must not use collyrium and unguents, must not massage the body, must not look at women or their paintings, must not eat meat, must not drink and must give up garlands, fragrant scents and ornaments. According to his capacity and to the extent possible, a dvija must reside in his preceptor’s household to study and understand the three Vedas, the Vedangas and the Upanishads. ⁷⁸² If his master, the preceptor, so desires, he must grant him what he wishes for. ⁷⁸³ With his permission, he can become a householder or go and reside in the forest. Or he can become a wandering mendicant. Adhokshaja is in the fire, in the preceptor, in one’s atman and in all creatures. His abode can be seen in all beings. Though he seems to have entered them, he doesn’t actually enter them. In this way, one becomes a brahmachari, a grihastha, or resorts to vanaprastha, or becomes a mendicant. While wandering around, if one attains vijnana, one goes to the supreme brahman. I will tell you about the rules approved by sages for vanaprastha. By resorting to this, one easily goes to the worlds obtained by rishis and sages. Such a person ⁷⁸⁴ should not eat anything that is the result of tilling, or something that is not the result of tilling, but has become ripe before time. He should not eat food cooked by the fire. He should only eat what has been ripened and cooked by the sun. He should prepare charu and cakes of forest products that have naturally grown over a period of time. When he obtains new food, he must throw away the old. ⁷⁸⁵ He will resort to a thatched cottage or a cave in a mountain only for the sake of preserving the fire. However, he will himself tolerate the cold, the snow, the wind, the fire, the rain and sun. He will have matted hair and will let his hair, body hair, nails and beard grow. He will possess a water pot, deerskin, a staff, garments made of bark and a receptacle for the fire. The sage will roam around in the forest for twelve, eight, four or two years, depending on how long the mind is not agitated by the hardships. If he can no longer undertake his rites after this period, because of disease or old age, or because he wishes to pursue knowledge, he should resort to fasting. ⁷⁸⁶ He will invoke the fire in his atman and give up notions of ‘I’ and ‘mine’. As is appropriate, he will deposit his aggregate into the causes. ⁷⁸⁷ The gaps inside the body will be merged into space, the breath of life will be merged into air, the heat of the body will be merged into fire, the fluid in the body (blood, mucus and phlegm) will be merged into water and everything that is left ⁷⁸⁸ will be merged into the earth. Thus, a person who knows himself will merge everything into the causes. Speech and the organ of speech will be rendered to Agni, the hands and craftsmanship to Indra, the feet and power of locomotion to Vishnu, sexual desire and the genital organs to Prajapati and the rectum and power of excretion to Mrityu. Everything is consigned to the proper place. The organ of hearing and the vibration of sound goes to the directions, and skin and the sense of touch to Vayu. O king! The eyes and form are consigned to the sun god, the tongue and its sense to the Prachetas in the water, ⁷⁸⁹ and smell and the object of smell to the earth. The mind and wishes are vested in the moon, and intelligence and the object of intelligence in the supreme and wise one. ⁷⁹⁰ Action, false ego and acts undertaken through notions of ‘I’ and ‘mine’ are vested in Rudra. Consciousness and sattva are vested in the kshetrajna and vaikarika ahamkara and the gunas are vested in the supreme one. He then merges the earth in water, water in fire, fire in wind, and wind in space. Space is merged into ego, ego into Mahat, Mahat into Prakriti, ⁷⁹¹ and Prakriti into Akshara. ⁷⁹² With the atman merged into Akshara, only consciousness is left. Having realized non-duality, he stops, ⁷⁹³ like a fire that has destroyed its own source.”’

Chapter 7(13)

‘Narada said, “A person who is capable ⁷⁹⁴ will become a mendicant, possessing nothing but his body. He must not spend more than one night in any village. Indifferent, he will roam around the earth. If he is going to wear a garment, a loin cloth is sufficient covering. Unless there is a calamity, he must not bear any signs other that of a staff and other objects. ⁷⁹⁵ He will wander around alone, begging for alms. He takes delight in his atman and does not depend on anything else. Devoted to Narayana, he will be friendly towards all beings. He will visualize the atman in the universe and see cause and effect in the supreme and undecaying one. He will see his atman as the supreme brahman, which pervades everything, cause and effect. When he is asleep and when he is awake and in between the two, he will perceive the progress of the atman. He will perceive that both bondage and liberation are the result of maya and are not real. He will not rejoice in inevitable death, or in transient life. He will wait for the ultimate time, which brings about the creation and destruction of beings. He will not be attached to the sacred texts, nor will he use these to make a living for himself. He will abandon all debates and arguments and will not take the side of either party. He will not bind himself to disciples, nor will he study numerous texts. To earn a living, he will not expound these. He will not start on any undertaking. A great-souled one does not generally resort to the state of being a mendicant with the objective of acquiring dharma. He is tranquil and impartial. He may accept or discard. ⁷⁹⁶ His signs are not evident. But the intentions of such a learned person are evident from the fact that he is like a restless child. Even if he is wise in vision, he must show himself to the world of men as someone who is dumb. In this connection, an ancient history is recounted. This is about a conversation between Prahlada and the sage Ajagara. ⁷⁹⁷

‘“Surrounded by a few of his advisers, Prahlada, the beloved devotee, was roaming around the worlds, wishing to ascertain the nature of people. On the banks of the Kaveri, on the slopes of Sahya, ⁷⁹⁸ he saw him lying down on the bare ground. He was covered with dust all over his body and his spotless energy was hidden. Through his deeds, form, words or signs, people were unable to understand his varna or ashrama, who he was and who he was not. The asura, the great devotee of the illustrious one, bowed down and honoured him in the proper way, touching his feet with his head. He wished to know and asked the following question. ‘You possess a strong body, like someone who enjoys and can make efforts. Wealth comes to those who make efforts and in this world, objects of pleasure accrue to those who possess wealth. The bodies of those who enjoy become stout, not otherwise. O brahmana! You are lying down, without making any efforts. Clearly, you do not possess wealth to acquire objects of pleasure. O brahmana! Your body has not experienced objects of pleasure. Pardon me. But how is it that you are stout? You are wise, accomplished and skilled. You are impartial and can speak colourful and agreeable words. You can see people exerting themselves in tasks, but you are simply lying down here.’ The lord of the daityas asked the great sage in this way. Attracted by the amrita of his speech, he smiled and replied.

‘“The brahmana said, ‘O best among asuras! You are revered as a noble person and you already know all this. Through the vision of adhyatma, you know the fruits of acts and their renunciation. Since you are devoted to the illustrious one, the god Narayana is always in your heart. Like the sun dispelling darkness, it is devotion alone that can bring about knowledge. O king! Nevertheless, according to what I have heard, I will tell you the answer to your question. If a person wishes to purify himself, he must speak to a person like you. I was driven by the thirst for material objects and was engaged in trying to satisfy desire. I engaged in tasks and was born as many different kinds of species. Whirled around by wilful karma, I obtained this human form. This is a gate to heaven, liberation, birth as inferior species, or birth as a human again. In this form, couples unite to bring about happiness and avoid misery. I saw them engage in tasks and, acting in a contrary way, have now withdrawn. Happiness is the nature of the atman and is manifested when one withdraws from all material activities. On seeing that objects of pleasure are nothing but mental states one plunges into, I am lying down. A man forgets that his benefit is in his own atman. Because the false and the material are alluring, he obtains this terrible state of samsara. The water is covered in overgrowth. Not realizing this, an ignorant person desires water and rushes after a mirage. Though interested in his own welfare, he searches elsewhere. He searches for his happiness, but his body and other things ⁷⁹⁹ are controlled by destiny. Under the control of this, he seeks to alleviate suffering. But all his attempts are repeatedly unsuccessful. With a great deal of difficulty, a mortal person may obtain riches to satisfy his desires. But what purpose does this serve? He is never able to free himself from adhyatmika and other kinds of misery. ⁸⁰⁰ I perceive the miseries of rich people. They are greedy and have not been able to conquer their atmans. Because of their fear, they cannot sleep. They are suspicious of everything. Those anxious about both life and wealth are always scared of kings, thieves, enemies, their own relatives, animals, birds, those who seek their wealth, time and even of their own selves. The root cause of grief, confusion, fear, anger, attachment, lassitude and exhaustion is the desire for life and wealth. A learned man must give this up. In this world, the bee and the giant serpent are the two best preceptors. They teach us detachment and satisfaction with whatever has been obtained. From the bee, I have learnt not to be attached to all the objects of desire. Wealth is like honey and is acquired with a great deal of hardship. However, someone else slays the owner and takes it away. ⁸⁰¹ I do not desire anything and am satisfied with whatever comes to me on its own. Like a large serpent, I resort to my spirit and lie down for many days. Sometimes, I get a little bit of food. Sometimes, I get a lot. Sometimes, it is tasty. Sometimes, it is not tasty. Sometimes, it has a lot of qualities. Sometimes, it has no qualities at all. Sometimes, it is given to me with a great deal of respect. Sometimes, it is given to me with no respect at all. Sometimes I have to eat food just after I have eaten. Depending on availability, I eat during the day or at night. I wear garments made out of linen, silk, deer skin, rags or bark, or whatever else is available. My mind is content with whatever destiny brings me. Sometimes, I lie down on the bare ground. Sometimes, I lie down on grass, leaves, stones or ashes. Sometimes, depending on the wishes of another, I lie down on a couch in a palace, with a pillow. Sometimes, I bathe and anoint my limbs with unguents. I wear excellent garments and adorn myself with garlands. Sometimes, I ride on a chariot, an elephant or a horse. O lord! Sometimes, like a demon, I am attired in nothing but the directions. ⁸⁰² People vary in their natures and I do not criticize or praise them. I desire their benefit and hope for their union with the great-souled one. This differentiation ⁸⁰³ is the cause of all confusion in the mind and must be offered as an oblation to the consciousness. Like that, the mind must be offered as an oblation into vaikarika ahamkara and that must be offered as an oblation to maya. A sage who can see the truth must offer maya as an oblation to realization of the atman. Without any material desires, one then ceases all activity and is based on realization of the atman. I have thus described to you my conduct, which is extremely secret. This differs from the sacred texts of the worlds. However, you are devoted to the illustrious one.’” ⁸⁰⁴

‘Narada continued, “The lord of the asuras heard about this paramahamsa dharma from the sage. Delighted, he worshipped him. Taking his leave, he left for his residence.”’

Chapter 7(14)

‘Yudhishthira asked, “O devarshi! Tell me about the path that a householder can easily follow. How can a foolish person like me, as a householder, attain the objective?”’

‘Narada replied, “O king! A person who is a grihastha must perform the appropriate rites, which are a direct offering to Vasudeva, and serve the great sages. He must always faithfully hear about the accounts, which are like amrita, of the illustrious one’s avataras. At the right time, ⁸⁰⁵ he must surround himself with tranquil people. Through association with virtuous people, he will gradually free himself from attachment to his own self, his wife, his sons and other things. When these are severed, he will wake up, as if from a dream. As long as a learned person is pursuing artha and has the body and the household, as a human in this world of men, he must appear to be attached to these, but is really not attached. Without any sense of ownership, he must agree to whatever his relatives, his parents, his sons, his brothers and other well-wishers say and desire. A learned person acts so that he enjoys all the wealth that Achyuta devises from heaven, from the earth and from the firmament. ⁸⁰⁶ As long as an embodied being does not die, he can claim ownership on only what is required to fill the stomach. A person who thinks of anything more is a thief and deserves to be punished. Deer, camels, asses, monkeys, rats, reptiles, birds and flies are like one’s own sons. Why should one look on them as something different? A person who is a householder should not make a great deal of effort in pursuing the three objectives, ⁸⁰⁷ but should be content with whatever the time and the place provide. Objects of pleasure must be divided even among dogs, sinners and antyajas. The wife is accepted as part of one’s own self, but even she must be used to welcome people. ⁸⁰⁸ One gives up one’s life for the wife and even kills a father or a preceptor for her. When one gives up the sense of ownership in the wife, one has conquered what is unconquerable. This body is insignificant and attachment to it must end. It becomes worms, excrement or ashes. ⁸⁰⁹ Similarly, what is the attachment for the wife? The atman is like the sky and pervades everything. A person must devise a means of subsistence for himself from the leftovers of successful sacrifices. ⁸¹⁰ In the end, a wise person gives up any sense of ownership and obtains a state of greatness. Through the riches obtained, every day, a man must separately share with gods, rishis, humans, creatures and ancestors and provide for his own self. In this way, he worships Purusha. If he possesses all the rights and the wealth required for performing sacrifices, he must follow the prescribed rites and perform agnihotra and other sacrifices. O king! However, the illustrious one who enjoys all the sacrifices is not satisfied as much through oblations offered through the fire’s mouth as much as he is through oblations offered through the mouths of brahmanas. Therefore, as they deserve, kshetrajna must be worshipped by offering objects of pleasure and sacrificing to brahmanas, gods and mortals. Indeed, he is in brahmanas. If a brahmana possesses wealth, in krishna paksha in the month of Proshthapada, ⁸¹¹ depending on his wealth, he must perform funeral rites for his ancestors and their relatives. He must also perform these at the time of the summer and winter solstices, ⁸¹² during vyatipata, ⁸¹³ at the end of a lunar tithi, during the eclipse of the sun and the moon, on the twelfth lunar day, when the nakshatra Shravana is in the ascendance, on the third lunar day in shukla paksha, ⁸¹⁴ the ninth lunar day in the month of Kartika, ⁸¹⁵ the four ashtakas in the seasons of Hemanta and Shishira, ⁸¹⁶ the seventh lunar day in shukla paksha in the month of Magha, the night of the full moon when the nakshatra Magha is in the ascendant, the days of raka and anumati when the nakshatra that led to the naming of the month is in the ascendant, ⁸¹⁷ the twelfth lunar day when the nakshatras Anuradha, Shravana or the three named Uttara ⁸¹⁸ are in the ascendant, the eleventh lunar day when any of these three are in the ascendant ⁸¹⁹ and when there is a conjunction between one’s birth nakshatra and Shravana. These are the best of times and increase the welfare of men. Therefore, with all one’s soul, one must try so that welfare and lifespan increase. Bathing, meditation, oblations, worship of gods and brahmanas and donations to ancestors, gods, men and creatures ⁸²⁰ are never destroyed. O king! For the sake of one’s own prosperity, one must observe the rites at the time of sacraments for one’s own self, one’s wife and one’s offspring and also at the time of shraddha and funeral rites. I will now describe the regions best suited for the performance of rites connected with dharma. These are the most sacred spots, where virtuous recipients are found. He ⁸²¹ is an image of the illustrious one, who is in all mobile and immobile objects. People from brahmana lineages, possessing austerities and learning, are found there. Any place where Hari is worshipped is the most auspicious of places. These are regions where Ganga and the other rivers, famous in the Puranas, flow. O king! There are lakes like Pushkara; kshetras like Kurukshetra, resorted to by revered people; Gayashira; ⁸²² Prayaga; Pulaha’s hermitage; Naimisha; Phalguna; ⁸²³ Setu; ⁸²⁴ Prabhasa; Kushasthali; ⁸²⁵ Varanasi; Madhupuri; ⁸²⁶ Pampa; Bindusara; the hermitage of Narayana; ⁸²⁷ Nanda; ⁸²⁸ the hermitage of Rama and Sita; ⁸²⁹ and all the kulachalas, Mahendra, Malaya and the others. These are the most auspicious spots and Hari is worshipped there. If a person desires his benefit, he should reside in these places. If a person performs act of dharma there, the fruits are multiplied one thousand times. O lord of the earth! Wise and the most worthy of recipients have determined that Hari alone is a worthy recipient. All mobile and immobile objects are pervaded by him. O king! Gods, rishis, virtuous people and Brahma’s sons and others were present, ⁸³⁰ when it was decided that Achyuta is the foremost recipient. The entire cosmic egg is like a gigantic tree and it is full of innumerable categories of living beings. However, since Achyuta is the foundation, his worship is tantamount to worshipping all beings and one’s own self. He is the one who created the habitations for humans, inferior species, rishis and gods. The Purusha form lies down in the bodies of all these living beings. O king! In all these species, the illustrious being exists in differing degrees. Therefore, though each is a worthy recipient, Purusha’s respective presence varies, depending on the nature of the atman. O king! The wise ones saw that humans pointlessly disrespected each other. Therefore, in treta and the other yugas, ⁸³¹ they instituted Hari’s worship. Among those who worship Hari, some do it with faith and the required objects. But even if there is worship, if there is hatred towards men, the worship becomes futile. O Indra among kings! Among men, know that brahmanas are excellent recipients. Because of austerities, learning and satisfaction, they are like the Vedas, Hari’s body. O king! Krishna is the atman of the universe. However, the dust of their feet purifies the three worlds and they are like the great divinity himself.”’

Chapter 7(15)

‘Narada said, “Some brahmanas are devoted to rites, others are devoted to austerities. Some are interested in studying and expounding. Some are engaged in jnana yoga. A person desiring to offer oblations to ancestors and gods should offer these to those who are devoted to jnana. In their absence, others can be recipients, depending on their worth. For rites connected with gods, two brahmanas must be fed. For those connected with ancestors, three must be fed. But in either case, one can also be fed. Even if a person is extremely affluent, at shraddha ceremonies, a large number should not be fed. If the time and the place is appropriate, one should not extend copious donations to one’s own relatives, if this means that objects faithfully offered to worthy recipients become deficient. When the time and the place present themselves, food faithfully offered in the proper way to worthy recipients are like those offered to sages and the divinity Hari. They lead to everlasting satisfaction of desire. When food is shared among gods, rishis, creatures, one’s own self and one’s own relatives, all these must be looked upon as entities in whose atmans Purusha resides. A person who knows about dharma must not serve meat at shraddha ceremonies, or eat it. Food offered to sages brings the greatest pleasure when it does not involve injury to animals. For men who desire virtuous dharma, there is no dharma as supreme as that which does not involve chastisement of creatures, in thoughts, words and deeds. There are some learned people who know about sacrifices and who have no desires. Instead of performing sacrifices with rites, they control their atmans and use the lamp of knowledge to offer oblations. ⁸³² On seeing those who sacrifice with sacrificial objects, ⁸³³ creatures become terrified and say, ‘This one is without compassion and ignorant. He will certainly kill me, desiring to take life.’ Therefore, a person who knows about dharma should be satisfied with the food of sages, obtained by chance. Day after day, he must always undertake the daily rites. A person who knows about dharma must avoid five kinds of adharma—vidharma, paradharma, abhasa, upama and chhala. These are five branches of adharma. Obstructions to dharma are known as vidharma. Dharma urged by someone else is known as paradharma. ⁸³⁴ Upadharma is that followed by insolent heretics. Debating with words is chhala. ⁸³⁵ If a man deviates from his own dharma and wilfully does whatever he wants, that is known as abhasa. If one follows one’s natural and ordained dharma, why is that not capable of bringing about serenity? A person who doesn’t possess riches should not seek to acquire wealth for the sake of subsistence, or for pursuing dharma or artha. His conduct must be like the great snake, without desire and without activity. There is happiness in contentment, lack of desire and delight in one’s own atman. Driven by desire and avarice and seeking artha, why should one run around in all the directions? When one is content in one’s mind, all the directions are auspicious. For a person wearing footwear, there is no danger from gravel or thorns. O king! A person who is content will ensure his subsistence with water alone. However, if one serves the genital organs and the stomach, one will be like a miserable creature kept at home. ⁸³⁶ If a brahmana is not content, because of the senses and avarice, his energy, learning, austerities and fame are dissipated and his learning is also destroyed. When a person is hungry or thirsty, there is an end to desire. Similarly, anger is also destroyed when its fruits result. ⁸³⁷ However, even if a person conquers and enjoys all the directions in the world, greed is never satisfied. O king! There are many learned people, with a great deal of experience and capable of dispelling the doubts of others. They are fit to be the leaders of assemblies. Even then, because of their discontentment, they have fallen down. One must conquer desire through determination. Anger is conquered by giving up desire. Greed is conquered by considering what is beneficial and what is not beneficial. Fear is conquered by ascertaining the truth. Grief and delusion can be conquered through reflection, insolence through association with the great, obstructions to yoga through silence, and violence through lack of desire in material objects. Misery to creatures can be conquered through compassion, unhappiness because of destiny, through meditation, ailments to the body through yoga and energy and sleep through serving sattva. Rajas and tamas can be conquered through sattva, and sattva through withdrawal. Through great devotion to the preceptor, a man can easily conquer all these. By bestowing the lamp of knowledge, the preceptor is the illustrious one himself. If a person has the wicked intelligence that he is no different from an ordinary mortal, all his knowledge is like cleaning an elephant. ⁸³⁸ He is the illustrious one himself, the supreme lord and Purusha. In this world, he ⁸³⁹ is thought of as a human being, but his feet are sought after by the lords of yoga. All the principles that are ordained are for the single-minded objective of controlling the six categories. ⁸⁴⁰ If the pursuit of yoga does not lead to their end, it is a complete waste of effort. Pursuits undertaken for artha do not attain the end pursued through yoga. Like that, pure rites observed by a wicked person do not lead to any benefit. With a desire to conquering the mind, one must be alone and without any attachments. He must seek refuge in a solitary place. As a mendicant, he must subsist on what he begs as alms. O king! In a pure and level region, he must spread out his seat. He must sit down, with his body upright, steady, comfortable and balanced. He must chant ‘Oum!’ He must control prana and apana through puraka, kumbhaka and rechaka. ⁸⁴¹ As long as the mind is unable to give up desire, the gaze must be fixed on the tip of his nose. Affected by desire, the mind wanders around here and there. Whenever that happens, a learned person will gradually restrain it and confine it within the core of the heart. As one continuously practices this, within a short period of time, the practitioner’s heart attains nirvana, like a fire without any kindling. When one is not affected by desire and other things, all the activities of the mind become tranquil. The consciousness is touched by the bliss of the brahman and does not want to ever come out again. If a person becomes a mendicant, withdrawing from the material field of the three objectives, but subsequently pursues these objectives again, that shameless mendicant is like one who eats vomited out food. There are those who consider the mortal body to be different from the atman, destined to become excrement, worms or ashes. If they again identify with the body and praise it, they are the vilest of persons.

‘“Avoidance of rites by a grihastha, the giving up of vows by a brahmachari, residence in a village by an ascetic ⁸⁴² and the agitation of the senses by a mendicant ⁸⁴³—these are indeed the vilest in the respective ashramas and amount to fraud in the ashramas. They are confounded by the divinity’s maya. Out of compassion, one should disregard them. If a person realizes his own atman, that supreme knowledge cleanses his mind. That being the case, for what purpose and for whom, should a lustful person nourish the body? The body is said to be a chariot, the senses are the horses, the mind, the lord of the senses, is the reins, the objects of senses are the paths, intelligence is the charioteer, and the heart is the bondage that has been created by the lord. The ten breaths of life are the spokes, ⁸⁴⁴ dharma and adharma are the two wheels and because of ego, the jivatman identifies himself as the charioteer. It is said that the sound of ‘Oum’ is the bow, the jivatman is the arrow and the paramatman is the target. Love, hatred, greed, grief, illusion, fear, pride, insolence, dishonour, jealousy, deceitfulness, violence, intolerance, passion, distractedness, hunger and sleep are the enemies naturally caused by rajas and tamas. Rarely does sattva naturally cause these. This chariot in the form of human body, with its constituent parts, is under a person’s control. One possesses the sword of knowledge, sharpened by serving at the feet of great people. One should draw on Achyuta’s strength until the enemies have been destroyed. When a person is content with the internal bliss, he is tranquil and can give this up. ⁸⁴⁵ Otherwise, if the charioteer is inattentive, the senses will be like wicked horses that drag the chariot along wicked paths, where it is hurled before bandits in the form of material objects. With the horses and the charioteer, the bandits fling him into a well of blinding darkness in the form of samsara, where he suffers from great fear of death. The Vedas mention two kinds of tasks—pravritti and nivritti. One is whirled around through pravritti. Through nivritti, one obtains immortality. Rites that require a lot of objects and involve violence, undertaken for satisfying desires; agnihotra and others that cause lack of peace; darsha, purnamasa, chaturmasya, pashu, huta and prahuta—these are known as ishta. The construction of temples, gardens and tanks and the distribution of things required to sustain life are examples of purta. ⁸⁴⁶ When material objects mixed with ghee are offered into a fire, they become smoke, the night, krishna paksha, dakshinayana and soma. But they return as herbs and plants. O lord of the earth! As food, they become semen and are born again, after having followed pitri yana. Going through one step after another, they are born again. ⁸⁴⁷ From the time of birth, if a dvija is cleansed through the sixteen samskaras, any oblations offered to the senses through rites and sacrifices serve the lamp of knowledge. He offers the senses into the mind, the mind, the result of vaikarika ahamkara, is offered into speech, speech is offered into the aggregate of letters ⁸⁴⁸ and that sound is offered into Omkara. Omkara is merged into Bindu, Bindu into Nada, Nada into Prana and Prana into Mahat. ⁸⁴⁹ Agni, Surya, day, evening, shukla paksha, raka, uttarayana and Brahma are steps, followed by vishva, taijasa, prajna and turiya. After this, the atman is freed. ⁸⁵⁰ Pitri yana and deva yana have been described in the Vedas. A person who possesses the insight of the sacred texts is not confounded. He always exists at the beginning and at the end of living entities. He is inside and outside. He is cause and effect. He is knowledge and the object of knowledge. He is speech and the object of speech. He is himself darkness and light. A reflection in an image is not real, but is accepted as real. In that way, because reality is difficult to establish, objects perceived by the senses are accepted as real. This ⁸⁵¹ is a shadow of earth and the other elements. But it is not a compound or a mixture. It is not any of them, singly or collectively. Therefore, it is unreal. The elements are the cause behind the body. ⁸⁵² Without the limbs of the body, the objects of the senses cannot be perceived to exist. When the aggregate is unreal, the constituent parts must also be unreal. If the aggregate and the constituent parts are distinct, any parallel between them must be an error. This is also the case with states of being awake and being asleep. Both are like dreams. ⁸⁵³ This is also true of the injunctions of the sacred texts. A sage realizes that differences in thoughts, action and materials are unreal for the atman. Therefore, he gives up the three states of wakefulness, sleeping and dreaming. ⁸⁵⁴ He has the insight that cause and effect are the same, like the thread and a piece of cloth. This is said to be the perception of advaita, ⁸⁵⁵ any differentiation being unreal. O Partha! The surrender of all tasks to the supreme brahman, in thoughts, words and deeds, is said to be kriya-advaita. When one’s own self, the wife, the son, all other creatures and artha and kama are regarded as one, this is said to be dravya-advaita. O king! As long as there is no calamity, a man must perform whatever tasks are recommended for him and not prohibited, wherever and however. O king! If a man follows his own tasks, as recommended in the Vedas and otherwise, and is also devoted to him, ⁸⁵⁶ he attains his state, even if he is a householder. O lord of men! You faced many kinds of insurmountable difficulties. However, because of the lord, you tided over them. By serving at his lotus feet, you conquered your enemies, who were like diggajas, and performed sacrifices.

‘“In earlier times, in a great kalpa, I was a gandharva named Upabarhana. I was extremely revered by the gandharvas. My body was beautiful in form, attractive, fragrant and handsome. The women loved me and in my own city I was always intoxicated and lascivious. Once, in a sacrifice performed by the gods, a large number of gandharvas and apsaras were invited by the creators of the universe ⁸⁵⁷ to chant about Hari’s glory. Getting to know and possessing knowledge about singing, I went there, surrounded by women, and sang. Because of the disrespect I had shown, the creators of the universe used their energy to curse me. ⁸⁵⁸ ‘You have shown disrespect and your prosperity will be destroyed. Leave and immediately be born as a shudra.’ Hence, I was born through a female servant. Nevertheless, I served and associated with those who knew about the brahman. Therefore, I have been born as Brahma’s son. The dharma that destroys the sins of householders has been described to you. Through this, a grihastha can easily obtain the goal intended by a sannyasi. In this world of men, you are extremely fortunate. Sages who purify the worlds have themselves come to your house, where the supreme brahman secretly resided in human form. He is the brahman whom great people seek out for the sake of kaivalya, nirvana and feelings of bliss. He is your beloved well-wisher and the son of your maternal uncle. He is your atman and revered preceptor, though he acted for your sake. Using their intelligence, Bhava and the one born from the lotus ⁸⁵⁹ and others can themselves not describe his true form. Those who have withdrawn worship him in devotion and silence. May the lord of the Satvatas show us his favours.”’

Shri-Shuka said, ‘The bull among the Bharata lineage heard what the devarshi had said. Extremely delighted and overwhelmed with love, he worshipped Krishna. The sage was worshipped and took his leave from Krishna and Partha. Hearing that Krishna was the supreme brahman, Partha was greatly surprised. The separate lineages of Daksha’s daughters have also been described—gods, asuras, humans and mobile and immobile objects.’

This ends the Seventh Skandha.