Eighth Skandha

Chapter 8(1): 33 shlokas

Chapter 8(2): 32 shlokas

Chapter 8(3): 33 shlokas

Chapter 8(4): 26 shlokas

Chapter 8(5): 50 shlokas

Chapter 8(6): 39 shlokas

Chapter 8(7): 46 shlokas

Chapter 8(8): 46 shlokas

Chapter 8(9): 29 shlokas

Chapter 8(10): 56 shlokas

Chapter 8(11): 48 shlokas

Chapter 8(12): 47 shlokas

Chapter 8(13): 36 shlokas

Chapter 8(14): 11 shlokas

Chapter 8(15): 36 shlokas

Chapter 8(16): 61 shlokas

Chapter 8(17): 28 shlokas

Chapter 8(18): 32 shlokas

Chapter 8(19): 44 shlokas

Chapter 8(20): 34 shlokas

Chapter 8(21): 34 shlokas

Chapter 8(22): 36 shlokas

Chapter 8(23): 31 shlokas

Chapter 8(24): 61 shlokas

Chapter 8(1)

The king ⁸⁶⁰ said, ‘O preceptor! I have heard in detail about Svayambhuva’s ⁸⁶¹ lineage, in which, different kinds of creators of the universe were born. However, also tell us about the other Manus. O brahmana! We are listenting. Tell us about Hari’s birth and great deeds in those manvantaras. The wise ones sing about them. O brahmana! What has the illustrious doer and creator of the universe done in the past, what is he doing now and what will he do in the future?’

The rishi ⁸⁶² replied, ‘In this kalpa, six manvantaras, Svayambhuva and the others, have passed. The first one, with the creation of the gods and others, has been described to you. Manu had two daughters, Akuti and Devahuti. To instruct knowledge about dharma, the illustrious one was born as a son. O extender of the Kuru lineage! The deeds of the illustrious Kapila have already been described. I will now tell you what the illustrious Yajna did. ⁸⁶³ The lord who was Shatarupa’s husband ⁸⁶⁴ no longer had any attachment for the objects of pleasure and desire. Having given up the kingdom, with his wife, he entered the forest to perform austerities. On the banks of the Sunanda, he stood, with one foot touching the ground, for one hundred years. O descendant of the Bharata lineage! While tormenting himself through these terrible austerities, he said the following. Manu said, “He brought consciousness to the universe, but no one in the universe can bring consciousness to him. ⁸⁶⁵ He is awake when everything else sleeps. No one can know him, but he knows everything. His atman resides everywhere in this universe, in everything that exists in this universe. Therefore, one should only enjoy what has been given by him and not accept someone else’s wealth. Though he sees, he cannot be seen by any eye. His vision never diminishes. The divinity is the refuge of all creatures and Suparna must always be worshipped. ⁸⁶⁶ He has no beginning, end or middle, no notion of own or belonging to others, no inside or outside. Everything ascribed to the universe ⁸⁶⁷ emanates from him. Therefore, his greatness is the only truth in the universe. The universe is his form and he is known by different names—the controller, truth, self-illuminating, without origin and the ancient one. Through his powers and energy, he executes creation and the other things. ⁸⁶⁸ However, using his knowledge, he exists without any action. Therefore, to end action, rishis first urge people to undertake action. A person who engages in this way, ⁸⁶⁹ generally attains emancipation. The illustrious lord undertakes action, but is not touched by them. He is completely satisfied by the benefit brought to his atman. Those who follow him do not suffer. He is learned and without ahamkara, acting for our sakes. He is without desire. He is complete and is not urged by anyone else. To instruct men, he sticks to his own path. I seek refuge in the lord. He is the one who thinks of all kinds of dharma.” Controlled, he recited this mantropanishad. On seeing this, the hungry asuras and yatudhanas rushed towards him. Seeing them there, Yajna Hari, who is everywhere, surrounded by Yamas and gods, killed them. He then ruled heaven. ⁸⁷⁰ Agni’s son, Svarochisha was the second Manu. His chief sons were Dyumat, Sushena and Rochishmat. At that time, the Indra was Rochana and the gods were Tushita and others. ⁸⁷¹ Urja, Stambha and others were the saptarshis and they knew about the brahman. The rishi Vedashira had a wife named Tushita ⁸⁷² and through her, the lord ⁸⁷³ was born and known as Vibhu. He did not marry and instructed eighty-eight thousand sages, who were firm in their vows, and they followed his vow of brahmacharya. The third Manu was Uttama, Priyavrata’s son. O king! His chief sons were Pavana, Srinjaya and Yajnahotra. Pramada and the other sons of Vasishtha were the saptarshis. The gods were Satyas, Vedashrutas and Bhadras ⁸⁷⁴ and Satyajit was Indra. The illustrious Purushottama was born as the son of Sunrita, Dharma’s wife. He was known as Satyasena and the Satyavratas ⁸⁷⁵ were born with him. The yakshas and rakshasas were false, wicked in conduct and evil. They harmed creatures. As a friend of Satyajit, he ⁸⁷⁶ killed them and the large number of bhutas. The fourth Manu was named Tapasa and he was Uttama’s brother. He had ten sons—Prithu, Khyati, Nara, Ketu and others. At that time, the gods were Satyakas, Haris and Viras and the lord ⁸⁷⁷ was Trishikha. During Tapasa manvantara, the saptarshis were Jyoti, Dhama and others. O king! As the sons of Vidhriti, the gods also had the name of Vaidhritis. Through their own energy, they nurtured the Vedas, which had been lost over a period of time. The illustrious one was born through Harini, Harimedha’s wife. He was known as Hari and he saved the Indra among elephants from the crocodile.’

The king asked, ‘O Badarayana’s son! We wish to hear about this from you. How did Hari save the lord of elephants from the crocodile? The illustrious Uttamashloka Hari’s account is great, sacred, praiseworthy, auspicious and beneficial, wherever it is chanted.’

Suta said, ‘O brahmanas! Parikshit was seated in praya ⁸⁷⁸ and he urged Badarayana’s son to describe this account. In the assembly of sages who wished to hear, he was delighted and applauded the king. He spoke.’

Chapter 8(2)

Shri-Shuka said, ‘O king! There was a best among mountains, famous as Trikuta. It was beautiful, ten thousand yojanas in height, and was surrounded by the Kshiroda ocean. In every direction, its expanse was as much as its height. It had three summits, made of gold, silver and iron, and it illuminated the ocean of milk, the directions and the sky. There were many other peaks, colourful because of ores and jewels. It was covered with many kinds of trees, creepers and shrubs and there were the sounds of waterfalls. In every direction, its feet were washed by waves of milk, which made the ground, studded with emeralds and pebbles, appear dark green. The caverns were full of Siddhas, charanas, gandharvas, vidyadharas, giant serpents, kinnaras and apsaras, who sported there. The caves echoed and resounded with the tones of singing, and proud lions, suspecting the presence of an enemy, roared in intolerance. The valleys were ornamented with herds of many kinds of wild animals. The divine groves had colourful trees and resounded with the calls of birds. There were rivers and lakes filled with sparkling water, with the shores filled with sand mixed with gems. When celestial women bathed in the waters, these became fragrant and the wind bore that scent along. In one of those valleys, there was a grove that belonged to the great-souled and illustrious Varuna. It was named Ritumat and celestial women sported there. In every direction, it was decorated with divine trees that always had flowers and fruit—mandara, parijata, patala, ashoka, champaka, chuta, priyala, panasa, amra, amrataka, kramuka, narikela, kharjura, bijapuraka, madhuka, sala, tala, tamala, asana, arjuna, arishta, udumbara, plaksha, vata, kimshuka, chandana, pichumarda, kovidara, sarala, suradaru, draksha, ikshu, rambha, jambu, badari, aksha, abhaya, amalaka, bilva, kapittha, jambira, bhallataka and others. That lake was radiant with extremely large golden lotuses. It dazzled because of water lilies, white lotuses, blue lotuses and lotuses with one hundred petals. There was the buzzing of intoxicated bees and the calling of birds. The place was full of swans, karandavas, chakravakas and cranes. There were the calls of waterfowl, lapwings and gallinules. ⁸⁷⁹ The water was filled with the filaments of lotuses and was agitated because of the movement of fish and turtles. The place was surrounded by kadamba, vetasa, nala, nipa, vanjulaka, kunda, kurubaka, ashoka, shirisha, kutaja, inguda, kubjaka, svarna-yuthi, naga, types of punnaga, mallika, shatapatra and nets of species of madhavi. ⁸⁸⁰ The banks were beautiful with other trees dense with the flowers and fruits of all seasons.

‘Once, on that grove near the mountain, the leader of a herd of elephants wandered around, accompanied by female elephants. It crushed the various kinds of bamboo, cane and reeds, shrubs with thorns and large creepers and trees. At its mere scent, lions, Indras among elephants, tigers and other predatory animals, rhinos, giant serpents, white and black sharabhas ⁸⁸¹ and yak fled in fear. However, because of the favours shown by it, wolves, boars, buffaloes, bears, porcupines, gopucchas, ⁸⁸² hyenas, monkeys and other small animals like deer and hares were not scared and continued to roam around. Surrounded by the female and male elephants, he suffered from the heat. Baby elephants followed him and he exuded musth. Because of the weight of his body, he made every part of the mountain tremble. Swarms of bees followed him, drinking the musth. The breeze that blew from the lake bore the scent of pollen from lotuses. With crazy and intoxicated eyes, he smelt that it was not far away. Therefore, he quickly advanced towards the lake. He bathed in the sparkling waters, which were like amrita. It was cool and perfumed with pollen from lilies and lotuses. He drew the water up with his trunk and drank until he was satisfied. He bathed himself in the water and all his exhaustion was dispelled. As kind as a householder towards members of the family, the indomitable one was kind towards the female elephants and the baby elephants. He made them bathe and drink. He drew up the cool water with his trunk and sprayed them with it. Because of the unborn one’s maya, the pitiable one did not consider the imminent hardship. O king! Urged by destiny, a powerful crocodile caught hold of his leg. The extremely strong elephant faced this calamity and tried as much as he could, using all his strength. On seeing that the leader of the herd was suffering, the female elephants were distressed. But the crocodile was swift and stronger. When he was being dragged away, the other elephants were incapable of saving him by grabbing him from the rear. Instead, they screamed. The Indra among elephants and the crocodile fought in this way with each other, inside the water and outside it. O lord of the earth! This continued for one thousand years. Finding that they were still alive, even the immortals thought that this was wonderful. After this extremely long period of time, the Indra among elephant’s mental and physical strength was depleted. Exhausted, he was dragged into the water. However, as is the case with all residents of the water, the opposite was the case with the crocodile. The Indra among elephants faced this hardship to his life and body. He was helpless and incapable. For a very long time, he thought about how he might free himself. After having reflected, he arrived at a decision. “The other elephants, my relatives, are unable to save me from this catastrophe. How can the female elephants possess the powers to free me? Because of destiny, I am in the crocodile’s bonds. Therefore, I must seek shelter with the supreme refuge. He is the powerful lord. Death is like a giant serpent and is pursuing me with its terrible and irresistible force. However, if those who are terrified seek refuge with him, he is the saviour and even Death runs away in fear. I seek refuge with him.”’

Chapter 8(3)

Shri-Shuka said, ‘Having used his intelligence to determine this, he fixed his mind in his heart. He meditated on the supreme one, chanting a mantra he had been taught in his earlier birth. ⁸⁸³

‘The Indra among elephants said, “Oum! I bow down before the illustrious one. He is in all this consciousness. He is the original Purusha and seed. He is the supreme lord. I meditate on him. This universe exists in him. It is from him that it has been created. He is the cause behind this effect. I seek refuge with the supreme and self-originating one. It is because of his own maya that all of this is immersed in his atman. It is sometimes manifest and sometimes, it is not manifest. ⁸⁸⁴ He sees everything and is a witness to both. His atman is the source of everything. May the supreme of the supreme protect me. In the course of time, everything is reduced to the five gross elements, the guardians of the world and all kinds of causes. There is a deep and impenetrable darkness. But beyond this, in that state, the lord alone illuminates. The gods and the rishis do not know him. How can a mere creature like me approach him or describe him? The nature of the actor is hidden behind the roles he performs. It is extremely difficult to understand his movements. May he save me. Extremely virtuous sages, free of all attachments, wish to see his extremely auspicious feet. So do those who faultlessly execute many kinds of vows in the forest. He is in the atmans of all beings. May that well-wisher be my destination. He has no birth or deeds. He has no names or forms, nor qualities or faults. However, for the sake of the creation and destruction of the worlds, using his own maya, he always assumes these. I bow down to that supreme lord. He is the brahman, infinite in his powers. He has no form. He has many kinds of forms. I bow down to the one whose deeds are extraordinary. I bow down to the one whose atman is the lamp. He is the paramatman who is the witness. I bow down to the one who is impossible to approach through words, thoughts or consciousness. The learned obtain him through sattva and the transcending of karma. ⁸⁸⁵ I bow down to the lord of kaivalya, the one who bestows the bliss of nirvana. I bow down before the one who assumes the dharma of the gunas and appears as serene, terrible and ignorant. ⁸⁸⁶ He is impartial and does not discriminate. I bow down before the one who is the reservoir of knowledge. I bow down to kshetrajna, the controller of everything, the witness. He is Purusha and his atman is the foundation. I bow down to the one who is the source of Prakriti. He is the one who perceives all the senses and their qualities. What is said to be real is unreal and is like a shadow that always indicates his reflection. I bow down to you. I bow down. I bow down to you, the cause behind everything. He is the one who has no cause. He is the one who is the wonderful cause. He is the great ocean who is the source of all the sacred texts. I bow down to the one who is the refuge, the one who bestows emancipation. He is the one whose consciousness is hidden, like a fire in the attributes of the wood. His mind manifests itself and agitates the gunas. ⁸⁸⁷ You reveal yourself to those who give up the sacred texts, with sentiments of transcending karma. I bow down to you. An animal like me has sought refuge with you. You are the one who frees from bonds. You are the liberator. You are great in your compassion. I bow down before the one who has no decay. Your own portions are manifest in the minds of all embodied beings. You are the direct witness. I bow down to the great and illustrious one. There are people who are attached to their own selves, their sons and daughters, their homes, their riches and their relatives. They find it extremely difficult to obtain you. You are free of attachment to any of the gunas. Those who have realized their atmans meditate on you in the cores of their hearts. Your atman is the reservoir of knowledge. I bow down to the illustrious lord. Those who desire to be free of dharma, kama and artha worship you and obtain the desired objective. He bestows an undecaying body, ⁸⁸⁸ not to speak of other benedictions. May the compassionate one free me. Those who are single-mindedly devoted to the illustrious one do not desire anything else. They are immersed in an ocean of bliss and chant about his extraordinary and extremely auspicious deeds. He is the undecaying and supreme brahman. He is the supreme lord. He is not manifest. He can be approached through the yoga of adhyatma. He is beyond the compass of the senses. He is subtle and extremely distant. He is the infinite and original one. I worship the pervasive one. Through his portions, he creates Brahma and the other gods, the Vedas, the worlds, mobile and immobile objects, the differences of names and forms and other minor entities. They are like flames issuing from Agni, or rays issuing from the sun. They emerge and are repeatedly withdrawn again. He is the one who is radiant in his own luminosity. All these flows of gunas, the intelligence, the mind, the senses and the creation of bodies is like that. He is not a god or an asura. He is not a mortal or an inferior species. He is not man, woman, eunuch or animal. He is not guna or karma. He is not manifestation or lack of manifestation. He is not what is left after these. ⁸⁸⁹ He transcends everything that is left. I do not wish to live for a long time in this world, or in the next world. What is the point of an existence where the inside and the outside are enveloped? ⁸⁹⁰ I desire a time when all this, the covering for realization of the atman, is destroyed and I am liberated. He is the creator of the universe. Though he transcends the universe, he is the universe. He is the knowledge behind this universe. His atman is in the universe. He is without origin. I prostrate myself before the supreme one, the brahman. There are those who use yoga to burn up karma. There are those who use yoga to cleanse their hearts. Those yogis see him. I bow down to the lord of yoga. I bow down. I bow down before the one whose force is impossible to withstand. He is the one with the three kinds of powers. ⁸⁹¹ He is the intelligence behind all the gunas. He offers shelter to those who seek refuge. His powers are indomitable. He cannot be reached by those who follow the path of the senses. People do not know their own atmans because his powers rob them of their intelligence. His glory is extremely difficult to comprehend. I seek refuge with the illustrious one.”’

Shri-Shuka said, ‘Thus, the Indra among elephants described him, in no particular way. Brahma and others have many kinds of signs and pride themselves on these. Since the illustrious one is in the atmans of everyone, no one approached him. ⁸⁹² However, Hari is in the atmans of everyone and he appeared. The abode of the universe understood that he was afflicted and had also heard the prayer. Borne aloft by Garuda, he quickly appeared, along with the gods, who were praising him. The one with the chakra as a weapon arrived where the Indra among elephants was. Inside the water, he had been powerfully seized and was afflicted. However, he saw Hari arrive in the sky, aloft Garuda and wielding the chakra. With difficulty, he raised a lotus in his trunk and held it up. He said, “O illustrious Narayana! O universal preceptor! I bow down to you.” The one without origin saw that he was afflicted and quickly descended. Full of compassion, he quickly dragged him out of the lake, along with the crocodile. He took the Indra among elephants out. While everyone looked on, Hari severed the crocodile’s mouth with his chakra.’

Chapter 8(4)

Shri-Shuka said, ‘With Brahma and Ishana at the forefront, the gods, the rishis and the gandharvas praised Hari’s deed and showered down flowers. Celestial drums were sounded. Gandharvas danced and sang. The rishis, charanas and Siddhas praised Purushottama. The crocodile instantly assumed an extremely wonderful form. Huhu, supreme among gandharvas, was thus freed from Devala’s curse. ⁸⁹³ He bowed his head down before the lord and controller, the undecaying Uttamashloka. He chanted the virtuous account about the deeds of the one who was a reservoir of glory. With the lord having shown him mercy, he bowed down to him and circumambulated him. While everyone looked on, cleansed of all sin, he went to his own world. Having been touched by the illustrious one, the Indra among elephants was freed from the bondage of ignorance. He obtained a form that was just like that of the illustrious one, four-armed and clad in yellow garments. Earlier, he was the king of Pandya and supreme among Dravidas. He was known by the name of Indradyumna and was devoted to vows dedicated to Vishnu. Once, controlling his atman, he was worshipping lord Hari and had adopted a vow of silence. He was an ascetic with matted hair and was immersed in Achyuta. He was worshipping him in a hermitage in kulachala. ⁸⁹⁴ The immensely illustrious sage ⁸⁹⁵ was wandering around as he willed, surrounded by a large number of disciples, and arrived there. He saw that he was silent and did not offer him the objects of worship. He remained seated there, in solitude. At this, the rishi was enraged. He cursed him. “This wicked and evil-souled one is ignorant and has insulted a brahmana today. Let him be plunged into darkness, as stupid in intelligence as an elephant.” O king! Cursing him in this way, the illustrious Agastya left with his followers. Indra, the royal sage, accepted this as the will of providence. He was born in the elephant species and this destroys all realization of the atman. However, because his sentiments were those of worshipping Hari, despite having become an elephant, he remembered everything. Thus, the leader of elephants was saved by the one who has no origin, the one with a lotus in his navel. He elevated him to the status of becoming his own companion. Having performed this extraordinary deed, praised by gandharvas, Siddhas and gods with him, and astride Garuda, he returned to his own residence. O great king! I have described this to you now, about how the king among elephants was delivered by Krishna’s wonderful deed. O noble Kuru! If a person listens to this, he obtains heaven and fame. The sins of kali yuga become less and bad dreams are destroyed. Dvijas who desire their own benefit get up in the morning. Purifying themselves, they chant this and bad dreams are instantly destroyed. O supreme among the Kuru lineage! Hari was pleased with the Indra among elephants. While all the creatures heard, the lord who is in all creatures spoke to him.

‘The illustrious one said, “There is this lake, this mountain, this cavern and this grove. There are cane, reeds, bamboo, creepers and divine trees. There are the peaks and the lords, Brahma, Shiva and I. This Kshiroda ocean is my beloved residence and so is this radiant Shveta-dvipa. There are shrivatsa, Koustubha, the garland, and my club Koumadaki. There are Sudarshana and Panchajanya and Suparna, lord of birds. Shesha is my subtle portion and the goddess Shri seeks refuge with me. There are Brahma, the rishi Narada, you and Prahlada. There are fish, tortoise, boar and other avataras assumed by me. There are my infinitely sacred deeds and Surya, Soma and Agni. There is the sound of ‘Oum’. There is the truth that is not manifest. There are cattle and brahmanas and undecaying dharma. There are Daksha’s daughters, the wives of Dharma, Soma and Kashyapa. There are the rivers Ganga, Sarasvati, Nanda and Kalindi and there is the white elephant. ⁸⁹⁶ There are Dhruva, the seven brahmana rishis and men who are praised in shlokas. When one arises at the end of the night, one should restrain oneself and be controlled. If a person then remembers all of these as my forms, he will be freed from every kind of sin. O dear one! At the end of the night, if a person awakes and praises me, ⁸⁹⁷ at the end of his life, I grant him a great destination.”’

Shri-Shuka continued, ‘Having instructed him in this way, Hrishikesha blew on his excellent conch shell. Gladdening the arrays of gods, he ascended the best among birds.’

Chapter 8(5)

Shri-Shuka said, ‘O king! I have told you about Hari’s sacred deed of freeing the Indra among elephants, one that destroys all sins. Now hear about Raivata manvantara. The fifth Manu, named Raivata, was Tapasa Manu’s brother. His sons were Bali, Vindhya and others and Arjuna was the eldest. O king! Vibhu was the Indra and Bhutarayas and others were the gods. The brahmanas were Hiranyaroma, Vedashira, Urdhvabahu and others. ⁸⁹⁸ Through Shubhra’s wife, Vikuntha, the illustrious Vaikuntha was himself born. Through his portions, other supreme gods known as the Vaikunthas were also born. The goddess Rama ⁸⁹⁹ desired it, and to please her, he created the world known as Vaikuntha, revered by the worlds. I have already described his deeds, qualities and great generosity. But all of Vishnu’s qualities can only be described by someone who can count all the particles of dust on earth. The sixth Manu was named Chakshusha and he was the son of Chakshusha. ⁹⁰⁰ Among Chakshusha’s foremost sons were Puru, Purusha and Sudyumna. Mantradruma was Indra and the large number of gods were Apyas and others. O king! The sages were Havishmat, Viraka and others. Through Vairaja’s wife, Sambhuti, the illustrious divinity, the lord of the universe, used his portion to be born as their son and his name was Ajita. It was he who had the ocean churned, yielding nectar for the gods. In the form of a tortoise, he held up Mandara and moved around in the water.’

The king asked, ‘O brahmana! How did the illustrious one get the ocean of milk churned? Why was it done? Why did he hold up the mountain and move around in the water? After the gods had obtained the amrita, what else happened? Tell me all this about the illustrious one’s supremely wonderful deeds. Hardships have tormented my mind for an extremely long period of time. Therefore, when you describe the glories of the lord of the Satvatas, I am not satisfied.’

Suta said, ‘O brahmanas! Dvaipayana’s illustrious son was thus asked. He welcomed this and started to describe Hari’s valour.’

Shri-Shuka said, ‘In a battle, the gods were attacked by the asuras with sharp weapons and were slaughtered. Large numbers lost their lives and fell down and did not rise up again. O king! Indra was cursed by Durvasa and the three worlds lost their prosperity. ⁹⁰¹ Sacrifices and rites were destroyed. Hearing about this, the great Indra, Varuna and the large number of other gods had a meeting of consultation. But they could not decide what should be done. All of them therefore went to Brahma’s assembly hall, on the summit of Meru. Prostrating themselves before Parameshthi, they told him everything. He saw that Indra, Vayu and the others were deprived of their spirits and had lost their radiance. The lord saw that the worlds had lost everything auspicious and that the asuras were thriving. He meditated in his mind and remembered the supreme being. With a pleasant countenance, the supreme and illustrious one spoke to the gods. “I, Bhava, you, asuras and others, humans, inferior species, trees and those born from sweat—all of us have been created from his avataras, lineages and portions. Let all of us go and seek refuge with the one without decay. There is no one who should be killed, no one who should be protected. There is no one to be neglected and no one to be partially shown favours. Nevertheless, for the sake of creation, preservation and destruction, at the right time, he assumes attributes of sattva, rajas and tamas. This is a time for creation and preservation, when he accepts sattva for the sake of the welfare of embodied creatures. Therefore, let us go and seek refuge with the preceptor of the worlds. He loves the gods and will grant us the good fortune.” O destroyer of enemies! Having said this, with the gods, Brahma went to the abode of the unvanquished one, which lies beyond the darkness. There, controlling his senses and using divine speech, the lord praised and prayed to the one whom he had never seen, but whom he had heard about from the texts.

‘Brahma said, “O one who does not change! O truth! O infinite! O original one! O one who resides in every heart! O one not subject to transformation! O incomprehensible one! O one swifter than thought! O one who cannot be described in speech! We bow down to the supreme divinity, the one who should be worshipped. He is the one who knows about the breath of life, the mind, the intelligence and the atman. He is the one who manifests himself as the senses and their objects. He does not sleep. He is without a physical body that suffers. He is not affected by shadow or sunshine. ⁹⁰² He is without decay. He is as pervasive as the sky. He is the three yugas. We seek refuge with him. For those with birth, it is his energy that makes the wheel of life move swiftly. It is permeated by the mind and there are fifteen spokes. ⁹⁰³ There are three naves. ⁹⁰⁴ On eight fellies, it moves like lightning. ⁹⁰⁵ It is said that he is the rim. We bow down to the one who is the truth. He has a single complexion ⁹⁰⁶ and is beyond tamas. He is not manifest and cannot be seen. He is infinite and has no limits. He has seated himself on Suparna’s back. Using yoga as a chariot, the patient worship him. No one is able to overcome his maya. Because of this, people are confounded and do not know the truth. He is the supreme lord who alone conquers his own gunas. He controls beings, without any partiality. We bow down to him. Inside and outside, we have been fashioned out of his favourite body of sattva. However, if we, nor the rishis, can comprehend his subtle nature, how can asuras and others, dominated by others? ⁹⁰⁷ He has himself created this earth as his feet and there are four types of beings there. That great being is the one who controls himself. May the great one, supreme in his powers, show us his favours. He is pervasive in his valour and the waters are his semen, used by living beings for generation and nourishment. That is also true of the worlds and all the guardians of the worlds. May the one who is great in his powers be pleased with us. It is said that Soma, the source of strength, food and lifespans for the residents of heaven, is the infinite one’s mind. He ⁹⁰⁸ is the lord of the trees that provide a means of subsistence for beings. Let the one who is great in his powers be pleased with us. Agni, the source of wealth, was born so that all the various kinds of rites could be performed. He exists in the ocean and inside, digesting food. ⁹⁰⁹ Agni is the mouth through which he receives oblations. Let the one who is great in his powers be pleased with us. His eye is the sun god, who proceeds along deva yana. The three Vedas are in him. He is the brahman, the goal of emancipation. He is the path to emancipation and immortality. But he is also death. Let the one who is great in his powers be pleased with us. Mobile and immobile objects owe their breath of life, their strength and their energy to the wind. Like companions following an emperor, we follow the wind god and the wind owes its origin to him. Let the one who is great in his powers be pleased with us. The directions are his ears. His heart is the space within the body. The sky, the breath of life, the senses, the mind and the secondary airs in the breath of life emerged from Purusha’s navel. Let the one who is great in his powers be pleased with us. The great Indra and the gods owe their strength to his favours. Girisha originated from his anger and Virinchi from his intelligence. The pores in his body created the Vedas and the rishis. Prajapati emerged from his genital organs. Let the one who is great in his powers be pleased with us. Shri emerged from his chest and the ancestors from his shadow. Dharma emerged from between his breasts and adharma from his back. The firmament emerged from his head and the apsaras from his pleasure. Let the one who is great in his powers be pleased with us. The brahmanas and the mysterious Vedas emerged from his mouth. The kshatriyas are the strength of his arms. The skilled vaishyas emerged from his thighs. The ignorant shudras emerged from his feet. Let the one who is great in his powers be pleased with us. Avarice emerged from his lower lip and affection from his upper lip. Splendour emerged from his nose. Desire, characteristic of animals, emerged from his touch. Yama emerged from his eyebrows and time from his eyelashes. Let the one who is great in his powers be pleased with us. It is said that material objects, lifespan, karma, gunas and the attributes of this material world were created by his yoga maya, which is extremely difficult to understand. The learned reject all this. ⁹¹⁰ Let the one who is great in his powers be pleased with us. I bow down to the one whose power is dormant. He is completely independent and has achieved everything in his atman. He is not attached to the gunas and various kinds of conduct maya fashions. He is like the air. ⁹¹¹ This is what you are. Show yourself to us, so that our senses can perceive you. We have sought refuge with you. We desire to see your smiling lotus face. O lord! From time to time, depending on your will, you have yourself assumed different kinds of forms. O illustrious one! You have accomplished tasks that are extremely difficult for us to undertake. Embodied beings undertake tasks with a great deal of difficulty. But these yield little, or nothing at all, because they are afflicted by material objects. But that’s not the case with us, those who resort to you. If it is rendered to the lord, even a little bit of action is not futile. If it is offered to Purusha, his atman ensures benefit to those whom he loves. If the root of a tree is sprinkled with water, the trunk and the branches are nourished. The worship of Vishnu, who is in everyone’s atman, is like that. I bow down to the infinite one. You and your acts are impossible to comprehend. You are nirguna. You are the lord of gunas and are present as a reservoir of sattva.”’

Chapter 8(6)

Shri-Shuka said, ‘The large number of gods prayed to the illustrious lord, Hari, in this way. O king! With the resplendence of one thousand suns rising simultaneously, he manifested himself before them. At this, the eyes of all the gods were suddenly dazzled. They were unable to see the directions, or their own selves, not to speak of the lord. With Sharva, ⁹¹² the illustrious Virinchi beheld his form. It sparkled like a dark emerald. ⁹¹³ His eyes were red, like the inside of a lotus. His yellow silken garments were as bright as molten gold. All his limbs were beautiful and pleasant. His face was excellent and his eyebrows were handsome. His diadem had expensive gems and he was adorned with two armlets. His cheeks were illuminated by the dazzle of his earrings and his beautiful face was like a lotus. He was adorned with an ornamented girdle, bracelets, necklace and anklets. He wore the Koustubha gem as an ornament and a garland of wild flowers, and Lakshmi added to the radiance. In their personified forms, Sudarshana and other weapons tended to him. With the large number of immortals and with Sharva, the foremost among the gods ⁹¹⁴ prostrated his limbs on the ground and praised the supreme being.

‘Brahma said, “O one without birth! Through your own maya, you are born, preserved and destroyed. ⁹¹⁵ You transcend gunas. You are bliss, in the ocean of nirvana. You are smaller than an anu. Your powers are impossible to calculate. I bow down to you. O one whose glory is great! I bow down to you. O supreme Purusha! This beneficial form of yours is sought after by those who follow the Vedas, the tantras and yoga. You are the one who creates and preserves the three worlds. O one with the universe in your form! We can perceive ourselves and everything in you. You are your own controller. In the beginning, everything existed in you. In the middle, everything exists in you. In the end, everything will exist in you. You are the beginning, the middle and the end of the universe. You are supreme and beyond everything, like the earth in a pot. ⁹¹⁶ You resorted to your maya and everything emanated from you. You created the universe and also entered it. Those who are learned and knowledgeable are united with you and can perceive you in their minds. You create the transformation of the gunas, but you are not affected by the gunas. Fire can be extracted from kindling, milk from cattle, and food, water and a means of subsistence from the earth. In that way, using yoga, men can perceive you in their intelligence. Wise people know you in the gunas and speak about it. O protector! You have appeared before us in all your glory. O one with a navel like a lotus! This is what we have desired for a very long period of time. Having seen you today, all of us are delighted, like an elephant suffering from a forest conflagration is when it sees the waters of the Ganga. We, and all the guardians of the worlds, have sought refuge at your feet for a reason. Please satisfy us. O one who exists inside and outside! We have come to you. You are a witness to everything. What is there that you need to be informed about? I, Girisha, the gods and Daksha and the others are like sparks from a fire. ⁹¹⁷ O lord! Independent of you, what can we possibly understand? Instruct and counsel us about what is best for the gods and the brahmanas.”’

Shri-Shuka continued, ‘Thus, Virinchi and the others worshipped him and he understood what was in their hearts. They stood there, their hands joined in salutation and with all their senses restrained. In a voice that rumbled like the clouds, he spoke to them. The lord of the gods was alone capable of accomplishing the task of the gods. However, he desired the pastime of the churning of the ocean and other allied activities. He spoke to them.

‘The illustrious one said, “O Brahma! O Shambhu! O gods! Listen to the words I speak. Listen to how all of you gods can obtain the greatest benefit. The daityas and danavas are favoured by destiny. As long as that lasts and until it turns in your favour, it is recommended that you have an alliance with them. O gods! When a task is important, there should be an alliance even with enemies. For the sake of accomplishing an objective, one should behave like the snake with the mouse. ⁹¹⁸ Without any delay, efforts should be made to extract amrita. After drinking it, a living being becomes immortal, even if he is devoured by death. Fling all the herbs, grass, creepers and plants into the ocean of milk. Using Mandara as a churning rod and Vasuki as the rope, churn it. O gods! With my help, churn it single-mindedly. The daityas will suffer the hardship, while you reap the fruits. O gods! You should accept whatever the asuras desire. No success can be achieved through anger, but everything is achieved through conciliation. The kalakuta poison will be generated from the ocean, but do not be scared of it. When objects of desire are produced, you should not be greedy. Nor should you be angry.”’ ⁹¹⁹

Shri-Shuka continued, ‘O king! Having instructed the gods in this fashion, the illustrious Purushottama, the lord who easily follows his own path, vanished from their sight. Having bowed down to the illustrious one, the grandfather and Bhava returned to their own abodes. The gods went to Bali. The revered king of the daityas saw the enemy. Though his own leaders were agitated and uncontrolled, he restrained them. He knew about the time for alliances and the time for war. Virochana’s son was on his seat, protected by the leaders among the asuras. Having conquered everything, he was full of great prosperity. They approached him. The immensely intelligent and great Indra assured him with gentle words. Following everything that Purushottama had instructed, he addressed him. This appealed to the daitya, ⁹²⁰ the other lords of the asuras, Shambara, Arishtanemi and the residents of Tripura. Thus, the gods and the asuras had a fraternal alliance. O scorcher of enemies! For the sake of the amrita, they made supreme efforts. Those extremely indomitable ones used their energy to uproot Mount Mandara. Roaring loudly, they used their strong arms, which were like clubs, to convey it to the ocean. Because the distance was far and the burden heavy, Shakra, Virochana’s son and the others were unable to bear it and, helpless, abandoned it along the path. When it fell down there, the golden mountain crushed many immortals and danavas under its weight. The illustrious one got to know that they were broken-hearted. Their arms, thighs and shoulders were broken. He arrived there, astride Garuda. He saw that the falling mountain had crushed the immortals and danavas. He glanced at them and they regained their lives. They became free of their anxiety and their wounds. As if he was playing, he raised the mountain with one hand and placed it atop Garuda. Ascending, and surrounded by large numbers of gods and asuras, he went to the ocean. Suparna, supreme among birds, took the mountain from his shoulder and placed it at the edge of the water. Hari then gave him leave to depart.’

Chapter 8(7)

Shri-Shuka said, ‘Offering a share in the fruits, they invited Vasuki, the king of the nagas. Like a rope, they wound him around the mountain and were delighted. O extender of the Kuru lineage! For the sake of the amrita, the gods started to make efforts. Initially, Hari seized the front and the gods were also there. However, the lord of the daityas did not approve of what the great being sought to do. “We will not grasp the serpent’s tail. That limb is inauspicious. We have studied and possess learning. Our birth and deeds are famous.” Purushottama saw that the daityas stood silently. Smiling, he let go off the front and with the immortals, seized the tail. Kashyapa’s descendants divided it up in this way. For the sake of the amrita, they made great efforts to churn the ocean of milk. O descendant of the Pandu lineage! While the ocean was being churned, the heavy mountain had no support and sank into the water, despite being held by those powerful ones. Their minds were distressed. Their radiant faces faded. Despite their being strong, because of destiny, their manliness was destroyed. The lord saw that the lord of obstacles had created this impediment. However, his valour was indomitable and his intentions could not be countered. Therefore, he assumed the great and wonderful form of a tortoise. He entered the water and raised the mountain up. On seeing that the kulachala had again been raised up, the gods and the asuras resumed the churning. The back of the tortoise extended for one lakh yojanas and was like another giant dvipa. O dear one! Using the strength of their arms, the Indras among the gods and the asuras rotated the mountain on his back. That original and immeasurable tortoise bore this rotation and thought that someone was scratching his limbs. Vishnu entered them in different forms and enhanced their strength and energy—asura traits in asuras, encouragement in the large number of gods, and the divine form of ignorance in the Indra among the nagas. ⁹²¹ Like another Indra among mountains, the thousand-armed one appeared on top of that king of mountains and grasped it with his hand. The gods, with Brahma and Indra at the forefront, praised him and showered down flowers on him. He supported it from above and below, and his supreme atman entered them and enthused them. Proud of their strength, they swiftly churned the ocean with the giant mountain and the large number of crocodiles was agitated.

‘The Indra among serpents possessed one thousand hard eyes and mouths. Flames mixed with smoke emerged from his breath and robbed the lustre of asuras like Poulama, Kaleya, Bali, Ilvala and others. They were like sarala trees ⁹²² burnt down in a forest conflagration. The lustre of the gods was also destroyed from the flames in the breath. Their garments, excellent garlands, jackets and faces were covered with smoke. However, controlled by the illustrious one, the clouds rained down sufficiently on them and the breeze blew fragrantly from the waves of the ocean. In this way, the gods and the asuras did their best to churn the ocean. When amrita was not generated, the illustrious one began to churn himself. He was as dark as a cloud and wore golden garments. The earrings on his ears flashed like lightning. The wavy hair on his head glistened. Wearing garlands, his eyes were red. With triumphant arms that ensure fearlessness to the universe, he seized the dandashuka. Resembling another mountain, holding the mountain from above and below, he churned with the churning rod. Because of the churning, the great ocean was agitated and fish, makaras, snakes, tortoises, whales, sea elephants and timingilas ⁹²³ were terrified. An extremely virulent poison known as halahala was initially produced. O dear one! Terrible and intolerable in its force, it couldn’t be controlled and spread in all the directions, upwards, downwards, whirling and curling around. Scared and unable to find protection, the terrified subjects sought refuge with Ishvara Sadashiva. They saw the supreme among the gods seated atop the mountain ⁹²⁴ with the goddess, performing austerities for the welfare of the three worlds. Desiring liberation, sages were worshipping him.

‘They bowed down and prayed to him. The Prajapatis said, “O god of the gods! O Mahadeva! O one who is in the atmans of creatures! O creator of creatures! Save us. We have sought refuge with you. The poison is burning down the three worlds. You alone are the lord of the entire universe, of both bondage and emancipation. Accomplished ones worship you. You are the preceptor who delivers those who seek refuge. O lord! Through your own strength and full of gunas, you undertake creation, preservation and destruction. O lord who is a witness to everything! You assume the forms of Brahma, Vishnu and Shiva. You are the supreme and mysterious brahman. You are the cause of creation, the cause and the effect. You manifest many kinds of powers. You are the atman, the lord of the universe. You are the source of sound. You are the original cause of the universe. You are the atman. You are the breath of life and the senses. You are material objects and the gunas. You are innate nature. You are time, sacrifices, truth, truthfulness and dharma. It is said that you are the original sound with three aksharas. ⁹²⁵ The fire is your mouth. You are the atman of all the gods. The worlds know that the earth is your lotus feet. You are the progress of time. All the gods are in your atman. The directions are your ears. The lord of the waters ⁹²⁶ is your tongue. The sky is your navel. The wind is your breath. The sun is your eyes. The water is your semen. Your atman is a refuge for all atmans, superior or inferior. The moon is your mind. O illustrious one! The firmament is your head. The oceans are your stomach. The mountains are your bones and their joints. All the herbs and plants are your body hair. The metres are directly your seven sheaths. ⁹²⁷ The three Vedas are in your atman. All dharma is in your heart. O lord! The five Upanishads are your faces and the thirty-eight categories of mantras emerge from these. ⁹²⁸ You are known as Shiva and are the essence of the paramatman. O god! You are established in your own self-illuminating state. Your shadow leads to the creation of different kinds of adharma. Your three eyes are sattva, rajas and tamas. Samkhya is your atman and the sacred texts emanated from your glance. O ancient rishi! O god! You are full of the Vedas. O lord of the mountains! You are the supreme radiance where sattva, rajas and tamas do not exist and where the guardians of the world, Virinchi, Vaikuntha and Indra of the gods cannot go. You are the brahman, where differentiation is non-existent. You are the one who destroyed Kama, the sacrifice, Tripura, the deadly poison and many others. ⁹²⁹ You destroy the bhutas who cause injury. However, we are not praising you because of that. At the time of destruction, you withdraw all this into your own atman. Sparks of fire emerge from your eyes and you burn everything down. We do not know how this happens. Those who find delight in their atmans and are teachers think of your feet in their hearts. They torment themselves through austerities and think of you roaming around in the dual, with Uma. They talk of you as a fierce being who is always in cremation grounds. Indeed, they are without shame and do not know you at all. You are beyond cause and effect and supreme of the supreme. O lord! Thus, it is not possible to comprehend your nature and powers. Brahma and the others cannot do it, how can we? We are only outcomes and creatures of his creation. To the best of our ability, we are praying to you. O Maheshvara! We cannot see the supreme and you are supreme of the supreme. Though your deeds are not manifest, you have manifested yourself for the welfare of the worlds.” He was compassionate and saw that they were suffering and greatly afflicted. The god who was a well-wisher to all creatures spoke to his beloved Sati. Shiva said, “Alas! O Bhavani! Behold the calamity that confronts subjects. Because of the churning of the ocean of milk, a deadly poison ⁹³⁰ has arisen. It is recommended that I should grant those who seek to save their lives freedom from fear. This much is the objective of any master who wishes to protect the distressed. Virtuous people regard their own lives as fleeting and give those up to save beings. Confounded by his ⁹³¹ maya, creatures are bound in this enmity. O fortunate one! If a person is compassionate, Hari is pleased in all his soul. O illustrious lady! If Hari is pleased, I and all mobile and immobile objects, are pleased. Therefore, I must consume this poison. Let me make it safe for the subjects.” The illustrious creator of the universe thus took Bhavani’s permission and knowing about his powers, she assented.

‘He started to devour the poison. He picked up the halahala poison in his broad palm. Compassionate, the creator of all beings devoured it. The poison that was generated from the water exhibited its own strength. It made his throat blue and this became an ornament for the virtuous one. In general, virtuous people torment themselves by accepting the torments of the worlds. This is regarded as supreme worship of the Purusha who resides in all atmans. Witnessing the deed of Shambhu Midusha, ⁹³² god of the gods, the subjects, Daksha’s daughter, ⁹³³ Brahma and Vaikuntha praised him. As he was drinking it, a little bit of the poison trickled down from his palm. This was accepted by scorpions, poisonous snakes and plants and dandashukas.’

Chapter 8(8)

Shri-Shuka said, ‘When the one who is seated on a bull drank up the poison, the immortals and the danavas were delighted. As they swiftly churned the ocean, the source of oblations appeared. ⁹³⁴ O king! The rishis who know about the brahman and perform agnihotra sacrifices accepted her. They did this to perform sacrifices for deva yana and for oblations and clarified butter. After this, the horse named Ucchaishrava emerged. It was as white as the moon. Since Bali desired it, as he had been instructed by the lord, Indra did not wish for it. Airavata, Indra among elephants, emerged next. With its four tusks, it was more glorious than the white mountain the illustrious Hara resides in. ⁹³⁵ O king! After this, Airavana and the other eight diggajas were generated. ⁹³⁶ Two jewels known as Koustubha and Padmaraga were produced from the great ocean and Hari desired to wear those two jewels on his chest as ornaments. After this, Parijat, the ornament of the world of the gods, emerged. Just as you fulfil all desires on earth, it fulfils every kind of desire. Next, the apsaras came out. They wore golden ornaments and were clad in excellent garments. With their gentle gaits and glances, they delighted all the residents of heaven.

‘After this emerged Rama, the embodiment of prosperity and supremely devoted to the illustrious one. She illuminated the directions with her beauty, like a flash of lightning atop Soudamani. ⁹³⁷ All the gods, asuras and humans desired her. Her beauty, grace, youth, complexion and greatness agitated their minds. The great Indra brought an extremely wonderful seat for her. Assuming embodied forms, the best among the rivers brought golden pots filled with pure water. The earth brought all the herbs required for her consecration. Cows brought the five sacred objects. ⁹³⁸ Spring brought the produce of the months of Chaitra and Vaishakha. Following the prescribed rites, the rishis performed all the rituals for consecration. The gandharvas sang auspicious songs and accomplished dancers danced and sang. The clouds produced the sounds from musical instruments like drums, kettledrums, smaller drums, trumpets, conch shells, flutes and veenas, producing loud notes. The goddess Shri was seated, with a lotus in her hand. To the sound of mantras pronounced by the brahmanas, the elephants in charge of the directions used full pots too bathe her. The ocean brought two yellow silken garments. Varuna brought the Vaijayanti garland, with bees intoxicated with honey buzzing around it. Prajapati Vishvakarma brought wonderful ornaments. Sarasvati gave a necklace. Aja ⁹³⁹ gave her a lotus. Nagas gave her earrings. While benedictions were being pronounced, she picked up a garland of blue lotuses, with bees buzzing around it, in her hand. Her beautiful face and cheeks were illuminated by the earrings. Her bashful smile enhanced her excellent beauty. Her symmetrical breasts touched each other and were smeared with sandalwood and kunkuma. Her stomach was flat. She started to walk and her movement was like that of a golden creeper, with the sounds of her anklets jingling. She was faultless herself and looked around among the gandharvas, the Siddhas, the asuras, the yakshas, the charanas and the residents of heaven for an abode that permanently possessed all the virtuous qualities. But she couldn’t find one. “Indeed there are those with austerities, but they have not conquered their anger. ⁹⁴⁰ Some possess knowledge, but they are not devoid of attachment. Some are great, but have not conquered desire. Even a lord depends on someone else as a refuge. There are some with dharma, but they are not fraternal towards beings. Some have renounced, but that is not reason enough for emancipation. There are those with valour, but they have not been able to cast aside the force of time. There are those without attachment to the gunas, but they do not want a second. ⁹⁴¹ Some possess long lifespans, but do not possess good and virtuous conduct. For those who have good conduct, their lifespans are not known. There are some with both, ⁹⁴² but they are not auspicious. Someone who is extremely auspicious does not desire me.” Having thought about all the virtuous qualities in this way, Rama accepted Mukunda as her groom, though he was indifferent about desiring her. He possessed all the desired qualities. He was supreme and depended on himself alone. Indeed, he transcended all the desired qualities. She approached him with the garland made out of freshly blooming lotuses, with bees intoxicated with honey buzzing around it, and placed it around his shoulders. Smiling bashfully and with shining eyes, she indicated her place on his bosom. The supreme divinity, the father of the three worlds, made an abode for Shri, the mother of prosperity, on his chest. Stationed there, with her own compassionate glances, Shri increases the welfare of the lords of the three worlds. The followers of the gods, ⁹⁴³ along with their wives, sang and danced, loudly playing on musical instruments like conch shells, trumpets and drums. Chanting mantras and worshipping the illustrious one, Brahma, Rudra, Angiras and all the lords who were creators of the worlds showered down flowers. Shri glanced at the gods, the Prajapatis and the subjects and they obtained all the qualities and good conduct, becoming greatly content.

‘O king! However, the daityas and the danavas were neglected by Lakshmi. Dispirited and greedy, they lost their enterprise and became shameless. The goddess Varuni ⁹⁴⁴ appeared in the form of a lotus-eyed maiden. With Hari’s permission, the asuras accepted her.

‘After this, Kashyapa’s descendants continued to churn the ocean, desiring amrita. O great king! An extremely wonderful being arose. His arms were long and thick. His neck was like a conch shell. His eyes were red. His complexion was dark and he was young. He wore a garland and was adorned with all the ornaments. His garments were yellow and his chest was broad. His earrings were polished and were made out of jewels. His soft hair was curled and was beautiful at the tips. The extremely fortunate one was like a lion in his valour. In hands decorated with bracelets, he held a pot filled with amrita. He was born from a portion of the illustrious Vishnu himself. He was known as Dhanvantari and he is the originator of ayurveda. He has a share in sacrifices. All the asuras saw that he was holding a pot filled with amrita. Desiring the pot and its contents, they seized it. The asuras took away the pot, filled with amrita. The gods were distressed in their minds and went to Hari for refuge. The illustrious one satisfies the desires of his servants and saw that they were distressed. “Do not unnecessarily be dejected. I will use my maya to accomplish your purpose.” O lord! For the sake of the amrita, dissension was created in their minds. “I will be first. You won’t be the first. I am first, not you.” The gods also sought to obtain their own shares. “In a sacrifice, everyone has an equal share. That is eternal dharma.” O king! The daityas were filled with intolerance and tried to prevent their own. The weak ones repeatedly protested to the strong ones, who had seized the pot. Vishnu is the lord who knows about all the different techniques. Meanwhile, he assumed the form of an extremely wonderful woman, impossible to describe. She was dark to behold, like a blue lotus. All her limbs were beautiful. Her symmetrical ears were adorned with earrings. Her cheeks, nose and face were beautiful. She was in the bloom of youth, with heavy and round breasts. Her waist was slender. Her face attracted delighted buzzing bees and her eyes were anxious. Her mass of excellent hair dazzled and a garland of mallika flowers was entwined in it. Her shapely neck had a necklace and her beautiful arms were adorned with armlets. Her hips were like an island and a sparkling garment was spread across them, with a girdle adorning it. As she moved, there was the enchanting sound of anklets. She arched her eyebrows and modestly smiled at the leading daityas, glancing at them repeatedly, igniting desire in them.’

Chapter 8(9)

Shri-Shuka said, ‘The asuras had given up all affection towards each other and were trying to seize the vessel, snatching it from others. They had adopted the dharma of bandits. They saw the woman advancing. “Her beauty is wonderful. Her body is wonderful. Her blooming youth is wonderful.” Filled with desire, they rushed towards her and started to ask. “You possess eyes like the petals of a lotus. Who are you? Where have you come from? What do you wish for? O one with the beautiful thighs! Whom do you belong to? You are churning our minds. We know that we, immortals, daityas, Siddhas, gandharvas, charanas and lords of the worlds have not touched you, or seen anyone like you, not to speak of men. O one with the excellent eyebrows! It is certain that destiny has sent you for embodied beings. Haven’t you been fashioned to take pity and delight our senses and minds? O beautiful one! O one with the excellent waist! Because of this one object, ⁹⁴⁵ we are challenging each other and relatives are bound in enmity. You should resolve this. Because we are descended from Kashyapa, we are brothers and have demonstrated our manliness. You should divide it properly, so that there is no dispute.” Hari, who had used maya to assume the form of a woman, was thus invited by the daityas. The one with the beautiful limbs smiled. She looked towards them and spoke. The illustrious one said, “How can Kashyapa’s descendants be attracted to a pumshchali ⁹⁴⁶ like me? A learned person never trusts a woman. O enemies of the gods! It has been said that the friendship of wolves and svairini women ⁹⁴⁷ is temporary. They are always searching for new friends.” Teasing in this way, she assured the minds of the asuras, though her intent was serious. They laughed and handed over the vessel of amrita to her. Having accepted the vessel of amrita, Hari smiled pleasantly and addressed them in these words. “If you accept whatever I do, good or bad, I will apportion the share of the amrita.” The bulls among the asuras heard her words. They did not discern the import and agreed.

‘They fasted, bathed and offered oblations into the fire. ⁹⁴⁸ They donated to cows, ⁹⁴⁹ brahmanas and other beings, and brahmanas pronounced benedictions. As they chose, they attired themselves in excellent garments and adorned themselves with ornaments. All of them seated themselves on kusha grass, with the blades pointing to the east. O Indra among men! The gods and Diti’s descendants sat down, facing the east. The hall was fragrant with incense, with garlands and lamps. She entered, holding the pot in her hand. Her thighs were like an elephant’s trunk. Because of her heavy hips, covered in a silk garment, her movement was slow. Her eyes were intoxicated. Her golden anklets tinkled. Her breasts were like pitchers. Adorned in beautiful golden earrings, she was like Shri’s companion. Her nose, cheeks and face were superior to those of the gods. She glanced at them and smiled repeatedly. The end of the garment slipped, revealing her breasts. The gods and asuras were captivated. Asuras are unruly and violent by nature. Thinking that giving them amrita would be like giving it to snakes, Achyuta did not give them a share. The lord of the universe made the two categories ⁹⁵⁰ sit in separate rows, each sat down in his respective seat in his respective row. She took the pot and went to the daityas, deceiving them with sweet words. She then fed the amrita, which destroys old age and death, to those who were seated further away. ⁹⁵¹ O king! The asuras adhered to the pledge they had themselves given. Because of their affection towards her and because they did not want to fight with a woman, they remained quiet. They had developed great love for her and did not wish that love to be destroyed. They also held her in great respect and did not wish to say anything unpleasant. Disguising himself with the signs of a god, Svarbhanu entered the ranks of the gods and drank the amrita. ⁹⁵² However, the sun god and the moon god pointed this out. As he was drinking, with his razor-sharp chakra, Hari sliced off his head. Since the torso had not been touched by the amrita, it fell down, dead. The head became immortal and Aja ⁹⁵³ conferred the status of a planet on him. Because of the enmity, on the days of the new moon and the full moon, he attacks the sun and the moon. When the gods had almost finished drinking the amrita, the illustrious Hari, the creator of the worlds, assumed his own form, while the Indras among the asuras looked on. Thus the time, the place, the reason, the objective, the effort and the intention of the large number of gods and asuras was identical, but the fruits were different. Because they sought refuge with the dust on his lotus feet, the large number of gods obtained the fruit of amrita, but the daityas did not. For the protection of one’s own physical body and that of the offspring, men do many things with their wealth, deeds, thoughts and words. However, since these stem from differentiation, ⁹⁵⁴ these are temporary. That which is done without a sense of differentiation is alone permanent. Like watering the root, everything then becomes successful.’

Chapter 8(10)

Shri-Shuka said, ‘O king! Thus, the danavas and the daityas did not get amrita. Though they tried to make the efforts, they had turned their faces away from Vasudeva. O king! After accomplishing the task of obtaining amrita and feeding it to those on his side, the gods, while all the creatures looked one, the one with Garuda as his mount left. Diti’s descendants saw the supreme prosperity of their rivals. They could not tolerate this. Raising their weapons, they attacked the gods. All the large number of gods were energized from drinking the amrita. Having sought refuge with Narayana’s feet, they used their weapons to fight back. There was an extremely terrible encounter known as the devasura battle. O king! That tumultuous encounter occurred on the shores of the ocean and it made the body hair stand up. With intolerant minds, the rivals attacked each other in the battle. They clashed and tried to kill each other with swords, arrows and many kinds of weapons. There was a loud sound of conch shells, trumpets, drums, tambourines, smaller drums and kettledrums. There was the sound of elephants, horses, chariots and infantry and it was tumultuous. Chariots clashed against chariots there, foot soldiers against foot soldiers and elephants against elephants. Some fought astride camels, others astride elephants. Some were astride donkeys, others astride white-faced bears, tigers or monkeys. Some were on the backs of kites, vultures and cranes, with others on hawks and cocks. ⁹⁵⁵ Some were on timingilas and sharabhas, others on buffaloes, rhinos, cows, bulls, gavayas and arunas. ⁹⁵⁶ Some were astride jackals, rats, lizards, rabbits and men. Others were on goats, sheep, black antelopes, swans and pigs. There were some on creatures that moved on land and in water, others on creatures with deformed shapes. O king! Those two armies penetrated deeper and deeper into each other. O king! There were colourful flags and canopies and white and sparkling umbrellas, with extremely expensive handles studded with diamonds. There were fans made out of peacock feathers and whisks made out of yak hair. The upper and lower garments were stirred by the wind and the polished armour and ornaments glittered. The sharp weapons dazzled, sparkling in the sun’s rays. O descendant of the Pandu lineage! The valiant gods and the danavas possessed their own standards. The brave ones were adorned with garlands. The two armies resembled two oceans.

‘In the battle, the commander of the army of the asuras was Bali, Virochana’s son. His vehicle was known as Vaihasaya. It had been made by Maya and could travel as it willed. It was filled with all the required implements. O lord! It was extraordinary in every respect. It could not be described and its movement could not be determined. It was sometimes visible and sometimes invisible. He was astride that excellent vimana, surrounded by all the generals of his army. With the best of fans, whisks and an umbrella, he was as radiant as the rising moon. On all his sides, on their respective vehicles, were the leaders of the asura hordes—Namuchi, Shambara, Bana, Viprachitti, Ayomukha, Dvi-murdha, Kalanabha, Praheti, Heti, Ilvala, Shakuni, Bhuta-santapa, Vajra-damshtra, Virochana, Hayagriva, Shanku-shira, Kapila, Megha-dundubhi, Taraka, Chakradrik, Shumbha, Nishumbha, Jambha, Utkala, Arishta, Arishtanemi, Maya, the lord of Tripura and others like the Poulamas, Kaleyas and Nivatakavachas. They had not obtained a share of the soma. They had only obtained a share of the hardships. Earlier, in the field of battle, they had vanquished many immortals. They roared like lions and blew loudly on their conch shells. On seeing his enemies, the destroyer of Bala ⁹⁵⁷ became extremely angry. His own ruler, he was resplendent astride the diggaja Airavata. The lord was as radiant as the sun rising from behind Mount Udaya, where there are flows from waterfalls. Everywhere around him, there were gods on many kinds of vehicles, with different standards and weapons. The guardians of the world, Vayu, Agni, Varuna and the others were there, along with their followers. They approached each other and abused each other with words that struck at the inner organs. Having entered the forefront of the battle, those warriors challenged each other to fight in duels. O king! Bali fought with Indra, Taraka with Guha, Varuna fought with Heti and Mitra with Praheti, Yama with Kalanabha and Vishvakarma with Maya. Shambara fought with Tvashta and Savitra with Virochana. Namuchi fought against Aparajita, the two Ashvins against Vrishaparva and the god Surya against Bali’s one hundred sons, of whom, Bana was the eldest. Rahu fought with Soma and Puloma with Anila. The spirited goddess, Bhadrakali, fought against Nishumbha and Shumbha. O destroyer of enemies! Vrishakapi fought with Jambha, Vibhavasu with Mahisha and Ilvala and Vatapi with Brahma’s sons. Durmarsha fought with Kamadeva, Utkala with the Matrikas, Brihaspati with Ushanas and Shanaishchara with Naraka. The Maruts fought with the Nivatakavachas, the Kaleyas with the immortal Vasus, the Vishvadevas with the Poulamas and the Rudras with the Krodhavashas. In this way, in the field of battle, the asuras and the gods mingled and fought against each other in duels. They approached and struck with great energy. Striving for victory, they used sharp arrows, swords and spears. They used bhushundis, chakras, clubs, double-edged swords, battleaxes, javelins, blazing torches, darts, axes, swords, long swords, maces, bludgeons and catapults to sever heads. Elephants, horses, chariots, many kinds of mounts and riders and foot soldiers were struck down. Arms, thighs, necks and legs were severed. Standards, bows, armour and ornaments were shattered. With feet and wheels of chariots striking against the ground, particles of dust arose from the field of battle. This enveloped the directions, the sky and the firmament. Whirling around and sprinkled with blood, this dust settled down on the ground. The earth was strewn with heads, severed diadems and earrings, eyes that still gazed in rage, teeth biting the lips in anger, garments, giant arms with ornaments and weapons, and thighs that were like the trunks of elephants. The headless torsos of soldiers seemed to see with the eyes in their fallen heads. Indomitable, they suddenly rose up and seizing weapons in their arms, rushed forward and attacked.

‘Bali struck the great Indra with ten arrows and Airavata with three. He used four arrows to strike the four guarding the flanks and one to strike the driver. However, Shakra, dexterous in his valour, seemed to smile. While they were still descending, he used four sharp and broad-headed arrows to sever them. The intolerant one witnessed his excellent deed and seized a spear that blazed like a giant meteor. However, Hari ⁹⁵⁸ severed it, while it was still in his hands. The lord severed all the weapons that he ⁹⁵⁹ seized and hurled at him, trident, javelin, club and double-edged sword. At this, the asura created the maya of asuras and vanished. O lord! A mountain appeared above the soldiers of the gods. From this, trees blazing in a forest conflagration fell down. There were boulders with spiked stones and these crushed the enemy’s army. Giant serpents, dandashukas, scorpions, lions, tigers, boars and giant elephants descended, crushing them. O lord! There were hundreds of naked and female yatudhanas, with tridents in their hands. Shouting “Sever”, “Strike”, they manifested themselves, along with large numbers of rakshasas. Large clouds, rumbling in harsh and deep tone, appeared in the sky. Borne along by stormy winds, these thundered and showered down burning coals. With the wind as a charioteer, the daitya created an extremely large fire. It was like the samvartaka fire ⁹⁶⁰ and burnt down the soldiers of the gods. In every direction, the ocean was seen to turn turbulent. There were tremendous storms and terrible waves, whirlpools and eddies. Invisible in the battle, the daityas created such enormous maya. When they created this maya, the soldiers of the gods became despondent. O king! Unable to counter and understand this, Indra and the others meditated on the illustrious one and the creator of the universe manifested himself there. His tender feet were placed atop Suparna. His garments were yellow and his eyes were like freshly bloomed lotuses. With the eight weapons in his hands, he manifested himself there. The shrivatsa mark and Koustubha were on his chest and he wore an expensive diadem and earrings. The asuras were mysterious in their deeds. But as soon as he entered, their great maya was destroyed by his greater glory. It was like a dream vanishing when one awakes. Hari’s memory frees from all kinds of calamities. Kalanemi had a lion as his mount. In the battle, when he saw the one whose mount was Garuda, he whirled his giant javelin and flung it. O king! As if playing, with his feet on Garuda’s head, the lord of the gods seized it while it was descending and used it to kill the enemy and his mount. He used his chakra to sever the heads of the extremely strong Mali and Sumali. At this, Malyavan seized a sharp club to attack the one born from an egg. ⁹⁶¹ However, the original being used the chakra to sever the head of the enemy who was roaring loudly.’

Chapter 8(11)

Shri-Shuka said, ‘After this, because of the supreme being, supreme in his compassion, the gods regained their senses. Shakra, Vayu and the others strongly attacked those by whom they had been routed in the battle earlier. The illustrious chastiser of Paka was enraged at Virochana’s son. ⁹⁶² He seized the vajra in his hand and the subjects shrieked, “Alas! Alas!” ⁹⁶³ In the great battle, the spirited and extremely accomplished one was roaming around, in front of him. The one with the vajra in his hand reprimanded him in this way. “O foolish one! O lord of maya! You are like a magician who uses conjuring tricks, though you wish to vanquish us. Such a magician can only deceive the eyes of children and take away their riches. There are those who use maya and wish to ascend to the celestial regions. But I drive away such ignorant bandits and make them fall down from the status they formerly occupied. You use wicked maya. O evil one! Try with all your relatives. I will now use this vajra, with one hundred edges, to sever your head.” Bali replied, “For those engaged in a battle, their deeds are urged by destiny. In course of time, fame, victory, defeat and death come to everyone. Wise ones witness the progress of time in the universe. They are neither delighted, nor distressed. Therefore, those like you are not learned. We do not consider ourselves to be the cause. Even though your words strike at the inner organs, we do not accept them as virtuous or reason for grief.” Having said this, the brave lord, the crusher of heroes, used iron arrows. Drawing his bow back up to his ears, he used these to again strike the one who had struck with words. Thus, the god was countered by the enemy who spoke the truth. However, like an elephant struck with a goad, he could not tolerate these words. The destroyer of enemies struck him with the invincible vajra. Along with his vehicle, he fell down on the ground, like a mountain whose wings had been severed. ⁹⁶⁴ Jambha, Bali’s friend and well-wisher, saw that he had fallen down in the battle. Performing a friendly act, he attacked the one who had struck his friend. His mount was a lion and he raised a club with great force. The extremely strong one struck Shakra on the neck with this and also struck his elephant. Severely struck by the club, the elephant was pained and distracted. Filled with great lassitude, it sank down on its knees and touched the ground. At this, Matali brought the chariot, drawn by one thousand tawny horses. When this was brought, the lord abandoned the elephant and ascended the chariot. In the battle, the supreme among danavas honoured his deed. But smiling, he struck him with a blazing trident. ⁹⁶⁵ The blow was extremely difficult to withstand. However, Matali resorted to his fortitude. Enraged, Indra used his vajra to sever Jambha’s head from his body. Hearing from rishi Narada that Jambha had been killed, his relatives, Namuchi, Bala and Paka swiftly arrived at the spot. They used harsh words to pierce Indra’s inner organs. In the battle, they covered him with arrows, like a cloud showering down on a mountain. Demonstrating the dexterity of his hands, Bala simultaneously struck Hari’s ⁹⁶⁶ one thousand tawny horses with one thousand arrows. Paka struck Matali with two hundred arrows. He skilfully affixed and released them separately, directing one hundred at the charioteer and one hundred at the chariot. In the battle, this was extremely wonderful. Namuchi used fifteen large and gold-tufted arrows to strike him ⁹⁶⁷ in the battle and roared like a cloud filled with rain. From every direction, the asuras shrouded Shakra, his chariot and his charioteer with a dense mass of arrows, like the sun being enveloped with clouds during the rainy season. The large number of gods, and their companions, could not see him in the battle and, distracted, started to lament. Without a leader, they were vanquished by the enemy’s strength. They were like traders in an ocean, when their boat has been shattered. However, with his horses, chariot, standard and charioteer, Turasaha ⁹⁶⁸ emerged from that cage made out of arrows. Like the sun at the end of the night, he used his own energy to illuminate and delight the directions, the sky and earth. He saw that the army of the gods was afflicted by the enemy in the battle. Enraged, the wielder of the vajra seized the vajra, so that the enemy might be killed. O king! While their relatives looked on, he used that vajra, sharp on eight sides, to sever the heads of Bala and Paka. This terrified people.

‘On seeing that they had been killed, Namuchi was filled with grief, intolerance and rage. O lord of men! He made great efforts to kill Indra. He angrily seized a trident made out of iron in his hand. It possessed bells and was ornamented with gold. Roaring like a lion, he powerfully released it towards the king of the gods, exclaiming, “You have been killed.” With great speed, it descended from the sky towards the ground. However, Hari used arrows to shatter it into one thousand fragments. O king! Angry, to sever his head, the lord of the gods then used the vajra to strike him on the neck. However, though it had been hurled with force, with the energy of the lord of the gods, the vajra could not pierce his skin. This was supremely extraordinary. It had been able to strike the valiant Vritra. However, it was now repulsed by the skin on Namuchi’s neck. When the vajra was repulsed by the enemy in this way, Indra was scared. He wondered whether this, confusing to the worlds, had occurred because of some act of destiny. “Earlier, mountains possessed wings and used these wings to descend anywhere on earth, creating a destruction of subjects. Therefore, I used this to sever their wings. This is filled with the essence of Tvashta’s austerities. Vritra was brought down with this and so were many other powerful ones, even those whose skins could not be pierced by all kinds of weapons. I released this vajra at an insignificant asura and he has repulsed it. Therefore, without the energy of the brahmana, ⁹⁶⁹ this has become a useless staff and I will no longer hold it.” While Shakra was lamenting in this way, an invisible voice spoke. “This danava cannot be killed with anything that is wet or dry. I gave him a boon that he would not be killed by anything wet or dry. O Maghavan! Therefore, you must search for some other means to slay the enemy.” Hearing this divine voice, Maghavan controlled himself. He meditated and discerned that foam would be the means, since it was neither wet, nor dry. It was not wet or dry and with it, he severed Namuchi’s head. The lord was praised by a large number of sages and they showered down garlands on him. The two foremost gandharvas, Vishvavasu and Puravasu, sang. The drums of the gods were sounded. Dancers danced in joy. Just as lions kill deer, in duels, Vayu, Agni, Varuna and other gods used their force to kill the enemy asuras. O king! When he saw that the gods would destroy all the danavas, the god Brahma sent devarshi Narada to restrain them. Narada said, “Seeking refuge in Narayana’s arms, you have obtained the amrita. Shri has shown you her favours. Therefore, stop this hostility.” Honouring the sage’s words, they restrained their rage and intolerance. Praised by their followers, all of them returned to heaven. Those who remained in the battle ⁹⁷⁰ took Narada’s permission and conveyed the incapacitated Bali to Mount Asta. His limbs were not missing and his head was still in its place. Using his own knowledge of samjivani, ⁹⁷¹ Ushanas brought him back to life. Touched by Ushanas, Bali regained his senses and his memory. Though he had been defeated, since he was accomplished at discerning the truth, he did not lament.’

Chapter 8(12)

Badarayana’s son said, ‘Vrishadhvaja ⁹⁷² heard that Hari had assumed the form of a woman to confound the danavas and feed soma to the large number of gods. Girisha ascended the bull. Along with the goddess and surrounded by a large number of bhutas, he went to the place where Madhusudana was, to see him. The illustrious one welcomed Bhava, along with Uma, respectfully and affectionately. When he was seated, he honoured Hari back, smiled and spoke to him. Mahadeva said, “O god of the gods! O one who pervades the universe! O one whose body is the universe! O lord of every kind of sentiment! You are the atman, the cause and the lord. You are the beginning and the end. You are the middle. There is nothing other than you. You are inside and outside. Unlike these, you are without decay. You are truth. You are the brahman. You are consciousness. There are sages who crave after nothing. They give up attachment to both. ⁹⁷³ Desiring their benefit, they serve at your feet. You are the brahman. You are complete. You are amrita. You are without gunas. You are without sorrow. You are bliss alone. You are without transformation. There is no one other than you and you are distinct from everything. You are the cause behind the creation, preservation and destruction of the universe. You are the controller and lord of atmans. Everything looks towards you, but you do not look towards anything. You are alone. You are the cause and the effect. You are duality and non-duality. There is no material difference between gold that has been polished and gold in the form of ore. Like that, because of ignorance, people impose differences on you. That is because of transformation in the gunas, but you are not affected by these. Some regard you as the brahman. Others say that you alone are dharma. Some say that you transcend cause and effect, others that you are Purusha, the lord who transcends everything. Some describe you as being endowed with nine powers. ⁹⁷⁴ Some say that you are supreme, others that you are the great Purusha. You are without decay and are your own controller. We have been created from sattva. However, I, Parayu, ⁹⁷⁵ and the rishis, with Marichi as the foremost, do not truly know your creation. O lord! How can daityas, mortals and others who are always wicked in conduct? ⁹⁷⁶ Their intelligence is bewildered by your maya. You have created everything, creation, preservation and destruction of the universe, the welfare of beings and their liberation from the cycle of birth and death. Just as the wind enters the sky and every mobile and immobile object, you are in all atmans. Everything is known to you. You pervade everything. I have seen your avataras and your pastimes with the gunas. I wish to see the form of a woman that you assumed, the one you used to confound the daityas and make the gods drink amrita. We have come to see that. We are extremely curious.” The illustrious Vishnu was thus asked by the one who wields a trident in his hand. He laughed in a deep voice and replied to Girisha. The illustrious one said, “To bewilder the daityas, I assumed the form of a woman, since they had left with the vessel of amrita and I saw that I had to accomplish the task of the gods. O supreme among gods! Since you wish to see it, I will display it to you. It is extremely endearing to those who are addicted to desire and causes them to be aroused.” Having said this, the illustrious one vanished from the spot. Bhava remained there with Uma, casting his eyes around in every direction.

‘There was a grove with colourful flowers and pink foliage in the midst of the trees. He saw a beautiful woman there. She was sporting and playing with a ball. A shining silk garment was around her hips, with a girdle on it. As she leapt up and down, her breasts bounced. She wore excellent necklaces. At every step, she seemed to break in the middle because of the heavy burden. ⁹⁷⁷ She moved around here and there, on feet that seemed to be made out of coral. ⁹⁷⁸ As the ball moved in different directions, her large eyes and dilated pupils followed it, as if agitated. There were radiant earrings on her ears and they illuminated her shining cheeks. Her face was adorned with a dark mass of glossy hair. She used her right hand to play with the ball and used her beautiful left hand to tighten the garment that came loose and fix her dishevelled hair. She bemused the universe with her own maya. The god looked at her, playing with the ball. She cast sidelong glances at him and there was the bashful trace of a smile. As he looked at her and she looked back at him, his mind was agitated. He no longer knew himself, nor Uma and his own companions who were with him. When the ball was dislodged from her hand and moved away, she followed it. While the woman was doing this, the wind stole her light garment and the string of the girdle. Even then, the god Bhava continued to gaze. Her beautiful limbs were enchanting and worth looking at. Having seen this, Bhava thought that she was also attracted to him. Desire agitated him and deprived him of his sense and good behaviour. Though Bhavani was looking, he lost his shame and approached her. She was naked. On seeing that he was approaching, she became extremely ashamed. Though she continued to smile, she did not remain there, but hid herself amidst the trees. With his senses agitated, the illustrious Bhava followed her. He was under the subjugation of desire, like the leader of an elephant herd towards a female elephant. He followed the woman with great speed and seized her by the hair. Though she did not wish it, he embraced her in his arms. She was embraced by the illustrious one, like a female elephant by a male elephant. With her hair dishevelled, she writhed around. O dear one! She freed herself from the embrace of the bull among the gods. Though her hips were heavy, she fled. After all, she was a maya fashioned by the divinity. Rudra followed the footsteps of Vishnu, extraordinary in his deeds. Driven by desire, as if vanquished by an enemy, he followed. While he followed her, his semen, invincible in its potency, oozed out, like the crazy leader of a herd, when it follows a woman it desires. O lord of the earth! Wherever the great-souled one’s semen fell on earth, fields of gold and silver ore were created there. Hara followed her to rivers, lakes, mountains, forests, groves and places where rishis were assembled. When all the semen had been secreted, he saw that he had been benumbed by the god’s maya. O best among kings! He restrained himself from the delusion.

‘He himself understood the greatness of the one who is the atman of the universe. Thinking of his ⁹⁷⁹ incomprehensible valour, he did not think that this was at all extraordinary. Madhusudana saw that he was not disturbed or ashamed. Extremely pleased, he assumed a male form and spoke the following. The illustrious one said, “O best among the gods! It is good fortune that you have regained your stable state. O dear one! This is despite my having deluded you in the form of a woman, using my maya. Having been ensnared in my maya, which man other than you is capable of freeing himself from it? For those who are not in control of themselves and their sentiments, this is extremely difficult to overcome. This maya, full of gunas, will never bewilder you again. I unite it with time and assuming the form of time, it has many different components.” O king! In this way, the illustrious one was honoured by the one with the shrivatsa mark. Having taken his permission, he ⁹⁸⁰ circumambulated him and left for his own abode, with his followers. O descendant of the Bharata lineage! Delighted, the illustrious Bhava spoke to Bhavani about the maya, revered by the best of rishis as being created as a part of the atman’s portion. “Have you witnessed the maya of Aja, the supreme Purusha, who is superior to all the divinities? I am one of his prominent portions. Yet, I was brought under his control, lost my independence and was confounded. What can be said of others? I performed yoga for one thousand years. At the end of that, you came and asked me about him. He is himself the ancient Purusha. He is not affected by time. Nor can one understand him.” O son! I have told you about the valour of the one who wields the Sharnga bow. For the sake of the churning of the ocean, he bore the great mountain on his back. If one repeatedly chants about his deeds and listens to them, one’s efforts never fail. A description of Uttamashloka’s qualities removes all the exhaustion of samsara. His lotus feet are understood by devotees, not by those attached to wicked objects. Amrita was produced from the churning of the ocean and he only fed it to the noble immortals. Disguising himself as a young maiden, he confounded the enemies of the gods. He satisfies the desires of all those who resort to him. I bow down before him.’

Chapter 8(13)

Shri-Shuka said, ‘The Manu known as Shraddhadeva was descended from Vivasvat. That is the seventh, ⁹⁸¹ current now. Hear about his offspring. His sons are Ikshvaku, Nabhaga, Dhrishta, Sharyati, Narishyanta and Nabhaga. ⁹⁸² The seventh is said to be Dishta. There are Karusha and Prishadhra and the tenth is known as Vasuman. O scorcher of enemies! These are the ten sons of Vaivasvata Manu. O king! The gods are the Adityas, the Vasus, the Rudras, the Vishvadevas, the Maruts, the Ashvins and the Ribhus. Their Indra is Purandara. Kashyapa, Atri, Vasishtha, Vishvamitra, Goutama, Jamadagni and Bharadvaja are said to be the saptarshis. The illustrious one took birth as the son of Kashyapa and Aditi. Vishnu was the youngest of the Adityas and he assumed the form of vamana. I have briefly described seven manvantaras to you. I will now tell you about the future ones, each associated with Vishnu’s powers. Vivasvat had two wives and both were Vishvakarma’s daughters. O Indra among kings! They were Samjna and Chhaya and I have told you about them before. ⁹⁸³ It is said that there was a third named Vadava. Samjna had three offspring—Yama, Yami and Shraddhadeva. Now hear about Chhaya’s offspring. There was a son named Savarni and a daughter named Tapati, who became Samvarana’s wife. Shanaishchara was the third. The two Ashvins were Vadava’s sons. O king! When the eighth manvantara arrives, Savarni will be the Manu. Nirmoka, Virajaska and others will be his sons. At that time, the gods will be the Sutapasas, the Virajas and the Amritaprabhas. Bali, Virochana’s son, will be the Indra among them. When Vishnu asked for what could be covered in three strides, he gave him everything. Thus giving it up, he will obtain success and the status of Indra. The illustrious one bound him and happily instated him in Sutala again. He is like the king of heaven there. He has been instated there, in a place that is superior to heaven. O king! At that time, Galava, Diptiman, Rama, ⁹⁸⁴ Drona’s son, Kripa, Rishyashringa and our father, the illustrious Badarayana, will be the saptarshis, as a result of their own yoga. At the moment, they are all in their respective hermitages. Through Devaguhya and Sarasvati, the lord will be born as Sarvabhouma. The lord will take away Purandara’s position and confer it on Bali. O king! The ninth Manu, Daksha-savarni, will be born through Varuna. Bhutaketu, Diptaketu and others will be his sons. Paras, Marichigarbhas and others will be the gods. It is said that Adbhuta will be the Indra. The foremost among the rishis will be Dyutimat. Through Ayushmat and Ambudhara, the illustrious one’s portion will be born as Rishabha. He will make Adbhuta enjoy the prosperity of the three worlds. The tenth Manu will be Brahma-savarni, the son of Upashloka. His sons will be Bhurishena and others. Among the brahmanas, Havishmat will be the chief. Havishmat, Sukrita, Satya, Jaya, Murti and others will be the brahmanas. ⁹⁸⁵ The gods will be Suvasana, Viruddha and others. Shambhu will be the lord of the gods. ⁹⁸⁶ As his own portion, the illustrious lord will be born as the son of Vishvasrija, through Vishuchi. He will be known as Vishvaksena and he will be Shambhu’s friend. The eleventh Manu will be Dharma-savarni and he will be in control of his atman. In future, he will have ten sons, Satyadharma and others. The gods will be Vihangamas, Kamagamas and Nirvanaruchis. The Indra will be Vaidhriti and the rishis will be Aruna and others. Aryaka’s son, born as Hari’s portion through Vaidhrita, will be known as Dharmasetu. ⁹⁸⁷ He will sustain the three worlds. O king! The twelfth Manu will be Rudra-savarni. His sons will be Devavan, Upadeva, Devashreshtha and others. Ritadhama will be the Indra and Harita and others will be the gods. The rishis will be Tapomurti, Tapasvi, Agnidhraka and others. During the rule of that Manu and that manvantara, Hari’s portion will be born as the lord Svadhama, the son of Satyasahasa and Sunrita. The thirteenth Manu will be Deva-savarni and he will know about his atman. Deva-savarni’s sons will be Chitrasena, Vichitra and others. The gods will be Sukarma, Sutrama and Samja, while Divaspati will be the Indra. At that time, the rishis will be Nirmoka, Tattvadarshi and others. A portion of Hari, the lord of yoga, will be born as Devahotra’s son, through his wife, Brihati. He will bestow everything on Divaspati. The fourteenth Manu will be Indra-savarni. Indra-savarni’s sons will be Uru, Gambhira, Budha and others. The gods will be the Pavitras and Chakshushas, while Shuchi will be the Indra. The ascetics ⁹⁸⁸ will be Agnibahu, Shuchi, Shuddha, Magadha and others. O great king! Hari will be born as Brihadbhanu, the son of Satrayana and Vitana. He will undertake all the rites. O king! These fourteen cover the past, the present and the future and have been described. They amount to one kalpa, consisting of one thousand yugas.’

Chapter 8(14)

The king asked, ‘O illustrious one! Who determines the tasks of the Manus in these manvantaras? Who engages them? Tell me that.’

The rishi replied, ‘O lord of the earth! Manus, sons of Manus, the sages, Indras and the large number of gods—all of them are under the supreme being’s control. O king! I have described the forms Purusha takes, Yajna and the others. The controller of the universe invokes the Manus and others, and controls them. At the end of the four yugas, the shrutis and other texts are devoured by time. Through their austerities, the rishis know that eternal dharma can no longer be seen. O king! Urged by Hari and thus engaged, during their own respective periods, the Manus establish dharma’s four feet again. Until the end of their periods, these protectors of subjects divide the shares of sacrifices. The gods also obtain their shares and perform the same tasks. Bestowed by the illustrious one, Indra obtains the prosperity of the three worlds. He protects the three worlds and, as desired, showers down. According to the yuga, Hari assumes the forms of Siddhas, forms of rishis and forms of lords of yoga, to expound the paths of jnana, karma and yoga. He creates in the form of Prajapatis. In the form of the king, he slays bandits. In the form of time, with different qualities, he destroys everything. Because of his maya, people praise him in different names and forms. They are confounded by their insolent belief in different schools, but are unable to see him. I have thus described the dimensions of kalpas and subdivisions of kalpas. Those who know about the ancient accounts say that a kalpa consists of fourteen manvantaras.’

Chapter 8(15)

The king asked, ‘Hari is the lord of everything. Like a distressed person, why did he ask Bali for as much of land as can be covered in three strides? Having obtained his objective, why did he bind him down? We have a great curiosity and we wish to know about this. The lord is absolute. Yet, he begged and bound down an innocent person.’

Shri-Shuka replied, ‘O king! He ⁹⁸⁹ lost his prosperity and was also deprived of his life by Indra. However, Bhrigu’s descendants ⁹⁹⁰ brought him back to life. The great-souled Bali worshipped the Bhrigus with all his soul and became their disciple, offering them everything they wanted. The brahmanas of the Bhrigu lineage were delighted with him. He wished to conquer the three worlds. Following the rites, they consecrated him and performed a Vishvajit sacrifice. The great-minded ones performed this great act of consecration for him. When oblations of clarified butter were offered into the fire of the sacrifice, a chariot encased in gold plates, four tawny horses, and a standard with a lion astride it emerged from the fire. There was also a divine bow plated with gold, two inexhaustible quivers and divine armour. His grandfather ⁹⁹¹ gave him a garland made out of flowers that did not fade. Shukra gave him a conch shell. Thus, the brahmanas arranged all the equipment required for victory. After this, the brahmanas pronounced benedictions over him. He prostrated himself before them and circumambulated them. He then bowed down to Prahlada and took his leave. The maharatha ascended the divine chariot given by the Bhrigus. He was armoured and adorned in an excellent garland. He held a bow and a sword and girded the quivers. There were dazzling gold armlets on his arms. He resembled the king of oblations ⁹⁹² on an altar. His own leaders and the leaders of other groups of daityas were his equal in prosperity, strength and beauty. He seemed to drink up the sky and scorch the directions with his sight. The lord attracted and was surrounded by a very large army of asura soldiers. Making the space between heaven and earth tremble with his own prosperity, he left for Indra’s city.

‘There were beautiful groves and gardens there, the enchanting Nandana and others. Pairs of birds chirped there. There was the buzzing of intoxicated bees. The branches of celestial trees were heavy with the burden of fruits and flowers. The lotus ponds were full of the calls of swans, cranes, chakravakas and karandavas. These were frequented by the gods, and their women sported there. The place was surrounded by a moat, in the form of the goddess Akasha-Ganga. ⁹⁹³ There was a wall with the complexion of the fire and tall mansions. The doors and entrances were made out of gold panels. The gates to the city were made out of crystal. Constructed by Vishvakarma, there were many roads that connected the different parts. There were beautiful assembly halls, quadrangles and roads. There were ten crore vimanas. The quadrangles were paved with gems and there were seats made out of diamonds and coral. The place was radiant with beautiful women, dark ⁹⁹⁴ and perpetually young, attired in clean garments. They looked like the flames of a fire. A breeze blew along the roads and dislodged fresh and fragrant flowers from the hair and garlands of the divine women, bearing that scent along. There were golden lattices on the windows, and white smoke with the fragrance of aloe emerged through these. Women loved by the gods ⁹⁹⁵ walked along the streets. The canopies were made out of pearls and the flagpoles were encrusted with gold and jewels. The tops of the mansions were adorned with many flags. There were the sounds of peacocks, pigeons and bees. As women climbed on to the mansions, they sang in auspicious tones. There were melodious and rhythmic tones of drums, conch shells, kettledrums, veenas, smaller drums, flutes and other musical instruments. In harmony with musical instruments, minor divinities sang and danced. The place was so beautiful in its own radiance that it surpassed all kinds of radiance. Those who did not follow dharma, the wicked and deceitful, those who were insolent, lascivious and greedy and those who caused injury to creatures did not go there. Those who went there were devoid of such vices.

‘Such was the city of the gods. With his own soldiers, the leader of the army surrounded it from all sides and laid siege to it. He blew loudly on the conch shell that had been given to him by his preceptor. With this sound, he generated fear among Indra’s women. Maghavan understood Bali’s intentions and his supreme efforts. With the large number of gods, he went to his preceptor ⁹⁹⁶ and said, “O illustrious one! Because of the former enmity, Bali is making efforts. I think that he is impossible to withstand. How has he earned this energy for himself? No one, from anywhere, is capable of fighting against him. He seems to be licking the ten directions and drinking them up with his mouth. He has arisen like the samvartaka fire and seems to be burning down the directions with his sight. Tell me the reason for this. How has my enemy become invincible? What is the reason for his prowess, strength, energy and enterprise?” The preceptor replied, “O Maghavan! I know the reason behind your enemy’s elevation. He has obtained this energy through becoming the disciple of the Bhrigus, who know about the brahman. No one will ever be able to vanquish the energetic Bali, you, or anyone else on your side. The only exception is the lord Hari. He is full of the energy of the brahman and no one else will be able to defeat him. Just as people cannot stand before Death, no one is capable of standing in front of him. Therefore, all of you should abandon heaven and go and hide. Wait for the time when your enemy faces a calamity. He is flourishing because of the strength of the brahmanas. Right now, he is valiant and invincible. When he dishonours them later, he and his followers will be destroyed.” Their preceptor knew about objectives and they received this excellent counsel and instruction from him. The gods, who could assume any form they willed, abandoned heaven. When the gods had hidden themselves, Bali, Virochana’s son, brought the city that was the capital of the gods and the three worlds under his subjugation. Bhrigu’s descendants were affectionate towards disciples and were kind towards a disciple who had conquered the worlds. He followed their instructions and performed one hundred horse sacrifices. Because of this act, he obtained fame in the three worlds. His glory spread in the directions and he was as radiant as the king of the stars. He enjoyed his own opulence and prosperity, obtained because of brahmanas who were like the gods. The great-minded one thought that he had become successful in his objective.’

Chapter 8(16)

Shri-Shuka said, ‘When her sons were destroyed and heaven taken away by the daityas, Aditi, the mother of the gods, was tormented, like one who was without a protector. Once, when the illustrious Kashyapa had taken a break from his meditation after a long period of time, he came to her hermitage and saw that it was cheerless and sad. O extender of the Kuru lineage! As is proper, he was honoured and accepted a seat. He spoke to his wife, whose face was distressed. “O fortunate one! In this world, I hope brahmanas are not facing any misfortune now. I hope dharma or people, who have to follow the caprices of death, do not face a calamity. You are following the path of a householder, and is everything well in your house? In such a state, even those who do not follow yoga are engaged in the pursuit of dharma, artha and kama. Because you are excessively attached to your family, I hope unexpected guests ⁹⁹⁷ who have visited have never returned without being properly welcomed. A home where an unexpected guest is not even offered some water before departure is indeed like the home of a king of jackals. O fortunate one! O virtuous one! When I went away, was your mind so anxious that you did not offer oblations into the fire at the right time? Brahmanas and the fire represent the mouth of Vishnu, who is in the atmans of all gods. By worshipping them, a householder goes to the world where all the objects of desire are satisfied. O spirited one! Are all your sons well? I can see the signs that all is not well with you.” Aditi replied, “O fortunate one! O brahmana! Brahmanas, cattle, dharma and people are well. O master of the house! This house is a place where the three objectives ⁹⁹⁸ are pursued properly. O illustrious one! O brahmana! Since I always think about you, the fire, unexpected guests, servants and all mendicants who desire something are always tended to properly. O illustrious one! Since you are a Prajapati and have spoken to me about dharma, how can all the desires of my mind not be satisfied? O son of Marichi! All the subjects, born from your body and your mind, possess sattva, rajas and tamas. O lord! Beginning with the asuras, you are impartial towards everyone. However, even the great lord is partial towards his devotees. O lord! O one who is excellent in vows! Therefore, think of the well-being of those who worship you. They have lost their prosperity. Their rivals have robbed them of their place. O lord! Save us. With me, having been exiled by the enemy, they are immersed in an ocean of hardship. Stronger ones have robbed us of our prosperity, opulence, fame and status. O virtuous one! Let my sons get all that back again. O one who does good things! Please consider and arrange for their well-being.” Thus requested by her, he seemed to smile and said, “The strength of Vishnu’s maya is wonderful. The universe is bound in bonds of affection. What is this physical body, made up of the elements? What is the atman? The atman is superior to Prakriti. Whom do husbands, sons and others belong to? Delusion is the reason behind all this. Worship the illustrious Purusha Janardana. Vasudeva dwells in the inner cores of all creatures. He is the preceptor of the universe. Hari, who is compassionate towards the distressed, will fulfil your desires. It is my view that nothing except devotion to the illustrious one is invincible.” Aditi asked, “O brahmana! What rules need to be observed for worshipping the lord of the universe? How can my intentions come true? How will he fulfil my desire? O best among brahmanas! Instruct me about the rules for worshipping him, so that the god is quickly satisfied. I, and my sons, are suffering.”

‘Kashyapa said, “Desiring offspring, I asked the illustrious one born from the lotus ⁹⁹⁹ this. He told me about the vow for satisfying Keshava and I will tell you about it. For the first twelve days of shukla paksha in the month of Phalguna, ¹⁰⁰⁰ one must observe the vow of subsisting only on milk. Full of supreme devotion, one must worship the lotus-eyed one. If earth dug up by a wild boar is available, on the day of sinivali, one must smear oneself with this and have a bath. Standing in a current, ¹⁰⁰¹ one must chant the following mantra. ‘O goddess! ¹⁰⁰² You desired a place and the original boar raised you up from rasatala. I bow down to you. Destroy all my sins.’ Having finished, one must complete the daily rituals and, controlling oneself, worship the god. He can be worshipped on an altar, ¹⁰⁰³ or in the form of the sun, the water, the fire or the preceptor. ‘O illustrious one! I bow down to you, the great Purusha. You dwell in all creatures. O Vasudeva! You are the witness. I bow down to the one who is not manifest. You are subtle. You are Pradhana and Purusha. You are the one who knows about the twenty-four principles. You are the cause behind the principles of samkhya. I bow down before the one with two heads, three feet and four horns. Your form has seven arms. I bow down to the one with the three kinds of knowledge in him. ¹⁰⁰⁴ I bow down to the one who is Shiva. I bow down to the one who is Rudra. I bow down to the one who wields the powers. I bow down to the one who is the lord of all kinds of knowledge. I bow down to the lord of all creatures. I bow down to Hiranyagarbha, the source of the breath of life, the atman of the universe. Your body is full of yoga and opulence. I bow down to the one who is the source of yoga. I bow down to the original god. I bow down to the one who is a witness to all creatures. I bow down to the rishis Nara and Narayana, to Hari. I bow down to the one whose body is as dark as emerald, to the one who is Shri’s master. O Keshava! I bow down to you. I bow down to the one who is attired in yellow garments. You are the one who bestows all the boons. You are the being who should be worshipped. You are foremost among those who grant boons. That is the reason, for their benefit, persevering ones worship the dust of your feet. You are followed by the gods and Shri. They desire the bliss of your lotus feet. O illustrious one! Show me your favours.’ Hrishikesha must be honoured and invited with these mantras. He must be worshipped with devotion, with padya and the other ingredients. He must be worshipped with incense, garlands and other objects. The lord must be bathed with milk. He must be adorned with garments, a sacred thread and ornaments and again offered padya and the other ingredients. He must be worshipped with fragrances, incense and other objects, using the mantra with twelve aksharas. ¹⁰⁰⁵ If it is possible, shali rice ¹⁰⁰⁶ cooked in milk mixed with clarified butter and molasses must be offered. Using the root mantra, ¹⁰⁰⁷ this must be offered to him as an oblation in the fire. Or one can offer it to a devotee, or eat it oneself. After this worship, one must offer him water to wash the mouth and betel leaf. One must praise the lord by chanting the mantra one hundred and eight times. Having circumambulated him, one must happily prostrate oneself on the ground, like a rod. One must bend one’s head down to whatever is left of the offerings to the god. After this, depending on what they deserve, two brahmanas must be fed payasam. ¹⁰⁰⁸ Honouring them and with their permission, with one’s relatives, one should eat whatever is left. On the night of the first day, one must observe brahmacharya. Next morning, one must perform the proper ablutions. With a controlled mind, one must follow the rituals and bathe him ¹⁰⁰⁹ with milk. Such worship must continue until the period of the vow is over. Without exception, one must observe this vow of worshipping Vishnu, subsisting only on milk. As has been stated earlier, one must offer oblations into the fire and feed brahmanas. In this way, every day, one must observe the vow of subsisting on milk for twelve days. One must worship Hari, offer oblations into the fire and satisfy brahmanas. Beginning with pratipada, ¹⁰¹⁰ until the thirteenth day of shukla paksha, one must observe brahmacharya, sleep on the ground and bathe thrice a day. One must not speak an untruth, nor converse about superior or inferior objects of pleasure. One must be devoted to Vasudeva and avoid violence towards all creatures. On the thirteenth day, following the instructions of those who know about the rites, one must follow the rites and bathe Vishnu with the five objects. ¹⁰¹¹ Abandoning all deceit and thought of wealth, one must perform this great act of worship. One must perceive Vishnu as omnipresent and cook charu in milk. Extremely controlled, one must worship Purusha with mantras. One must offer food with excellent qualities to Purusha, so as to satisfy him. One must satisfy the learned preceptor and the officiating priests with garments, ornaments and cattle, understanding that this is also a form of Hari’s worship. O one with the beautiful smiles! According to one’s capacity one must feed them and the other brahmanas who have assembled there, with excellent food. As they deserve, dakshina must be given to the preceptor and the officiating priests. Those who have come there, even svapachas, must be pleased with food. One must recognize that pleasing everyone, the distressed, the blind and the miserable, is the same as pleasing Vishnu. After this, with the relatives, one can enjoy what is left. Every day, the worship of the illustrious one must be accompanied with dancing, singing, the playing of musical instruments, the pronouncement of praises and benedictions and the rectial of his accounts. This supreme worship of Purusha is known as payovrata. The grandfather told me about it and I have explained it to you. O extremely fortunate one! With pure sentiments and controlling your mind, you must properly worship the undecaying Keshava. This is said to be sarva-yajna. ¹⁰¹² This is said to be all the vows. O fortunate one! This is said to be the essence of all austerities and all worship to the lord. This is the best of yama and niyama, austerities, gifts, vows and sacrifices. Adhokshaja is directly satisfied with this. O fortunate one! Therefore, be faithful in conduct, control yourself and observe this vow. Satisfied with you, the illustrious one will swiftly bestow a boon on you.”’

Chapter 8(17)

Shri-Shuka said, ‘O king! Aditi was thus addressed by her husband, Kashyapa. Attentively, she observed this vow for twelve days. With single-minded intelligence, she thought of the lord, the great being. She used her mind to control the wicked horses, in the form of the senses. She used her intelligence as a charioteer. Her mind and intelligence were single-mindely fixed on the illustrious one who is in all atmans. She meditated on Vasudeva and observed payovrata. After this, the illustrious and original being manifested himself before her. He was attired in yellow garments. He was four-armed and held a conch shell, a chakra and a mace. ¹⁰¹³ On seeing him before her eyes, she suddenly stood up. Like a rod, she respectfully lowered her body down on the ground. Because of her delight, she was confused. After rising up, she tried to praise him, her hands joined in salutation. However, because her eyes were filled with tears of joy, she could not do so. With her body hair standing up, she remained silent. Her body trembled at the bliss of having been able to see him. O extender of the Kuru lineage! The goddess Aditi praised Hari in faltering words that choked with joy. She looked at Rama’s lord, the lord of sacrifices and the lord of the universe and seemed to drink him up with her eyes.

‘Aditi said, “O lord of sacrifices! O one who is the sacrifice! O Achyuta! O one whose feet are tirthas! O one whose feet the tirthas seek refuge in! The hearing of the chanting of your name is auspicious. When you appear, you relieve the sins of people who seek refuge with you. O lord! O illustrious one! You are the protector of those who are distressed. Bestow well-being on us. You are the universe. You are behind the creation, preservation and destruction of the universe. You have yourself completely accepted the power of the gunas and other potencies. You are eternal and self-poised. You are the one who possesses complete knowledge. You have yourself dispelled the darkness. O Hari! I bow down to you. If you are satisified, from you, men can obtain the lifespan of two parardhas, a desired body, unmatched prosperity, heaven, earth and the nether regions, all the qualities obtained through yoga, the three objectives of existence, knowledge and kaivalya. O Ananta! If one desires victory over an enemy, it is nothing in comparison.”’

Shri-Shuka continued, ‘O king! The illustrious and lotus-eyed one was praised by Aditi. O descendant of the Bharata lineage! The kshetrajna who is in all creatures replied.

‘The illustrious one replied, “O mother of the gods! I know what you have desired for a very long time. The rivals have stolen their prosperity and have dislodged them from their own abode. You have worshipped me because you wish to see that your sons obtain victory and prosperity, having vanquished the indomitable bulls among the asuras in a field of battle. Indra is the eldest among your sons and you wish to see his enemies slain in a battle. Their miserable wives will then approach the dead bodies and weep. You wish to see that your own sons sport in great prosperity, stationed in the vault of heaven and having got back the fame and prosperity they were deprived of. O goddess! It is my view that the leaders of the hordes of asuras are now generally unconquerable. They are protected by brahmanas, whom the lord favours. Under these circumstances, valour will not bring happiness. O goddess! However, since you have satisfied me by observing the vow, I must think of a means. My worship does not deserve to be rendered futile. It has been performed faithfully, with a certain objective in mind. You have worshipped me properly, with the excellent payovrata vow. Thus worshipped, I must protect your offspring. O fortunate one! Go and worship your husband. He is an unblemished Prajapati. Think that I exist in the form of your husband. If you are asked, you must never reveal this to anyone else. O goddess! This must be concealed and kept a secret from the gods too. All will be well.”’

Shri-Shuka continued, ‘Having told her this, the illustrious one vanished from the spot. Aditi obtained the extremely rare boon that lord Hari would be born as her son. She faithfully approached her husband and served him with supreme devotion. Immersed in the meditation of yoga, Kashyapa, whose vision was infallible, perceived that Hari’s portion had entered into him. O king! Through austerities performed over a long period of time, he held that energy and then, with a controlled mind, transferred it into Aditi, just as the wind places a fire into two pieces of wood. ¹⁰¹⁴ Hiranyagarbha ¹⁰¹⁵ got to know that Aditi was holding the eternal and illustrious one in her womb. He praised him, using mysterious names. Brahma said, “Victory to the glorious and illustrious one. O Urukrama! I bow down before you. I bow down to the one who protects brahmanas and gods. I bow down to the lord of the three gunas. I bow down to the one born in Prishni’s womb. ¹⁰¹⁶ You are full of knowledge and the Vedas originate in you. The three worlds are in your navel. You transcend the three worlds. You are omnipresent. You are Vishnu. You are the beginning, the middle and the end of the universe. You are infinite in your powers. You are spoken of as Purusha. You are time. You are the lord who attracts the universe into your own self, just as a current sweeps along everything that falls into it, into the deep. O Vishnu! O god! You are the origin of subjects, mobile and immobile objects, the Prajapatis, the residents of heaven and those who have been dislodged from heaven. Like a boat, you are the refuge for those who are immersed in water.”’

Chapter 8(18)

Shri-Shuka said, ‘Thus, Virinchi praised his deeds and his valour. Immortal in his appearance, he manifested himself from Aditi. He was four-armed and held a conch shell, a mace, a lotus and a chakra. He was attired in yellow garments and his large eyes were like the petals of a lotus. He was dark in complexion, with dazzling earrings shaped like the king of fish. ¹⁰¹⁷ Purusha’s radiant and beautiful face was like a lotus. The shrivatsa mark was on his chest. He was adorned in handsome and shining bracelets, armlets, a diadem, an excellent girdle and anklets. Hari wore a beautiful garland of wild flowers and naturally, bees buzzed around it for honey. The Koustubha gem hung around his neck. His own radiance destroyed the darkness in Prajapati’s house. The directions were happy. The waterbodies and the subjects were delighted. The seasons became full of all the qualities. Heaven, the firmament, earth, those for whom fire is the tongue, ¹⁰¹⁸ cattle, brahmanas and mountains were filled with joy. When the lord was born, the moon was in Shravana nakshatra and it was the twelfth day of shukla paksha in the month of Bhadrapada. ¹⁰¹⁹ The muhurta was Abhijit. All the nakshatras and stars indicated that this would be an auspicious birth. O king! On that twelfth day, the sun was stationed in the middle of the sky. This time of Hari’s birth is known by the name of Vijaya. ¹⁰²⁰ Conch shells and drums were sounded. Kettledrums, tambourines and other musical instruments were sounded. There was the wonderful sound of trumpets being played. There was a tumultuous sound. Delighted, the apsaras danced and the foremost among gandharvas sang. The sages, the gods, the Manus, the ancestors and the divinities of the fire praised him. Large numbers of Siddhas, vidyadharas, kimpurushas, kinnaras, charanas, yakshas, rakshasas, birds and supreme serpents sang his praise. The followers of the gods danced. They showered down flowers on the area around Aditi’s hermitage. Aditi was delighted and amazed to see that the supreme Purusha had taken birth from her womb. Using the maya of his yoga, he had assumed a body. Prajapati ¹⁰²¹ was also surprised and exclaimed, “May you be victorious.” Hari’s consciousness is not manifested. But he manifested himself and assumed that form, with ornaments and weapons. While all of them looked on, divine in his movements, like an actor, he transformed himself into a dwarf brahmana. On seeing the form of a dwarf brahmana, the maharshis rejoiced. They placed Prajapati at their head and performed all the required rites. When his sacred thread ceremony was being performed, the sun god himself uttered the savitri mantra. Brihaspati gave him the sacred thread and Kashyapa gave him the girdle. ¹⁰²² The earth gave him black antelope skin. Soma, the lord of trees, gave him a staff. His mother covered him with a piece of cloth and the firmament gave the lord of the universe an umbrella. The source of the Vedas ¹⁰²³ gave him a water pot. The saptarshis gave him kusha grass. O great king! Sarasvati gave the one whose atman is without decay a string of aksha beads. ¹⁰²⁴ When the sacred thread investiture was over, the king of the yakshas ¹⁰²⁵ gave him a vessel for begging alms. Bhagavati Uma Ambika herself gave him the first alms. The assembly was full of large numbers of brahmana rishis. However, the revered dwarf was so suffused with the radiance of the brahman that his resplendence surpassed all of them. The brahmana properly placed kusha grass and kindling and ignited a fire, offering oblations into it.

‘He heard that Bali was performing a wonderful horse sacrifice, undertaken by those of the Bhrigu lineage. Accumulating the essence of the entire universe within himself, he went there, and because of the great burden, the earth trembled at each of his steps. In the place known as Bhrigu-kachchha, ¹⁰²⁶ on the northern banks of the Narmada, the officiating priests of the Bhrigu lineage were undertaking this excellent sacrifice. From a distance, they saw him arrive, like the rising sun. O king! Vamana’s energy robbed the officiating priests, the assistant priests and the one performing the sacrifice ¹⁰²⁷ of their radiance. They asked each other whether the sun god, the fire god or Sanatkumara had come to witness the sacrifice. While those of the Bhrigu lineage and their disciples were debating with each other in many ways, the illustrious vamana entered the arena of the horse sacrifice, holding the umbrella, the staff and the water pot filled with water. His girdle was made out of munja grass. He wore a sacred thread and an upper garment made out of black antelope skin. His hair was matted. Hari had used his maya to assume the form of the brahmana vamana. When he entered, his energy robbed the resplendence of the Bhrigus, their disciples and the sacrificial fires. On seeing him, they stood up and welcomed him. The one performing the sacrifice was delighted to see his pleasant and charming form and limbs. He himself offered him a seat. Bali welcomed and worshipped the illustrious one, washing the feet of the one whose form is pleasant to those who have freed themselves of attachment. The water that had been used to wash the feet was extremely auspicious and was capable of washing away the sins of people. Knowing about dharma, he placed the water on his head. This is the water Girisha, the god of the gods with the moon on his crest, holds on his head with supreme devotion. Bali said, “Welcome. I bow down to you. O brahmana! What can we do for you? O noble one! I think that your form directly holds the austerities of the brahmana rishis. Today, our ancestors have been satisfied. Today, our lineage has been purified. Since you have come to our home, today, the sacrifice has been properly performed. Today, following the proper rites, excellent oblations have been offered into the fire. O son of a brahmana! Your feet have purified this land and people. The water has destroyed and cleansed. Your tiny feet have sanctified everything. O dwarf! You can take from me whatever you wish for, whatever is your objective. O son of a brahmana! Without thinking about it, I will give you land, gold, an abode with excellent qualities, tasty food, drinks, the daughter of a brahmana, prosperous villages, horses, elephants or chariots. O best among those who are worshipped! Accept them.”’

Chapter 8(19)

Shri-Shuka said, ‘These words of Virochana’s son were full of dharma and extremely true. Hearing them, the illustrious one was delighted. He honoured them and spoke.

‘The illustrious one said, “O lord of men! These words of yours are extremely true and worthy of your lineage. They are full of dharma and bring fame. In this world, those of the Bhrigu lineage tell you what to do. For the next world, your yardstick is the serene elder of your lineage, your grandfather. ¹⁰²⁸ In this lineage, there has never been a man who is miserly or without spirit. There is no one who has not given to brahmanas. Nor has there been a person who having promised, has gone back on his word. O king! In the tirtha of the battlefield, there was never an inferior person who refused to grant a duel to those who wished for it. Your lineage is unblemished in its fame. Like the moon, Prahlada rises in the sky. Hiranyaksha was born here. Alone, he roamed the earth on his attempt to conquer, with the club as his weapon. However, he could not find a valiant warrior who could counter him. When he arrived to deliver the earth, Vishnu defeated him with a great deal of difficulty. Repeatedly remembering his great valour, he ¹⁰²⁹ did not take himself to have been victorious. In earlier times, hearing that his brother had been killed, Hiranyakashipu angrily went to Hari’s abode, wishing to slay his brother’s killer. Vishnu, supreme among those who know about maya, saw him arrive with the trident in his hand, resembling Death. Knowing about the appropriate time, he thought. ‘Like death follows those with life, he will go wherever I go. Therefore, I will enter the heart of a person who only looks outside.’ O Indra among the asuras! Having determined this, he entered the body of his enemy who was advancing towards him. Assuming a subtle form and undetected, anxious in his mind, he entered through the nostrils when he was breathing. ¹⁰³⁰ The valiant one searched everywhere, but could not see Vishnu. He searched Vishnu’s residence, but it was empty. He searched the earth, the firmament, the directions, the sky, the caves and the oceans. Unable to see him, he roared in rage. He said, ‘I have searched the entire universe, but cannot see him. My brother’s killer must certainly have gone to the place from where no man returns.’ ¹⁰³¹ In this way, an embodied being is bound by enmity right up to the time of death. Because of the power of ignorance, rage and ego are enhanced. Your father was Prahlada’s son. He knew this and was devoted to brahmanas. Though he knew that it was the gods who had come to him in the disguise of brahmanas and asked, he gave them his own lifespan. You have also followed the dharma that householders resort to, by brahmanas, by your ancestors and by other brave ones whose fame is extensive. You are foremost among those who can grant boons and, in truth, are capable of bestowing the entire earth. O Indra among daityas! However, I only ask for that much of land that can be measured out in three of my strides. O king! O generous one! From someone who is the lord of the universe, I do not wish for anything else. If a learned person only accepts as much as is required by him, he does not contract any sin.”

‘Bali replied, “O son of a brahmana! Wonderful. Your words are revered by the aged. You are a child and your intelligence is like that of a child. You do not know what is good for your own self. I am the lord of the worlds. You have pleased me with your words. I can give you an entire dvipa. However, you have only asked for as much of land as can be covered in three of your strides. A person who approaches me does not deserve to go to anyone else thereafter. O dwarf brahmana! Therefore, desire as much of land as will make it possible for you to ensure your subsistence.”

‘The illustrious one said, “O king! If a person has not conquered his senses, all the desired objects in the three worlds are incapable of satisfying him. If a person is not satisfied with as much of land as can be covered in three strides, he will not be satisfied with a dvipa. Even if I possessed it, with its nine varshas, I would still wish for all seven dvipas. We have heard that kings like Vena’s son ¹⁰³² and Gaya were the lords of seven dvipas. Despite this, there was no end to their thirst for other objects of desire. A person who is satisfied with whatever that comes to him is happy. A person who has not conquered himself is not satisfied, even if he obtains the three worlds. Discontentment about artha and kama is the reason people are tied to samsara. It is said that a person who is content with whatever that comes to him is destined for liberation. The energy of a brahmana who is satisfied with whatever that comes to him is enhanced. However, like water poured into a fire, it diminishes because of discontentment. O one who is foremost among those who grant boons! Therefore, I only wish for as much as can be covered in three of my strides. This will bring me success and I will obtain all the wealth that I require.”’

Shri-Shuka continued, ‘Addressed in this way, he laughed and said, “Fine. Take what you want.” To give vamana the required land, he picked up a vessel full of water. ¹⁰³³ The lord of the asuras was ready to give Vishnu the land. However, Ushanas, supreme among learned ones, knew what Vishnu desired. He spoke to his disciple. Shukracharya said, “O Virochana’s son! This is the illustrious and undecaying Vishnu himself. To accomplish the purpose of the gods, he has been born through Kashyapa and Aditi. You do not know the calamity you have brought on yourself by giving him a pledge. I do not think this is good for the daityas. A great disaster has arisen. This is Hari, using his maya to appear as a human. He will take away your position, opulence, prosperity, energy, fame and learning and confer it on Shakra. Assuming his universal form, he will cover the three worlds in his three strides. O foolish one! Why did you act in this way? You have given everything to Vishnu. The lord will cover the earth in one stride and heaven in the second. He will cover the firmament with his gigantic body. Where will be the space for the third step? Having promised to give it to him, I think that you will remain in hell. You have promised something that you are incapable of fulfilling. Charity that causes a danger to one’s means of subsistence is not praised. In this world, charity, sacrifices, austerities and deeds must be undertaken by those who possess a means of subsistence. A person who divides his wealth into five parts, for dharma, for fame, for artha, for kama and for his own relatives, rejoices in this world and in the next. O supreme among asuras! In this connection, there is a chant from the sacred texts. Hear it from me. ‘Something that is preceded by “Oum” is true and something that is not preceded by it is false.’ ¹⁰³⁴ It is chanted that one should know truth as the flower and the fruit of a tree formed by the body. ¹⁰³⁵ It exists as long as the body is alive. However, if one’s root does not exist, everything is false. A tree that is uprooted soon dries up and ceases to exist. But if there is a doubt about the body drying up, any notion of falsehood is instantly destroyed. Without the syllable, anything that is said is incomplete and a man is no longer separated from what he promised. If one desires one’s own welfare, it is enough that one gives everything to a mendicant only after pronouncing this syllable. Therefore, what you said was incomplete and your words will not be rendered false. It is said that a person who actually utters a falsehood performs a wicked deed and is as good as dead, even if he is breathing. Nor are false statements condemned when they are made for the sake of women, in jest, at the time of marriages, for the sake of subsistence, when there is a threat to life, for the sake of cattle and brahmanas, and when there is the threat of violence.’”’

Chapter 8(20)

Shri-Shuka said, ‘The preceptor of the lineage, addressed Bali, the master of the household, in this way. He was silent for a while. Then after thinking about it, he addressed his preceptor in the following words.

‘Bali said, “O illustrious one! What you have said about dharma is true. A householder must never cause obstructions towards artha, kama, fame and means of subsistence. However, because of my love for riches, how can I refuse a brahmana? I have pledged that I will give. I am descended from Prahlada, I am not a deceiver. The earth has said, ‘There is nothing worse than adharma. I think that I am capable of bearing all burdens, except the worst among liars.’ I am not scared of hell, lack of riches, submergence in an ocean of grief, displacement from my position or death as much as I am of cheating a brahmana. Everything, wealth and other things, is separated from a person who leaves for the next world. If a brahmana is satisfied from giving that up, what is wrong with that? Virtuous people like Dadhichi, Shibi ¹⁰³⁶ and others have given up their own lives, so very difficult to give up, for the benefit of creatures. Why should one bother about the earth and other things? O brahmana! The Indras among the daityas did not retreat from the field of battle. They enjoyed the worlds, until they were taken away by time. However, their fame on earth remained. O brahmana rishi! Those who follow such conduct and lay down their lives in the field of battle are easy to find. However, when a worthy recipient arrives, it is not that easy to find those who faithfully give up their riches. A spirited and compassionate person becomes better when he satisfies the wishes of a supplicant, even if that leads to great hardship for himself. That is especially true of those like you, who know about the brahman. Therefore, I will give the dwarf brahmana what he wants. O sage! Those like you are accomplished in your knowledge about respectfully performing yajnas and kratus and the associated rituals. Therefore, whether this is Vishnu, the bestower of boons, or whether this is an enemy, I will give him the land that he desires. Even if the enemy follows adharma and binds down an innocent person like me, because he is scared and has assumed the form of a brahmana, I will not cause him any violence. If this is Uttamashloka, he will not give up his fame. He will kill me in battle and seize this, or will be slain by me and will lie down.”’

Shri-Shuka continued, ‘The spirited disciple did not waver from the truth and ignored the command. At this, goaded by destiny, the preceptor cursed him. “Regarding yourself as learned, you are convinced. You are insolent and have shown us disrespect by disregarding my command. Therefore, you will soon be dislodged from your prosperity.” Despite being cursed by his own preceptor, he did not deviate from his great pledge. Having touched water first, he worshipped vamana and gave it to him. At that time, his wife, Vindhyabali, came there, wearing a necklace of pearls. For washing the feet, she brought a golden pot filled with water. Delighted, the performer of the sacrifice himself washed the handsome feet. That water was capable of purifying the universe and he sprinkled it on his head. All the large number of gods in heaven, the gandharvas, the vidyadharas, the Siddhas and the charanas praised the uprightness of the Indra among the asuras and happily showered down flowers on him. Thousands of drums were repeatedly sounded. The gandharvas, kimpurushas and kinnaras sang. “This spirited one has performed an extremely difficult act. Despite knowing, he has given away the three worlds to the enemy.” At this, Hari Ananta, with the three gunas in him, wonderfully expanded that vamana form, so that it covered the earth, the sky, the directions, heaven, caves, the oceans, inferior species, humans, gods, rishis and everything else that existed. With the officiating priests, preceptors and everyone present at the assembly, Bali saw the great potency of this body. The universe and the three gunas were in him. All the attributes were in him. The elements, the senses, the objects of the senses, the mind and the jivatmans were in him. The one whose army was like that of Indra’s ¹⁰³⁷ saw rasatala and the nether regions on the soles of Purusha’s feet, the earth on his feet, the mountains on his calves, the birds on his knees and all the different kinds of wind on his thighs. The universe was in his form. He saw the two sandhyas in the lord’s garments, the Prajapatis in his genital organs, he and the other foremost ones in his hips, the sky in his navel, the seven oceans on his flanks and the garland of nakshatras on Urukrama’s chest. O dear one! O king! Dharma was in Murari’s heart, divine truth and truth on his two breasts, ¹⁰³⁸ the moon in his mind, Shri, with a lotus in her hand, on his chest, the Sama hymns and their vibrations on his throat, Indra and the other chief immortals on his arms, the directions in his ears, heaven on his head, the clouds in his hair, the breath of life in his nostrils, the sun in his eyes, the fire in his mouth, the metres in his speech, the lord of the waters in his tongue, the prohibitions and the rules in his eyebrows, day and night in his eyelashes, anger in supreme Purusha’s forehead, avarice in his lower lip, desire in his touch, water in his semen, adharma on his back, sacrifices in his strides, death in his shadow, maya in his laughter, the different types of herbs in his body hair, the rivers in his arteries, the boulders in his nails, Aja ¹⁰³⁹ in his intelligence, the large numbers of gods and rishis in his breath and all creatures and mobile and immobile objects on his body. This is what the valiant one saw. O dear one! All the asuras saw everything in the universe in his person and were filled with lassitude. They saw the extremely energetic Sudarshana chakra and Sharnga bow, twanging like thunder. The conch Panchajanya’s blare was like that of a cloud filled with rain. There was Vishnu’s swift club, known as Koumadaki, the sword Vidyadhara, the shield Shatachandra and two inexhaustible quivers filled with arrows. Sunanda and the other foremost attendants, along with the guardians of the world, waited upon the lord. His diadem, armlets and earrings shaped like fish ¹⁰⁴⁰ dazzled. Shrivatsa and the excellent gem ¹⁰⁴¹ were on his chest. He wore garments and a girdle. He wore a garland of wild flowers, with bees buzzing around it. O king! The illustrious Urukrama was resplendent. He covered Bali’s earth with one stride. He covered the sky with his body and the directions with his arms. With the second stride, he covered heaven. There was no space left for the third stride. Urukrama’s strides extended higher and higher, going beyond maharloka, janarloka and taparloka.’ ¹⁰⁴²

Chapter 8(21)

Shri-Shuka said, ‘O lord among men! The one born from the lotus saw that the nails, which were like the moon, had reached Satyaloka. ¹⁰⁴³ Enveloped by this radiance, his own abode lost its lustre. He welcomed it, as did Marichi and the other rishis, great in their vows, Sanandana and the others and yogis. The Vedas, the subsidiary Vedas, ¹⁰⁴⁴ niyamas, yamas, tarka, ¹⁰⁴⁵ Itihasa, ¹⁰⁴⁶ the Vedangas, the Puranas, the Samhitas and other forms of knowledge that burn down the sins of karma with the fire of knowledge, fanned by the wind of yoga, worshipped him. There were also those who had gone to Svayambhu’s abode after death, a place that cannot be reached through karma. When Vishnu’s revered foot arrived, the one born from the lotus bowed down and worshipped it with water. He worshipped it devotedly and chanted its glory, since he was himself generated from the lotus in Shuchishrava’s ¹⁰⁴⁷ navel. O Indra among men! Having washed Urukrama’s lotus feet, the water from the water pot became sanctified and became the heavenly river. ¹⁰⁴⁸ Like the illustrious one, because it has been sanctified, it is famous. It descends, purifying the three worlds. Brahma and the guardians of the world welcomed their own lord, with their followers. They brought various offerings to the one who was extensive in his powers, but had now reduced himself. ¹⁰⁴⁹ There was water for worship, garlands, divine fragrances and unguents, fragrant incense, lamps, parched grain, unbroken rice, fruits and sprouts. There were sounds of praise and pronouncements of victory, highlighting his valour and greatness. There were the sounds of dancing, singing, the playing of musical instruments, conch shells and drums. Jambavat, the king of the bears, with a speed like that of thought, used a drum to announce victory in all the directions and also announced a great festival.

‘Their own master had consecrated himself. ¹⁰⁵⁰ Under the pretext of asking for as much of land as could be covered in three strides, the asuras saw that the entire earth had been taken away and turned extremely intolerant. “This one is not even a brahma-bandhu. He is Vishnu, supreme among those who use maya. Wishing to perform the task of the gods, he disguised himself in the form of a brahmana. The enemy came in the form of a dwarf brahmana and sought this. He has stolen everything from us. Because our lord was engaged in performing a sacrifice, he could not punish him. He is always devoted to the vow of the truth, especially when he has consecrated himself. Because he is compassionate towards brahmanas, he is incapable of uttering a falsehood. Therefore, our dharma is to serve our lord by killing him.” Hence, Bali’s followers, the asuras, seized their weapons. O king! Against Bali’s wishes, filled with rage, all of them rushed to slay vamana, with tridents and spears in their hands. O king! When they saw the soldiers of Diti’s descendants rush forward, Vishnu’s followers laughed and repulsed them with their own weapons. Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudaksha, Vishvaksena, the king of the birds, Jayanta, Shrutadeva, Pushpadanta, Satvata—all of them possessed the strength of ten thousand elephants. They slew the army of the asuras. Bali saw that his own men and companions were being killed. He remembered Kavya’s ¹⁰⁵¹ curse and angrily restrained them. “O Viprachitti! O Rahu! O Nemi! Listen to my words. Do not fight. Return. Time is not in our favour. O daityas! He is the lord of all creatures. He is the lord of happiness and unhappiness. He is the lord who is the supreme Purusha. No one can repulse him. Formerly, he was in our favour and not in favour of the residents of heaven. However, today, the illustrious one is acting in the opposite way. No one can transgress time with strength, advisers, intelligence, fortifications, mantras, herbs and modes like sama and the others. ¹⁰⁵² These followers of Hari have been defeated by you on many occasions. However, because of destiny, they have vanquished us now and are roaring. When destiny is pleased with us, we will defeat them. Therefore, wait for the occasion when time becomes favourable towards us.” O king! Hearing the words of their lord and oppressed by Vishnu’s attendants, the leaders of the daityas and the danavas entered rasatala.

‘Tarkshya’s son, the king of the birds, got to know what his master desired. On the day when soma juice is extracted for the sacrifice, ¹⁰⁵³ he bound Bali down in Varuna’s noose. When the lord of the asuras was thus being taken away by Vishnu, extensive in his powers, loud lamentations were heard in heaven, the earth and all the directions. O king! He was bound down in Varuna’s noose. He had lost all his prosperity. But extensive in his fame, he was still firm in his determination. The illustrious vamana spoke to him. “O asura! You gave me as much of land as could be covered in three of my strides. I have covered the entire world with two strides. Think of a place for the third. Till the place where the sun heats with its rays, till the place where the moon and the stars provide illumination, till the place where Parjanya showers down, all that land was yours. However, with one stride, I have covered the earth, the sky and the directions. While you looked on, with the second stride, I have covered heaven and the upper worlds. Because you cannot give what you pledged, you must reside in hell. Therefore, with your preceptor’s sanction, go and enter hell. For someone who has fallen into the nether regions, heaven is far away and all his wishes amount to nothing. But this is what happens to someone who does not give a supplicant what he has pledged. I have been cheated. Because of your pride and insolence, you promised to give me. As a fruit of that deceit, you will enjoy hell for some years.”’

Chapter 8(22)

Shri-Shuka said, ‘O king! The asura Bali was thus deceived by the illustrious one. Though he had suffered, his spirit was not diminished. Without being agitated, he replied in the following words. Bali said, “O Uttamashloka! O noble divinity! You said that you think my words have been rendered false. However, I will act so that you are not deceived. Place your third stride on my head. I am not frightened of hell, being dislodged from my position, being bound in a noose, suffering from something that is difficult to counter, lack of riches or punishment inflicted by you. However, I become extremely anxious if I am called ignoble. I think that punishment imposed by the most worthy of persons should be praised more than punishment inflicted by a mother, a father, a brother or a well-wisher. Indeed, indirectly, you have been the best of preceptors for us asuras. Many of us were blind because of our insolence and deviated. You have given us insight. Many among those who are other than gods ¹⁰⁵⁴ were bound firm in enmity towards you. But it is said that they obtained a success that single-minded yogis aspire for. You are extensive in your deeds and I have been imprisoned by you, bound down in Varuna’s fetters. But I am not ashamed or distressed because of that. My grandfather, Prahlada, is revered by your devotees and praised by the virtuous. Having discovered a supreme refuge like you, he was subjected to many kinds of hardships by his own father, who was against you. What use is this body! At the end, it is cast away. What is the use of those who are known as relatives? They are like bandits and plunder one’s riches. What is the point of a wife? She is the reason behind being born in samsara. For a mortal person, what is the point of a house? All this is a wasting of one’s lifespan. My glorious grandfather was deep in his understanding. O supreme one! Having determined this, he sought the eternal refuge of your feet, which offer fearlessness from everything. Even though you had destroyed those on his own side, he was not terrified. Though you are our enemy, destiny has conveyed me to your presence. My prosperity has forcibly been taken away from me. This life is always near death and temporary. However, because the intelligence is stupefied, a person does not comprehend this.” O best among the Kurus! While he was speaking in this way, Prahlada, loved by the illustrious one, arrived there, like the lord of the stars, when it rises.

‘The one with an army like Indra’s looked at his own grandfather’s resplendence. He stood there, with eyes that were as large as lotuses. He was tall and attired in yellow garments. His arms were long and his complexion was like that of collyrium. He was chief among those who possessed an auspicious appearance. Bali was restrained in Varuna’s noose and could no longer offer him honours, as earlier. With tears flowing from his eyes, he bowed down his head. His face was cast downwards in shame. The great-minded one ¹⁰⁵⁵ saw Hari, the lord of virtuous people, seated there, served by Sunanda and his other followers. He approached and lowered his head down on the ground. He was overwhelmed with tears and the hair on his head stood up. Prahlada said, “You are the one who granted him the status of Indra and it is appropriate that you should take it away today. I think that you have granted him a great favour. You have dislodged him from the prosperity that was causing his self-delusion. Even a learned person is confounded by it. One can no longer realize the progress of the atman. Therefore, I bow down to you, the lord of the universe. O Narayana! For all the worlds, you are the witness.” O king! Prahlada stood with hands joined in salutation. In his hearing, the illustrious Hiranyagarbha ¹⁰⁵⁶ addressed Madhusudana. O king! On seeing her husband bound down, his virtuous wife was distracted by fear. She approached and joined her hands in salutation before Upendra. ¹⁰⁵⁷ With her face cast downwards, she spoke. ¹⁰⁵⁸ Vindhyavali said, “For the sake of your own pastimes, you have created the three worlds. But there are others, evil in their intelligence, who take themselves to be owners and masters. ¹⁰⁵⁹ You are the creator, preserver and destroyer and there is no one else. They have abandoned their shame and falsely speak of themselves as owners. What can they offer you?” Brahma said, “O creator of creatures! O lord of beings! O god of gods! O one who pervades the universe! Everything has been taken away from him. Free him. He should not be punished any more. He has given everything to you, earth and all the worlds, everything that he won through his deeds. His intelligence is such that without hesitation, he has given you everything, including his own self. Without any deceit, if a person gives you water for washing your feet and devotedly worships you with blades of durva grass, he enjoys himself in the most exalted of destinations. Without any hesitation, this one has given you the three worlds. How does he deserve this suffering?”

‘The illustrious one replied, “O Brahma! I show my favours to a person by taking away his riches. Because of these, a person becomes insolent and proud and shows disrespect to the worlds and to me. Because of his own deeds, a jivatman roams around in samsara. Not independent, he goes through births in many different kinds of species. It is only rarely that he is born as a human being. If a person does not possess birth, deeds, youth, beauty, learning, prosperity, riches and pride, that is because of my favours. A person who is devoted to me should not be confused by pride, insolence and birth and various other things that cause these. All these are impediments in the way of what is beneficial. This one is foremost among the danavas and the daityas and has extended his fame. He has also been able to defeat the invincible maya. That is the reason he is not deluded in the midst of this hardship. His wealth has diminished. He has been dislodged from his position. He has been assailed and bound down by the enemy. He has been abandoned by his relatives. He has experienced pain. He has been abused and cursed by his preceptor. But, excellent in his vows, he has not wavered from the truth. Speaking about dharma, I deceived him. However, truthful in speech, he did not abandon it. He has therefore obtained a state that even the immortals find extremely difficult to get. With me as a refuge, he will be the Indra during Savarni manvantara. Till then, he will dwell in Sutala, constructed by Vishvakarma. I cast my glance at those who live there and they do not suffer from mental and physical ailments, exhaustion, laziness, defeat and other such symptoms. O great king! O one with an army like Indra’s! Go there. May you be fortunate. Sutala is desired even by the residents of heaven. Surround yourself with your relatives. Even the lords of the worlds will not be able to vanquish you, not to speak of others. My chakra will destroy all daityas who transgress your commands. I will protect you in every way, with your followers and your possessions. O brave one! I will always be there and you will be able to see me. When you associate with danavas and daityas, if there are any asura sentiments in you, or any anxiety because of that, those will instantly be destroyed when you see me.”’

Chapter 8(23)

Shri-Shuka said, ‘The great person, revered by all virtuous people, was thus addressed by the ancient Purusha. He joined his hands in salutation, his voice choked and his eyes were full of tears. His words faltering because of his devotion, he said the following. Bali said, “Even an effort of bowing down to you is wonderful. There are those who control themselves and bow down to you in the proper way. However, I have obtained favours that the guardians of the world and the immortals have not obtained earlier. In addition, this has been bestowed on an evil asura like me.” Having said this, he bowed down to Hari, Brahma and Bhava. Freed from the bondage, Bali happily entered Sutala with the asuras. The illustrious one satisfied Aditi and handed over heaven to Indra, who ruled the entire universe according to his wishes. Prahlada heard how his grandson and descendant, Bali, had been freed and had obtained the favours. Filled with devotion, Prahlada said, “Virinchi, Shri or Sharva ¹⁰⁶⁰ have never obtained such a favour, not to speak of others. You have become the protector of the fortresses of the asuras. Your feet are worshipped by all those who are worshipped in the world. O one who grants refuge! Your lotus feet are served by Brahma and the others and they obtain your benedictions. We are wicked in conduct and belong to a deceitful species. Because of your compassionate glances, we have obtained this status. Your deeds are wonderful. Your yoga maya is infinite. You are accomplished and, in your pastimes, have created the worlds. You are in all atmans and are impartial towards everyone. Though you love your devotees, your nature is not partial. Your nature is like that of a tree that grants all the objects of desire.” The illustrious one replied, “O child! O Prahlada! May you be fortunate. Go to your abode in Sutala. Find delight and happiness with your own grandson and relatives. You will always see me stationed there, with a club in my hand. The great bliss of seeing me will destroy all the bonds of karma.” O king! With his hands joined in salutation, Prahlada, unblemished in his wisdom, agreed and accepted the illustrious one’s command on his head, along with Bali. The lord of all the armies of the asuras ¹⁰⁶¹ circumambulated the original being. Bowing down and taking his permission, he entered that giant hole.

‘O king! Ushanas was nearby, seated amidst the officiating priests and the assistant priests who knew about the brahman. Hari Narayana spoke to him. “O brahmana! Please describe the error in the rites undertaken by your disciple, the performer of the sacrifice. If there are any transgressions in the rites, the moment a brahmana looks at them, they are rectified.” Shukra replied, “How can there be a transgression in the rites when you are the lord of the rites? You are the lord of sacrifices. You represent the sacrifice, when you are worshipped with proper sentiments. There may have been gaps in mantras, tantras, the time, the place and the objects used as oblations. However, as soon as your name is repeatedly chanted, all those gaps are rectified. O lord! Nevertheless, since you have said it, I must act in accordance with your instruction. Supreme benefit accrues to a person who follows your commands.” Having honoured Hari’s command, the illustrious Ushanas, along with the other brahmana rishis, rectified the gaps that had been left in Bali’s sacrifice. O king! In this way, as vamana, Hari begged the earth from Bali. He gave his brother, the great Indra, heaven, which had been taken away from him by the enemy. The lord vamana did this for the welfare of all creatures and to please Brahma, the lord of Prajapatis, the gods, rishis, ancestors, lords of the earth, ¹⁰⁶² Daksha, Bhrigu, Angiras, Kumara, Bhava, Kashyapa, Aditi, the worlds and the guardians of the worlds. O king! Upendra was thought of as the lord of the Vedas, all the gods, dharma, fame, prosperity, everything auspicious, the vows, kalpas, heaven, emancipation and every other purpose. All the creatures were extremely delighted at this. With Brahma’s permission, Indra and the gods, accompanied by the guardians of the world, placed vamana at their head. On a celestial vehicle, they conveyed him to heaven. Protected by Upendra’s arms, Indra obtained the three worlds. He was filled with supreme prosperity and, free of his fear, rejoiced. O king! Brahma, Sharva, Kumara, Bhrigu and the other sages, the ancestors, all the creatures, the Siddhas and those who were on vimanas chanted about and praised Vishnu’s extremely great and extremely wonderful deed, along with Aditi. They then went to their respective abodes. O descendant of the Kuru lineage! I have described everything to you about Urukrama’s conduct. Those who hear this are freed from all sin. It is impossible to recount a full measure of Urukrama’s glory, any more than a mortal person can count the number of particles of dust on earth. “Has such a person been born, or will he be born in the future?” In a mantra, a rishi asked this about Purusha. ¹⁰⁶³ If a person hears about this extraordinary deed of Hari, the god of the gods, and about his conduct as an avatara, he goes to the supreme destination. When this is recounted when rites are performed for gods, ancestors or men, the learned say that the rite has been performed well.’

Chapter 8(24)

The king asked, ‘O illustrious one! I wish to hear the account of the first avatara of Hari, the performer of wonderful deeds. That is when he used his maya to assume the form of a fish. The form of a fish is condemned by the world. What is the reason why he assumed this? It is said to be contemptible and represents tamas by nature. Why did the lord do this? O illustrious one! You should tell us everything, exactly as it happened. Uttamashloka’s conduct brings happiness to all the worlds.’

Suta said, ‘Vishnurata asked Badarayana’s illustrious son this and he spoke about Vishnu’s conduct and about why he had assumed the form of a fish.’

Shuka replied, ‘For the sake of protecting cattle, brahmanas, the gods, the virtuous and the metres and for the sake of dharma and artha, the lord assumed this form. Like the air, the lord moves among superior and inferior creatures. He is nirguna and is not affected by the gunas, even if he adopts a superior or inferior form. O king! At the end of the last kalpa, at the end of Brahma’s day, there was a periodic destruction. The earth and other worlds were inundated by the ocean. The powerful creator succumbed to time and looked for a place to sleep. At that time, Hayagriva emerged from his mouth and coming close to him, stole the Vedas. The illustrious lord Hari got to know what Hayagriva, Indra among danavas, was trying to do. He assumed the form of a small and shiny fish. ¹⁰⁶⁴ At that time, there was a great royal sage named Satyavrata. He was devoted to Narayana and tormented himself through austerities, surviving on water. He was Vivasvat’s son and in this great kalpa, Hari made him the Manu. He is known by the name of Shraddhadeva. Once, in the Kritamala river, ¹⁰⁶⁵ he was performing water rites and offering oblations of water. The shaphari fish appeared in the water in the cup of his hands. O descendant of the Bharata lineage! The lord of Dravida offered oblations along with the shaphari that was in the cup of his hands and released it in the waters of the river. In piteous tones, the fish spoke to that extremely compassionate king. “O one who is kind towards the distressed! I am miserable. There are aquatic creatures who kill those who belong to their own species. O king! I am terrified. Why are you releasing me into the river’s waters?” He did not know who it was who had assumed the form of the fish. To show it his favours, he happily made up his mind to save the shaphari. The lord of the earth heard its piteous words. Compassionate, he brought it to his hermitage and placed it in a pot filled with water. Within one night, it had grown inside that kamandalu. Without any space to move, it spoke to the lord of the earth. “It is difficult to live inside the kamandalu. I do not like this. Think of an extremely large body of water, where I can live happily.” He took it from there and flung it inside a well filled with water. Within a muhurta, it increased to a length of three cubits. “O king! This body of water is not sufficient for me to live happily. I have sought refuge with you. Find a larger residence for me.” O king! The king picked it up and flung it into a pond. Covering that entire expanse, it grew into a large fish. “O king! I am an aquatic creature and I am not at ease in this water. It is better to save me by placing me in a lake with unlimited water.” Thus addressed, he took the fish to a lake with unlimited supply of water. When each reservoir of water proved to be limited, ¹⁰⁶⁶ he flung the fish into the ocean. As it was being flung there, it said, “O brave one! There are makaras and other creatures there. They are extremely strong and will eat me up. You should not throw me into this.” Confounded by these words, he asked, “Who are you? Who has adopted this form of a fish to confound me? We have never seen, or heard of, such kinds of powers in aquatic creatures. You have covered a lake that extends for one hundred yojanas in a single day. O supreme being! I bow down to you. You are the lord of creation, preservation and destruction. O lord! You are foremost among those whom devotees approach. You are the destination of the atman. All your pastimes and avataras are for the sake of the welfare of creatures. I wish to know the reason why you have assumed this form. O lotus-eyed one! Worshipping your feet cannot be futile. You are the beloved atman and a well-wisher towards everyone. Virtuous ones like us, who still possess a sense of duality in their atmans, have been able to see you.” At the end of the yuga, the lord of the universe had assumed the form of a fish, desiring to sport in the ocean of destruction. Addressed by the king, desiring to do good to those whom he loves, he spoke to the beloved Satyavrata.

‘The illustrious one said, “O destroyer of enemies! On the seventh day from now, the three worlds, earth, heaven and the intervening space between them, will be submerged in the ocean of destruction. When the three worlds are immersed in that ocean of destruction, sent by me, a giant boat will present itself before you. Ascend that giant boat with all the plants and seeds, inferior and superior and with all kinds of living beings, surrounded by the saptarshis. In it, in that dark and undivided ocean, you will be able to roam easily, because of the radiance of the rishis. The boat will be tossed around by strong winds. But I will present myself. Use the giant serpent ¹⁰⁶⁷ to tie it to my horn. O lord! As long as Brahma’s night lasts, I will roam around, dragging the boat in the deluge, with you and the rishis in it. Because of my favours, my greatness and what is spoken about as the supreme brahman, and all questions about this, will become known to your hearts.”’

Shuka continued, ‘Having instructed the king in this way, Hari vanished. He waited for the time that Hrishikesha had instructed him about. The royal sage spread darbha grass, with the blades pointing towards the east, and sat facing the north-east. Seating himself, he thought of Hari’s feet, who had assumed the form of the fish. The ocean became turbulent and flooded the ground on all sides. Giant clouds, about to shower down, were seen to increase in size. As he meditated on the illustrious one’s commands, he saw the boat arrive. With the Indras among the brahmanas, and gathering plants and herbs, he ascended it. Delighted, the sages said, “O king! Meditate on Keshava. He will save us from this catastrophe and ensure our well-being.” As the king meditated in this way, in that great ocean, a fish manifested itself. It was golden in complexion and was one million yojanas long. It was golden in complexion. As instructed by Hari earlier, he tied the boat to its horn, using the excellent serpent. Having satisfied himself in this way, he praised Madhusudana. The king said, “Since the beginning, ignorance, which is the root of samsara, efforts and affliction, has been destroyed by knowledge about the atman. You are our supreme preceptor. As you will, you can relieve us from that and bestow emancipation on us. Ignorant people are bound down by the bondage of their karma. Desiring happiness, they conceive karma, but that brings unhappiness. If the intelligence turns towards serving you, you destroy and sever the bondage that is in the heart. You are our preceptor. Your service is like a fire that purifies a lump of precious metal. A person can thereby give up the impurities in his atman and the tamas in his mind. He regains his own original complexion and undecaying form again. You are the supreme lord. You are the preceptor of all preceptors. I think that the gods, preceptors and people, individually or acting collectively, do not possess even a ten thousandth part of Purusha’s favours and powers. You are the lord and I seek refuge with you. A man without eyes asks a blind man to lead him. Like that, ignorant people seek out ignorant preceptors. Your vision is like that of the sun. You see everything. You are a witness to everything. For our own deliverance, we have sought you out as a preceptor. A person ¹⁰⁶⁸ instructs people about wrong methods, whereby they are immersed in a darkness that is extremely difficult to cross. You are without decay. Through you, a person can quickly obtain the infallible knowledge with which he can obtain his own state. You are a well-wisher to all the worlds. You are the beloved lord. You are the atman. You are the preceptor. You are knowledge. You are the desired success. Nevertheless, because they are blind in their intelligence and bound to desire, people do not know you, although you are inside their hearts. You are the supreme divinity. You are the one who should be worshipped. O lord! For the sake of my awakening, I seek refuge with you. O illustrious one! Use the lamp of your words to sever everything futile, the bondage of the heart. Explain your own self to me.” The king addressed the illustrious and original being in this way. In the form of a fish, he was roaming around in that ocean of destruction. He spoke to him about the truth. In particular, he told Satyavrata, the royal sage, about the divine compilation of the Puranas, samkhya, yoga, the rites and the mysteries of the atman. Seated on the boat along with the rishis, he heard what the illustrious one said about the eternal brahman, and all his doubts about the truth of the atman were dispelled. When the deluge was over, Brahma awoke. Hari slew the asura Hayagriva and returned the Vedas to him. King Satyavrata acquired jnana and vijnana. Because of Vishnu’s favours, in this kalpa, he became Vaivasvata Manu. If a person hears the description of the great account about the royal sage Satyavrata and the one who used his maya to assume the form of the fish with the horn, the person is freed from all sins. If a man recites the account of Hari’s avatara every day, all his resolutions are successful and he goes to the supreme destination. Brahma was asleep in the water of destruction and all his powers were dormant. Diti’s son emerged and stole the sacred texts from his mouths. The cause behind everything assumed the form of a fish and killed him, explaining the brahman to Satyavrata and the others. I bow down before him.’

This ends the Eighth Skandha.