Maha Bhagavatham (Part-4)

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CANTO 4: The Creation of the Fourth Order Chapter 1 Genealogical Table of the Daughters of Manu (1) S'rî Maitreya said: 'Svâyambhuva Manu begot in his wife S'atarûpâ as well [as two sons] three daughters named Âkûti, Devahûti and Prasûti, as you know [see 3.12: 56]. (2) Although Âkûti had brothers was she handed over to the great sage Ruci on the condition that the

king, who had the support of religious rites and the consent of his wife, would get the resultant son. (3) He, the most powerful great sage Ruci, was entrusted the procreation and begot in her a pair of children that were of the greatest spiritual and brahminical strength. (4) The male child of the two, Yajña ['the One of Sacrifice'], was a direct personification of Vishnu while the other female child Dakshinâ was His unseparable plenary portion, the Goddess of Fortune [Lakshmî]. (5) The very powerful son born of the daughter was taken to the home of the very happy Svâyambhuva Manu, while Ruci kept Dakshinâ with himself. (6) The Lord and master of all sacrifice who always longed for her, married and His wife, very pleased to have Him for her husband, gave birth to twelve sons. (7) The twelve were: Tosha, Pratosha, Santosha, Bhadra, S'ânti, Idaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana. (8) In the period of

Svâyambhuva they were known as the Tushita demigods, with Marîci heading the sages and Yajña as the King of the Enlightened. (9) The two sons of Manu, Priyavrata and Uttânapâda, were in that period of the greatest and their sons and grandsons spread all over. (10) My dear, concerning Svâyambhuva handing over his daughter to Kardama, you have heard me speaking in full [see 3.12: 57]. (11) The great personality Svâyambhuva gave Prasûti to Daksha, the son of Brahmâ,

who's offspring expanded greatly over the three worlds. (12) I told you already about the nine daughters of Kardama who became the wives of nine great sages of spiritual knowledge [see 3.24: 21-25]. Now hear from me my description of the generations coming from them. (13) The daughter of Kardama, the wife of Marîci also named Kalâ, gave birth to Kas'yapa and Pûrnimâ whose children spread all over the world. (14) Pûrnimâ got sons named Viraja, Vis'vaga, o conqueror,

and a daughter named Devakulyâ. By the water which washed from the Lord His lotus feet she became the holy of the Ganges . (15) The wife of Atri Muni, named Anasûyâ, bore three very famous sons: Dattâtreya, Durvâsâ and Soma [the moongod], which are [partial] incarnations of respectively the Supersoul [Vishnu], Lord S'iva and Lord Brahmâ.' (16) Vidura said: 'O spiritual master, tell me how in the house of Atri the chief demigods to the causes of maintenance, creation and destruction, could appear desiring to do

something.' (17) Maitreya said: 'Being inspired by Lord Brahmâ to procreate went Atri, the chief of the learned in spiritual knowledge, together with his wife to the great mountain named Riksha to stay there for austerities. (18) In that place in the garden of the forest there were many flowers, as'oka trees growing everywhere and the sound of the falling waters of the river the Nirvindhyâ. (19) Controlling the mind by regulating his breath remained the sage there for a hundred years, eating the air standing on the one leg of non-duality. (20) He thought: 'Taking shelter I surrender myself to Him, may He who is for sure the master of the universe give me a son alike Himself.' (21) By the fire that, issuing from the top of the head of the sage, was fueled by his breath control, was he, practicing his austerities over the three worlds, noticed by the three principal gods. (22) With the fame of his honor spreading did the Apsaras, the munis, the Gandharvas the Siddhas, the Vidyâdharas and Nâgas, head for his place of meditation. (23) When he saw the simultaneous appearance of these demigods and great personalities, lightened up the mind of the sage who had awakened on his one leg. (24) Recognizing the symbols of their personal paraphernalia [drum, kus'a grass and discus] and the bull, the swan and Garuda on which they were seated, he with folded hands fell down prostrating before them, offering his obeisances. (25) Dazzled by the glaring effulgence of their smiling faces and the apparent satisfaction from their merciful glances, the sage closed his eyes. (26-27) Fixing his heart on them he whispered the ecstatic words of the prayers that he offered the honorable predominating demigods with folded hands. Atri said: 'I bow before you the Lord Brahmâ, Lord S'iva and Lord Vishnu, who, as always in the different millenniums, have accepted your bodies in the being divided to the modes of nature in the creation, destruction and maintenance of the universe. Whom of you have I really been calling for? (28) Being so merciful, please explain to me doubting so seriously, how it can be so that, although being far beyond the minds of the embodied, all of you appeared here while I, for begetting a child, fixed my mind on the One Great Lord of all Fortune? (29) Maitreya said: 'O mighty one, after thus hearing of the great sage his words, replied in gentle voices all the three chief demigods smiling at him. (30) The gods said: 'As you have decided to, so shall it be

done and not otherwise; to you whose determination was never lost, o dear brahmin, we are all of the One you were so truly meditating upon. (31) Therefore will our plenary expansions - your sons to be born - be very famous in the world, dear sage and to your great fortune they will also spread your good name.' (32) As the husband and wife were looking on did the chief demigods, thus having offered the desired benediction being perfectly worshiped, return from there. (33) Soma appeared as a partial expansion of Lord Brahmâ, Dattâtreya as a very powerful yogi of Lord Vishnu, and Durvâsâ as a partial expansion of S'ankara [s'iva]. Hear now about the generations that came from Angirâ. (34) S'raddhâ, the wife of Angirâ, gave birth to the daughters Sinîvâlî, Kuhû and Râkâ with Anumati as the fourth one. (35) Besides them were the sons born from him very famous in the millennium of Svârocisha Manu [the second Manu after Svâyambhuva]: the mighty Utathya and Brihaspati, the full of the brahminical in person.

(36) Pulastya begot in his wife Havirbhû, Âgastya, who in his next birth would be Dahrâgni [the one of the digestive fire], and Vis 'ravâ, the great one of austerity. (37) Of Vis 'ravâ came the demigod Kuvera, the king of the Yakshas [his supernatural attendants], who was born from Idavidâ while the sons Râvana, Kumbhakarna and Vibhîshana were born from another wife [named Kes'inî]. (38) Gati, the wife

of Pulaha, o devoted one, gave birth to three chaste sons [Karmas'reshthha, Varîyân and Sahishnu] who knew all about karma and were also very respectable and tolerant. (39) Kriyâ, the wife of sage Kratu, from her side brought forth sixty thousand sages living to the Vâlakhilya [some Rig-veda verses about the retired position], who shone with the brilliance of the brahminical [they are also known as the small ones produced from Brahmâ, surrounding the chariot of the sun]. (40) From Ûrjâ [also called Arundhatî], of the sage Vasishthha, o great one, came Citraketu as the principal of seven sons who were all great and pure sages of the

Absolute Truth. (41) They were Citraketu, Suroci, Virajâ, Mitra, Ulbana, Vasubhridyâna and Dyumân. Also were there S'akti and other sons born from his other wife. (42) Also Citti [also known as S'ânti], the wife of Atharvâ, got in complete dedication to the Dadhyañca vow [the vow of meditation] a son who was called As'vas'irâ. Now hear about the generation of Bhrigu. (43) Bhrigu, greatly fortunate, begot in his wife Khyâti, the sons Dhâtâ and Vidhâtâ and a daughter

named S'rî, who was of great devotion to the Lord. (44) Âyati and Niyati, two daughters of the sage Meru, were given in marriage to the two of them from whom appeared Mrikanda and also Prâna. (45) Mârkandeya Muni was born from Mrikanda and from Prâna came the great sage Vedas'irâ whose greatly powerful son named Kavi Bhârgava was also known as Us'anâ [or S'ukrâcârya]. (46-47) O Vidura, I have spoken to you about how they, all the great sages, with their descendants

populated the three worlds with grandsons born from the offspring of sage Kardama. With faith hearing about this will forthwith diminish the greater of all sinful reactions. Prasûti, a daughter of Manu, married the veritable son of Brahmâ, Daksha. (48) With her Daksha begot sixteen lotus-eyed daughters of which thirteen were given in marriage to Dharma and one was given to Agni. (49-52) One daughter he gave to the forefathers together and one he gave to Lord S'iva, the deliverer of the sinful. S'raddhâ, Maitrî, Dayâ, S'ânti, Tushthi, Pushthi, Kriyâ, Unnati, Buddhi,

Medhâ, Titikshâ, Hrî and Mûrti are the names of Daksha's daughters given to Dharma, of whom S'raddhâ got S'ubha, Maitrî got Prasâda, Dayâ got Abhaya, S'ânti got Sukha, Tushthi got Muda, Pushthi got SMâyâ, Kriyâ got Yoga, Unnati got Darpa, Buddhi got Artha, Medhâ got Smriti, Titikshâ got Kshema and Hrî got Pras'raya. Mûrti, a reservoir of all good qualities, gave birth to the two sages Nara and Nârâyana. (53) The appearance of the both of Them gladdened the universe and filled everyone's mind with joy; in all directions over the rivers and mountains the atmosphere became pleasant. (54-55) From the heavens musical instruments vibrated and flowers were showered from the sky, the sages satisfied chanted vedic hymns and the Gandharvas and Kinnaras began to sing. The beautiful damsels of heaven danced as all signs of good fortune were seen and the demigods, Brahmâ and the others all offered prayers of respect. (56) The gods said: 'Our obeisances unto the Supreme Original Personality, who by His own external energy created the variety of all existing that resides in Him the way masses of clouds are found in the sky, and who today has appeared in the form of these sages in the house of Dharma. (57) May He, who

is understood by the Vedas and who, in order to put an end to the misfortune of the created world, by the mode of goodness created us, the demigods, bestow His merciful glance, which supersedes the spotless lotus that is the home of the Goddess of Fortune'. (58) O Vidura, the Supreme Lord, thus being praised by the assembled demigods finding the mercy of His glance, departed after that worship for Gandhamâdana Hill. (59) These two partial [ams'a] incarnations of the Supreme Lord Hari, have now appeared here for mitigating the burden of the world as the

two of Krishna who are the best that the Kuru and Yadu dynasty brought forth. (60) Svâhâ [daughter of Daksha], the wife of the presiding deity of fire Agni, produced three sons: Pâvaka, Pavamâna and S'uci who feed on the oblations of the sacrifice. (61) From them were forty-five fire gods produced, so that together there are in truth forty-nine of them, including the fathers and the grandfather. (62) By the names of these forty-nine

fire-gods do the knowers of Brahmân direct themselves in their fire sacrifices. (63) Their forefathers are these Agnishvâttas, Barhishadas, Saumyas and Âjyapas; they either operate with or without fire and Svadhâ, Daksha's daughter is their actual wife. (64) From them were two daughters, Vayunâ and Dhârinî, produced who were both expert in as well the knowledge as the transcendence with the impersonal way of Brahmân. (65) The wife of Bhava [a name of S'iva], named

Satî, faithfully engaged herself in the service of Bhava, the demigod, but was herself, despite of her qualities and character, not able to get a similar son. (66) Her own father namely had in anger been unfavorable to the faultless one [s'iva], so that she even before attaining maturity, in the connectedness of yoga had to give up her own body. Chapter 2 Daksha Curses Lord S'iva (1) Vidura said: 'Why did Daksha exhibit enmity towards Lord S'iva, the best among the gentle, neglecting his own daughter Satî while he cared so much about her? (2) How could he hate him who is the spiritual master of the whole world who is, with a peaceful personality and satisfied within without enmity, the greatest demigod of the universe? (3) Tell me therefore, o brahmin, the reason because of which the father- and son-in-law quarreled and because of which Satî gave up the life that is impossible to give up.' (4) Maitreya said: 'Formerly, were the leaders, great sages and immortal ones of the creation along with their followers and the philosophers assembled at a sacrifice. (5) Entering that great assembly there made the sages see him [Daksha], free from darkness as he was, as shining with a luster like that of the sun. (6) They, the members of the assembly along with the ones of the fire, who were impressed by his luster all, except for Lord Brahmâ and

Lord S'iva, stood up from their seats. (7) Daksha, the one of all opulence, who was properly welcomed by the leaders of the assembly, made his obeisances towards the unborn one, the master of the world, and sat down upon his order. (8) Before the seated Lord S'iva, who showed no respect for him, he felt offended though and losing his temper he spoke to him with an angry look in his eyes. (9) 'Listen to me, o wise among the brahmins, o godly ones, o fire-gods, how I

speak to you about the manners of the gentle ones, and this I do not out of ignorance or jealousy. (10) He, who belongs to the rulers of the universe, has, lacking in manners, shamefully polluted and spoilt the fame of the ones following the path of the gentle ones. (11) He has accepted to be of a lower position, acting like an honest man in taking the hand of my daughter, in the presence of fire and brahmins. (12) Taking the hand of her who has eyes like that of a

deer cub, he has himself the eyes of a monkey, not welcoming me, who is worthy of such a reception, with the honor of standing up from his seat. (13) With no respect for the rules and regulations, he, impure and proud, has broken with the code of civility; although I didn't want to, have I handed over my daughter as if the message of the Vedas would be given to a s'ûdra. (14-15) Accompanied by ghosts and demons he wanders around at the burial places where corpses are burnt, laughing and crying like a madman, with scattered hair smearing himself with the ashes of the funeral pyre. He has a garland of skulls and is ornamented with

dead man's bones; only in name he is S'iva or auspicious. He is in fact inauspicious, crazy and dear to the crazy, their leader and Lord, engrossed in the mode of ignorance. (16) To him, the Lord of Ghosts, void of all cleanliness, with his heart so far off, I alas, as the supreme teacher did request, have given Satî.' (17) Maitreya said: 'Thus abusing S'iva who remained without hostility, Daksha angry, next washed his hands and mouth with water and began to curse: (18) 'The portion of the sacrifice to the gods that the demigods have along with Indra, Upendra [the

younger brother of Indra] and others, is not for the lowest of the demigods to get.' (19) Though asked by the members of the assembly not to, did he, Daksha, having cursed S'iva, leave from there going home, o Vidura, as he had grown very angry. (20) Understanding that Lord S'iva had been cursed, one of his principal associates Nandîs'vara, turned red and blind with anger and he harshly cursed Daksha and the brahmins who had allowed the cursing to happen. (21) 'May he who in reference to the physique of this one, the non-envious Lord S'iva, bears envy and thus is stupefied by a dual vision, lose all his grip on reality. (22) He who is attracted to the householders life of pretentious religiosity and performs by the explanations of the Vedas in a desire for material happiness and fruitive action, will see his intelligence lost. (23) Let him who with the intelligence of accepting the body as the self has forgotten the knowledge of Vishnu and as an animal is attached to sex-life, that excessive Daksha, soon have the head of a goat. (24) May those who follow Daksha in his insults and who in the nescience of their fruitive actions grew dull in their materialistic education and intelligence, time and again end up here in the ocean of material suffering. (25) Let those who are so envious with

Lord S'iva and whose minds have grown slow of the enchanting flowery words of the Vedas so profuse with the scent of honey, remain attached. (26) Let those brahmins, who have taken to education, austerity and vows in order to have money and to satisfy their physical senses, wander here as beggars from door to door, eating whatever!' (27) Hearing the words of his curse thus against the class of the twice-born, pronounced in response Bhrigu an insurmountable curse in line with the brahminical way of chastising: (28) 'May anyone who takes a vow to please Lord S'iva and follows such principles, become an atheist straying away from the scriptural

injunctions. (29) Let them, who have abandoned cleanliness, foolishly having their hairs long, wearing bones and covered in ashes, embark on the lead of S'iva from which one has the spiritual of finding relief in intoxication. (30) Since you in truth blaspheme the brahmins and the allegiance to the Vedas, you have therefore taken shelter of the weakness of atheism. (31) In the Vedas, that are for sure the auspicious eternal path of all people and which in the past have always been rigidly followed, one finds the evidence of Janârdana [the Lord as the well-wisher of all]. (32) Blaspheming that supreme and pure spirit, which is the eternal path of

the truthful, you are to end up in atheism where you have your deity, the Lord of matter and the dead [s'iva as Bhûtapati]!' (33) Maitreya said: 'Thus being spoken of in the curse of Bhrigu, did S'iva, the Supreme One, somewhat downcast, leave from there with his followers. (34) Of that, are even the fathers of mankind for thousands of years in worship, o great master, as that is how the Supreme Personality, the leader of all the wise, should be respected. (35) Purifying their hearts, taking their ceremonial concluding bath where the Ganges meets with the Yamunâ, they all left from there heading for their own

places. Chapter 3 Talks Between Lord S'iva and Satî (1) Maitreya said: 'The this way continuing heartfelt enmity that existed between the son- and father-in-law, covered even a very long period of time. (2) When Daksha was appointed the chief of all the progenitors of mankind by Brahmâ, the supreme teacher, he became very puffed up. (3) Neglecting S'iva and his followers he, after first performing a Vâjapeya ['the drink of strength

or battle'] sacrifice, began the best of sacrifices called the Brihaspati [the chief offerer of prayers and sacrifice]-sacrifice. (4) To that all the godly and learned of wisdom, the ancestors and the demigods and the nicely decorated wives accompanying their husbands, assembled. (5-7) Satî, the daughter of Daksha and wife of S'iva, heard the denizens of heaven talk about the great festival to be performed by her father, and when she saw near her residence the beautiful wives of the godly ones with glittering eyes and earrings from all directions, in nice dresses and fully ornamented, fly about along with their husbands to go there, she highly anxious addressed her husband, the Lord and master of the Bhûtas [the ones of matter and the dead]. (8) Satî said: 'Your father-in-law, Daksha, is about to begin a great sacrifice where all the godly ones are going and where we surely thus also may go to, my dearest, if you desire so. (9) Surely my sisters with their own husbands will also be going there eager to see their relatives; could you please accept to attend to that assembly with me and all the ornaments given to me? (10) Surely I will meet there with my sisters and their husbands and my affectionate aunts and my mother; for a long time I've been waiting to see them as well as the sacrificial flags raised by the great sages, o merciful one. (11) By you, as the unborn, appears this external manifestation, created from the soul as an interaction to

the three modes, so wonderful; nevertheless I consider myself, as a woman to your pleasure, not conversant with the truth, and as your poor one, I would like to see my place of birth, o Bhava [s'iva as the Lord of existence]. (12) O immaterial, blue-throated one, surely are the other women, ornamented and with their husbands and friends, in large numbers flying there, beautifully in the sky with their white swans carrying them high. (13) How can I be physically unaffected, o best of the demigods, as a daughter hearing of the festival taking place in the house of my father; even being uninvited one can go the house of a friend, one's husband, one's father or spiritual master, isn't it? (14) Be therefore kind to me, o immortal

one, and fulfill my desire, o your honor, o compassionate Lord, in the full of seeing me as the other half of your body; please be so gracious to answer my request'. (15) The sage said: 'The deliverer from mount Kailâsa [Lord S'iva], thus adressed by his dearest, replied, being dear to his relatives, smilingly, while remembering the heart-piercing malicious words that Daksha had spoken in the presence of the guardians of the creation. (16) The great Lord said: 'What you said, my dear beauty, is certainly true: one can, even uninvited, go to friends, provided they are not finding fault or, more important, are not of anger being proud in their identifications. (17) By the six qualities of the pious of education, austerity, wealth, beauty, youth and heritage are the ones who are arrogant blinded; not looking for the glories of the great souls do they lose their good sense and get they estranged in untruth. (18) One should not go to the house of relatives and friends who, dependent in that, are disturbed that way in their minds and give their guests a cold reception regarding them with raised eyebrows and anger in their eyes. (19) One is not as much hurt by the arrows of an enemy as one, in a part of one's heart, is aggrieved by the deceitful, harsh words of relatives from which the one being hurt suffers day and night. (20) It is clear that you, being of the best behavior,

with your pretty face, are considered the darling of the daughters of the Prajâpati [Daksha], yet, with me not being honored by your father, will you, from being connected with me, meet with pain from him. (21) One who with a burning heart is in distress is, concerning the pious reputation of those who in their minds are always looking for the original person, not able to rise directly to merely the standard of them, as much as demons can't who envy the Lord. (22) O dear young wife of mine, the intent to mutually stand up and welcome one another with obeisances is proper, but certainly do the ones of wisdom with the intelligence unto the Supreme direct themselves to the Original Person that sits within the body, and certainly not to the one who has set his mind on the body. (23) The pure consciousness known as Vâsudeva is revealed there [within] because the person is then in goodness and not covered [by darkness]; in that is by me the Supreme Lord always respected by the name of Vâsudeva [the 'God of the Soul'] because He is the transcendental. (24) Therefore your father, Daksha, and his Vis'vasrik followers present at the sacrifice are not to be met, although he gave you your body, o Satî, as he has enviously insulted me, who was innocent, with cruel words. (25) If you decide to go in neglect of my words, will things not turn out good for you; when you are insulted by your relative, will that insult directly equal death. Chapter 4 Satî Quits Her Body (1) S'rî Maitreya said: 'After saying this about the end of the body of his wife fell Lord S'iva silent. Since she of S'iva saw it the both ways of being anxious as well as being afraid of seeing her relatives, was she, being divided, unsure where to stand. (2) Denied in her desire to see her relatives she felt very sorry and shed she tears in her affliction; shaking she looked at her Bhava, the unequaled one, with anger as if she would blast him. (3) Then breathing heavily she left him, the saintly one

dear to her whom she had given half of her body; from her grief and her anger being emotional she, with her heart set to her father, went to the family home in love for his embodiment, in her intelligence deluded by her womanly nature. (4) Rapidly leaving alone was Satî, who had no fear, quickly followed by Manimân and Mada with the bull Nandî in the company of the thousands of associates and Yakshas of the three eyed one [Lord S'iva]. (5) Placed on the decorated bull, were her pet bird, ball, mirror, lotus flower, white umbrella, mosquito net, garlands and other stuff taken along with her under the guidance of the music of drums, conchshells and flutes. (6) She then arrived where the sacrifice, brightened by the sounds of vedic

hymns, was held that was attended by all the great sages and great minds that had come from everywhere for the offering with all its sacrificial animals, pots, clay, wood, iron, gold and the grass and skins to sit on. (7) As she arrived there was she not respected with a welcome out of fear for the performer of the sacrifice [Daksha], except by indeed her own sisters and mother, who embraced her with reverence, gladdened faces and throats choked with tears of affection. (8) But Satî, not being welcomed by her father, couldn't accept to be honored by the greetings of her sisters, mother and aunts who with due respect properly informed her and offered her gifts and a seat. (9) Seeing that her father was not having any oblations

for S'iva and that the place of sacrifice was in contempt with the godhead, not receiving the Lord in the assembly of sacrifice, became Satî very angry, looking incensed as if she was going to burn the fourteen worlds with her eyes. (10) The goddess began, in the presence of all being heard, to condemn with words fused with anger, S'iva's opponents so proud with their troublesome sacrifices, meanwhile ordering his Bhûtas, who were ready to attack, to hold back. (11) The blessed one said: 'Having none in this world as his rival, there is no one embodied who is dear to him or his enemy; towards S'iva, the most beloved universal being, who is free from enmity there is, except for you, no one who would be envious. (12) Unlike you, o

twice-born one, he doesn't find fault in the qualities of the seekers of truth, with others he greatly magnifies any little good he finds; and with him, the greatest of all persons, it is you who finds fault. (13) This deriding of the glorious by the ones who hold the transient body for the true self is an ugly evil, that is an envy with great personalities which serves fine indeed in bringing, by the dust of those holy feet, themselves down. (14) Persons only once pronouncing from the heart the two syllables of his name, see their sinful activities immediately defeated; that S'iva, whose order is never neglected and who is of an impeccable renown, you so strangely envy. (15) Engaged at his lotus feet do the higher personalities

aspiring transcendental bliss exercise their minds and of the common man he is the nectar sought fulfilling all desires; towards him, the friend of all living entities of all the three worlds, is it, of all people, you that is so. (16) Do you really think that others than you, like Brahmâ and his brahmins, do not know that this one, as being inauspicious associated with the demons, who with his scattered, matted hair of the crematorium is garlanded with skulls and is smeared with ashes, by them is called auspicious or S'iva, taking on their heads the flowers that fell from his feet? (17) One should block one's ears and go away if nothing else can be done being confronted with people irresponsibly blaspheming the controller of the religion; and if one is able, one should by force cut out the tongue of the

vilifying blasphemer after which one should give up one's own life. That's the way to deal with that! (18) Therefore I shall no longer bear this body I received from you who are of blasphemy; to purify oneself from mistakenly having eaten poisonous food it is best to vomit. (19) The ways of man and the gods part when the mind, as it indeed of the great wise enjoys its own self, is not able to follow the dictates of the Veda; and standing alone in one's own duty one should then not criticize one another. (20) In the Vedas are in truth activities in attachment and activities in detachment [pravritti- and nivritti-dharma] distinguished, so that of both the characteristics there are two choices; to do both at the same

time is a contradiction and so is it that none of these activities are to the satisfaction of the one of transcendence [s'iva]. (21) O father, are not the opulences we have from you, acquired by the path of the sacrifices? In being satisfied by the foods and necessities offered, was the praising, of the one whose cause is the unmanifested, achieved by the selfrealized! (22) By this body of yours that is not to Lord S'iva in having committed these offenses, must enough be enough with such a contemptible birth; I feel deeply ashamed to be related to such a bad person by that birth; it is so shameful to belong to someone who is an offender of great personalities. (23) With this family tie with you I get very sad the moment my great

Lord S'iva calls me 'daughter of Daksha', all my joy and smiles vanish immediately then; therefore I shall give up this bag of bones produced from your body.' (24) Maitreya said: 'Speaking thus to Daksha in the arena of sacrifice, she sat down in silence on the ground facing the north and after touching water, she, dressed in saffron garments, closed her eyes finding absorption in the process of yoga. (25) Balancing the inward and outward going breath in the control of the yogic posture did she, the blameless one, lift her life's air, raising it by intelligence gradually up from the navel to the heart towards the windpipe and throat and from there to between her eyebrows. (26) Thus concentrated she, who time and again full of respect sat on the lap of the most worshipful of all saints, by the exercise of her own will, on the air and fire within her body in her wish to give it up as a result of her anger towards Daksha. (27) There one saw that, by merely thinking of nothing but the nectar of the lotus feet of her husband, the supreme spiritual teacher of the universe, the body of Satî, purified by the action, soon was ablaze of the fire that came from her absorption. (28) From those who witnessed that there rose, resounding in the sky and earth, a tumultuous great and wondrous roaring ohhh: 'Alas, Satî the beloved goddess of the most respectable demigod, has given up her life in

anger about Daksha. (29) Oh, just see the great soullessness of him, the Prajâpati of whom all the generations sprang. By his disrespect she voluntarily gave up her body; she, his own daughter Satî, worthy of our respect over and over. (30) He so hardhearted and unworthy the brahminical, will gain extensive ill fame in the world, because he in his offenses as an enemy of Lord S'iva didn't keep his own daughter from preparing herself for death!' (31) While the people were thus talking among themselves having witnessed the wondrous death of Satî, stood the attendants of S'iva with uplifted weapons up in order to kill Daksha. (32) On the impulse of

seeing them approaching, Bhrigu though quickly offered oblations in the southern part of the fire, reciting hymns from the Yajur Veda against the destroyers of a sacrifice. (33) From the oblations being offered by Bhrigu manifested by the thousands the demigods named the Ribhus who by the moon [soma] and penance had achieved great strength. (34) The ghosts and Guhyakas [guardians] being attacked by them with pieces of firewood from the fire, thus, from the glow of sheer brahminical power, fled in all directions. Chapter 5 Frustration of the Sacrifice of Daksha (1) Maitreya said: 'When Lord S'iva heard from Nârada about the death of Satî because of being insulted by Daksha and that the soldiers of his associates had been driven away by the Ribhus produced from Daksha's sacrificial fire, he showed an unbounded anger. (2) Very angry pressing his lips with his teeth he snatched from a cluster of hair from his head one hair blazing terribly like electricity or fire and immediately standing up Rudra laughed with a deep sound and dashed that hair on the ground. (3) Then a great black man with a sky-high body as bright as three suns combined together appeared that had a thousand arms upholding several kinds of weapons, fearful teeth, a

garland of skulls and hair on his head that looked like a burning fire. (4) Upon asking him, the great Lord, with folded hands: 'What can I do for you, o Lord of the Ghosts?', he was told: 'You as the chief of my associates, o Rudra, o expert of combat born from my body, go and put an end to Daksha and his sacrifice!' (5) Ordered this way he, angry by the very personification of anger that is worshiped by the godly, circumambulated him, the mighty one, considering himself, endowed with his unopposable power, to be of the greatest power, my dear Vidura, capable of coping with any force against him. (6) Followed by the soldiers of S'iva who roared with a

tumultuous sound, he hurried there carrying a trident fearful enough to kill even death and bangles on his ankles that made a loud sound. (7) At that moment the priests, Daksha the leader of the Yajña and all the persons assembled saw, coming from the north, the darkness of a duststorm, upon which the brahmins and their wives began to speculate on where this dust came from: (8) 'The winds don't blow, it can't be plunderers since old King Barhi is still alive to punish them, the cows aren't driven out; so from where do we have this dust? Does this mean that the world is about to end?' (9) The women of Daksha headed by Prasûti being very afraid said:

'This is indeed the danger resulting from the sin of, as her Lord and creator, having insulted his completely innocent daughter Satî in the presence of her sisters. (10) But he who at the time of dissolution dances with the bunch of his hair scattered, pierces the rulers of all directions on his trident and laughs aloud, dividing those directions with the sound of thunder while raising the weapons in his hands like flags. (11) How could there be good fortune having, of Brahmâ, raised the anger of him who with an unbearable effulgence full of anger now scatters the luminaries with the unbearable sight of his fearful teeth and the movement of his eyebrows?' (12) While the people assembled at Daksha's sacrifice were all talking like this, looking around nervously, could, of the great soul, everywhere and repeatedly countless fearful omens be observed in the sky and on the earth. (13) Quickly, o Vidura, was the arena of sacrifice surrounded by the followers of Rudra who with his choice of weapons were running all around with their short, blackish and yellowish, shark-like bodies and faces. (14) Some pulled down the pillars of the pandal while others invaded the quarters of the women, the sacrificial arena, the residence of the priests and the place where one was cooking. (15) Some shattered the

pots used for the sacrifice, some extinguished the fires burning for the sacrifice, some urinated and some tore down the boundary lines demarking the arena. (16) Others blocked the sages their way and some threatened the women and arrested the godly ones they could catch in their flight. (17) Manimân got hold of Bhrigu Muni, Vîrabhadra [the great one] caught Prajâpati Daksha, Candes'a arrested Pûshâ and Nandîs'vara arrested the demigod Bhaga. (18) Suffering a hail of stones were all the priests, godly ones and other members of the sacrifice seeing this all happening, utterly agonized and had they as a consequence thus begun to disperse in all directions. (19) Of the muni Bhrigu, who held the sacrificial ladle for doing oblations, tore the lord of S'iva [Vîrabhadra] in the midst of the assembly off his mustache as he had dared to smile at them. (20) Of Bhaga then that warlord, who had thrust him to the ground with great anger, plucked out his eyes in the presence of the Vis'vasriks, as he had encouraged the cursing of Lord S'iva by moving his eyebrows. (21) Like Baladeva did with the king of Kalinga [during the gambling match at the marriage ceremony of Aniruddha], he knocked out the teeth of Pûshâ who had shown his teeth as he smiled during the cursing of S'iva. (22) Though sitting on the chest of Daksha with a sharp blade in order to sever his head, was the three eyed

big one not able to succeed. (23) Nor with weapons, nor even with the help of mantras able to cut his skin, was he struck with great bewilderment and thus had Vîrabhadra to give it a lot of thought. (24) Then he saw the device used for killing the sacrificial animals and with the help of that managed he to sever the head from the body of the lord ruling over the sacrifice being an animal of sacrifice now himself. (25) The moment they saw him doing that cheered they joyfully, all the Bhûtas, Pretas and Pis'âcas of S'iva, while the followers of Daksha suffered the opposite. (26) Vîrabhadra threw, out of his great anger with Daksha, the head as an oblation in the southern part of the sacrificial fire and set fire to all the arrangements of the godly for the sacrifice. Then they departed for Kailâsa, their master's abode ['where the Guhyakas reside']. Chapter 6 Brahmâ Satîsfies Lord S'iva (1-2) Maitreya said: 'After all the demigods had been defeated with tridents, spears, swords, bludgeons and hammers by the soldiers of Rudra, they together with all the priests and other members of the assembly in great fear reported the events to Lord Brahmâ,

offering him obeisances. (3) Knowing beforehand of the certainty of these events did the Lord born from the lotus flower [brahmâ] and Nârâyana, the Supersoul of the entire universe [Vishnu], not attend to the sacrifice of Daksha. (4) As he heard what had happened said Lord Brahmâ: 'A great personality has been offended and that is, in desiring to exist so, generally not conducive to your happiness. (5) Even though having committed these offenses in denying Lord S'iva his share of the offerings, should you all, unreserved, satisfy him and quickly find mercy in taking to the shelter of his lotus feet. (6) You cannot expect to continue

with the sacrifice if you not forthwith beg your pardon with the god of all worlds and their controllers whom you have angered; being deprived of his wife he was in his heart very afflicted by the unkind words. (7) Nor I, nor Indra, nor all of you and others who have a material body, or even the sages who know the truth of the extent of his strength and power, have an inkling of what it means to try a thing like that with him, who relies on the soul only.' (8) After thus having instructed the godly ones went Lord Brahmâ away with in his wake the forefathers and the leaders of the people, taking them from his own place to the abode of Lord S'iva, Kailâsa, the best of all mountains so dear to the master.

(9) There one lives with the herbs and the austerity of the vedic hymns of yoga, is one together with the perfected ones appreciated by other people and always full of the Kinnaras, Gandharvas, and Apsaras [the residents and singers of heaven and their wives]. (10) The mountain range is filled with all kinds of precious jewels and is, grown by trees, creepers, and a diversity of plants, home to a diversity of deer. (11) The summits with their crystal clear waterfalls have various caves that accommodate the mystics sporting there with their loving wives. (12) Resounding with the cries of peacocks and the humming of bees blind of

intoxication, there is the continuous song of cuckoos and chirping of other birds. (13) With the elephants moving and the sounds of the waterfalls there is it as if the trees, yielding to all desires, themselves moving are stretching their arms calling for the birds. (14-15) The mountain is further decorated with mandâra, pârijâta, sarala (pine) and tamâla trees, s'âla and tâla, kovidâra, âsana and arjuna trees, cûtas (mango), kadambas, dhûli-kadambas and nâgas, punnâgas and campakas and one also sees there trees like pâthalas, as'oka's, bakulas, kundas and kurabakas. (16) It is golden colored with the lotus and the cinnamon tree and beautified by the mâlatî, the kubja, the mallikâ and the mâdhavî flowers. (17) With kata, jackfruit, julara and banyan trees, plakshas, nyagrodhas and trees producing asafoetida, there are also betelnut trees, pûgas, râjapûgas and jambus [black berries and greenery alike]. (18) With the variety of trees like kharjûras, âmrâtakas, âmras and such and others like priyâlas, madhukas and ingudas, it is as well rich with venu-kîcakaih and kîcaka [different sorts of bamboo]. (19-20) Kumuda, utpala, kahlâra and s'atapatra lotusses cover the lakes of the forests which, filled with the sweet whispers of flocks of birds, harbour

deer, monkeys, cats, bears, s'alyakas, forest cows and asses, tigers, smaller deer and buffaloes and such. (21) It is enjoyed by the different types of deer like the karnântras, ekapadas, as'vâsyas, vrikas and kastûrîs and has groups of banana trees at the beautiful lotus ponds with sandy banks. (22) The devoted ones saw the special waters of lake Alakanandâ where Satî had bathed and they were struck with wonder about that mountain of the Lord of Ghosts. (23) There they saw indeed at Alakâ ['uncommonly beautiful'] the abode of the forest named Saugandhika ['full of fragrance'], which was called that

way because of the species of lotus flowers found there. (24) Even more sanctified by the dust of the lotus feet were the two rivers the Nandâ and Alakanandâ flowing near to the abode of the feet of the master. (25) Dear ruler, in the both of them did the celestial damsels from their own dwellings after their lovemaking descend to play with their husbands, thereby splattering water at each other. (26) Both the streams yellow of the kunkum powder made, in offering them a bath, the elephants and their females drink the water, even though they weren't thirsty. (27) The heavenly homes enjoyed by the wives of the virtuous were

bedecked with countless valuable jewels, pearls and gold which made them look like clouds brightened by the flashes of lightening. (28) Passing through the Saugandhika forest attractive with its variety of trees yielding with flowers, fruits and leaves to all desires, they reached the abode of the Lord of the Yakshas. (29) There they saw the beauty of many birds with red necks whose sounds mixed with the humming of the bees and also lakes with groups of swans and the most precious lotus flowers. (30) The breeze of the sandalwood trees made the wild elephants flock together and stimulated the minds of the wives of the virtuous over and

over. (31) The staircases to the bathing places full of lotuses, used by the loyal of the divine personality [the Kimpurushas], were made of vaidûrya and having seen those spotted they not far away from there a banyan tree. (32) At a height of thousands of feet it spread out its branches over a quarter of the foot of the mountain, casting a fine cooling shadow having no birds nesting in it. (33) Underneath it saw the godly ones Lord S'iva, the shelter of many a great sage desiring liberation, sitting there as grave as eternal time in having given up his wrath. (34) Saintly liberated souls like the Kumâras headed by Sânandana

and Kuvera, the master of the Guhyakas and Râkshasas sat their in praise around the solemn and serene Lord. (35) There they saw him as the master of the senses, the knowledge of austerity and the path of yoga; the friend of the whole world, who out of his full affection is the blessing for all. (36) He could be recognized as he is desired by the ascetics: with ashes, a staff, matted hair, seated on an antelope skin, the reddish hue of his body and the crescent moon on his head. (37) Sitting on a mattress of straw was he, for all the sages to hear, conversing with Nârada about the eternal and the Absolute Truth. (38) With his

left foot placed over his right thigh and with his right hand resting on his knee holding his prayer-beads, was he making a gesture of argument. (39) He, leaning with his knee thus fixed and absorbed in the trance of spiritual bliss as the prime thinker of the wise, received there the respects from all the other sages present with their hands folded. (40) But when Lord S'iva, saw that the selfborn one, Lord Brahmâ, whose feet are worshiped, had arrived accompanied by the best of the enlightened and unenlightened, rose he to his feet and bowed he his head just like Vishnu did when He as Vâmanadeva welcomed Kas'yapa. (41) And so did the other perfected ones and great rishis, who verily from all sides followed their

Lord in offering obeisances. After that demonstration of respect Lord Brahmâ smilingly began to address Lord S'iva. (42) Brahmâ said: 'You I know as the controller, as the potency of both the father and the mother of the entire cosmic manifestation and as the one auspicious and supreme who is unchanging and immaterial. (43) You certainly from the favorable of your energy, by your personal expansion, o fortunate one, create, maintain and annihilate this universe that works like a spider's web. (44) Truly of you do the loyal and vowed brahmins derive the benefits of religion and economy instituted by Daksha, in preparing the sacrifices

for you in this world and regulating the necessary societal respect. (45) O most auspicious of the auspicious, to your lordship do the prescribed duties of the performer lead to higher worlds, the heavens and the transcendental and does one wonder why there for someone is also the opposite and the unfortunate of a ghastly hell. (46) But with the devotees who in full surrender at your feet perfectly see you present in all sorts of living beings and from within the Supreme make no difference between living beings, there is practically never the anger found, one finds with animalistic men. (47) Those who think everything is different, look for results and can't stand it when others are doing well; they who have given

up on the heart inflict in constant anger with others pain with harsh words. They do not need to be killed by you as they are killed by providence already. (48) When at some places persons bewildered by the insurmountable illusory energy of the Great Blue One [the Lord as Pushkaranâbha], have a different idea, will saintly persons out of compassion never use their prowess but have mercy instead, for everything is settled by providence. (49) O your Lordship, but of the great potency of the Supreme Person His material energy is the intelligence, that sees and knows everything, by the same illusory energy unaffected, so in this case, o Lord, you have to be of mercy with those who, out of their being enslaved, are bewildered at heart. (50) O Lord S'iva, you did what you had to do, putting an end to the complete of the sacrifice of the bad priests of Daksha who would get the result of the now unfinished sacrifice he held; from that sacrifice, not being granted your share, you have the right to take what's yours. (51) Let the performer Daksha get his life back, Bhagadeva get his eyes back, Bhrigu grow his mustache back and let Pûshâ as before have his row of teeth. (52) Let the god conscious whose limbs were broken and the priests who suffered from the weapons and stones, directly now, by your favor, o angered one, recover from their injuries. (53) O Rudra, let the portion of whatever is left of this sacrifice be yours

my dear Lord, so that that offering today may find its completion, o destroyer of the yajña. Chapter 7 The Sacrifice Performed by Daksha (1) Maitreya said: 'Lord S'iva thus pacified by Lord Brahmâ was fully satisfied, o mighty one; listen to what he, then smiling, said. (2) Mahâdeva said: 'O Lord of the created, I do not take offense to those whom I regard as children, I used the rod there for them who were deluded by the external of God. (3) Let there be a head of a goat for the Prajâpati whose head was burned to ashes and let Bhaga see his own share of the sacrifice with the eyes of Mitra. (4) Pûshâ who led the sacrifice will have to eat chickpea dough or food chewed for him, but the godly ones who did grant me a share of the sacrifice will fully recover. (5) The two arms of the As'vins [the twin protectors of medicine] and the hands of Pûshâ are there for them who have to miss those limbs and Bhrigu and the other priests may have the beard of the goat.' (6) Maitreya said: 'All who at that moment heard what the best of the benedictors had said were in their

hearts and souls satisfied, o dear one, and thus showed they, like we do, their appreciation. (7) Thereafter was Lord S'iva invited by the godly ones and the sages again headed by Bhrigu, to attend to the sacrifice for the divinity and together with the Liberal One (S'iva) and the one of the Veda [brahmâ] they went there. (8) Then they did it all, as Lord Bhava told them to, with the body of the living [Daksha] and the head of the animal of sacrifice. (9) Proceeding thus was with that head King Daksha, under the supervision of Rudra, reawakened from his apparent state of unconsciousness, upon which he the compassionate one saw standing before him.

(10) At that time became the polluted heart of the Prajâpati from seeing him, the Lord who rides the bull, as clean as a lake [just filled by the rains] in autumn. (11) Although decided to pray to Bhava, could it, with eyes full of tears, not be so because of the great surge of feeling upon remembering the deceased daughter. (12) With great effort as well pacifying his, of his love and affection bewildered, mind, prayed the Prajâpati who had come to his senses to him in praise with straightforward feelings. (13) Daksha said: 'What a great favor you did me in punishing me for the wrong I did; although you defeat, you never deny not even an

unqualified brahmin. Nor from you, nor from Vishnu, my Lord, there is neglect and thus there is certainty for the one engaged in sacrifice. (14) O great one, as the one who was created first from the mouth of Brahmâ in order to disseminate the teachings of self-realization, the vows and the austerity, you protect all the brahmins, with a stick in your hand, like someone protecting his herd. (15) You who by me, not aware of your reality, was insulted in the assembly by the arrows of unkind words, do not really take heed of that; seeing me sliding down to hell by defaming the most respectable, you saved me out of compassion and about that what you did out of your own mercy, your Lordship, I wish you to be pleased. (16) Maitreya said: 'Thus receiving forgiveness he, by Lord S'iva and Lord Brahmâ permitted the sacrifice, again began with it together with the priests, the ones of learning and the others. (17) To perform the sacrifice meant for Vishnu, did the brahmins settle for three kinds of offerings and offered they the oblation called purodâs'a in order to purify from having been in touch with Vîrabhadra and his men. (18) O Vidura, the moment the leader of the Yajña thus managed to sacrifice with the help of clarified butter and hymns from the Yajur Veda and in meditation was sanctified, appeared Lord Hari, the Supreme Personality. (19) At that time did all of them see the effulgence diminished of the ten directions because of the brightness of the effulgence of Him Himself, who was brought by Garuda [or Stotra] on his enormous wings. (20) With a dark complexion, garments like gold, a helmet dazzling like the sun, curling hair bluish like black bees, a face decorated with earrings, a conchshell, a lotus flower, a disc and arrows, a bow, a club, a sword and shield and many golden ornaments, did He, with all He had in His hands, look like a blossoming tree. (21) Garlanded with forest flowers He had the woman [Lakshmî] on His chest and only a small part of His lofty smiling glance was enough to please the whole world; at His side there were white fans waving and above Him one saw a royal canopy as white as the moon.

(22) After they saw Him arriving, all the demigods and the others led by Brahmâ, Indra and the three-eyed S'iva, immediately paid their respects by standing up from their seats. (23) Outshone by the luster of His glaring effulgence, they all fell silent and filled with awe they touched their heads bowing to pray for Adhokshaja, the Supreme Personality of Godhead. (24) Though His glory is beyond the comprehension of even the powerful ones of the soul in their different capacities, they could now by His grace offer their prayers seeing His transcendental form. (25) Daksha, who, taking shelter, was accepted with his rightful oblations of sacrifice

unto the master of all sacrifices, the supreme preceptor of all progenitors of mankind who is attended by Nanda and Sunanda [the most important servants of Nârâyana in Vaikunthha], then with great pleasure, a subdued mind and with folded hands offered Him his prayers. (26) Daksha said: 'Your Lordship now present, from the purity of Your own abode in full having returned here in perfect transcendence above all mental speculation, are the one without a second, the fearless controller of all matter, who, with her [Mâyâ] having entered the impure, is for sure the overseer and self-sufficient One.' (27) The priests said: 'All of us, not knowing about the truth of Your Lordship who is free from the influence of the material world, and being

of an intelligence of too great an attachment to fruitive activities from S'iva's curse, o Lord, know now of the name [Yajña] of this symbolic arrangement of religious sacrifice that goes in three departments for the matter of which we are in worship of the demigods.' (28) The members of the assembly said: 'On the path of repeated birth and death we have no place to take shelter; we are greatly troubled in this formidable fort of being timebound, that is infested by ugly snakes and in which the mirage of the material happiness of a home and a body forms a heavy burden. When we have to live by the dual ditch of distress and so-called happiness, the fear for wild animals, the forest fire of lamentation over the interest of ignorance and are afflicted with all sorts of desire, do we, with You who gives shelter, have

the protection of the lotus feet.' (29) Rudra said: 'O supreme benefactor, if I, desiring fulfillment in the material world, have my mind fixed on Your precious lotus feet that for sure are cherished and worshiped by the liberated sages, do I, with a compassion like that of Yours, not attach any value to it when ignorant people complain about a lack of regulation.' (30) Bhrigu said: 'From Lord Brahmâ down to all other embodied beings are those, who, under the influence of the insurmountable material energy, are bereft of the knowledge of their original self, submerged in the darkness of illusion and not situated in the one soul; they cannot understand Your

situation as the absolute of the reality. O Lord, You, as the friend of the surrendered soul, be kind to us.' (31) Brahmâ said: 'Trying to see Your person, this eternal form of You cannot be known through the different virtues of respect for acquiring knowledge, for the perceivable of the instruments of knowledge and their material basis is all distinct in regard of You. (32) Indra said: 'Surely is this transcendental form, o Infallible One, there for the welfare of the universe and is it a cause of pleasure to the mind and eye as You, in the possession of the eight weapons held up by Your arms, punish those who are envious of Your devotees.' (33) The wives of the attendants of the sacrifice said: 'This worshiping in sacrifice arranged by Brahmâ was devastated by Lord S'iva; may today the beauty of Your lotus-like vision, o Lord of sacrifice, sanctify what from the anger with Daksha became the stillness, alike that of the dead bodies of the sacrificial animals.' (34) The sages said: 'How wonderful o Supreme Lord, are Your activities to the labor of which for certain You are in the execution of Your potencies never attached; nor is Your Lordship so with the mercy of Your obedient servant, the Goddess of Fortune Lakshmî, one is in worship for.' (35) The perfected ones prayed: 'Immersed in the river of the mind of the pure nectar of Your pastimes do we as an elephant thirsty from the heat of a forest fire no longer remember that misery of being afflicted and do we as we are merged in the Absolute of it never wish to leave. (36) The wife of Daksha said: 'Be pleased my Lord with my respects for Your auspicious appearance, o abode of the Goddess; with Lakshmî as Your wife, You protect us. Our arena knows no beauty without Your arms, o controller, just like a headless person with a body only.' (37) The

local rulers said: 'In doubt of whether we have seen You with our material senses, You are, revealing Your eternal form, certainly seen as the inner witness from whom the entire world of illusion finds its certainty of existence, o possessor of all, as You with the elements appear as the sixth to the five of the senses.' (38) The great ones of yoga said: 'Those who, from seeing no one as dear as they see You, see themselves as existing in You and not as being apart from You, the Supersoul of all beings, o master, are very dear to You; so much more You without fail favor those souls, o Lord, who with that are with devotion in worship, o loving parent. (39) Unto Him in His personal form, who produced from His material energy in the

living entities the destiny of their different inclinations, variegated by the many material qualities to the creation, maintenance and annihilation in the material world and who by His internal potency caused that interaction of the modes to stop, we offer our obeisances.' (40) The Vedas in person said: 'Our respects unto You who are the shelter of the quality of goodness and the source of the austerity and penance in all religions transcendental to the modes of nature; I nor anyone else does really know You or Your situation. (41) Agni, the fire-god said: 'By Your effulgence I am luminous as the greatest fire and may I accept in sacrifice the five kinds of

offerings mixed with butter; I offer my obeisances to Yajña, the protector of the sacrifices, worshiped by means of the five kinds of hymns of the Veda.' (42) The godly said: 'Formerly at the devastation of the era [kalpa] did the liberated souls in their hearts meditate in philosophical speculation and conserving them, withdrawing them in Your abdomen, You in effect were certainly the Original Personality lying on the snakebed Ananta S'esha in the water taking rest; and now we see with our both eyes You moving on the path for the protection of us Your servants.' (43) The denizens of heaven said: 'Marîci and the great sages under the direction of

Brahmâ and Indra and the divinity led by S'iva, are to be seen as parts and parcels of Your body, o God; may we unto the Supreme Almighty for whom this whole creation is just a plaything, o Lord, always be in respect and offer You our obeisances.' (44) The Vidyâdharas [lovers of knowledge] said: 'After, by Your external potency having obtained the human body and having misidentified himself being in the body thinking in terms of 'I' and 'mine', does the ignorant person taking the body to be himself, follow even the wrong roads in distraction of material possessions, seeking his happiness in sense objects; but relishing the nectar from Your topics can he, even having drifted far away from that, be delivered.' (45) The brahmins said: 'You are the sacrifice, the offering of the clarified butter, the fire in person; You are the mantras, the fuel, the kus'a grass [to sit on] and the pots; You are the members of the assembly, the priests, the leader of the yajña and his wife, the demigods and the sacred ceremony to the fire, the offering to the forefathers, the soma-plant, the clarified butter itself and the sacrificial animal [see also: B.G. 4.24]. (46) In the past it was You who from within the waters, like an elephant does pick up a lotus, uplifted the world on Your tusks as the great boar incarnation [see canto 3.13]; playfully was the vibrating picked up by great sages like Sanaka as an offering of prayers in the form of a sacrifice, o knowledge of the Vedas in person. (47) You as that same person, we ask to be pleased with us who are awaiting Your audience, having fallen down from performing the sacrifice. By the singing of Your holy names do persons, o Lord of Sacrifice, attain the destruction of obstacles; unto You our respectful obeisances.' (48) Maitreya said: 'O blessed one, with Hrishîkes'a [Vishnu as the Lord of the senses], the protector of sacrifices, thus being glorified, did Daksha, purified, arrange to resume the sacrifice devastated by Vîrabhadra. (49) O sinless one, Lord Vishnu, the Supersoul of all beings and enjoyer of all sacrifices, having His share, was satisfied and then addressed Daksha. (50) Lord Vishnu said: 'I, Brahmâ and Lord S'iva as well, do not differ in being the supreme cause and Supersoul, the witness and the self-sufficient one of the material manifestation. (51) I myself having entered my own external energy composed of the modes of nature, o twice-born one, create, maintain and annihilate the cosmic manifestation and, according the activity, have a name to the cause for which I manifest. (52) Him the Supreme Brahmân that is without a second, is as one Supersoul with both Brahmâ and S'iva, but the living ones who are not conversant with this, think of them as being separate. (53) The way a person sometimes makes no difference between the head, hands and other parts of his own

body, so does My devotee make no difference between living beings. (54) He who of the three having one nature, verily, of the Supersoul in all beings, does not see the separateness, o brahmin, realizes the peace.' (55) Maitreya said: 'The foremost of all progenitors, thus being addressed by the Supreme Lord Hari, then, after worshiping what was His with the necessary ceremony, separately worshiped the demigods. (56) Since he with a concentrated mind had worshiped Lord S'iva to his own share and by the act of performance together with the priests had completed it as well for the godly ones and the others assembled, then took the concluding

[avabhritha] bath. (57) By as well granting the Supreme One His share, was thus for sure the perfection of the religious duty attained and did those three of divine service, this way having given the intelligence, leave for their abodes. (58) Satî, the daughter of Daksha, after formerly having given up her body, was born from the wife of Menâ [or Menakâ] who lives in the Himalayas , so I've heard. (59) As His beloved was Ambikâ [Durgâ or Satî], being attracted to no other, sure to accept him [s'iva] again as her husband, as the one goal, the original masculine of the person that lies dormant in the external feminine energy. (60) This story about S'ambhu [Lord S'iva as the one of all beings] who devastated the sacrifice of Daksha, I heard from a great devotee and disciple of Brihaspati: Uddhava. (61) The person who, after hearing this pure pastime about the way of the Supreme, always with faith and devotion tries to recount it, will find fame, longevity and the destruction of his sins, being cleared of all material contamination, o descendant of Kuru. Chapter 8 Dhruva Leaves Home for the Forest (1) Maitreya said: 'None of the ones headed by Sanaka or the other sons of Brahmâ - Nârada, Ribhu, Hams'a, Aruni and Yati - stayed at home; they for sure lived the celibate life [ûrdhva retasah, sending their seed upwards]. (2) O slayer of enemies, Mrishâ, the wife [and sister] of [another son of Brahmâ called] Irreligion produced the two [sons] Bluffing and Cheating, but they were taken by [a demon called] Nirriti who was without children. (3) From those two were born Greed and Cunning and, o great soul, from the both of them there were Anger and Malice. On turn from the both of them there were Kali and the sister called Harsh Speech. (4) O best of the truthful, from Harsh Speech did Kali produce

Fearfulness and Death and of those two combined were produced Excessive Pain as well as Hell. (5) In short I so explained to you the cause of devastation; your soul its contamination will be washed off if you, as one of piety, hear of this description three times, o pure one. (6) Now following, I will describe the dynasty famous for its virtuous activities, o best of the Kurus, that evolved from the Manu called Svâyambhuva, who was a part of a plenary portion [brahmâ] of the Personality of Godhead. (7) Uttânapâda and Priyavrata, the two sons of Queen S'atarûpâ and her husband, as being part of the plenary expansion [brahmâ] of the Supreme Lord

Vâsudeva, were there for the protection and maintenance of the world. (8) Of the two wives of Uttânapâda, Sunîti ['the one of good conduct'] and Suruci, was Suruci ['the one delighting'] far more dear to the husband than the other one who had a son called Dhruva ['the immovable one']. (9) When once the king was patting the son of Suruci named Uttama ['the one of excel'], whom he had placed on his lap, did he not welcome Dhruva who also tried to get on his lap. (10) Queen Suruci who, being too proud, was envious, made the child of the co-wife, Dhruva, who tried to get up to him, listen to her, speaking so that the king could hear it. (11) 'My dear

child, you do not deserve to seat yourself where the king sits, that place belongs to me because, although you were born as a son of the king, you were not born from my womb. (12) O child, try to understand of yourself that, because you are not my own but from the womb of another woman, the matter you desire is out of your reach. (13) If you so desire, you can only by means of penance, having satisfied the Person of God and by His mercy having found yourselves a place in my womb, seat yourselves on the throne of the King.' (14) Maitreya said: 'Pierced by the harsh words of his stepmother, he out of anger began to breathe heavily, as a snake struck by a

stick, and when he saw how his father looked on as a silent witness, began he to weep and went he to where his mother was. (15) Having heard from the others what had happened lifted Sunîti her heavily breathing son, whose lips were trembling, on her lap feeling very sorry over what was said by the co-wife. (16) Losing her composure the woman lamented with a fire of grief which, in remembrance of the things said by the other wife, burnt like dry leaves and spoke she through the haze of tears that fell from her lotuslike face. (17) Gasping for air the lady found no way to avert the danger and said to her son: 'Do not wish others anything inauspicious, my dear son, a person will have to suffer himself from the ill he wishes others.

(18) The truth of what mother Suruci has told you about having taken birth from the womb of me, the unfortunate one, and that you grew up on the milk from that breast, is that the king became ashamed or in other words, that he regrets having accepted me for his wife. (19) If you desire to occupy the throne as also Uttama does, then just engage yourselves in the worship of the lotus feet of Adhokshaja, the Lord of Transcendence, my dear son, without being envious, for all that your stepmother has told you is factual. (20) The unborn One [your great-grandfather, Brahmâ] no doubt acquired his supreme position in the universe with the qualifications to create, from worshiping the One of whom we know the lotus feet and who can be

approached by the ones who conquered the mind in selfregulation. (21) Likewise, found the Manu, your worshipable grandfather, his liberation thereafter; he who in worshiping with unflinching devotion and by great charity in executing sacrifices, achieved the divine in earthly happines, that is difficult to achieve by other means. (22) With Him, the Kind One taking care, my dear boy, you also should take shelter like everyone else desiring liberation has to figure out the path of the lotus feet; keep with determination, from your original nature, your mind fixed upon the devotional service of the Original Personality of God. (23) Looking for others who could ease your difficulties I know no one else to go for but Him, the

lotus-eyed One, my dearest, who is sought by the herself eagerly sought Goddess of Fortune with a lotus flower in her hand.' (24) Maitreya said: 'Thus having heard the purposeful words of the mother left he his father's house, mindfully keeping himself under control. (25) Nârada who came to hear about it and knew what he was about to do, was surprised and with the hand, that could expel all sin, touching his head, he exclaimed: (26) 'Oh that might of the rulers! Unable to tolerate any infringement on their prestige, this one being only a child, took offense at the unpalatable words that came from his stepmother.' (27) Nârada then said: 'Why is it my dear boy, that with you, presently finding no respect being insulted, I cannot see the attachment to sports and games normal for boys like you? (28) Even though you see no alternative, what reasons, other than being illusioned, would there be for people to be dissatisfied in this world wherein one by ones karma is separated from one another? (29) Therefore you should be satisfied, dear one; whatever the nature of what destiny prepares a person, is by an intelligent person seen as a way towards the Supreme. (30) Isn't it therefore so, as I am convinced is the case, that the yoga your mother told you to do for elevating yourself to His mercy, is too

difficult for a person like you? (31) The greatest sages, who were on the path of detachment for many births, never came to understand what they were looking for, despite of being in the full of the severest austerities. (32) For this reason, stop now with this resolve of yours, it'll take you nowhere. Just reserve that for the future, you'll see that there will be ample opportunities for yourself then. (33) Any person who is satisfied with whatever happiness or distress that destiny prepares him, is able to reach with his embodied soul the side opposite of darkness. (34) To what is better one should feel pleased, to what is of a lesser quality

one should be compassionate and to what is equal one should be friendly; thus fostering no desires one is never affected by tribulations.' (35) Dhruva said: 'This balance of mind you talk about o Lordship, is of those who are merciful to people who are affected, but for persons like us it is very difficult to see it the way you said it. (36) It is from being born a ruler that I'm not that tolerant; pierced by the harsh words of mother Suruci I cannot keep my heart [to what you said]. (37) Please tell me of an honest way to pursue my desire for such a superior position in the three worlds, o brahmin, as not even others like my father, grandfather and

forefathers could acquire. (38) Your honor, being born as a true part of Lord Brahmâ, do you, playing the vînâ, like the sun travel all over the world for the sake of its welfare.' (39) Maitreya said: 'Thus hearing what he told him, was Nârada very pleased, whereupon he compassionately replied to give the boy good advice. (40) Nârada told him: 'That path your mother told you about is certainly your ultimate destination; render the Supreme Lord Vâsudeva your service by fully absorbing Him in your mind. (41) One who in the name of duty, virtue, gratification and liberation

desires after the goal of life of the soul, should in that only be for the cause of serving His feet. (42) To that, my dear, with my blessing, go to the bank of the Yamunâ and be purified by the sacredness of the Madhuvana forest where the Lord is always present. (43) When you have taken a bath in that river there, the Kâlindî [the name of the mountain where the Yamunâ finds her source], which most auspicious the right way is performed three times a day, you should seat yourself having prepared a sitting place. (44) Through the threefold of breath control [prânâyâma: controlling the in-, the outgoing and balanced breath] gradually giving up the impurities of one's thinking to the life's air and the senses, should one,

with a mind unperturbed, meditate upon the Supreme Spiritual Master. (45) Always prepared to be merciful, with His pleasing mouth and typical look, His straight nose, high brows and intelligent forehead, is He the beauty of the demigods. (46) Youthful, attractive in all His limbs and with lips as red as a rising sun, is He the shelter of the surrendered, transcendental in every respect; the Worthy One merciful like the ocean. (47) Marked with the S'rîvatsa [a few white hairs on His chest] and of a deeply bluish color, He is the original Personality, garlanded with flowers, showing the conchshell, the disc, the club and lotus flower in His four hands. (48) His helmet, pearl earrings, necklace, bracelets and the Kausthuba jewel, He wears to garments of yellow silk. (49) He has small bells of gold around His waist and His ankles and is of a superior calm, peace and serenity pleasing as well the eye as the mind. (50) He takes His place on the whorl of the lotus of the hearts of those who in worship unite in the light of the glittering nails of His lotus feet. (51) One should this way always see the Lord His smiling, so affectionate with the devotees, and thus in full attention with one's mind meditate on the greatest of all benedictors. (52) The mind thus meditating the very auspicious

form of the Supreme Lord is, being transcendentally enriched, very soon freed from all material contamination and will never lead away from that position. (53) Please hear from me the very, very confidential mantra to chant, o prince, from which, done for a seven nights, a person may see the beauty of the beyond. (54) 'Om namo bhagavate vâsudevâya' [my respects for Vâsudeva, the Supreme Lord]; with this mantra [called the dvâdas'âkshara-mantra] should the learned one exercise respect for the physical of the Lord, the way it should be done, with the diverse paraphernalia and as someone conversant with the differences to place and time [des'a-kâla-vibhâgavit]. (55) One purifies with the help of water, garlands of forest flowers, roots, the diverse fruits and vegetables, fresh grass, buds, bark and with the respect of tulsî-leaves, which are very dear to the Lord your master. (56) One may begin with procuring and worshiping a deity made of physical elements like earth and water [clay], or, as a great personality, be of full self-control and in peace control one's speech and eat frugally from whatever the forest offers. (57) To that should one meditate on the intriguing activities performed by the Supreme Lord of Wisdom, the way He, by His own potency, so inconceivably incarnates out of His own will. (58) To be in service of the Supreme Lord as I told you is

the recommendation of the previous teachers of example who one, within one's heart, for sure should respect with the mantras, as they are the embodiment of them. (59-60) Thus with one's body, mind and words simply thinking of the Lord, is, engaged in the service, the Supreme Lord to the regulations of bhakti worshiped. The devotees engaged sincerely and seriously does the Lord, who brings love, reward what they desire in regard of the spiritual life and benefits [the so-called purushârthas] of the conditioned souls. (61) In complete detachment from all sense-gratification must one, being serious in bhakti-yoga about one's liberation, unrelenting exercise a respect that is steeped in love for Him directly.' (62) Thus being addressed by him, circumambulated the son of the king him offering his obeisances and went he to the Madhuvana forest which, imprinted by the feet of the Lord, was the right place to be. (63) When he thus had withdrawn himself entering the forest, thought the respected sage it wise to pay the king a visit in his palace; and seated there comfortably, he spoke to him. (64) Nârada said: 'Dear King, what are you thinking so deeply about with a wry face - have you lost your grip on the gratification, the religion or the economy?' (65) The king

replied: 'O brahmin, my sweet boy, my son, although he is only five years old and actually a great personality and devotee, have I, being too attached to my wife and too hard of heart, banished from here together with his mother. (66) I worry whether, without being protected by anyone in the forest, o brahmin, the helpless boy whose face is like a lotus, hasn't been devoured by wolves, in his, emaciated of hunger, in fatigue lying down. (67) Alas, how cruel was I, being conquered by a woman; just imagine how most hard hearted I refused to be affectionate with him when he out of love tried to climb on my lap.' (68) Nârada said: 'Do not, I say, do not be

aggrieved about your son. He is well protected by the Godhead, o master of men, you don't know how widespread his influence is all over the world. (69) The boy is quite capable; after performing what is impossible for even the greatest around, will he, to the better of your reputation, directly come back to you, dear King.' (70) Maitreya Muni said: 'The king, hearing of what Nârada had told him, began to think about him and fell in neglect with his opulent kingdom. (71) Meanwhile was, after taking a bath, fasting that night, the Original Personality worshiped [by Dhruva] with perfect attention as Nârada had advised. (72) For the first month worshiping the Lord, he only ate, to the bare necessity of preserving his body, fruits and berries in the morning after every third night. (73) The next month the innocent boy continued his respect for the Almighty, eating every sixth day as mentioned, preparing daily his food from grasses and leaves gone dry. (74) The passing third month long he drank each ninth day water only, fully absorbed in his respect for the Lord of Wisdom, Uttama S'loka. (75) That way continuing into the fourth month, each twelfth day he ate air only, controlling his breath, meditating in worship of God. (76) By the fifth month still in control of his breath, stood the son of the king, meditating on the Creator, on one leg like a column without moving. (77) In every respect concentrating the mind in the heart, meditated he the resting place for the senses and their objects, not looking for anything else but the form of the Supreme Lord. (78) Keeping his mind focussed on the foundation, the cosmic intelligence of the reality, the master of the primal ether [pradhâna] and the person, the Supreme Spirit, began all the three worlds to tremble. (79) As he remained standing on the one leg pressed he, the child of the king, with the one half [of his body] the earth down with his big toe bent, just like the king of

elephants does who as a boat balances left and right with every step. (80) He thus confining the life air, in the full of his meditation having stopped his breathing and closed all gates of the body, was suffocating all the worlds and soon all the great ones from all places sought their refuge with the Lord. (81) The godly said: 'We never saw anything like this, o Supreme Lord; the flow of the universal breath is obstructed; therefore do we all approach You, the reservoir of all existence so kind to the needy, to take shelter with Your Honor to save us from the calamity.' (82)

The Supreme Lord replied: 'Fear not, this choking of the life air happens on account of the son of King Uttânapâda who is in deep thought of Me; I will ask the boy, strong in his determination of penance, to stop with this. Please return to your homes.' Chapter 9 Dhruva Returns Home from the Forest (1) Maitreya said: 'They [the demigods], thus being freed from all fear, offered the Lord of the extraordinary their obeisances, upon which they returned to their three worlds. The Lord with the thousand faces [sahasras'îrshâ, the original Vishnu] then went

from there to the Madhuvana forest desirous to see him, His servant [Dhruva]. (2) He who from the maturity of his meditation was seeing Him, brilliant as lightening manifested on the lotus of his heart, all of a sudden noticed that He had disappeared, but looking around he saw Him right before him in the same form. (3) With Him present before him, he, confounded, fell to the ground; prostrating his body like a rod, offering Him his obeisances, and while looking at Him, was the boy as if he was drinking Him, like he was kissing Him with his mouth and embracing Him with his arms. (4) Seeing that he wanted to glorify Him, but lacked the experience for it, did the Lord, who is the prayer in accord with the scripture in the heart of

each, understanding the boy, mercifully touch his forehead with His conchshell. (5) By that receiving the inspiration to be able to say just what he wanted, could he, offering his prayers in the love of his devotion, understand what the supreme of the soul was all about and that he, one step at a time, would be the Dhruva of renown and fame who could not be denied his own world. (6) Dhruva said: 'Let me offer my obeisances to You, the Supreme Lord and Original Person, who as the One within, from His internal potency commanding the universal energy, entering my words and breath has brought to life my passive senses as well as my other limbs, my hands, legs and skin. (7) Certainly are You the One, Supreme Lord, who, after by His own potency creating this vast outer world called mâyâ - that unlimited complete of the reality with its modes - has entered as the Original Personality, appearing in the temporary qualities variously the way fire does in firewood. (8) Like a man awakening from his sleep, could the one [brahmâ] of surrender to You, see this whole universe through the knowledge given by You, o my Lord; in relation to You as the shelter of all who desire liberation, how can anyone who is of learning forget about Your lotus feet, o friend of the distressed? (9) It suffers no doubt that for those, who under the influence of the outer world are missing the right conception and worship You for other purposes, You are, as the cause of

liberation from birth and death, like a desire tree; and You are that even for persons in hell who desire a gratification that is only appealing to their senses. (10) That which is the bliss of the embodied, derived from the impersonal spirit can't compare to the bliss derived from meditating on Your own, o You Magnificence, Your lotus feet and the hearing of the topics from the ones who love You. And what to say comparing it to the bliss of those who from their high positions have to fall down destroyed by the sword of death? (11) I pray to enjoy the intimate association of those who are constantly engaged in Your devotional service, o Unlimited One; of those great devotees by whose purified hearts one can easily cross the terrible and vast ocean of dangers that is the material existence; that I go mad of

drinking the nectar of the stories about Your qualities. (12) They, so high, my dear Lord, never think of the material body, their relating to their sons, friends, home, wealth and wife; they, o One of the Lotus Navel, have achieved the association with those who in their hearts are always after the fragrance of Your lotus feet. (13) The animals, trees, birds, reptiles, gods, demons and men, driven by the material energy are found throughout the gross of the universe in varieties of existence and are for several reasons seen and not seen, o Unborn One, that I know, but this I do not; from this transcendental form, o Supreme One, I do not know but the end of my argument. (14) At the end of each epoch is all of this universe

withdrawn in the belly of the Supreme Person lying down in retrospect in the company of Ananta S'esha as His bed; from the ocean of His navel sprouted the golden sphere, with Brahmâ on the whorl of the lotus. Him, that Supreme Lordship I do offer my obeisances. (15) You are the eternal of liberation, the uncontaminated, the Supreme Soul full of knowledge, the changeless, the authentic Original Person, the Supreme Lord and ruler of the three modes, the continuing intelligence through all actions of the intellect, the transcendental vision and witness, the maintainer, enjoyer and the one that is different from all. (16) You, in whose opposite nature the various energies of knowledge and ignorance are always found and who is that continuing Brahmân, the cause of the material manifestation, the original one and

unlimited that is simply blissful, I offer my respects. (17) Compared to other benedictions are Your lotus feet for sure the true one, o my Lord, and although as such You are thus the personification of the goal of life of each person, o beloved Fortunate One, do You, eager to bestow Your mercy, maintain the poor of heart like I am, the way a cow does a calf.' (18) Maitreya said: 'Then, thus truly being worshiped by the fine intelligence of his good intentions only, spoke the Supreme Lord, who is always in favor of His devotees, after first having congratulated him. (19) The Supreme Lord said: 'I know of the determination within your heart, o son of the

king. Since you are sworn to piety, I shall give to you, even though it is difficult to fulfill, all that good fortune. (20-21) Never, My good boy was there such a brightly glowing place known as the planet of Dhruva, around which all the other planets and constellations of stars are circling like a group of bulls does stationary around a central pole [for crushing grain]. It is the planet around which, keeping it to their right, along with the stars, all great sages of the forest, whose lives stretch beyond a millennium, like Dharma, Agni, Kas'yapa and S'ukra, move circumambulating. (22) As soon as your father has left for the forest, will you be awarded the whole world. It will be under the pious protection of your rule for thirty-six thousand years without decay in the full sense of power.

(23) When your brother Uttama, being killed in hunting, is sought in the forest by the all too afflicted mother, will she run into a forest fire. (24) After performing great sacrifices for Me, the heart of all sacrifice, and having distributed great charities, you will also, after having enjoyed the blessings within this world, at the end of your life be able to remember Me. (25) Thereafter you will head for My abode that is worshiped on all planets and is situated above those of the rishis and having gone there, you will never come back.' (26) Maitreya said:

'After thus assuring the boy His personal protection, returned He, the honored and worshiped Supreme Lord who has Garuda in His flag, to His own place with him looking on. (27) Although with the result of service Dhruva had of his determination achieved the feet of Vishnu, was he not very pleased with the satisfaction obtained and returned he home.' (28) Vidura said: 'Why is it that he, with the very affectionate worship of His lotus feet obtaining the in one lifetime rarely achieved supreme position of the Lord, having reached that far, being so wise, felt not fulfilled within his heart? (29) Maitreya replied: 'By his stepmother's harsh words was he pierced in his heart and remembering them all and not desiring liberation from the Lord of salvation, he so suffered grief. (30) Dhruva said to himself: 'What by their trance the four Kumâras, those infallible celibates, never could achieve in one birth, I've understood within six months, but achieving the shelter of His lotus feet I fell down because I had my mind on other things than Him. (31) Oh alas, just see the unfortunate of my bodily consciousness; having approached the lotus feet of Him who can cut all bonds, I have prayed for that which is perishable. (32) My intelligence was contaminated by those intolerant ones of God who are doomed

to fall down and so I most ignorantly could not accept the truth of the instructions of Nârada. (33) Like dreaming in my sleep I sought my refuge with the illusory energy of the divine, complaining from within my heart; seeing it in opposition I, under the influence of the outer world, lamented that my brother was my enemy, although he is only of the temporary. (34) This, what was prayed for by me, is as useless as a treatment given to someone whose life has already ended; after satisfying the Soul of the Universe by austerities, which is very difficult to do, I prayed with the One of Cutting with the World, for a repetition of birth and death, and am thus without fortune. (35) From Him, willing to offer me His full independence

I, alas, of material foolishness, asked for material prosperity; it is like a poor man who asks a great emperor that is impressed by his virtue, for a few broken grains of husked rice.' (36) Maitreya continued: 'My dear Vidura, for sure take persons, like yourself, who are eager to taste the dust of the lotus feet of the Lord of Liberation, in serving Him, no interest for themselves in that which is automatically achieved by it; they consider themselves very rich. (37) Having heard that his son had returned as if he had risen from death, could king Uttânapâda, not believe why a sinner like him would befall such a good fortune. (38) Keeping faith in the

words of devarishi Nârada, was he overwhelmed by the tidings the messenger brought and being very satisfied, he offered him a highly valuable pearl necklace. (39-40) Very eager to see his son, he in great haste got on a gold ornamented chariot drawn by the finest horses and left he, accompanied by the sound of conchshells, kettledrums, flutes and the chanting of hymns, the city together with the brahmins, the elderly and his officers, ministers and friends. (41) Both his queens Sunîci and Suruci got, decorated with gold, together with Uttama on a palanquin and joined the procession. (42-43) Seeing him approaching a small forest nearby, the king hurried down from his chariot and was immediately overwhelmed with love as he

came near him. Emotional of his great anxiety he with both his arms for a long time embraced his son, whose bondage of endless material contamination was destroyed by the Lord His lotus feet. (44) Thereupon smelling his head over and over, bathed he, who saw his greatest desire fulfilled, his son with the water cool from his eyes. (45) After respecting his father's feet receiving his blessings, he bowed his head to his two mothers and was honored by the foremost of the nobles. (46) Suruci, picking up the innocent boy that had fallen at her feet, embraced him and spoke, choked with tears, to him the words: 'May you live long'. (47) Anyone with

whose qualities and friendship the Supreme Personality, Lord Hari, is pleased; unto him do all living beings, like water of itself flowing to the lowest position, offer respect. (48) Uttama and Dhruva both overwhelmed with affection embraced one another over and over, with their hairs standing on end, while they let their tears run freely. (49) Sunîti, his mother, embracing her son more dear to her then her life air, gave, being satisfied touching his body, up all grief. (50) There and then, o heroic one, he was wetted auspiciously by the incessant tears from the eyes and the milk that started flowing from the breasts of the mother of this hero. (51) The people around offered her, the queen, praise: 'The fortune of your son will vanquish all your pains now he has returned in order to protect the face of this earth, after being lost for such a long time. (52) The Supreme Lord, who can deliver one from the greatest danger, must have been honored by you, conquering death so difficult to overcome, as do great saints meditating constantly on Him.' (53) Dhruva, thus praised by the people around, was by the king together with his brother placed on the back of a she-elephant and that way pleased and glorified, he returned to his capital. (54) Here and there, from rows of banana trees and young

betel nut trees, were brilliant, arched gateways erected that looked shark-toothed with their bunches of flowers and fruits. (55) At each gate there was the decoration of hanging mango leaves, cloth, flower garlands and strings of pearls, together with pots filled with water and burning lamps. (56) With its surrounding walls, city gates and houses, were the domes of the palace glittering on all sides, beautifully decorated as they were with golden ornaments. (57) The squares, lanes and rooftops were thoroughly cleansed and sprinkled with sandalwood water and provided with auspicious presentations of fried rice, barley, flowers and fruits. (58-59)

Seeing Dhruva on the road, showered here and there the women of the houses, uttering affectionate blessings, showered him with white mustard seeds, barley, curd, water, fresh grass, flowers and fruits, and thus hearing their very pleasant songs he entered his father's palace. (60) In that fine mansion bedecked with inlays of precious stones he, under the constant care of his father being elevated to the divine, lived there like a god. (61) It had seats and furniture of gold and very valuable ivory beds with golden embellishments and bedding white like the foam of milk. (62) The walls, made of marble, had precious gems in them and also the lamps that shone with jewels were held by female figurines made of precious stones as well.

(63) Also the gardens were very beautiful with various heavenly trees, pairs of singing birds and the humming of mad bumblebees. (64) Emerald staircases lead to ponds full of lilies and blue lotuses, swans and ducks and flocks of geese, and cranes that dwelt nearby. (65) The saintly king Uttânapâda under the influence of hearing and seeing his totally wonderful son, felt extremely happy about the supreme of his wonder. (66) When he saw that Dhruva was mature enough of age, made the king him, with the approval of his loving subjects and ministers, the master of the world.

(67) He, this king of Vishnu, pondering over the salvation of his own soul, considered himself also old enough and went detached into the forest. Chapter 10 Dhruva Mahârâja's Fight with the Yakshas (1) Maitreya said: 'Dhruva [''the immovable one'] married Bhrami [meaning: turning around], daughter of the Prajâpatî S'is'umâra ['the dolphin', 'the galaxy'] and named her sons Kalpa ['epoch'] and Vatsara ['tropical year']. (2)

With another wife called Ilâ ['the comfort'], a daughter of Vâyu [the demigod of the air], did the powerful one beget a son called Utkala ['the one who carries the load'] and a jewel of a girl. (3) But Uttama ['the one of excel'], Dhruva's brother who did not marry, was during a hunt in the Himalaya range killed by a very powerful Yaksha [an evil spirit]; his mother [suruci] followed thereafter. (14) Dhruva hearing about the death of his brother swore, filled with lamentation, angered revenge and got on his chariot of victory to leave for the city of the Yakshas. (5) Heading in the northern direction the king saw in a

valley of the Himalayas inhabited by followers of Lord S'iva, a city full of ghostly people. (6) There the mighty-armed one blew his conchshell resounding, o ruler, fearfully in the sky in all directions so that the wives of the Yakshas became most afraid. (7) Thereupon appeared the very powerful soldiers of Kuvera, who couldn't tolerate the sound of the conchshell, and attacked him with all kinds of weapons. (8) He, the hero and powerful bowman, with all of them falling over him, could fight many adversaries simultaneously and killed them one after another, shooting his arrows three at a time. (9) By those arrows

aimed at their heads, lauded they that action of him, being convinced of the fact that they without fail for sure all would be defeated. (10) Unable to tolerate that they would be trampled like serpents under his feet, tried they to retaliate, striking back with twice as much arrows at the same time. (11-12) Eager to counter the actions of him and his charioteer, they, a 130.000 men strong, very angry showered thereupon all kinds of feathered arrows, bludgeons, swords, tridents, pointed lances, spears and fire weapons. (13) Behind that constant shower of weapons disappeared the master of war, like a mountain covered by an outpour of rain, completely out of sight. (14) In the sky resounded a tumult of disappointment from the perfected ones witnessing the fight who assumed that this grandson of Manu, setting like the sun in the ocean of Yakshas , had been killed. (15) The Yakshas exclaimed that the victory was theirs, but then from the fighting appeared his chariot like the sun does from the mist. (16) His twanging divine bow created the lamentation of his enemies, scattering the different weapons with his arrows just like the wind scatters an array of clouds. (17) The sharp

arrows released from his bow had pierced the shields and entered the bodies of the demons, just like thunderbolts do over mountains. (18-19) The battlefield, as it bewilders the mind of heroes, began to glimmer from the by the arrows severed heads with garlands and turbans, beautiful with earrings and helmets, and the cut off thighs and arms that with beautiful bracelets and armlets were like golden palm trees. (20) The remaining soldiers of whom most of them had their limbs wounded by the arrows from the greatest of warriors, fled in all directions, like elephants defeated by a lion. (21) At that time seeing that none of the enemy soldiers were left

standing, desired the best of all men to see their city, but he didn't enter it for one can't be sure of the plans of a mystical enemy. (22) When the one with the finest chariot, apprehensive about a counterattack from his enemies, was talking to his charioteer, was a loud sound as from the ocean heard that could be recognized as made by the wind of a duststorm coming from all directions. (23) In a moment the sky was covered by a mass of dense clouds that everywhere glittered with lightening accompanied by a threatening thunder from all sides. (24) O faultless one, there was an inundation of blood, mucus, pus, stool, urine and marrow and trunks of bodies falling from the sky in front of him. (25) Then in the sky could be seen a downpour from all directions of a mountain of clubs, bludgeons, swords, maces and a hail of big stones. (26) Serpents breathing like thunder vomited fire with angry eyes and groups of mad elephants, lions and tigers were encroaching. (27) As if the last of days had arrived flooded the sea in all directions the earth with fierce waves coming forward, producing a tremendous sound. (28) These kinds of phenomena are created by the demons, who heinous in their demoniac nature, try to frighten the less intelligent. (29) The great sages cognizant of the highly dangerous mystic power by the demons directed against Dhruva then united to support him and help him out. (30) They said: 'O son of Uttânapâda, may the Supreme Lord carrying the bow called S'ârnga be the Godhead that kills all the enemies of the surrendered souls in order to remove their distress; it is also the hearing and chanting of His holy name that immediately helps men fully over the insurmountable of death, o Dhruva.' Chapter 11 Svâyambuva Manu Advises Dhruva Mahârâja to Stop Fighting (1) Maitreya said: 'After having heard the words of the sages, touched Dhruva water and fixed he on his bow an arrow made by Nârâyana. (2) As he joined this weapon of Nârâyana to his bow, quickly the illusions created by the Yakshas were vanquished, o Vidura, just like pleasures and pains are upon the rise of knowledge. (3) With the weapon given fixed on his bow, there sprang out golden arrows with feathers like the wings of swans that, with the tumultuous sound of peacocks entering a forest, entered the enemy soldiers. (4) From those sharp pointed arrows were the Yakshas, here and there on the battlefield, terribly agitated and rushed they towards him in anger, with uplifted

weapons, like serpents with raised hoods against Garuda. (5) By his arrows he cut through the arms, legs, necks and bellies of all the Yakshas coming forward in battle and sent them to the abode above the sun to which at all times the ones who send their seed upwards [the celibates] go. (6) Seeing those Yakshas by the one of the finest chariot being killed, while they factually were without offense, approached the grandfather, the Manu, together with the great sages, from his mercy the son of Uttânapâda to instruct him. (7) Manu said: 'Enough my son, with an escalation of anger you're on the path of ignorance and sin, the way you're killing these Yakshas who never wronged you. (8) O dear, this undertaking to kill the Yakshas who didn't sin, is not befitting our family and is in truth forbidden. (9) Surely my best, you are aggrieved by the death of the brother you care about, but now the offense of one Yaksha has lead to the killing of the many of his associates. (10) This killing of living beings, is certainly never the way of those who are honest in following on the path of the Lord of the Senses; taking the body for the self one is like the animals. (11) With meditation on the Supersoul within all living beings, you have reached the abode of Lord Hari, who is so difficult to propitiate and have you attained the supreme position of Vishnu.

(12) Being such a person, by Him always in remembrance of what is His and also being held in regard by the devoted ones, how then could you, vowed to the saintly an example, undertake such an abominable thing? (13) Being of universal tolerance, friendship and mercy towards all living beings, one is also balanced and with that is the Soul of All, the Supreme Lord very pleased. (14) Pleasing the Supreme Lord is a person liberated from the modes of material nature and freed from the worries of his individual existence; he achieves the spiritual bliss of the Unlimited [brahma nirvânam]. (15) From the five elements of matter man and woman evolved and of their sexual life there came about even more men and women in this world. (16) Thus, o King, does, by the illusory energy of the Supreme Self, the creation, maintenance and annihilation and the interaction of the modes take place. (17) Like iron moved by a magnet then, must this manifested world be considered as moved by the remote cause of the unmanifest, uncontaminated, Original Person of Wisdom. (18) Divided by the force of Time, that is the Supreme Lord who, even though His potency acts upon the three modes, is the non-doer who is never the killer although He kills, takes no doubt however, this all place because of the inconceivable

power of the Almighty. (19) He the infinite Time puts everything to an end; without a beginning He is the beginning of everything; without decreasing He causes the living to be born and the finite to be killed by death. (20) No one is really His ally or His definite enemy; of the Supreme in the form of Time, entering equally the living beings, are of His moving the ones of karma and the other material elements following behind, like particles of dust moved by the wind. (21) Free from a short or long lifespan as is the case with the beings of birth, is the Almighty ever situated in His own transcendendental position and awards He the living beings subject to the laws of karma. (22) Some explain that karma [or being divided in fruitive action] as arising from one's particular nature or as brought about by others, o protector of man; some say it's due to Time, others refer to fate, while still others ascribe it to the desire of the living entity. (23) Dearest one, for sure therefore no one can ever know the grand design of the Original Cause, the Unmanifested of the Transcendence of Him who gives rise to the various energies. (24) Never, my son, are also all these who are followers of Kuvera [the divine treasurer] the killers of your brother; the cause of birth and death of a living entity, my dear, unfailing lies with God. (25) He creates the universe and for sure maintains and annihilates it also; moreover no doubt He from being without ego, does not get entangled by the activities of the modes of nature. (26) This Supersoul, controller and maintainer of all beings, making use of the force of His own external energy, brings forth, devours and fosters. (27) Unto Him, so sure the Supreme of death and immortality, my dearest, that is in all respects the ultimate goal of surrender of the world, do all the devoted ones bear offerings, without fail being controlled therein like bulls by a rope through their nose. (28) Five years of age only you left your mother aggrieved at heart by the words of your

stepmother and went to the forest to worship the Lord by austerities and thus you achieved a topmost position over the three worlds. (29) With that of Him in mind, my best, turn yourself, free from anger, to the one infallible spiritual self [the brahman] situated in the transcendental and try to discover the uncontaminated from which all of this dividedness appears to be untrue. (30) By at that time rendering service to the Supersoul of the Supreme Lord, who, having all potencies, is the unlimited reservoir of all pleasure, you will very soon untie the knot of illusion of 'I' and 'mine' and thus be firmly fixed. (31) Just control your anger -

it is the enemy of all goodness - and all good fortune will be yours; the constant hearing of this, my dear King, will act as a medicinal treatment on a disease. (32) Never should a learned person who desires the soul its freedom from fear, be under the control of anger, for everyone fears the person overwhelmed by it. (33) You've been in offense towards the brother of S'iva, Kuvera, angrily killing the Yakshas who you thought killed your brother. (34) Forthwith pacify him, my son, offering him your obeisances respectfully with gentle words, before the wrath of the great ones will affect our family.' (35) Manu Svâyambhuva after thus giving instruction to his grandson received from him his obeisances and went together with the sages to his abode. Chapter 12 Dhruva Mahârâja Goes Back to Godhead (1) Maitreya said: 'Having learned that Dhruva, with his anger lingered, had refrained from killing, did Kuvera, the master of the treasury, worshiped by the Cârana's, Kinnaras [singers and indwellers of heaven] and Yakshas, then appear there and spoke he to Dhruva who stood with folded hands before him. (2) The master of the treasury said: 'O son of the ruler, I am very glad with you o sinless one, because under the instruction of your grandfather you gave up the enmity that is so difficult to avoid. (3) Nor did you kill the Yakshas, nor did the Yakshas kill your brother; for it is the Time that is really the master of annihilation and generation of all the living. (4) With the misconceptions of 'I' and 'you' appears it, from ignorance, to the intelligence of a person who follows the bodily concept just to be like in a dream; it is that which is the cause of bondage and misery. (5) Therefore come Dhruva - all good fortune to you - to the respect for the Supreme Lord Beyond the

Senses of all living beings and think of Him as the form of the one Supersoul in all that lives. (6) Be in devotion unto Him whose lotus feet are worth the worship, as they deliver from the material existence and cut the knot of material entanglement; although He, to His potency of the modes, is connected with it, is He aloof by His inconceivable potency. (7) O King, please ask without hesitation from me whatever you deem desirable, o son of Uttânapâda; since having heard, o dearest, about your enduring at the lotus feet of Him from whose navel the lotus sprouted, you are worthy the benediction. ' (8) Maitreya said: 'He, by the king of the Yakshas being

offered a benediction, asked, as a first class intelligent and thoughtful devotee of the Lord, for the continuous remembrance by which one without difficulty crosses over the unsurpassable ocean of nescience. (9) Kuvera, the son of Idavidâ, being very pleased with Dhruva's mentality, granted him that remembrance and thereafter disappeared out of his sight, after which Dhruva also returned to his capital. (10) He subsequently, by sacrificial ceremonies and great charities, worshiped, with all he had, could do and find support from, the Ruler of all Sacrifice, the objective who awards all results. (11) Unrelenting rendering service unto the one infallible Soul above all, saw he only Him, the Almighty One, the Supreme Spirit

situated in all living beings. (12) He thus endowed with godly qualities, of respect for the brahmins and the poor and being the kind protector of the principles of religion, was considered the father of the people. (13) For the thirty-six thousand years of his rule over the planet Earth, he by enjoyment diminished the effects of the good deeds and by austerity diminished the consequences of the inauspicious. (14) Thus the great soul after the passage of many, many years, free from agitated senses, favorably executed the three kinds of worldly action [the regulation of religion, economy and gratification] and then handed the royal throne over to his son. (15) He realized that this universe made of the external energy was to the living being a phantasmagoria prepared by ignorance like in a dream. (16) He considered all the created, of himself, his wives, children, friends, his influence, riches, the pleasure grounds and the upkeep for the women and the complete of the beauty of the earth with its oceans, as something bound to time and thus he left for Badarikâs'rama [the Himalayan forest]. (17) There he purified his body, bathing in pure water and controlled he, fixed in yogic postures, the breathing process by withdrawing the mind from his physical senses. Concentrating on the exact form of the Lord became he so meditating, constantly keeping Him in mind, fully absorbed. (18) Engaged in constant devotion unto Lord Hari, the Supreme Personality of Godhead, he was in an everlasting bliss and again and again overcome by a stream of tears that made his heart melt and all the hairs of his body stand on end; he no longer remembered he had a body and was thus liberated from [also the subtlety of] the material bond [mukta-linga]. (19) Dhruva saw a very beautiful chariot descending from the sky that illumined him and the ten directions as if the full moon itself was appearing. (20) There he then saw two beautiful demigods in it with four arms, a blackish skin, being quite young and with eyes reddish like a lotus flower, holding clubs, attractively decorated with helmets, bracelets, necklaces

and earrings. (21) Understanding them to be two servants of the One of Renown, he stood up, but being puzzled he forgot the proper way to behave and thus he respectfully joined his hands offering his respects by chanting the names of the chief of these associates, the Enemy of Madhu. (22) He whose heart was always absorbed in thoughts about the feet of Lord Krishna, very humbly with the folding of his hands bowed his head while they, Nanda and Sunanda, the two confidential servants of the One of the Lotusnavel, smiling approached and addressed him. (23) Nanda and Sunanda said: 'O best of kings! All good fortune to you. Listen attentively to our words. You are the one who, being five years old, greatly satisfied God by penance.

(24) As the associates of the creator of this entire universe, of the Godhead who carries the bow named S'ârnga, have we approached you to take you with us to where the Lord resides. (25) The position of Vishnu, so difficult to reach that not even the greatest of enlightenment can achieve it, has been conquered by you. Come and simply see the supreme which the moon, the sun, the other planets and the stars circumambulate to the right. (26) Never ever was this achieved by your forefathers or even others, o dear one; come and live there in that supreme position of Lord Vishnu who is so worshipable for the inhabitants of the universe. (27) O immortal

soul, you are worthy to board this unique heavenly chariot that was sent to you by the Praised One, the head of all living beings.' (28) The sage Maitreya said: 'After hearing the speeches pouring like honey from the chief associates of the Lord, took the one so dear to Him, offering the sages his obeisances and accepting their blessings, a purifying bath and performed he his daily duties. (29) In worship having circumambulated that best of positions and also having proved his respects to the two of them, he with his form lighting up like gold, was ready to board the heavenly vehicle. (30) Then the son of Uttânapâda could see death personified

approaching him and putting his feet on his head, he ascended that wonder as big as a house. (31) At that moment kettledrums and mridangas [drums of worship] and small drums and such resounded while the singers of liberation sang and flowers showered like rain. (32) As he was about to ascend to the abode of heaven, Dhruva instantly remembered Sunîti and thought: 'How can I go to the world over the worlds leaving behind my poor mother?' (33) Understanding Dhruva's worries, showed the two superior ones of enlightenment him how she, ahead of him, was on the path of reaching her divinity. (34) On his way passing one after another all the

heavenly spheres around, was he covered by even more flowers, here and there showered on him by the ones enlightened from their own elevated positions. (35) Surpassing the three worlds traveling by God, he even went beyond the great sages, after which the accomplished Dhruva then achieved the refuge of Vishnu. (36) For certain are it only those who constantly engage in welfare activities who reach that place which, radiating by its self-effulgence, illumines everywhere all the three worlds; not the ones who didn't manage to be merciful with other living beings. (37) Peaceful, equipoised, pure and pleasing to all living beings they easily reach, befriended with His devotees, the abode of the Infallible One.

(38) Thus became Dhruva, the son of Uttânapâda, on the supreme path of Krishna , as pure as the summit-jewel of the three worlds. (39) With great force and speed unceasingly connected encircles the sphere of the luminaries [the galaxy] that place, o Kaurava [Vidura's family name], like a herd of bulls around a central pole. (40) Observing Dhruva's glories was the saintly and great lord Nârada, playing his stringed instrument, chanting verses in the sacrificial arena of the Pracetâs. (41) Nârada sang: 'Thanks to especially the austerity of

this son of Sunîti, who is so devoted to her husband, we see the way to that position, whereas of what one calls the followers of the Vedas one is never certain of being eligible, not to mention the normal protectors of the people. (42) He who at the age of five years, aggrieved about the harsh words of the wife of his father, in pursuance of my instruction, so very much pained in his heart went to the forest, won over the Supreme Master, winning with the qualities of His devotees. (43) Within a short while after pleasing the Lord of Vaikunthha he attained that refuge being only five or six years old, whereas any other person cannot even expect to attain after many, many of such years on earth the exalted position of Dhruva, this son of a kshatriya.' (44) Maitreya said: 'Whatever you asked me here about the great and uplifting character of Dhruva, whose reputation is hailed by the great devotees, I have explained to you. (45) It bestows wealth and repute, increases one's lifespan and is so sacred and auspicious that one can even attain to Dhruva's heaven with it, pleasing as it is to the mind and glorious in counteracting all kinds of sin. (46) Hearing this repeatedly with faith one develops devotional activities dear to the Infallible One, from which there's bound to be the full defeat of all hindrances. (47) For the hearers who desire greatness, high character and

the qualities is this the process in which the prowess is found as well as the adoration so desired by those who are thoughtful. (48) One should carefully recite in the morning and the evening in the company of the converted, the sacred renown and great character of Dhruva. (49-50) On a full moon or a new moon, on the day after Ekâdas'î [the twelfth of a lunar month], when the S'ravana Star appears, at the end of the tithi [the fifteenth day], at a day called Vyatîpâta, at the end of the month or on a holiday, one should recite it to a receptive audience, taking shelter of the Lotusfeet of the Refuge of the Seeker, without desiring remuneration; then one will find one's mind pacified by the soul and will one thus become perfect. (51) He who imparts this knowledge to the ones unaware of the reality, is on the path of truth and immortality and will, being a kind protector of the seekers, be blessed by the gods. (52) O great one among the Kurus, thus was my description of the activities, the fame and the very pure of Dhruva, who as a child, giving up his playthings and his mother, went away from his home and found the shelter of Lord Vishnu'." Chapter 13 Description of the Descendants of Dhruva Mahârâja (1) Sûta said [to the

rishis at Naimishâranya]: "The hearing of the description of Maitreya of Dhruva's ascent to the abode of Vaikunthha, made Vidura's love for the Supreme Lord, who cannot be seen by one's normal eyes, grow and again he made an effort to question Maitreya Muni. (2) Vidura asked: 'Who where they, you called the Pracetâs? What was the renown of their family and who were their sons, o best among the sworn, and what sacrifice did they perform? (3) I think that Nârada is the greatest of all the devotees; he saw God in the eye and he spoke about the procedure of rendering service in devotion unto the Lord [kriyâ-yoga or the pâñcarâtrika-method]. (4) When these men were doing their duties of sacrifice in worship of the Supreme Lord, was He by Nârada full of devotion described. (5) O brahmin, be so kind to tell me in full, what stories about the Lord were all narrated there by the devarishi.' (6) Maitreya said: 'Utkala, the son of Dhruva, did, after his father departed for the forest, not desire the royal seat of his father with all its lands and opulence. (7) From his very birth, he was a satisfied, unattached soul, who equipoised, saw the Supersoul spread everywhere in the world and all the world as resting in the Supersoul. (8-9) Relating to the holy spirit had, for his spiritual soul, ended the separation from heaven [nirvâna] and by a continuing yoga-practice he had increased his bliss, that as fire burnt all the impurities of karma out of his mind; thus realizing his constitutional position he then saw nothing but the Supreme Soul. (10) Out on the road appeared he, to the less intelligent, to be like a fool, blind, deaf, dumb and mad, but actually was his intelligence more like a fire of which the flames are tempered. (11) Thinking Utkala to be void of intelligence and mad, appointed the elders of the family and the ministers of state Vatsara, the younger son of Bhrami, the ruler of the world. (12) Svarvîthi, King Vatsara's dearest wife, gave birth to six sons: Pushpârna, Tigmaketu, Isha, Ûrja, Vasu en Jaya. (13) Pushpârna had two wives Doshâ and Prabhâ and of Prabhâ there was the happiness of seeing the sons Prâtar, Madhyandinam and Sâyam. (14) Pradosha, Nis'itha and Vyushtha were likewise the three sons of Doshâ. Vyushtha begot in his wife Pushkarinî a son named Sarvatejâ [the all powerful one]. (15-16) His wife, called Âkûti, gave birth to Câkshusha Manu who indeed was the [sixth] Manu. Free from passion he from his queen Nadvalâ gave the world the sons Puru, Kutsa, Trita, Dyumna, Satyavân, Rita, Vrata, Agnishthoma, Atîrâtra, Pradyumna, S'ibi en Ulmuka. (17) In Pushkarinî begot Ulmuka six very good sons: Anga, Sumanâ, Khyâti, Kratu, Angirâ and Gaya . (18) The wife of Anga, Sunîthâ gave birth to Vena who was very crooked and because of his bad character left the saintly king Anga disappointed the city. (19-20) He [Vena] was cursed by the great sages, whose angry words struck him like thunder; after that he then died, and being without a king, all the inhabitants of the world then suffered from thieves and rogues. They churned his right hand, upon which a partial incarnation [ams'a-avatâra] of Nârâyana called Prithu descended, who became the original Lord of the Earth.' (21) Vidura said: 'When King Anga was such a reservoir of good character and a saintly person, a lover of brahminical culture and a great soul, how could his son be so bad that he became indifferent and left? (22) Why did the sages conversant with the religious principles, finding fault, desire to award Vena the brahmin's curse while it was he himself who carried the rod of punishment? (23) The king is never to be insulted by the citizens however sinful he may be, because he maintains of all the local officials the power by his personal influence. (24) Please describe all this about the activities of the son of Sunîthâ to me, your

faithful devotee, o brahmin, as you are well conversant with the things above and below. (25) Maitreya answered: 'King Anga once executed a great as'vamedha sacrifice, but to that great offering all the godly ones, although invited by the officiating brahmins, never attended. (26) Puzzled about it they then told the institutor of the sacrifice: 'The godly ones do not accept the priests their oblations in the fire. (27) O King, there is nothing impure with the offerings that you with great care collected, nor is there anything wrong with the proper execution of the mantras by the qualified brahmins. (28) In this connection we cannot find the least insult or neglect in respect of the godly ones because of which the ones of divinity, that are to witness the sacrifice, wouldn't accept their own share.' (29) Maitreya said: 'King Anga, the performer of the sacrifice, was, after hearing what the twice-born said, very depressed about it and then with their permission he addressed the priests to be further informed: (30) 'Being invited the ones of God are not coming to accept their shares of the sacrifice; my dear priests, please tell me what the nature of the offense is that I committed?' (31) The leading priests said: 'O god of man, in this life you not even committed the slightest sin, but in your previous life there is a sin from which in this life you are accordingly without any son. (32) Therefore - all good fortune to you - execute the sacrifice to get a good son, o King; the Lord, the enjoyer of the sacrifice, worshiped by you desiring a son, will deliver you one. (33) Thereupon will all the men of God accept their share in the sacrifice, because for the purpose of a son then directly the Supreme Personality has been invited. (34) The Lord being worshiped will award the person whatever the objects desired, when it is sure that accordingly He for the

people is the desired outcome.' (35) Having decided thus engaged the learned ones their means of sacrifice in offering to Vishnu, the Lord of the Flames, for the purpose of the king to get a son. (36) From the sacrificial fire a person in white garments appeared with a golden garland and a golden pot in which he carried rice boiled in milk. (37) He, the king, fixed in the noble mind, with the permission of the learned took the in milk boiled rice in his joined palms which he, after smelling it with great delight, offered to his wife. (38) She, the queen, eating from the

food that would give her a child, indeed, conceiving from the husband, became pregnant and thus she in due time gave birth to the son that she, missing one, needed to appear. (39) That child, a boy indeed, appeared partly following his maternal grandfather's irreligion of death; and of that he became an offender of the holy duty. (40) He used to take up his bow as a hunter, going into the forest to kill innocent deer and thus all the people would cry 'There he is, the cruel Vena!'. (41) While playing in the playground with boys of his age he very cruelly by force merciless killed them as if he was slaughtering animals. (42) Seeing how cruel his

son was, was the king by different kinds of punishments not able to get a grip on him and thus he became greatly aggrieved thinking: (43) 'Those who are without a son must have honored God; they do not have to suffer this unbearable sorrow to live at home with such a bad son. (44) From a bad son's sinful reputation and unrighteousness will there be a great discord among men and an endless anxiety among all people. (45) Who would want such a so-called son? No doubt means he for the soul a bondage to illusion; which intelligent man would value one who brings miserey to one's home? (46) I think it is better to have a bad son than a good one because

one, from the grief, becomes detached from one's home, that as the source of all grief, turns the life of a mortal man into a heap of trouble.' (47) Thus grown indifferent got he, the king, unable to sleep, up in the middle of the night to give up his home so opulent from the blessings of the great souls and left he, not seen by anyone, Vena's mother deep asleep. (48) As soon as was understood that the king, no longer caring, had left, searched all the citizens, priests and ministers, friends and the rest of the people the earth in great bereavement, just as inexperienced yogis are looking for what's hidden in the person. (49) Not finding a trace of

their father of state, o Kaurava, returned the citizens disappointed to their city and informed they with tears in their eyes, after offering their respects, the sages assembled about the absence of the king. Chapter 14 The Story of King Vena (1) Maitreya said: 'The sages headed by Bhrigu, always aspiring the welfare of all the people, having understood of the citizens that the king was absent, also knew that they for sure then would live on the level of animals. (2) The men of wisdom, calling for the mother of

Vena, Sunîthâ, enthroned him [Vena] as the master over the world, even though the ministers didn't agree. (3) Hearing that King Vena had ascended the throne hid the thieves, knowing that he was a most severe punisher, themselves immediately like rats afraid of a snake. (4) King Vena having ascended the royal seat was very proud with the eight kind of opulences [as derived from the eight perfections of yoga, the siddhis] and began, inconsiderate, to insult the great personalities, considering himself to be the greatest. (5) Thus, blinded by power, he, proud and uncontrolled as an elephant, mounted a chariot and traveled around creating fear on earth and in the heavens. (6) Not permitting any sacrifices to be performed, charities to be given or any butter to be offered in the fire, o twice-borne one, he thus stopped, by beating the kettledrums everywhere, all the rituals of religion. (7) All the sages, after observing the activities of the great rogue that Vena was, considered it dangerous to the people in general and out of compassion came to speak about it as they had always been the performers of the sacrifices: (8) 'Like a log burning from both sides, are the common people alas from both the sides of the king and the thieves and rogues in great danger. (9) Afraid to be without a king has Vena, although not qualified, been crowned and now is there from him as well the

danger; how can the common people now be happy? (10) Like a snake that is maintained with milk even attacks its maintainer, has Vena, born from the womb of Sunîthâ, grown into a mischievous nature. (11) Appointed king there is no doubt that he desires to harm the citizens, but nevertheless should we, in order not to suffer the consequences of his sins, try to pacify him. (12) Knowing of Vena's impiety have we nevertheless made him king; if he's not receptive to our pacifying words, will he, for his unrighteous acts, by the public be condemned to burn and will we have to use force to our own ability.' (13) Thus having decided approached the sages

Vena concealing their anger and spoke to him in sweet words, after having pleased him with sweet words. (14) The sages said: 'O best of the royals! Please try to understand that what we are about to tell you, o King, and which will increase your lifespan, strength and good repute, o best one. (15) To those persons, free from attachment, who in their words, mind, body and intelligence acted according the religious principles, will be given the worlds free from misery; they will find liberation and lasting happiness. (16) Let that spiritual life not be missed by you, o hero of the people; the king who misses that which is the cause of prosperity, will

lose his sway. (17) O King, the royal rule protecting the people against mischievous officials, thieves and rogues may for that reason collect taxes and enjoy this world as well as the next. (18) It is in those kingdoms in whose cities for sure the Supreme Lord, the enjoyer of all sacrifices, is worshiped, that the people will act according their own occupation in pursuance of the varnâs'rama system [of vocations and age groups]. (19) The Fortunate One, the original cause of the cosmic manifestation, will be pleased with that king, o noble one, who in his position of rule is of the soul that keeps the entire universe together. (20) With

Him, the Controller of the Controllers, satisfied, one can achieve the impossible; for this reason are the people everywhere with their preferred deities by all means with great pleasure all making offerings unto Him. (21) It is He who with all the deities in worship is the recipient. He is the sum total of the Vedas, the owner of all means of worship, the goal of all austerity; therefore should you, o King, to the greater honor of you yourself, direct your countrymen to perform worship by means of the various sacrifices. (22) When the brahmins in the kingdom engage in worship, are all the enlightened ones that are part of the Lord, properly respected and will they, very satisfied, grant the desired result; o hero, you mustn't disrespect them.' (23) Vena replied: 'Oh how childish are all of you indeed, taking irreligious principles for religious ones; in fact are all of you forsaking the father in worship of an obsolete one. (24) They who ignorantly are of disrespect don't realize that the Lord is there in the form of the king; they can't find happiness in this world nor after death! (25) What is the name of that enjoyer of sacrifice unto whom you direct your devotion so great? Like with an unchaste woman to her paramour you fall short in affection for the husband! (26-27) The creator, the maintainer, the destroyer, the king of heaven, the god of the wind and the god of

death; the god of the sun, the rains, the treasury and the moon; the god of the earth, the fire and the waters; all these and other powers as well capable of blessing and cursing, abide in the body of the king; the king comprises all the gods. (28) For this reason o learned ones, you should worship me in your rituals and not be envious; use those means for my sake, there is no one else to be the prime enjoyer of what is offered.' (29) Maitreya said: 'With all respects offered not acceding to the request of the sages, was thus the one whose intelligence was perverted and who most sinful had strayed from the path, bereft of all good fortune. (30)

Thus felt all the brahmins insulted by him, who thought himself to be so very learned; frustrated with their polite request, o Vidura, they became very angry with him: (31) 'To death, to death, this king, this sinner, this dreadful nature who for sure very soon will turn the whole world into ashes if we let him live. (32) This man, full of impiety, never deserves the exalted throne to be the god of man; he shamelessly insults Lord Vishnu, the master of all sacrifices! (33) Who else indeed but Vena, born under such a bad constellation, would be of such a blasphemy with Him, by whose mercy all opulence is received.' (34) Thus decided to put him to

death they, by the manifestation of their anger, with their angry tone alone, helped Vena, dead in his blasphemy against the Infallible One, out of the world. (35) After the sages had returned to their own hermitages, preserved Sunîthâ, in her lamentation, the body of her son by means of chanting mantras. (36) Once, when the sages were bathing in the waters of the Sarasvatî, offering oblations in the fire, started they, sitting on the bank of the river, to discuss the matters of truth. (37) They told each other that they at the time had noticed that disturbances were developing that created fear among the people; wouldn't they, without a ruler, suffer

the misfortune of having a world full of thieves and rogues? (38) Evidently, as the wise were considering this, could, wherever one looked, dust clouding the sky be seen caused by the running of criminals engaged in plundering. (39-40) They then realized that the disturbance with the common people who had their riches plundered, was due to the death of him who was their protector; and with the state full of thieves and murderers did they, bereft of a king, despite of having understood all the crime, not succeed to subdue the rogues. (41) A brahmin equipoised and peaceful, grossly neglecting the poor, is sure to see his spirit coming down, just like water will from a broken pot. (42) The family line of the saintly King Anga should not be broken, because being sinless their semen had the potency with which the kings of this family would enjoy the shelter of Kes'ava [He with the beautiful curls]. (43) Thus decided the wise men to churn by their special power the legs of the dead king, whereupon a person named Bâhuka [the dwarf] was born. (44) He was black as a crow, was very short in every way with very short legs and arms, had big jaws, a flat nose, reddish eyes and copper-red hair. (45) Meek he then bowed before the sages inquiring: 'What can I do for you?'. 'Just sit down here' they replied, and thus, o best one, he became thereafter known as Nishâda.

(46) His descendants were then called the Naishâdas, they inhabited the hills and forests, because, being born from Vena with Nishâda taking the burden of all the sins, they were feared. Chapter 15 King Prithu's Appearance and Coronation (1) Maitreya said: 'Thus again churned the brahmins, this time, the arms of the king who had no son and from that did a couple take birth. (2) From that couple being born said the sages conversant

with the Vedas that they were very happy, knowing that it was an ['âves'a'-]expansion of the Supreme Lord. (3) The sages said: 'This male is an expansion of the Supreme Lord, Vishnu, who maintains the world and this woman is Lakshmî, the goddess of fortune, who is an inseparable, integral part of the Original Person. (4) This male then will be the first among the kings and will spread his reputation under the name of Prithu [the one of the earth], becoming widely renown as the great king. (5) This female child will enhance the beauty of her ornaments with the magnificence of her teeth as a goddess of all good qualities; she will be named Arci and will attract Prithu with her great beauty. (6) He as a partial, direct representative of the Lord is born with the desire to protect the whole world and she took birth as the inseparable goddess, who is certainly very attracted to him.' (7) Maitreya said: 'All the learned praised him, the singers of heaven chanted, the perfected ones showered flowers and the girls of heaven were dancing. (8) Filling the air vibrating conches, bugles, drums and kettledrums and alike, gathered there all the godly, the sages and the elderly of all sections of society. (9-10) Brahmâ, the master of the universe, accompanied by the godly arriving there together with all

the leaders of the enlightened world, saw on the right hand of that son of Vena, the mark of Vishnu carrying the club. His two feet also showed the lotusflower and thus he was certain that he dealt with the part of the Lord that is His invincible disc; by that he would represent the Supreme Interest. (11) The brahmins attached to the rituals arranged for his coronation and thus collected the people, for his sake, from all sides the various means for performing the ceremony. (12) The rivers, seas, mountains, the serpents, the cows, the birds and the animals; the sky, the earth and all living beings, were brought together by their different presentations. (13) He was thus crowned the Mahârâja; exquisitely dressed and fully

ornamented he together with his nicely jeweled wife Arci appeared like a fire beyond compare. (14) The keeper of wealth, Kuvera, presented him a royal throne made of gold, o hero, and Varuna gave him an umbrella brilliant as the moon which constantly showered a mist of water droplets. (15) Vâyu also gave him two camâras [whisks] made of hair, Dharma a garland that added to his name and fame, Indra gave a very valuable helmet and Yama gave him a scepter to rule the world. (16) Brahmâ armed him with spiritual knowledge, his wife Bhâratî, the goddess of learning [sarasvatî] gave a transcendental necklace, the Supreme Personality [Hari, Vishnu] gave him the Sudars'ana-cakra and His wife Lakshmî gifted him imperishable beauty and

opulence. (17) Lord S'iva came with a sword decorated with ten moons and Durgâ gave a likewise shield showing a hundred moons. The moongod gifted horses of the finest breed and the demigod Vis 'vakarmâ donated a very beautiful chariot. (18) Agni gave a bow made of horn, Sûrya arrows brilliant as sunlight, Bhûmi [the goddess of the Earth] gifted slippers that empowered him with mystic union, and the gods above presented him flowers day after day. (19) The art of drama, singing the finest songs, playing musical instruments as well as the ability to make things appear and disappear, were given to him by the gods of the beyond; the great sages blessed him with the infallible and the god of the ocean

produced him a conchshell. (20) The seas, mountains and rivers provided him passage for his chariot and professed bards and officials of prayer and praise presented themselves hailing him in verses. (21) Seeing them engaged in their offerings, spoke the greatly powerful son of Vena as follows, smiling with a voice as grave as the thunder of clouds. (22) King Prithu said: 'O dear bards, men of prayer and men of praise, your words of address are in vain; the way I am now in this world do I not show all these possible qualities. Thus why praise the shelter of me? These words should never be applied to me. (23) Therefore offer those prayers when, in some future time, the qualities of me you spoke about can sufficiently be appreciated o gentle reciters. The honorable ones correctly discussing the qualities of the Supreme One glorified in the scriptures, never offer those prayers to a detestable human being. (24) A man of competence who causes followers to extoll him for talents that are manifest in him but, as mere possibilities, do not really exist as realities, is deluding himself and is a fool not to realize that such a thing belongs to the ways people insult each other. (25) The ones of power surely don't like themselves to be praised. Although very famous they are modest; as magnanimous of great deeds as they are, they are as well abominable.

(26) O people led by practices of praise, when we just now are not of any fame in the world or of any praiseworthy action, how then could I engage you in prayers unto me, as if you were children?' Chapter 16 King Prithu Extolled (1) The professional reciters, content of hearing the king speak these nectarine words, therefore praised him to the instructions of the sages: (2) 'We are not able to fully describe the glories of him who

as the foremost godhead descended out of his own mercy. Despite of the fact that he appeared from the body of Vena, do his glories bewilder the minds of the foremost speakers. (3) Nevertheless will we try to put the name of King Prithu, famous as a partial incarnation of Lord Vishnu, in the sweetest words, in accord with what the wise told us to; encouraged by the liberal and laudable of his activities, we shall try to spread the word of it. (4) This king, as the best defender of the faith, will incite the whole world to follow dutifully; apart from being the protector of the principles of human nature he is also the chastiser of all who are against them. (5) He is the one that no doubt alone bears all forms of all local deities

in himself and to that justice will each and everyone, both high and low, receive in due course of time his proper share and prosper. (6) All the riches this king exacts will by him in time equally be returned to all living beings, just like the all-powerful sungod does in his shining. (7) He will take the duty of the earth upon him to be always kind to the aggrieved and to be tolerant with people who trample him, the king, on his head. (8) As easy as Indra answers with rain when the supply fails and the living entities suffer, will that divine man of God, this embodiment of the Lord, be sure to protect the citizens. (9) By the glances and bright

smile of his beautiful affectionate moonlike face will the whole world be enhanced. (10) The policies of this king are unseen, his actions secret, his accomplishments hidden, his treasury unlimited; his soul, as the only reservoir of all good qualities will be covered, like with Varuna, the king of the seas. (11) Born from Vena like fire from firewood, he is difficult to approach and [for his enemies] unbearable; even though approached, he stays at a distance; no one will be able to defeat him. (12) Inside as well as outside he spies, overseeing the activities of all living beings as the neutral witness, just like the in- and outgoing air does with the life force of all the embodied. (13) Firm on the path of piety, he will not think of punishing the son of his enemy when he is not to be punished, but his own son he will just as well punish if he deserves it. (14) Like the sungod shining his light everywhere, will the circle of influence of Prithu unimpeded remain the most powerful up to Mânasa Mountain [the arctic region]. (15) The whole world will be pleased by his personal activities and will therefore call him 'the King Happy to the Mind of the Citizens'. (16) Firm in his determination and always of the truth, in favor of the brahminical and

serving the elderly, he is the one of respect with whom all living beings seek their shelter; the caring parent to the afflicted. (17) To other women he is as respectful as to his mother, to his own wife he is like the other half of the body, unto the citizens he is like an affectionate father and he is a servant to those who believe in God. (18) All, embodied alike himself, are dear to him, he increases the pleasure of his friends, he intimately associates with those who are free from attachment; this king is the hand chastising the wicked. (19) He who is directly the unchanging Supreme Lord over the three worlds, descended as a partial [s'aktyâves'a] expansion of the Supersoul; he sees the certainty of confiding in the

variegatedness of matter as having no meaning, as it is born from nescience. (20) From the earliest light of day over the hills on, will he as the king of the world, uniquely heroic, protect the globe as the master of all gods of men; from his victorious chariot upholding the bow, will he be everywhere around like the sun that passes over from the south. (21) For certain will all kings of all places offer him presentations; with the local deities will the wives of these kings see him as the Original King bearing the weapon of his disc carrying his [His] reputation. (22) He will milk the earth in the form of a cow; as an extraordinary king and progenitor [de prajâpati] he will provide for the facilities of living for the

populace; for his pastimes will he, simply by the sharp of his bow, level the mountain of the rainclouds, breaking them apart in preparing the earth like Indra, the king of heaven. (23) Vibrating his bow of horn when he in person travels the earth, will he, invincible in battle, at the time drive all warmongers into hiding, keeping his tail high like a lion. (24) This king will perform a hundred as'vamedha [horse-] sacrifices at the source of the Sarasvatî river, where his horse during the last of the hundred sacrifices will be stolen by Lord Indra. (25) He, in the garden of his palace, will meet the worshipable Sanat-kumâra alone and will, with his devotion being of worship, achieve that uncontaminated transcendental

knowledge by which the Spirit of the Absolute Truth is enjoyed. (26) Of the repute of his chivalry thus put in so many words, he will hear about himself in songs and narrations as Prithu, the king of supreme power. (27) Conquering everywhere with no one checking him he will, by the grace of his own prowess, pluck out all the piercing thorns of life; he will be glorified by the leaders of the godly and the godless as the great soul and become the lord of the world.' Chapter 17 Mahârâja Prithu Becomes Angry at the Earth (1) Maitreya said: 'The son of King Vena thus to his qualities and actions glorified as a form of the Supreme Lord, pleased those who spoke with gifts, also himself offering with all respect and prayer. (2) The brahmin leaders, the other castes, the servants, ministers, priests, the citizens, all his subjects, the different communities and his admirers he all properly respected.' (3) Vidura said: 'Why did the earth that has so many forms, take the form of a cow - and with King Prithu milking her, who was there as the calf and also: what was the milking pot? (4) How did he make for the same of worship that is by nature diverse and for

what reason did the godhead (Indra) steal the horse of the sacrifice? (5) O brahmin, after receiving the knowledge about the practice from the mighty Sanat Kumâra * who is so well versed in the lore, what was the goal that the saintly king achieved? (6-7) Please, from your kindness to the Supreme Personality of Krishna, do narrate of the Lord also known as Adhokshaja [the one beyond the senses] unto this so very attentive devotee about the milking of that cow by the son of Vena; it must no doubt be pleasing to take to the hearing of the stories about him who out of the piety of his previous incarnation came to such powerful and glorious activities.' (8) Sûta said: "Thereupon did saint Maitreya, very pleased with the, by the narrations about Vâsudeva, inspired Vidura, praise him and reply. (9) Maitreya said: 'When King Prithu was enthroned by the brahmins, my best, and declared to be also the protector of the people, suffered the citizens a shortage of food and with their bodies emaciated of hunger they approached him to inform him, the protector of the surface of the earth. (10-11) 'We, o King, suffering a hunger that burns like a fire in the hollow of a tree, have as such trees today come to you to take shelter with you as you are the appointed master worth the consulting to engage

us in the labor. Therefore, please Your Majesty, try to provide the food to us who suffer with hunger, o master over all rulers of men; lest you act as the protector of the people engaging all of us distributing the food, we will perish!' (12) Maitreya said: 'Prithu overhearing the citizens lamenting their pitiable condition, for a long time contemplated, o best of the Kurus, and figured out the cause. (13) With that conclusion he with intelligence took up his bow and fixed, as the angry Lord of the three Cities [Lord S'iva who once pierced three fortresses with one arrow], an arrow on it aimed at the earth. (14) When the earth saw that he had taken up

his bow and arrows, fled she, having turned into a cow, trembling away as afraid as a deer chased by a hunter. (15) With his eyes fiery red of anger chasing it then, had the son of Vena an arrow laid on his bow wherever she fled. (16) Seeing the king coming after her with his weapons raised, ran she randomly in all the four directions, fleeing hither and thither in between the space of heaven and earth. (17) In all the world, just like man unable to escape from death, not being able to escape from the hand of the son of Vena, she finally came back, very scared and very saddened at heart. (18) She said: 'Since you are now the great one of fortune, o knower of the religion, o shelter of the afflicted, please save me; for Your Majesty is there for the protection of the living. (19) Why is it that you want to kill the very person that is without sin; how could you want to kill a woman like me - you, whom one considers to be the knower of the principles? (20) If for sure no one should ever strike a woman, not even if she is of sin, then what to speak of a personality like you, o King, a human being so full of mercy and affection for the poor? (21) If you break me in pieces, then how will this very strong boat carrying all the things of the world, hold you as well as all the people

afloat?' (22) King Prithu replied: 'O dear source of wealth, with you not obeying my rules I will have to kill you; for you, accepting your share of the offerings, do not provide us with the plenty. (23) You eat the greenest grass daily but we are never certain of the milk provided by your udder, is it then not commanded to administer punishment to a cow thus indubitable of offense? (24) Not very intelligent disobeying me do you for sure not deliver us the seeds for the plants, herbs and grains which before were formed by the Creator but now by you are hidden inside of you. (25) To pacify the lamentation of all the distressed suffering from hunger, will I now cut your flesh to pieces with my arrows. (26) Whether a man, a woman or an eunuch, the rulers killing him who as the lowest is after his own self-interest with no compassion for other living beings, are not really killing. (27) You, crazy and imagined, show yourselves as a cow of delusion; with my arrows I will cut you to pieces as small as grains; by the power of my yoga I will personally uphold all these citizens.' (28) Being that angry he had assumed the form of death personified. The surrendered planet earth, that had begun to tremble all over, then with

folded hands spoke. (29) The earth said: 'My respects for the Transcendence, the Original Person who by the material energy expanded into a variety of forms; unto the source of the qualities I offer my obeisances, to the real form who, after His love and His actions, as a doer Himself is not affected by bewilderment from the waves of the ocean of matter. (30) He, the resting place of all living entities, on account of whom this earth as a combination of the different modes and elements and I myself were created; He in His own right, ready with His weapons before me, surely may kill me - what other shelter should I resort to but Him? (31) As the One who created these moving and nonmoving entities in the beginning from His own

potency and offered the protection of His own shelter; You, who are in truth inconceivable and by that same mâyâ now proves to be him, this king; how can You, prepared to protect as someone strict to the principles, desire to kill me? (32) Surely is no doubt, because of His unconquerable potency, the plan of the Supreme Master never clear to people with little experience; He who then created and causes to create, is by His inconceivable powers and Lordship, the One in the many. (33) To the One who by His own potency is the cause of the creation, dissolution and maintenance of this world, of the physical elements, senses and controlling demigods, the intelligence and the identification with the matter, unto Him manifesting His potential with all these energies, unto that Transcendental Original

Personality and cause of all causes, I offer my obeisances. (34) It was You who factually created this world consisting of the elements, senses mind and heart, o Powerful One, o Unborn One; it was You who as the original boar [Varâha] maintaining me, took me out of the water from the lower regions. (35) Having put me on top of the water, with the living entities standing upon me as in a boat, have You indeed desirous to protect, in the form of a hero become the keeper of the earth - yet You now want to kill me with sharp arrows because of missing the milk. (36) Indeed are, like it is with me, by the common people, by those of whom, from the modes being a product of Your energy, the minds are bewildered, the ways and activities

of Your controllers never fully understood; my respects for all of them and for You who brings renown to the heroes themselves.' * Today there are four main disciplic successions in India : the Kumâra-,Brahmâ-, Lakshmî- and S'iva- sampradâyas. This underlying translation has originated from the Brahmâ-sampradâya. Chapter 18 Mahârâja Prithu Milks the Earth (1) Maitreya said: 'After thus having offered King Prithu prayers, were his

lips still trembling of anger. She, the planet earth, in fear, then knew to make up her mind and spoke again: (2) 'Please pacify your anger o King, try to understand that what I have said, was said by me as someone who like an intelligent person takes the essence from everywhere like a bumblebee does. (3) For the duration of this life as well as the next were by the great sages, the seers of truth, the methods prescribed applied, so that the people in general might also benefit. (4) For anyone who follows in full the principles as of old instructed to the inexperienced who live by faith, is it very easy to enjoy the fruits of action. (5) He who in

neglect, as a speculator, derives from his own individual schemes will see himself fail again and again in pursuing his goals. (6) All the herbs and seeds that before were created by Lord Brahmâ, o King, and are entertained by me, are now seen in the hands of the unchaste of disrespect for the holy practice. (7) Not being taken care of and neglected by local rulers like your goodness, have I, for this world that has fallen into thievery, hidden all the herbs and seeds needed for the offerings. (8) Due to being within me for such a long time have those herbs and seeds deteriorated and thus should Your Majesty take them out the way it is prescribed. (9-10) O hero, arrange for a calf from me; from my affection for it I will, if you also arrange for a milking pot and a milkman, fulfill all your desires for milk for each of you, as well as, o mighty armed one, o protector of the living beings, the food you wanted for feeding yourselves, if you so desire. (11) Also, you will have to engage in preparing me, the earth, o King; so that the waters that fell by the mercy of the godhead, keeping them for my sake, will also be of use to you after the rainy season has ended, o mighty one.' (12) In consideration of the pleasing and good words of the earth, set the king, wise with a calf, himself to the task and got he, thus milking, all grains and herbs in hands.

(13) So also did all other men of intelligence that everywhere else accordingly taking care, milKing Prithu's planet earth to their desire. (14) O good one, the sages milking to the senses [as the pot], produced, by sage Brihaspati as the calf, milk in the pure form of vedic hymns. (15) Producing from Indra, the king of heaven, as the calf, milked the godly into a golden pot the nectar of the milk of mental power and strength of body and senses. (16) The sons of Diti, the enemies of God, produced from Prahlâda, the most important [devotee] among the godless, as the calf, the milk of fermented and distilled beverages in an iron pot.

(17) The singers and indwellers of heaven produced from him who was named Vis 'vâvasu as the calf, into a vessel in the form of a lotus, the milk of sweet music and beauty. (18) The ones of great fortune, the demigods of faith, produced, from the realm of the ancestors, from Aryamâ, the milk of the offerings of food into an unbaked earthen pot. (19) To Kapila as the calf as settled by the perfected ones and the scholars and alike [Vidyâdharas], came the knowledge of proceeding at will to yogic mystic powers with the ether [as the milkingpot]. (20) Others of magical and mystical powers [the Kimpurushas] produced from Maya [the astronomer and poet

or the likewise asura architect of the Daityas] as the calf, with concentration the milk of the wonderous ability of making the body invisible. (21) The descendants of Kuvera, the demons, ghosts and witches [respectively the Yakshas, Râkshasas, Bhûtas and Pis'âcas] who are all habituated to eating meat, milked out with Lord S'iva's incarnation Rudra [bhûtanâtha] as the calf, a beverage made of blood in a pot of skulls. (22) Likewise produced the snakes with and without hoods, the scorpions and the constrictor snakes, with Takshaka, their chief, as the calf, the milk of poison in the pot of the snakepit. (23-24) The four-legged produced from the calf of the bull-carrier of Lord S'iva [Nandi] of the green grasses their milk in the

pot of the wilderness, the other sharp toothed animals, the predators, took to the lion as the calf the flesh of other beings and to the calf of Garuda took the birds into the pot of their own body the moving as also the nonmoving living beings as the milk. (25) Producing from the calf of the Banyan tree gave the different trees milk in the form of juices while the hills and mountains with the Himalayas as the calf, produced the various minerals from their peaks. (26) That way was, with the calves that were their chiefs, into their own different milking pots everything desired supplied as the milk procured from the planet earth controlled by King Prithu. (27) O chief of the Kurus, milking the earth with the different calfs, pots and milkers, was thus by Prithu and the others following his example, the milk obtained of all the different forms of food as were desired by the living entities in need. (28) Thereafter treated the king, Prithu, being very pleased with all desirables produced as milk, the planet earth, full of affection for her, as if she were his own daughter. (29) By the power of his bow had the emperor broken open all the hilltops of the entire earth and thus had the mighty son of Vena cultivated her almost completely. (30) So was the Supreme Lord present on this earth as the son of Vena, as a father to the citizens,

employing them and setting left and right for numbers of suitable dwelling-places according the need: (31) villages, settlements and forts of different kinds, as also habitations for the milkmen, pens for livestock, camps, mines and agricultural towns and mountain villages. (32) Before Prithu was there on this earth surely never this kind of planning of towns and villages; one used to live everywhere unrestricted to one's convenience. Chapter 19 King Prithu's One Hundred Horse Sacrifices (1) The sage Maitreya said: 'Thereafter initiated he, the king, in the land of Manu known as Brahmâvarta, where the Sarasvatî flows to the east, then the performance of a hundred horse sacrifices. (2) Faced with this most powerful excel in fruitive action could King Indra, who himself had performed a hundred sacrifices, not tolerate the great ceremonies of sacrifice of King Prithu. (3) It was where directly the enjoyer of all sacrifice the Supreme Lord Vishnu, the transcendental controller, would show himself, as He was the proprietor, the teacher of all the world and everyone's soul. (4) Being in the company of Brahmâ and S'iva and all the local rulers with their followers, He is praised by the residents and singers of heaven and the wise. (5) The perfected and the ones rooted in learning, the descendants of Diti, the fruitive workers and the guardians of wealth attended there headed by Nanda and Sunanda, the most respectful associates of the Lord. (6) The masters of yoga lead by Sanaka: Kapila, Nârada and Dattâtreya and all the great devotees always eager to serve the Lord followed Him there. (7) Dear son of Bharata, it was therefrom that the land fulfilled all wishes, as the cow producing all the milk, yielding as desired every object wanted by the sacrificer.

(8) The rivers gave all the water needed, there was milk, curd and the food of other dairy products and the trees with their big bodies bore fruits and dripped of honey. (9) The people of all places along with their governors brought forward presentations of the four kinds of foodstuff [what is chewed, licked, sucked and drunk] and heaps of jewels from the hills and oceans. (10) Thus was King Prithu abiding by the Lord beyond the Senses then the topmost in opulence, but the great Lord Indra, being envious, formed a hindrance. (11) Being so envious he, unseen, stole the sacrificial animal when the son of Vena was performing the last horse sacrifice

meant to please the Lord of all sacrifice. (12) Indra impersonating as a liberated one and thus confusing religion with irreligion, was, as he hurried away in the sky, seen by sage Atri. (13) The son of King Prithu, a great hero, encouraged by sage Atri to kill him, became very angry and shouted: 'Wait, wait!'. (14) But when he saw that he was wearing the dress that is considered religious, had knotted hair and a body smeared with ashes all over, he could not release an arrow at him. (15) The son of Prithu having refrained from killing was by sage Atri again admonished to do so since, my best one, the great Indra had become the lowest of them all,

impeding the performance of a yajña. (16) Thus being ordered began the son of Prithu, being as angry as the king of the vultures was with Râvana, to chase Indra who hastily moved away at a distance. (17) Abandoning the horse as well as his false dress with him in pursuit, vanished Indra. Taking the animal of his father back to the sacrificial arena he, the great hero, returned. (18) Dear Vidura, seeing the reality of his wonderful action, offered the great sages him accordingly the name Vijitâs'va [he who won the horse]. (19) Not seen, under the cover of dense

darkness, took the mighty King Indra though again the horse away from the offer block where it was chained in golden shackles. (20) When Atri pointed out that he hurried away in the open, could the hero this time seeing him holding a staff with a skull at the top, not come to kill him either. (21) Being driven after him by Atri, had he, angered, fixed an arrow, but the independent Indra who again gave up the horse and the apparel, kept himself out of reach. (22) The hero taking the horse then went back to the sacrificial arena of his father; ever since do those with a poor fund of knowledge adopt that false show of the Lord of Heaven. (23) Those

forms that Indra assumed with the desire to steal the horse are all symbol and sign of sinful activities; for this is the word deficient used [with khanda or deficient one speaks of pâkhanda or pâshanda, the false preacher or heretic]. (24-25) With Indra thus stealing the horse away from the son of Vena with the desire to stop the sacrifice, became the common man this way attracted to the falsely dressing up that was adopted and abandoned by him to the system of religion. To this falsehood of faith in red robes, going naked etc., one is foolishly enough attracted as it is done generally with great cunning and a good command of speech. (26) The incarnation of the Lord, King Prithu celebrated as the one all-powerful, about this being very angry with Indra, took up an arrow and lifted his

bow. (27) The priests who saw that Prithu thus prepared to kill the king of heaven, couldn't tolerate the display of his terrible drive and objected: 'O great soul, as it is said in the scriptures, it is not proper to kill others in matters like this.' (28) We shall call for Indra, who in fact already lost his power as the destroyer of your interest, with mantras never used before and will forthwith by force sacrifice your enemy in the fire, o King.' (29) After thus informing the one in power, o Vidura, were the priests, very sour, ready with the sacrificial ladle at hand to

perform the sacrifice, but having begun asked Lord Brahmâ them to stop: (30) 'All of you, you shouldn't put Indra to an end, because he whom you wish to kill, also being the offering himself, is an integral part of the Supreme Lord - and also are the ones of God you wish to please by the sacrificing, all part of Indra himself! (31) And then, beware of this great violation of dharma committed by Indra, o twice-born, in his desire to impede these proceedings of the king. (32) King Prithu is known the world all over, let it therefore be so that for him who has performed ninety-nine sacrifices there is nothing more to be gained; and you yourself o King, as the knower of the path of liberation - weren't the sacrifices well performed?

(33) For sure you shouldn't act in anger against Lord Indra, it suffers no doubt that it will be to the good fortune of the both of you together standing for the manifold of the Lord celebrated in the scriptures. (34) O great King please consider this what I tell you with the greatest respect: do not as you did, get into the mind of anger because of a twist of fate, as of him who contemplates such one will enter the darkest regions. (35) Let this sacrificing end, it was by the impersonating to the example of Indra that so many principles of religion were violated and bad habits rooted amongst the ones of God. (36) Just see how all these

falsifications, introduced by Indra who breaking your sacrifice stole the horse, are so alluring to the common men that they get carried away by them. (37) Your Majesty, just to deliver, you incarnated to time and circumstance in this world for the system of religion that by the misdeeds of king Vena almost had vanished - and now you are there as a part and parcel of the body of Vishnu, o son of Vena. (38) Therefore, in consideration of the welfare of the world, o protector of the people, answer to the desire of the progenitors of this earth [that you'd be an expansion of the Supreme One] and foil the illusion as created by Indra in the form of the moralizing without servitude [the pseudoreligion, the hypocrisy] that is the mother of the dangerous path of heresy.' (39) Maitreya continued: 'Thus being advised by the teacher of all did Prithu, the king and master, following as was told and to the best of his ability, conclude to peace with even Indra. (40) After having done so took he according the custom a bath and received he the blessings of the God-conscious for the fame of his virtue, as they were all very pleased by the performance of that offer. (41) All the ones of true learning were, when they had offered the original king their blessings, very happy with the great respect and rewards they received from him, o royal one. (42) 'O mighty armed one, of your inviting us

we all assembled: the forefathers, the gods the sages and the common people, and you've honored all of us with gifts and expressions of respect.' Chapter 20 Lord Vishnu's Appearance in the Sacrificial Arena of Mahârâja Prithu (1) Maitreya said: 'The Supreme Lord, the Lord of Vaikunthha, along with the mighty Indra satisfied by the sacrifices unto Him, the Lord of Sacrifice, spoke, as the enjoyer of all sacrifices, to King Prithu. (2) The Supreme Lord said: 'This Lord Indra, who indeed formed a disturbance with

the hundredth horse sacrifice you performed, begs your soul to pardon him; you should forgive him. (3) The most intelligent of favor to others in this world, o god of man, belong to the best human beings; they never resort to malice in relation to other living beings, as they never forget the soul within this vehicle of time. (4) If people like you, for long in service of the superiors, become bewildered by the external energy of God, is for sure the only thing that is produced the being sick of it. (5) Therefore does he in full knowledge, who knows that this body is derived from nescience, desires and karma, certainly never become the slave of it. (6) In other words, what learned person would, being unattached, be of affinity for the wealth, house and children produced from such a bodily concept? (7) Being one, pure, self-effulgent and immaterial is that all-pervading reservoir of good qualities, unmoved by the material world, the selfless witness, transcendental to the body and the mind. (8) Anyone who thus knows of the soul existing within this body, is, although he is situated within the material nature, as a person never affected by its modes; such a person is situated in Me. (9) He who always doing his duty worships Me, having faith and devotion without any ulterior motive, will, o King, find his mind gradually become very satisfied.

(10) Free from the modes of nature and with an equal vision will he, who within is uncontaminated and of peace, achieve the evenness of My spirit of emancipation. (11) Any person who knows this fixed soul as simply being the indifferent superintendent of the physical elements, the knowing and working senses and the mind, will find all good fortune. (12) Those bound to Me in friendship and enlightenment will never become disturbed with the experience of happiness or distress to the different qualities and constant change of the material body consisting of the physical elements, the active senses, its intentions and the mind. (13) Equipoised in happiness and distress, equal

to all who are greater, lower or in between and with the senses and mind controlled, be, o hero, the protector of all citizens; by all people being accompanied it is as arranged by Me. (14) Ruling the populace in goodness is it certain for a king that in his next life he'll be the collector of a sixth of results of the pious activities, otherwise he will have to do without them as solely collecting taxes he will, from the citizens that he does not protect, suffer the sins. (15) Thus being the protector of the earth as one whose chief interest it is to be unattached after the principles as approved by and handed down by the foremost of the twice-born, you will in a short time see yourself being loved by the citizens and have your home visited by the perfected ones personally. (16) Please request, as I've been captivated by your excellent qualities *, any benediction from Me that you desire, o chief of the humans; I certainly cannot easily be obtained by mere sacrifices, austerities or the single practice of yoga - I am present in the one who is evenminded.' (17) Maitreya said: 'The conqueror of the world thus being lead by the Supreme Master of All, the Personality of Vishnu, bowed his head to the instructions of the Lord. (18) King Indra, ashamed of his own actions then lovingly touched his feet; embracing him he [Prithu] of course gave up his anger. (19) The Supreme

Lord, the Supersoul, received from Prithu worship with all the paraphernalia and having taken to the lotus feet, his devotion gradually increased. (20) Although ready to leave him was the Lord with the lotus eyes, the well-wisher of the devotees, detained by kindness, not able to depart. (21) He, the ideal king, with folded hands before the Lord, was, with his eyes full of tears not able to behold Him, nor could he speak; his voice was choked up and with his heart embracing Him he remained standing there before Him. (22) Thereupon wiping the tears from his eyes and not being satisfied with seeing Him visible with his naked eyes, he spoke to the Original Personality who with His lotus feet barely touched the ground and with His

raised hand was resting on the shoulder of Garuda, the enemy of the snakes. (23) Prithu said: 'How could a learned man ask from You, o Almighty One, who is the Supreme ruler of it, for benedictions that are there also for all those embodied living beings who are bewildered by the modes of nature, even when they are in hell? Nor do I ask, o Supreme One, for You as the Enlightenment. (24) Not even that I do desire o master, when it is then so that I always have to miss the nectar which from the core of the heart is delivered by the mouths of the devotees at Your lotus feet; just give me these one million ears, that is for me the benediction. (25) That

soothing breeze of the nectarean [saffron-] particles of Your lotus feet o Lord, who is praised in the scriptures as delivered by the mouths of the great, restores of those who strayed from the path of devotional service, the remembrance of the forgotten truth and makes other benedictions unnecessary. (26) When someone somehow or other even only once, in the association of the advanced, listens to the all-auspicious glorification of You, o honored one, how can one in favor of the qualities, unless he is an animal, then ever cease with that what the Goddess of Fortune with her desire to receive has accepted as Your quality? (27) Therefore I shall engage in the service of You, the all inclusive Supreme and Original Personality [Pûrusottama] and reservoir of all transcendental qualities; let, with the both of us

competing to the one Master, as desirous indeed as the goddess with the lotus in her hand, there not be any quarrel in the one attention of acting in respect at Your feet. (28) The mother of the universe o Ruler of the Cosmic Reality, might be angry with my certain desire to her activities; but why would that with her unto You, who considers even the most insignificant service as very great and with Your inclination as a loving parent, be so, to the undoubtedly full satisfaction in Your own opulence? (29) They who therefore worship You are thus all saints that dispel the misconceptions originating from the operating modes of nature; I don't see why other persons than the holy, o Supreme Lord, would find a reason for constantly remembering Your lotus feet! (30) I consider Your words as a bewildering benediction to the material world; if one just accepts what You spoke of this way to your devotees, then how can the people in general, because they are surely not bound by the ropes of Your statements in the Vedas, not be captivated in the repetition of the performance of fruitive activities? (31) The people in general are, o Lord, in rebellion by Your illusory energy because of ignorantly desiring everything other than the real of the self; please, alike a father would do personally for the welfare of a child, bestow that what You deem to be desirable. (32) Maitreya said: 'Thus being worshiped by the original king said He, the seer of the whole universe, to

him: 'My dear King let there be Your devotion for Me; by the good fortune of an intelligence of having acted unto Me like this, will certainly My illusory energy, that is so difficult to relinguish, be overcome. (33) Do therefore what I ordered You to do without being mistaken, o protector of the citizens, anyone wherever who acts according My injunctions achieves all good fortune.' (34) Maitreya said: 'Thus appreciating the meaningful words of the wise king, the son of Vena, decided He, the Infallible One, being worshiped and sufficiently having blessed him, to leave from there. (35-36) The godly ones, the sages, the forefathers, the artisans, the

perfected ones, the heavenly singers, the ones living with the snakes, the superhuman beings, the nymphs, and the ones of the earth, the birds and all the many living beings [compare 3-10: 28-29], were by the king, with the wealth of an intelligence of perfect sacrifice to the Lord, with folded hands in the spirit of devotional service properly respected, after which all the followers of the Lord of Vaikunthha departed. (37) The protector of the dynamic creation and infallible Supreme Lord, indeed having captivated the mind of him, the saintly king and all his priests, returned to His abode. (38) Even though He wasn't materially visible to him received the king, by offering his respects unto the God of the godly, unto the Supersoul beyond the manifestation, His vision and returned he also to his

home. *: The twenty-six qualities of a devotee: (1) kind to everyone, (2) does not quarrel with anyone, (3) fixed in the Absolute Truth, (4) equal to everyone, (5) faultless, (6) charitable, (7) mild, (8) clean, (9) simple, (10) benevolent, (11) peaceful, (12) completely attached to Krishna, (13) has no material hankering, (14) meek, (15) steady, (16) self-controlled, (17) does not eat more than required, (18) sane, (19) respectful, (20) humble, (21) grave, (22) compassionate, (23) friendly, (24) poetic, (25) expert, (26) silent. Chapter 21 Instructions by Mahârâja Prithu (1) Maitreya said: '[He, Prithu returning to his city found that] At the golden gates and everywhere around there was the decoration of pearls, flower garlands, cloth and highly fragrant incense. (2) The pathway for his chariot, the parks and the lanes were sprinkled with water scented with sandalwood and aguru [a fragrant herb] and were decorated with flowers, fruits in their peel, precious stones, soaked grains and lamps. (3) Everything cleansed, with young lifestock, elephants for the procession and young plants and mango leaves,

garlands of flowers and fruits hanging down from pillars of banana trees, it all looked very nice. (4) The citizens and many a beautiful radiating virgin with tinkling earrings, came to meet him equipped with lamps and countless articles of worship for a welcome. (5) Though the king entering the palace was honored with the sounds of kettledrums, conchshells and vedic chanting by the priests, took he no pride in it. (6) Against the backdrop of the great show of reverence everywhere and that way pleased by the nobles and the commoners, wished he on his turn them all the best. (7) He had been so from the beginning: magnanimous in all his actions,

doing great works regularly; he had become the greatest of the great and so ruling with the achievement of a repute spread the world all over, was he elevated to the Supreme of the lotus feet'." (8) Sûta said: "O greatest of the devotees, leader of the sages [s'aunaka], after Maitreya had so befittingly expounded on the high reputation of that ideal king qualified by his countless qualities, addressed Vidura him, proving his great respect. (9) Vidura said: 'When he, Prithu, was enthroned by the great ones of learning, realized he the support of the enlightened community and could he expand by the grace of Vishnu to the strength of rule by which he managed to exploit the entire earth. (10) Who wouldn't enjoy to hear about the glories of him, about his intelligence and his chivalry to the example of which so many kings and their local rulers proceeded in procuring what they desired for their livelihood; please speak [again] to me about those good deeds.' (11) Maitreya proceeded: 'Living in the land between the two rivers the Ganges and the Yamunâ, it appeared that his enjoying the fortune of his pious deeds was destined to go at the cost of them. (12) For everyone in the seven continents, except for the brahmins of culture and the lineage of the ones devoted to the Infallible One, there was his irrevocable order as the one ruler holding

the scepter. (13) So, once upon a time, taking a vow, he started a great sacrifice and in that function there was a great assembly of the authorities of the divine, the brahmin sages, the wise kings and greatest of devotees. (14) In that great meeting he offered his obeisances to all those who respectable deserved it according their respective positions, standing in their midst like the moon does between the stars. (15) He was a tall man, well built with strong arms and a lotus-like fair complexion, eyes as bright as a sunrise, a straight nose and a beautiful face with a grave expression, high shoulders and teeth brilliant at the smile, (16) a

broad chest, a firm waist with beautiful folds of skin in his abdomen like the leaf of a banana tree, a coiled navel, thighs of a golden hue and an arched instep. (17) He had fine, curly, slick black hair on his head, a neck like a conch and he was dressed in a very valuable dhotî with over his upper body a wrapper worn like a sacred thread. (18) With all the beauty of his physique was he the one appointed to give up his garments according the regulations; put on a black deerskin, with a ring of kus'agrass around his finger, he then performed as was required. (19) With starry eyes moist like the dew, he glanced over all the ones around him and began to speak, in terms of the following high discourse, in front of them to cater to

their greater pleasure. (20) The like of what he reminded them of was of great beauty, flowery and very clear, of a great import and without a doubt spoken to the benefit of all. (21) The king addressing the ones present said: 'Kindly hear, to the good fortune of all you great souls here present, how as an inquisitive man, I, as one would expect unto you dear nobles, have to commemorate the principles of religion. (22) I, carrying the scepter as the king of all the citizens am engaged in this world as the protector and employer of each one born in the context of his own established separate social order. (23) By executing that of Him, the Seer of all destiny, what is spoken of by the experts in vedic knowledge, I expect to fulfill all the objectives desired everywhere. (24) Anyone who as a king exacts taxes from the citizens, without reminding them of their respective [varnâs'rama-]duties - that one will also, to the impious of his citizens, have to give up the enjoyment of his own fortune. (25) Therefore dearest citizens, for the interest of your own welfare as well as that of your master after his death, it suffers no doubt that whatever you do not grumbling in the thought of Him who is beyond the senses, you do in service of me. (26) Please, all you present here, as people

after the forefathers, after the gods, after the sages and after the sinless, take this at heart: in the hereafter does the performer share in the results he had with the ones who ordered for them as well as the ones who were in support. (27) O respectable ones, in this material world there must, as one says, be the grace of the Lord of Sacrifice, as one evidently sees the power and beauty thereafter embodied also. (28-29) Manu, Uttânapâda [Dhruva's father], Dhruva, and no doubt the great king Priyavrata and my grandfather Anga; these great and saintly personalities and also other ones of the Supreme Immortal like Prahlâda and Bali Mahârâja, acknowledge the existence of the One holding the Club. (30) Except for descendants like

my father, abominable like death personified and bewildered on the path of religion, one as good as always ascribes the elevation to higher worlds and class [of economy, to the experience of pleasure and with liberation] to the One Supreme Soul. (31) By the inclination of service to the lotus feet do persons of penance instantly destroy the dirt of the mind acquired by countless births; as like with the [Ganges] water emanating from His toes they, day after day, see their gain increasing. (32) The very cleansing of the endless speculations, will by the person disgusted with it, in particular be found in the time and again acquiring of strength by taking scientifically to the shelter at the root of His lotus feet, never in taking to the material existence that is full of hindrances. (33) All you citizens, to be satisfied, be sure to be of devotion at His lotus feet according your own duty, in mind, words and in the body, by the particular qualities of your own type of work, with an open mind to fulfill all that is wanted as far as your ability reaches in the full of your conviction. (34) He is in this world worshiped for His various qualities and transcendental nature with different kinds of sacrifices performed with the physical ingredients of performances of chanting the different mantras, but for the purpose of that interest there are the names and forms on which one concentrates in the science of being without contamination in relation to His form. (35) To the primary nature [see also 3-26-10], of time, desires and duties, does

this body in relation to the Almighty manifest itself in accepting [a type of] consciousness as a result of actions, as much as fire does in wood according its form and quality. (36) O all of you who with me abide by the Lord, by the Supreme Spiritual Master His distribution of mercy, and who by dint of the demigods of sacrifice, the Supreme Controller Himself and the occupational duties are on the surface of the globe incessantly and with firm determination of worship, do thus relate to me. (37) Never at any time should those who are great in opulence exercise their power over those blessed ones who are of devotion to God, nor over the ones of tolerance, penance and education; they, the twice-born, are personally greater in society than the nobles of rule. (38) The Original Person, the oldest and eternal one God of the brahminical culture, the Lord by whose lotus feet and opulences though perpetual worship the reputation of purifying the entire universe was won, also purified the great and foremost of the Supreme. (39) He, the unlimited and self-sufficient one in each his heart, is very dear to the ones of learning and surely is in all respects the humble following in His footsteps of that brahmin school to the satisfaction of the Controller. (40) Thanks to the regularity of his service can someone, as by nature, personally without delay achieve the satisfaction of the greatest peace of his soul by relating to Him, in the pursuit of the superior happiness that is imbibed with the oblations in the fire.

(41) Although Ananta, the Lord of the Snakebed, eats through the mouths of those in knowledge of the Absolute who in faith sacrifice into the fire, is He surely never that pleased by it when one withholds Him the life force from sacrifices brought to the devotees, for in regard of them He will never leave. (42) What the brahmin culture of the eternal, uncontaminated and beginningless illumines with faith, austerity, the auspicious and with silence, in absorption controlling the mind and the senses, is done to reflect this vedic virtue as clear as everything that is shown in a mirror. (43) O people of culture, I shall keep the dust of the lotus feet of all of them on my helmet till the end of my life; of all those who always so

carry on will, glorifying with all qualities, very soon all sin be vanquished. (44) He who acquired all the brahmin qualities, he whose wealth is good conduct, he who is grateful, he who takes shelter of the learned, will without fail achieve all the wealth of God; may the Maintainer of the three worlds along with His devotee be pleased with the brahmin class, the cows and with me.' (45) Maitreya said: 'The king speaking thus was congratulated by all the saintly people present: the elderly, the godly and the twice-born, as they were satisfied and happy minded. Along with the words 'sâdhu, sâdhu!' they said: (46) 'By one's son one becomes

victorious in all the worlds and thus do the teachings become true through the fact that, to the chastising of the brahmins that put an end to the life of the most sinful father of Prithu, Vena, he has now greatly been delivered from the darkness. (47) Hiranyakas'ipu, who by repeatedly blaspheming the Supreme Lord entered the darkest regions, was also delivered because of what his son Prahlâda did. (48) May the life last for an eternity of the best of the warriors, the father of the earth, whose devotion unto the Infallible One, the one Maintainer of all the worlds, is so exemplary. (49) O, we no doubt are today, o Supreme of Purity, because of you, certain of the Lord of Liberation Mukunda, the one who is glorified in the

scripture expressed in the words of Vishnu, as the worshipable Lord of the brahmins. (50) It is not so greatly wonderful o Lord, to rule over citizens for one's income; it is the nature of your affection and mercy with the living that is of greatness. (51) Today is it, because of you, more likely for us, who by the will of God are wandering and have lost their goal of life because of our past deeds, to reach the other side of the darkness of material existence. (52) Our respects we express to the existence, the person highly elevated, the one so glorified, who, accepting his duties as a ruler, is maintaining this brahmin culture by his own prowess.' Chapter 22 Prithu Mahârâja's Meeting with the Four Kumâras (1) Maitreya said: 'As the citizens were thus praying to the high and mighty King Prithu, there arrived four sages as bright as the sun. (2) But as the masters of yogic perfection were coming down from the ethereal, could the king and his associates recognize them [as the four Kumâras] by their glaring effulgence of an all-embracing sinlessness. (3) With him seeing the so very desired life of peaceful conduct, jumped King Prithu with his

followers to their feet like they were souls ruled by their senses under the influence of the modes of nature. (4) After they [the sages] accepted that [reverence] and had taken their places, bowed he down, humble by the highly civilized of their full glory, and was he of worship as prescribed with all that belongs to it. (5) The water from the washing of their feet he sprinkled on the tuft of his hair and thus he behaved like men of respect are supposed to behave. (6) The brothers elder than S'iva [see 3.12: 4-7], seated on the golden throne, were like fire on the altar and pleased with them, he respectfully and with restraint addressed them. (7)

Prithu said: 'What have I done that makes the grace possible of the audience of you, fortune in person; an encounter that even for the greatest yogi's is difficult to achieve. (8) He with whom the ones of learning [the brahmins and the vaishnavas] are pleased, can achieve whatever that is difficult to achieve in this world or the hereafter as well as the all auspicious Lord S'iva and Lord Vishnu coming along with it. (9) Although you are traveling all the worlds, can the people not see you, as much as they can't see the All-knowing witness residing within everyone, nor as even can the ones causal to the creation [s'iva and Brahmâ, compare 1.1: 1]. (10) Even not so very rich, are they, who are attached to family life, glorious,

whose house, its master, servants and land with water and a place to sit are certain of the exalted of saintly persons. (11) But a tree with venomous serpents are no doubt those houses abundant with all wealth, that are without the water that washed from the feet of the great saints. (12) I welcome you, o best of the twice-born; with great faith you are steady in your vows as people after liberation behaving like boys too. (13) O masters, is it, for persons fallen into this material existence with the illness of living after their senses, possible to find by themselves any good fortune? (14) As for you, always in spiritual bliss, there is no need

to question your good fortune as to that there is no inauspiciousness or mental concoction. (15) Therefore would I, fully convinced that you are our friend in our suffering the pangs of matter, like to know by which means directly the Ultimate Reality in this material world can be achieved. (16) Always wishing to elevate the living beings, being clear about the goal of life of the transcendentalists, is the Supreme Lord, the Unborn One, just to show mercy, for His own sake traveling the world embodied by the perfected ones.' (17) Maitreya said: 'Hearing that very substantial, appropriate, concise and sweet conclusion of Prithu replied the Kumâra, the

celibate one, smiling, as follows. (18) Sanat-kumâra said: 'How holy your question is, my dear King! From you, with your desiring the good for all and being so well-learned, there is nevertheless this questioning; it proves that your intelligence roots in that of the saintly. (19) An association of devotees in which there is discussion, questioning and answering is no doubt conclusive for both the parties, and real happiness for all will expand from it. (20) Evidently, o King, you are attached to the high glory of the Lord His lotus feet; difficult as that is, it, in an unflinching practice, washes away the dirt of lusty passion from the core of the heart. (21) For the ultimate welfare of human society, one can only arrive perfectly at a positive conclusion by the full consideration of the cause, described in the scriptures, of detachment from the bodily concept of life and a strong attachment to the Supreme Soul that is above the modes. (22) One does that with faith and devotion as a dutiful devotee, by discussion and inquiry, being spiritual and united in understanding, with respect for the Lord of Yoga and in regular attendance hearing the stories of the pious. (23) Reluctant to the company of the rich and the ones after sense gratification and of a likewise attitude to the acquiring of goods approved by them, one gets rid of the bad taste of the happiness that goes without drinking the nectar of the qualities of the Self of the Supreme Personality.

(24) With nonviolence [as a vegetarian], following in the footsteps of the teachers of example, by remembering the Lord of Liberation, by testifying of His activities, by the nectar of following the principles without a material motive [yama] and by practicing according precept [niyama] will one be so, without offenses, living a simple life in tolerance of the duality. (25) Having the discussions, relating to the transcendental qualities of the Lord, constantly in one's ear, one increases with devotion no doubt in consciousness to be uncontaminated in the world that is opposed to spiritual understanding, as then, in the Spirit of Transcendence, it should be easy to be of the attraction. (26) When the person after

the ones of example is fixed in attachment to the Spiritual, will by the force of the detachment and knowledge the impotence of the heart [characterized by the five kles'a's or hindrances: ignorance, egoism, attachment, dislike and death-fear], within the cover of the individual soul that consists of the five elements, be burned, like fire does to its own fuel. (27) With what burnt before one's eyes, being freed from all the qualities of matter, there is no certainty any longer about what would be the inner action of the Supersoul or the outer action of the self; for such a person that difference is finished like it is with waking up from a dream. (28) As long as the person, who as a soul is as well of sense gratification as of the transcendental, is of intentions, sees he himself no doubt placed before a mind

full of designations, but without them such is not the case. (29) From the divine cause that is reflected everywhere in the waters and all else, there is to the [original] person no reason to see himself as being different from others. (30) Because the mind is agitated by always following the senses that are attracted by the sense-objects, is the consciousness of the intelligence easily lost, like rush covering the water of a lake. (31) Learned scholars in consideration of the soul pose that in the destructive choking of the remembrance and the constant mindfulness, the consciousness is bereft of real knowledge, so that what is of the soul is destroyed. (32) To this interest of the living beings in this world there is no greater obstruction for the soul its own interest than the obstruction of deeming other matters to be of a greater importance. (33) Constantly thinking for the sake of riches and sense-gratification is destructive to the four virtues of human society; from all that being bereft of the knowledge and devotional service, one falls into the inertia of matter. (34) Persons who want to cross over that ocean quickly, should not at any time act to that which belongs to the association of ignorance, as that is very much the stumbling block for the justice, economic development, pleasure and salvation [dharma, artha, kâma, moksha; the purushârthas]. (35) Seeing it this way is for that matter for sure liberation likely to be there as the most important one, as in the interest of the other three paths one regularly finds oneself caught in the finite of things and in fear. (36) All those ideas of a higher or lower status of life follow the interaction of the material modes; never is there of that, what is destroyed by the blessings of the Lord, any security. (37) Therefore, o best of kings, try to understand that, unto Him the Supreme Lord, who by controlling as the knower of the field, within the heart everywhere manifests Himself as shining in every hair follicle, I am someone who, of all those who moving or nonmoving are covered by a body with senses and a life air, exists by the consideration of self-realization.

(38) Surrender yourself unto Him, who manifests as the truth within the untruth, the root cause; by the deliberate consideration is one freed from the illusions of the intelligence that wonders whether it deals with a rope or a snake and is one situated in the eternal liberation of the uncontaminated, pure truth of the spiritual that is transcendental to the impurities of fruitive actions. (39) Be of devotion like the devotees; unto Him, Vâsudeva, who is worthy to take shelter of and whose lotus toes give the enjoyment, is by devotional service the hard knot of karmic desire uprooted, while that is never so with people devoid of that respect, however hard they try to stop the waves of sense enjoyment. (40) Great is the hardship

of the non-devotees in this material ocean with the sharks of the six senses; because they only with great difficulty can cross it over, you should therefore make the lotus feet of the Supreme Personality of Godhead your boat for passing that unconquerable expanse.' (41) Maitreya said: 'He, the king, thus by the son of Brahmâ, the Kumâra so well versed in spiritual knowledge, in full being shown what the realization of soul all meant, spoke to them.' (42) The king said: 'To what the Lord, from His causeless mercy so compassionate with the ones in distress, said He would do, have you all, to confirm that, o brahmins, o powerful ones, arrived over here. (43) As also you did what could be expected from the most compassionate representatives of the Lord, is everything I from my part have to offer, the remnants of the offerings to the saints! What, by all goodness, shall I give? (44) My life, wife [or wealth] and children, o brahmins, my home with everything belonging to it, my kingdom, power, land and treasury, I thus all offer to you. (45) The post as the commander in chief and ruler over the kingdom, the scepter of authority and the complete dominion over the planet are no doubt only deserved by those who know the purport of the Vedas. (46) By the mercy of the brahmins their own delight, clothing, and giving in charity do the other divisions of society headed by the

kshatriyas [the ones of rule], no doubt eat their food. (47) There is no one who, but by their own actions of offering water with cupped hands, in all of eternity is able to requite them for the unlimited mercy of such a kind of progress of relating to the Supreme Lord in the complete understanding of the spiritual realization that is conclusively established by vedic evidence.' (48) Maitreya said: 'After they, the masters of selfrealization, had praised the character of the original king who had worshiped them, rose they, before the eyes of all the people, to the sky. (49) The son of Vena, of the great personalities the leader, regarded himself,

to the teachings absorbed in the fulfillment of the soul, as someone who had achieved what he longed for. (50) Acting on behalf of the Absolute truth did he as good as possible, according the time, place, circumstances and the capacity, whatever his means would alow. (51) In the Absolute Truth giving up on the fruits, he, uncontaminated in his activities and fully dedicated to the One Superintendent, always thought of the Supersoul transcendental to material nature. (52) Even though he lived at home was he, just as the sun isn't of any self-consideration, never absorbed by all the opulence of the vast empire as an attraction for the pleasure of his senses. (53) Thus by always doing everything in the yoga of devotion begot he five sons in his wife Arci, the way he wanted it. (54) With them named Vijitâs'va, Dhûmrakes'a, Haryaksha, Dravina and Vrika, managed Prithu as a single man to incorporate all qualities of all the local deities. (55) For the protection of the created world pleased he, in his own surrender to the Infallible One, constantly the citizens with the qualities of his gentle-minded words and activities. (56) The king thus became as celebrated as the King of the Moon while he, at the other hand, was like the Sungod in distributing, exacting and ruling over the world its wealth. (57) In his might he was as unconquerable as fire, as insuperable as the King of Heaven, as tolerant as the earth itself and alike heaven in fulfilling all desires of human society. (58) Like the rain pouring as much as one could wish for he used to please, like the sea was he as unfathomable and like the King of the hills [ mount Meru ] was he in taking his position. (59) Like the King of Justice [Yamarâja] he was in his educating, in opulence he was like the Himalayas [for their minerals and jewels], like Kuvera he was in his keeping of the wealth and like Varuna [of the waters] he was in secrecy. (60) Like the all-embracing wind he was in his physical strength of courage and power and like the divine of the most powerful Rudra was he unforbidding. (61) In his beauty he was as Cupid, in his thoughtfulness was he like the king of the animals, the lion, in his affection he was alike Svâyambhuva Manu and in matters of controlling the people he resembled the Unborn Lord, Brahmâ. (62) Spiritual matters he understood like Brihaspati, in his personal self-control he was alike the Supreme Personality, in devotion to the cows, the spiritual master and the brahmins he was as the Vaishnavas, the followers of Vishnu, in his shyness he was the most gentle one and in matters of philanthropy was he as for himself. (63) The general public loudly declared all over the three worlds - and it was sure that all who were of the truth as well as the women from everywhere came to hear about it - that his reputation stood as high as that of Râmacandra [the Vishnu-avatâra]. Chapter 23 Mahârâja Prithu's Going Back Home (1-3) Maitreya said: 'King Prithu, who fully conversant with everything concerning the soul, as the protector of the people, had been of an unlimited expansion in all he had created, saw one day that he was physically getting old. Entirely acting to the interest of what the Supreme Ruler had

ordered, had he in this world, in observance of the principles of the devotees, provided for the maintenance of all the moving and nonmoving living beings. He left the earth to his sons and with pity towards the aggrieved citizens, he went alone with his wife into the forest for his austerity. (4) There he perfectly acknowledged, as much as he formerly had been of insight in conquering the earth, that he, according the rules and regulations of a retired life, had to engage in the serious practice of severe austerity. (5) At first he ate so now and then bulbs, roots, fruits and leaves at hand, then drank water for several fortnights, after which he only breathed the air. (6) Like the great sages accepted the hero the five

austerities of the summerheat [from the sun above and from the fires from four directions], the downpour of rains during the rainy season, to be up to his neck submerged in the water in winter and the sleeping on the bare earth. (7) Thus of tolerance to be of control over his words and his senses, not to discharge his semen and to check the life air, he simply desired Lord Krishna, of all practices thus having the best austerity. (8) Thus step by step, unrelenting of perfection, he got rid of all the dirt and desires of his workload, his karma, and broke he, by the exercise of his breath fully stopping his mind and senses, with all that bound him. (9) To what the fortunate Sanat Kumâra had said about the ultimate goal of yoga of

relating to the soul, was he, as the best of all human beings, sure to be of worship for the Supreme Person. (10) Endeavoring with faith on the path of devotion of the devotee, became he, always of service with the Supreme Lord, the origin of the Spirit of the Absolute, firmly fixed without any deviation. (11) By these devotional activities unto the Supreme Lord managed he, perfectly alert in the constant remembrance of the mind of pure goodness, the spiritual knowledge and the not being attached to whatever one could call one's own, and became he thus free from doubt and the material conception that covers the soul. (12) Free from all other concepts of life, desireless and firmly convinced about the ultimate goal of the soul,

had he given up on all of that, breaking away from it by means of that knowledge in which one, for long being a practicioner of the yoga-system, is not without illusion, as long as one is not of the attraction for the stories about the elder brother of Gada, Krishna [Gada was another son of Vasudeva younger than Krishna]. (13) Thus as the best of the heroes setting his mind to the Supersoul gave he, thoroughly spiritually purified, in due course of time up his vehicle of time. (14) By blocking his anus with his ankle he pushed up his life air gradually from the navel to the heart and throat upwards to fix himself between the eyebrows. (15) Thus, freed from all material desires, putting gradually his vitality nowhere else but in

the head, he merged his life air in the totality of it, his body in the full of the earth and the fire within himself in that of the complete. (16) Merging the different openings of his body with the sky and his fluids with the waters, was thus, according to each division, that way the earth with the water, the water with the fire, the fire with the air and the air merged with the sky [compare 2.5: 25-29]. (17) He united the mind with the senses, the sense organs with their objects and from there compacting the objects with the five elements, he took the material ego out into the mahat-tattva, the total material energy. (18) Unto Him, the reservoir of all qualities, he put his individuality and the designations belonging

to it in the reservoir of all potencies and thus did he as the prabhu or master, the controller of the senses, the living entity and the enjoyer, return home by the power of his own insight in that spiritual knowledge of self-realization and renunciation. (19) The queen named Arci, his wife, followed him on foot into the forest, even though she, with her delicate body, had not deserved thus to touch the earth with her feet. (20) Although her body would turn lean and thin saw she, very determined in her vow to serve her husband, no difficulty in living in conditions like those of the great saints and engaged she with pleasure, happy to be near him. (21)

Seeing that the body of her husband, so of mercy for the world and for her, failed in the symptoms of life, did she, the chaste woman, after weeping a little, cremate him on the top of a hill. (22) After performing the funeral rites she took a bath in the river, offering oblations of water in worship of her so liberal husband now in heaven with the thirty million demigods. Three times circumambulating the fire she then, thinking of the feet of her husband, entered it. (23) Observing her following the husband into death, offered the godly and their wives by the thousands prayers to the chaste wife of the great warrior King Prithu. (24) Showering flowers

on top of the Mandara Hill they to that, vibrating the drums of devotion, spoke among themselves as follows. (25) The wives said: 'Alas, what has happened to this most glorious wife, who with all her soul was of worship for her husband, the king of all kings of the world, alike the Goddess is unto the Lord of Sacrifice [Vishnu]. (26) Just see how she indeed follows the chaste husband, the son of Vena, in this ascension and how thus she, who is named Arci, surpasses us by the greatness of her actions. (27) Of all who only for a short while are living here in the human world, is there for those who on the path of liberation do their best for the Kingdom of

God , nothing too difficult to achieve. (28) He, who, by achieving the human form of life, the path of liberation, gets involved with the great difficulties of all action in the matter of sense-gratification in this world, is no doubt cheated in envy with the truth.' (29) Maitreya said: 'While the wives of the denizens of heaven were thus in praise, reached the wife the place for which the husband had left; it was the topmost position of the self-realized that the son of Vena under the protection of the Infallible One had obtained. (30) Thus have I descibed to you of him, Prithu, the best of the

lords, who was so high and mighty, his character as being the very best endowed with all qualities. (31) Anyone who with faith and great attention reads and explains or hears about that very great and pious person of King Prithu, will attain to the place he has reached. (32) The brahmin will attain the power of spiritual success, the royal one will be the king of the world, the trader will to the path become the master of the trade and the laborer will develop into a great devotee. (33) When a man listens to this with great respect three times over, whether he's a man or a woman, when he is without children he will be surrounded by the best of them and when he is penniless he will be the richest. (34) Unrecognized he will become famous, illiterate he will become learned; this story so auspicious will drive away all bad luck of man. (35) By those who desire wealth, a good repute, an increased life span, the attainment of heaven, the defeat of the influence of the Age of Quarrel and who are after the higher cause of the complete perfection of the four of religion, the economy, the pleasure of the senses and the liberation, must this narration be heard with great respect. (36) To that king who, on the chariot starting out for his victory, hears of this, will the other kings render taxes like was done did to King Prithu. (37) Freed from all material association,

carrying out unalloyed devotional service unto the Supreme Lord, one must hear, make others listen to and continue to read about the pious character of the son of Vena. (38) O son of Vicitravîrya [Vidura], I explained to what extend of greatness one can awaken and should advance when one, in relation to the extraordinary of this sacred text, is of this commitment. (39) He who repeatedly hears this narration about Prithu with great reverence and also recites it liberated in the association concerning the Supreme Lord - that person will in full realize the attachment to His feet that are the boat for the ocean of nescience. Chapter 24 The Song Sung by Lord S'iva (1) Maitreya said: 'The son of Prithu who became known as Vijitâs'va because of his great actions, offered, because he cared a lot about them, his younger brothers the different directions of the world. (2) He, the master, offered Haryaksha the eastern part, the south to Dhûmrakes'a, the western side to his brother called Vrika and the northern part to Dravina. (3) To what he had done upon the disappearance [of the sacrificial horse - he didn't attack Indra], was he honored with the name of Antardhâna [which means disappearance, see 4.19: 18]. In S'ikhandinî, his wife he begot

three children that were approved by everyone. (4) They were named Pâvaka, Pavamâna and S'uci and had, while they had formerly been the gods of fire, because of a curse of sage Vasishthha in the past now taken birth again in order to regain that status by the progress of yoga. (5) He who was called Antardhâna begot in his wife named Nabhasvatî a son called Havirdhâna ['the offering won'] because the father hadn't killed Indra despite of the fact that he knew he had stolen the horse. (6) The institution of taxes, punishments and fines and such, that make up the livelihood of kings, he considered to be something most severe, so that he abolished them in favor of sacrifices that in the past had been given up.

(7) Despite of being committed to the job of ending the distress [of others], achieved he, as a realized soul, by the worship of the Original Personality, the so beloved Supersoul, the reality of His abode easily by always keeping to his ecstasy. (8) Havirdhânî, the name of the wife of Havirdhâna, o Vidura, gave birth to six sons named Barhishat, Gaya , S'ukla, Krishna , Satya and Jitavrata. (9) He who by Havirdhâna was named Barhishat was that fortunate in his fruitive actions and refraining in yoga, that he was considered the Prajâpati [the founding father], o best of the Kurus. (10) With this practice of continually, and spread all over the world, pleasing the gods of sacrifice, kept he the kus'agrass [of the ceremonial sitting places] facing the east. (11) On the advise of the god of gods [brahmâ] married he the daughter of the ocean named S'atadruti to whom he [the fire-god...] was drawn as much as Agni was to S'ukî, the moment he saw her, charming in all her limbs, youthful and richly decorated, circumambulating during the marriage ceremony. (12) The learned, the ones of desire, the ones of heaven, the sages and the perfect ones, the ones of the earth and of the snakes, were all captivated by the tinkling alone of the new bride her ankle bells heard everywhere. (13) From [Prâcîna]Barhi

there appeared ten sons in the womb of S'atadruti, who, all deeply vowed to the dharma, together were called the Pracetâs [from prâcîna: the being turned eastward]. (14) Ordered by their father to beget children settled they, for ascesis, near a large lake to worship by their austerity the Master of Penance for a ten thousand years. (15) On that path they met with Lord S'iva who, most pleased with the great command of their meditation, mantra practice and worship, spoke to them.' (16) Vidura asked: 'O brahmin please tell us in clear words all about how it happened that the Pracetâs on their path met with Lord S'iva, as also what the Lordship so

pleased with them imparted. (17) O best among the learned, in this world being caught in a physical body it certainly rarely happens that sages fully detached, engaged in meditation desiring him, find association with Lord S'iva. (18) Although he is satisfied within himself is he, the great Lord S'iva, when he has manifested within this world and for the sake of its existence is engaged with its forces, horrible to experience in his actions [through Kâlî or Durgâ or Virabâdhra, see 4: 5].' (19) Maitreya said: 'All the sons of father Prâcînabarhi had accepted the words of their father all piously on their heads [in full surrender], and had left in the

direction of the west being serious in their heart about the austerities. (20) They reached to a very large expanse of water as vast as the nearby ocean, harboring a great soul and mind as clear and joyful as its water was. (21) The water home to red and blue lotuses, Kahlâras and Indîvaras, vibrated with the sounds of swans, cranes, ducks [cakravâkas] and other birds [kârandava]. (22) Mad bumblebees joyfully hummed loudly with their little hairy bodies; it was a festival of creepers, trees and lotuses whirling their saffron in all directions into the air. (23) All the sons of the king were amazed about the harmonious sounds of the music of all

the heavenly drums and kettle drums together that one continually could hear there. (24-25) At that time they were as fortunate to see the chief of the demigods [s'iva], coming out of the water in the company of an association of great souls glorifying him. Seeing the golden shine, his bodily features, his blue throat, three eyes and merciful beautiful face offered they their obeisances, all aroused in their amazement. (26) He who dispels all dangers, the Great Lord and caretaker of the religion then talked to them, pleased as he was with the past of their observance of the principles and their good and gentle manners. (27) Rudra said: 'All you sons of Barhi, knowing of your actions and desires have I, wishing all of you the best, in order to show you my mercy, thus granted you my audience. (28) Whichever living beings, known as individual souls, that surrender to Vâsudeva the Supreme Lord, to the transcendental of His control over the three modes directly, are no doubt very dear to me. (29) A person fixed on his duty for the time of a hundred lives gets the position of Brahmâ [brahmaloka] and on top of that not failing the Supreme Lord is one sure to attain therefore to me [s'ivaloka] thereafter. Devotees of Lord Vishnu attain a post [Vaikunthhaloka] like that of me and the other demigods, when the time of the world has come to an end. (30) That is why all of you devotees are as dear to me as the Supreme Lord Himself; and therefore is there also never anybody as much loved by the devotees as I am. (31) In particular this what I am going to tell you now is what you always should attend to and pray, for it is very pure, auspicious, transcendental and beneficial.' (32) Maitreya said: 'Thus there were the words that the kindhearted Lord spoke to them, the sons of the king, who with folded hands stood before Lord S'iva, the greatest devotee of Nârâyana. (33) Rudra said: 'All glories unto You, the One of Selfrealization, the best, the auspicious

of the auspicious. Let there by You, the all-perfect and worshipable soul of all, the Supersoul, be of me, my obeisances. (34) All my respects unto You Vâsudeva, from whose navel the lotus sprouted, who art the origin of the senses and the sense objects and the supreme and constant enlightenment of eternal peace. (35) My obeisances unto Sankarshana [the master of ego and integration], the origin of the subtle unmanifest and the unsurpassable master of [also the] disintegration; as also unto the master of evolution, unto Pradyumna [the master of intelligence and] the soul in the beyond. (36) All glories to You, my respects again unto You as Aniruddha [Lord of the mind, of whom the sungod is an expansion see also 3.1-34], the

master and director of the senses; my obeisances unto the Supreme of the perfection and the complete, who stands apart from this material creation*; (37) unto the heavenly abode, the path of liberation, the gateway of the eternal, the purest of the pure - my obeisances unto You. All my respects to the golden of the semen, who is the vedic sacrifices [câtur-hotra] and the one of expansion. (38) All praise to the provider of the ancestors and the godly, the master of the three Vedas and the sacrifices, the predominating deity of the moon who pleases everyone; all my respects unto the Supersoul pervading all living beings. (39) Unto the strength and power of all existence, the body and the self of the diversity of the material

world [the virâth rûpa] and the maintainer of the three worlds, my obeisances. (40) All glories to the sky revealing the meaning, the within and without of the self, the supreme effulgence; my obeisances unto the beyond of death and the purpose of all pious action. (41) Unto the inclining as well as disinclining God of the forefathers, the final outcome of all fruitive action and unto You as death itself, the cause of all sorts of misery resulting from irreligion, I offer my respects. (42) Because You are the topmost bestower of benediction, the mastermind [of all mantras], the causal its self, I offer You my respects; all glory to You as the greatest of all religious principles, unto You Krishna whose judgment is fully

independent, You are the oldest of the old, the Original Personality and master of yogic analysis [sânkya-yoga]. (43) Unto the reservoir of the three energies [of the doer, the sense-activities and the resultant workload see B.G.. 18a: 18], unto the reason of the material identification of the soul [egotism] named Rudra and unto the embodiment of knowledge and zeal and the voice of all powers, my obeisances. (44) Please show us, desirous for Your presence, the form that as the dearmost is worshiped by the devotees, which is the form that pleases them in every respect of their senses. (45-46) Glistening as the rain from the dense clouds during the rainy season You are the summit of all beauty: beautiful are the features of

Your four-handed form, of the greatest is Your pleasant face, Your eyes are as beautiful as the petals in the whorl of a lotusflower, beautiful are Your eyebrows, straight nose, shining teeth, high forehead, and the full decoration of Your face and perfect ears. (47-48) The beauty of Your merciful smile and sidelong glances, Your curly hair and the clothing of the saffron color of the lotus, is supported by the glittering earrings and shiny helmet, the bangles, necklace, ankle bells, belt, conchshell disc, club, and lotus flower, garland and the best of pearls that make You look even more beautiful. (49) The shoulders under Your coils of hair that are like those of a lion and Your neck, fortunate of bearing the jewel glittering on Your chest named Kaustubha, give You a never decreasing beauty that defeats each

touchstone. (50) Your inhaling and exhaling stirs beautifully the folds in Your belly that looks like a banana leaf, and the whirling deep of Your navel is as the spiraling of the galaxy. (51) The darkness of Your skin below Your waist is extra pleasing with as well the beauty of Your dress and symmetrical golden belt as lower, with Your lotus feet, calves and thighs that are of a great beauty. (52) By the so very pleasing lotus feet that are like the petals of a lotus flower in autumn, by the effulgence of Your nails, You drive away all things temporary; just show us the path of those two Lotus Feet [also understood as the first two cantos of this Bhâgavatam] that reduce the trouble of the material world, o teacher, o spiritual

master of all who suffer the darkness. (53) Yours is the form one must meditate upon; it purifies the self of all those who of the devotional service desire the factual fearlessness that is found in the performance of one's own duty. (54) Your good Self obtainable for the devotee is very difficult to obtain for all other embodied souls, even for the ones belonging to the king of heaven Indra or for the selfrealized for whom the goal of oneness is the ultimate to be reached. (55) What, out of it, would one else desire but Your lotusfeet, when one by pure devotional service has been of the worship for You that even for the most virtuous is difficult to attain! (56) Therein constitutes the invincible time no threat to a soul of complete surrender, while He in his prowess and majesty, with simly the raising of His eyebrows vanquishes the entire universe. (57) He, who in the company of the Supreme Lord, but even for the shortest while associates, enjoys the advantage that doesn't compare to the lead of light or to the indistinct of love; what now would be the blessing of the materially conditioned ones? (58) Let there therefore for us, who dip in and step out of the Ganges again to wash out the ruminations of sin, be the mercy and grace of this association that glorifies Your feet of defeat that for the normal living beings are the benediction of the fullest of goodness. (59) He whose heart, bewildered in the pit of darkness by the external influence, got purified by entering the favor of that bhakti-yoga, I dare say will be very happy to see the thoughtfulness therein of Your way. (60) That impersonal of transcendence within and without, that alike the sky full of light is spread out everywhere and has manifested as the apparent of the universe of Your cosmic creation - that is the manifestation of You Yourself. (61) I can understand that an existence as that of You, You as the one who by this manifestation of the manifold of the energies [internal, external and marginal], creates, maintains and again dissolves, You as that unchanged sense for the diversity which is the eternal, gives one trouble to relate to You who art so

independent, o my sweet Lord. (62) Those transcedentalists are experts in the field of the Vedas and the scriptures thereto who, for their perfection, with faith and conviction duly, by a range of organized actions, glorify You as identified by matters of fact, by the senses and by the heart. (63) You are the One Original Person, from whom of the dormant energy the complete has originated, from which the passion, goodness and ignorance are known and the totalilty is found of the material energy, the ego, sky, air, fire, water, earth, and the virtuous, the sages and all the living beings. (64) In this creation, out of Your own potency, You afterwards enter in the form of the four kinds of bodies [as born from embryos, eggs,

perspiration and seeds, see also 2.10: 40], and do You thus by Your own parts and parcels know him, the person, who from within enjoys through his senses as someone who relishes the sweetness of honey. (65) However, Your Lordship, when one sees how in due course of time that very great force destroys all the planetary systems, and how all beings are finished by others, can one only guess about the Absolute Reality that is alike the wind that scatters the clouds in the sky. (66) The mad cry out aloud what all should be done, but the greed heavily developed of such desire in hankering for material enjoyment is by the complete of Your Transcendence as the Destroyer in an instant devoured like a mouse is by the hunger of the greedy tongue of a snake. (67) What man of wisdom would avoid Your Lotus feet in deriding You? No doubt he would only waste his life; wasn't it our spiritual teacher and father [brahmâ] who worshiped You without hesitation in the past just like the fourteen Manus did [after him, see Canto 2: 3: 9, 6: 30, 10: 4]? (68) Therefore are You for us, the ones who learned, the Supreme Brahman, the Soul of the Soul, the Supersoul, the destination of those who are undoubtedly free from fear for the Destroyer Rudra who is feared by the entire universe.' (69) 'Praying this way, will there be fortune for all of you, o purified sons of the king that have given up in respect of the Supreme Lord, when you do your duty with all faith that is in you.

(70) Unto Him, being sure of the Supreme Soul situated within your hearts as well as the hearts of all other living beings, just be of worship always extolling the Lord and meditating upon Him. (71) All of you, read this instruction of yoga over and over and close it in your heart; take to the vow of silence of always with intelligence being absorbed within, practicing with the greatest reverence. (72) This was first taught by the great Lord [brahmâ], the master of the creators of the universe and the great sages headed by Bhrigu, who as his sons in charge of the world desired to create. [compare 4-1: 12-15]. (73) All of us controllers of man,

were, when the population was created, on His order this way freed from all kinds of ignorance and thus we brought about the different forms of life. (74) Thus regularly repeating this to oneself with great attention, does a person absorbed in this without delay achieve the auspiciousness of being devoted to Vâsudeva [ Krishna as the Lord of Consciousness]. (75) Of all benedictions in this world is knowledge the supreme transcendental benefit of happiness of every person, as it is the boat of knowledge with which one crosses over the insurmountable ocean of danger. (76) Anyone who devotedly attached and with faith regularly studies this song of me, this prayer offered to the Supreme Lord, the

Supreme Personality so difficult to respect, such a person will be able to be of worship. (77) A person can from the Soul of Power achieve whatever he desires when he is fixed on the song as sung by me; thus pleased is He the dearmost of all benedictions. (78) He who in the early morning after getting up does this, folding his hands in faith, and thus absorbed personally chants and hears and makes others listen, that human being will be freed from all kinds of karmic reactions. (79) O sons of the king, by the intelligence of the one-pointed praying and chanting of this song of the Supreme Person, the Supersoul, that was sung by me, will you, concluding that practice which equals the greatest austerities, achieve the results you

longed for.' *: Lord Krishna, by His quadruple expansion of Vâsudeva, Sankarshana, Pradyumna and Aniruddha, is the Lord of psychic action--namely thinking, feeling, willing and acting. Chapter 25 About the Character of King Purañjana (1) Maitreya said: 'The great Lord, thus giving instruction, by the sons of Barhishat being worshiped, vanished from there before the princes their eyes. (2) At that water did all of the Pracetâs,

executing austerities, recite the prayer sung by Lord S'iva, for a ten thousand years. (3) O Vidura, King Prâcînabarhi, with a mind of attachment to fruitive activities, received 91;meanwhile] instruction from a compassionate Nârada well versed in the spiritual truth: (4) 'O King, what is for the soul that ultimate blessing you expect from acting for an outcome? That benediction of the disappearance of all distress and the attainment of happiness, you can never get in this connection.' (5) The king replied: 'I do not know, o great transcendental soul, my intelligence is occupied by my desiring the fruits, please tell me of the spotless spiritual

knowledge that will relieve me of my workload. (6) In the superficial duties of the family life with sons, a wife and wealth is the goal of life not considered to be that of transcendence, and thus one comes to realize that one is a fool wandering around on all paths of material existence.' (7) Nârada said: 'Wait a minute, o ruler of the citizens, o King, please think of the whole lot of the thousands of animals that you without pity have killed in the sacrifices. (8) They are all, remembering the harm you did to them, waiting for you boiling with anger to pierce you with horns of iron after you've died. (9) To this I will relate to you the very old story of Purañjana ['he who is after the city that is the body']; just try to understand this character as I am speaking. (10) Once there was a king of great renown named Purañjana, o Ruler, who had a friend called Avijñâta ['the unknown one'] of whom nobody knew what he did. (11) He restlessly traveled the planet all over to become his own man, but when he could never find himself that way, he got morose. (12) Nobody on this earth thought anything good of him, wherever that king stayed or whatever he desired to enjoy for his purpose. (13) When he was once

south of the Himalayas he spotted on its ridges a city with nine gates [compare B.G. 5: 13] that offered him all facility. (14) Surrounded by walls it, being packed with houses, had towers, gates, parks, canals, windows and domes made of gold and silver. (15) The floors of the palaces were bedecked with sapphires, crystal, diamonds, pearls, emeralds and rubies and were in their beauty as lustrous as the celestial town called Bhogavatî. (16) There were assembly houses, squares and streets with gambling houses, shops and places to repose, that were decorated with flags and festoons and hanging gardens. (17) The

outskirts of that town had very nice trees with creepers and a lake, vibrating with the sounds of chirping birds and colonies of humming bees. (18) From the cold waterfall of a mountain stream received the treasury of trees on the bank of the lotus-filled lake a springtime mist of water on their branches. (19) The different groups of forest animals were as tame as the wisest sages and all its cooing of cuckoos would make any passenger feel invited. (20) As he arrived there, he all of a sudden saw a very beautiful woman surrounded by ten servants who each led a hundred of them, coming towards him. (21) She was at all sides protected by a guarding

five-hooded snake and being not old at all arousing a man's desire, she appeared to be looking for a husband. (22) With a beautiful nose and beautiful teeth had the young woman a nice forehead and, equally arranged to her beautiful face, beautiful ears with dazzling earrings. (23) She wore a yellow garment and had a beautiful waist with a dark skin, a golden belt and at her feet anklebells tinkling as she walked; she appeared just like a denizen of heaven. (24) With the end of her sârî she, timidly, tried to cover her youthful, equally round and full breasts, pacing as graceful as an elephant. (25) Pierced by the sex-appeal of the arrows of her

looks, the exciting love of her eyebrows and the great beauty of her coy smiles, addressed the hero her very gently. (26) 'Who are you, you with your beautiful lotus petals of eyes; are you from near this city, o chaste one - please be so kind to tell me what you are after, o timid girl. (27) Who are all these followers, the eleven of your guards and all these women, o beautiful eyes and who is this snake of yours preparing your way? (28) In your shyness you are as the wife of S'iva [umâ] or rather Sarasvatî [of Brahmâ] or even better the Goddess of Fortune [Lakshmî belonging to Vishnu]. Where is the lotus flower that must have fallen from the palm of

your hand looking after your husband, alone in this forest, on those feet from which one achieves all things that one desires? (29) And if you are none of these, o fortunate one, as your feet are touching the ground, then you, who art so much alike the transcendental goddess with the enjoyer of the sacrifices, deserve to walk for the better of this city along with this great hero, who is of the greatest glory in this world! (30) By your shy looks, affectionate smiles and bewildering eyebrows you have upset me, raising the most powerful Cupid in me; be therefore of mercy unto me, my dearest beauty. (31) Your face, with such nice eyebrows and warm eyes, surrounded by the locks of your bluish hair hanging loose, you in your shyness

haven't even lifted to grant me the vision of your look and speech in the sweetest words, o woman of the lovely smile.' (32) Nârada said: 'O hero, the woman by the impatient begging of Purañjana being attracted smiled and addressed the staunch one: (33) 'I don't know for sure who put me on this world, o best among men, nor do I know the lineage and name of the others. (34) What I know is that all of us souls are there today, that is all, o great hero, I do not even know who created this city where all beings have their residence. (35) All these males and females with me

are my boy- and girlfriends, o respectable one and the snake, there to protect this city, wakes over me when I am asleep. (36) Fortunately for me, all good to you, you have come here - all of us, I and my friends, o killer of the enemy, will supply you the joy for your senses that you desire. (37) Just be so good to stay in this city with the nine gates, o mighty one, that I have arranged for your taking pleasure in things for a hundred years. (38) Who else but you would I allow to enjoy! Without the certainty of your wisdom about it and your knowledge, it would be as foolish as with animals that don't see what's next, to aspire a life hereafter. (39) Here with religious ritual, economic development and regulated pleasures one can enjoy having offspring, the nectar of the sacrifices, repute and a world without lamentation and disease beyond the ken of the transcendentalists. (40) The forefathers, the gods, man in general, all living beings and each person for himself are sure to defend that this householder life is that which is the blessed shelter in the material world. (41) Who indeed, my great hero, would not accept such a magnanimous, beautiful and famous husband that is as readily available as I am? (42) Which woman's mind in this world would not be drawn to your agile body with its strong arms, o mighty one, just traveling around to dissipate with your

utmost effort and alluring smiles the distress of poor women like me?' (43) Nârada continued: 'Thus having fallen in love with one another, they as husband and wife entered that place and lived in the city to enjoy, o King, their life for a hundred years. (44) When it was too hot entered he surrounded by women the river to play, and the singers at different places sang nicely about it. (45) At the city there were seven gates above the ground and two below that lead to different places and were all used by its governor. (46) Five of the doors faced the east, one was at

the south, one to the north and similarly two where at the western side; I will now describe their names to you, o King. (47) Two gates facing eastward were named Khadyotâ ['glowworm'] and Âvirmukhî ['torchlight']; they were constructed at the same place and the king used to go through them to the city of Vibhrâjita ['to see clearly'] with his friend Dyumân ['of the sun']. (48) Also constructed at a location at the east there were the gates called Nalinî and Nâlinî [mystical names for the nostrils] and by those gates he used to go with his friend named Avadhûta ['the one who got rid'] to a place called Saurabha ['aroma']. (49) The fifth gate on the eastern side

called Mukhyâ ['the chief'] led the king of the city, accompanied by Rasajña ['the taster'] and Vipana ['the commercial one'], to two places called Bahûdana ['many a gift'] and Âpana ['the market']. (50) Through the city gate named Pitrihû ['the ancestral one'] at the south, o King, did Purañjana visit the southern country side named Dakshina-pañcalâ ['the southern fivefold'], together with his friend S'rutadhara ['the listener']. (51) The city gate called Devahû ['the one to God'] in the north did Purañjana use to visit with S'rutadhara the northern countryside Uttara-pañcâla ['the northern fivefold']. (52) The gate on the western side called Âsurî ['the one void of light'] was used by Purañjana to go to the city of pleasure

called Grâmaka ['a great number'] in the company of Durmada ['the one mad after']. (53) The western gate called Nirriti ['the bottom, dissolution'] was used by Purañjana to go to the place called Vais'asa ['without the sleeping'] accompanied by his friend Lubdhaka ['the covetous one']. (54) Of all who had eyes among the inhabitants was the ruler used to go out and do things with two blind men called Nirvâk ['the speechless one'] and Pes'askrit ['he who crushes']. (55) When he, as he was used to, went to his private residence, he did so accompanied by Vishûcîna ['the one of the mind'] and then enjoyed from the love of his wife and children either illusion, satisfaction or happiness. (56) Thus overly attached in his fruitive actions was he, lusty and less intelligent, cheated in answering to whatever she, the queen, wanted him to do. (57-61) When she drank liquor, he drank and got drunk. When she ate, he ate, chewing what she chewed with her. When his wife sang he used to sing and when she at times broke down, he also broke. When she had to laugh he laughed also, when she talked chit chat, he prattled after her. Where she went for a walk, he followed her the same way and when she laid herself on her bed, he also used to lie down following her. He also had the habit of sitting down when she sat and at times listened to what she was listening to. When she saw something he looked for the same and when she smelled something, he used to smell it too. When she touched, he touched and when she was lamenting followed he her equally

wretched. He enjoyed it when she was enjoying and when she was satisfied, so was he after her. (62) Thus captivated by the queen he was cheated in all he did and was he, unwise in his blindly following in her fooitsteps, as weak as a pet animal. Chapter 26 King Purañjana Goes Hunting and Finds His Morose Wife. (1-3) Nârada said: 'Once upon a time he [King Purañjana] went to the forest called Pañcha Prastha ['the five destinations'] carrying his bow, golden armor and inexhaustible quiver, going very swiftly there

on the two wheels and one axle of a golden chariot drawn by five horses, carrying two special arrows and three flags. Together with his eleven commanders and his one chariot driver who held one rein, he, from his one sitting place and two posts for his harnesses, met with five obstacles as he was holding his five weapons, with his seven coverings and five styles of approach. (4) But inspired by the evil thought of hunting he, having taken up his bow and arrows went there to kill animals very proud of having left his wife behind, which was next to impossible for him. (5) With the darkness of the unenlightened in his heart he had taken to the horrible practice of merciless killing the forest animals out there with sharp arrows. (6) Going to the forest can a king driven by greed, as it is regulated, according to the directions of the Vedas, kill as many animals as are required for the sacrifices in holy places and not more than that. (7) Any man of learning who does his work as regulated [in the niyama of yoga] will, following the spiritual knowledge, never be involved in such activities. (8) Otherwise will one, engaged in fruitive action, become entangled under the influence of false prestige and, fallen under the influence of the modes of nature and being bereft of all knowledge, thus be going down. (9) From the destruction of the animal bodies pierced by the

arrows with different kinds of feathers, there was great sadness, unbearable as that was for compassionate souls. (10) From killing the animals of game like rabbits, buffaloes, bison, black deer, porcupines and various others he got very tired. (11) After having stopped he came thirsty and exhausted back home to take a bath, have a proper meal and take rest to find his peace back. (12) When he as it should had perfumed and smeared his body with sandalwood pulp, wanted he, saintly garlanded and all over beautifully ornamented, to pay attention to his queen. (13) Satisfied, joyous and very proud as well he had his mind on Cupid and aimed he not at a

higher consciousness with the wife that kept him in her household. (14) O dear King, the maids of the household he asked a little concerned: 'O my beauties, is everything as it was with you and your mistress? (15) All the things at home are not as attractive to me as they were before. To have no mother or wife at home meeting her husband as her god is like having a chariot without wheels; what man of learning indeed would ride such a poor thing? (16) Where now is she, that woman of good intelligence, enlightening at every step, who would deliver me from drowning in that ocean of danger?' (17) The women answered: 'O King we have no idea why she has taken to this behavior, just go and see how your beloved lies on the floor without bedding, o killer of the enemies!' (18) Nârada said: 'After seeing his queen lying on the ground as if she were a mendicant, got Purañjana, from the scene racking his brains, highly bewildered. (19) Pacifying her with sweet words and a heart full of regrets, succeeded he from his affection not in arousing any symptom of anger from the part of his beloved. (20) Slowly, as an expert in flattery, the hero began to compliment her, touching both her feet and spoke he to her, embracing her on

his lap. (21) Purañjana said: 'For sure are masters unto their servants who acted out of line in committing an offense, o auspicious one, unto those they accepted as their subjects, of no instruction if they do not reprimand them. (22) The punishment by the master meted out to the servants is the greatest favor; being foolish one doesn't know that, o slender maiden, to be angry is the duty of a friend! (23) That face of yours with its beautiful teeth and eyebrows, which fills me with attachment and now so gloomy is hanging down, you should, like a bee, lift up to me shining, smiling and glancing from under its bluish hair so beautiful with your straight nose; I am all yours, please prove me, o thoughtful one, your sweetest word.

(24) Except for when he belongs to the school of the enlightened on this earth, am I prepared to punish him who wronged you, o wife of this hero; he, as far as I am concerned, will not live without fear and anxiety in the three worlds or anywhere else, for sure as I am the servant of Murâri! [ Krishna as the enemy of Mura]. (25) Never was your face without its decorations and have I seen you that morose, with anger and without your luster and affection; nor have I ever seen your nice breasts wet with tears and your lips without the red of kunkum. (26) Therefore my most intimate friend, be kind to this sinner who on his own went out to hunt; what woman with the control of her great beauty over the

lusty desires of her husband lost in impatience and pierced by the arrows of Cupid, wouldn't dutifully embrace him? Chapter 27 Attack by Candavega on the City of King Purañjana ; the Character of Kâlakanyâ (1) Nârada said: 'Thus was King Purañjana completely brought under the control of the charms of his wife, o King, and enjoyed he all the satisfaction she gave her husband. (2) He, the king welcomed the Queen, o King, being perfectly satisfied by her

approaching him with her attractive face, having bathed properly and being fully dressed up and ornamented. (3) She embraced him and he held her shoulders, privately, making fun, and thus being captivated by the woman degrading in consciousness, he was not aware of the day and night passing of insurmountable time. (4) Lying down on the precious bedstead of the Queen, became the hero, although advanced in consciousness, increasingly illusioned having his wife's arms for his pillow and had he, overwhelmed by ignorance considering it the highest, no clue of what self-realization and the Supreme really meant. (5) O best of Kings, this way with her enjoying an impure sex life expired his newly won life in a thrice.

(6) Purañjana, o King, spending half his life that way, begot in his wife eleven sons and hundreds of grandsons. (7) He also had over ten daughters and a hundred granddaughters, and all those daughters of Purañjana, o founding father, were as famous as their parents for their good conduct, magnanimity and qualities. (8) He the King of Pañcâla ['the five sense-objects'] for expanding his line married his sons with the best of wives and his daughters to equally qualified husbands. (9) Also the hundreds of sons of the sons produced all of them hundreds and hundreds of other descendants of which no doubt Purañjana's family immensely increased in the

land of Pañcâla . (10) They and their entourage heavily plundered his home and treasury and from his deep rooted attachment to them he became completely bound to the objects of his senses. (11) He, so full of desires, alike you also had sacrifices out of respect for the forefathers, the gods and the great of the society; and they were ghastly as they were inspired by the killing of poor animals. (12) Thus inattentively involved and attached to kith and kin his consciousness arrived some day at that point that is not very loved by those who are fond of women. (13) O King, Candavega ['the very swiftly passing by'] the king belonging to the heavenly abode, celebrated as such, has threehundred and sixty very powerful other men of heaven [as days in a year] under him. (14) Similarly there were of Candavega as many black and white female inhabitants of heaven [referring to the white and black periods of the month, see 3-11: 10] who surrounding him for their sensual pleasure exhausted all the desirable things manufactured. (15) All those followers of Candavega, as they began to plunder the city of Purañjana , met with the big serpent that was there for its defense [its five hoods stand for the five

kinds of life air: prâna, apâna, vyâna, udâna and samâna see: 4.25: 35]. (16) It all by itself valiantly fought with the sevenhundred and twenty indwellers of heaven for the hundred years that King Purañjana had as the superintendent of the city. (17) Growing weak alone fighting so many warriors became his intimate friend the king of the kingdom along with all the friends and relatives in the city, very anxious and sad. (18) He within the city of Pañcâla was sure to relish the sweetness together with his followers conjuring up the means for it, but he couldn't understand the fear he had in having submitted himself to the control of women.

(19) At that time was the daughter of the Almighty Time [called Kâlakanyâ, referring to Jarâ or old age] traveling the three worlds desiring someone for her as a husband, o King Prâcînabarhi, but there was never anyone to accept her proposal. (20) Thus being unfortunate she was known in the world as Durbhagâ ['ill-fated'], but once having pleased and been accepted by a wise King [called Jayâti who had been cursed with premature old age by Sukrâcârya], had she granted Pûru [the loyal one of his sons] a boon [to have the kingdom]. (21) When I was once traveling around came she down to earth from the highest abode and proposed she, illusioned by lust, to me while I was

an avowed celibate. (22) Saying: 'Having turned down my request thou sage, you will never be able to remain at one place', she, having become very angry with me, out of illusion, cursed me. (23) Thereafter being disappointed in her determination, she on my instigation approached the ruler of the Yavanas [the untouchables also called mlecchas or meat-eaters] named Bhaya [fear] to accept him for her husband. (24) She said to him: 'You as the best of the Untouchables I accept, o great hero, as the husband of my desire; all the ones who in their plans are certain towards you will never become baffled. (25) It is these two kinds of people that are of

lamentation: it are the foolish that follow the path of customs that are never presented in the scriptures and the ignorant living by desires who never follow either. (26) Therefore accept me o gentle one, I am willing to serve, have mercy upon me; to do such a thing as being compassionate to the distressed is for any gentleman a matter of principle.' (27) When the king of the Yavanas heard the daughter of Time express these words, did he, prepared to do his duty to the will of God, address her smilingly: (28) 'I have decided upon a husband for you, as you are never welcome to the considerate soul; to the people here is the inauspicious of you

unacceptable. (29) You, as one whose movement cannot be perceived, may, assured of the help of my soldiers, enjoy this world build on fruitive action; unhindered you may put all beings to an end. (30) I give you this brother Prajvâra ['the fever of Vishnu'] of mine and thus become also my sister; by the both of you I shall, with my dangerous soldiers, go about unseen in this world.' Chapter 28 Purañjana Becomes a Woman in his Next Life (1) Nârada said: 'O King Prâcînabarhishat, all of them, the soldiers, the order carriers of death of Bhaya [that are like the troubles of old age] and Prajvâra and Kâlakanyâ, together roamed this earth. (2) When they once then laid siege on the city of Purañjana which, o King, was so full of sensual pleasure, they found it protected by the old serpent. (3) The daughter of Kâla then also by force took possession of the city of Purañjana ; overwhelmed by her does a person immediately find his uselessness. (4) With her taking hold and the Yavanas from all sides entering the

gates, was severe trouble caused all over the city. (5) The city being put in all kinds of difficulties made him Purañjana, as an all to eager, overly attached family man, run into a great variety of pains. (6) Embraced by the daughter of Time was he bereft of all beauty; of his addiction to sensual pleasure being a miser lacking in intelligence was he by force bereft of his opulence by the Gandharvas and Yavanas [the indwellers of heaven and the meat-eaters]. (7) He saw his own town scattered in opposing elements, that he had disrespectful sons and grandsons, servants and ministers, and that his wife had become indifferent. (8) With himself being taken by Kâlakanyâ and with Pañcâla infested with insurmountable enemies, he grew very anxious and so it was not possible for him, to take any counteraction. (9) The things he always lusted after became all stale to the poor man who also because of Kâlakanyâ had lost the real purpose of life in the affectionate defense of his attachment to his sons and wife. (10) The King, who had to give up the city that was smashed by the Daughter of Time and had been overrun by the Gandharvas and Yavanas, was against his will driven out of it. (11) Prajvâra, the elder brother of Bhaya present at the spot, set fire to that city [as fever to the body] for the sole purpose of pleasing his

brother [called fear]. (12) When the city along with all the citizens, servants and followers was ablaze had he, Purañjana, the head of the big family along with his wife and descendants, to suffer from its heat. (13) In his abode attacked by the Yavanas, being seized by Kâlakanyâ and now also thus being approached by Prajvâra, became also the guardian of the city [the snake] very aggrieved. (14) It was not able to do much for its protection and suffered great difficulties in its desire to get out of there; it was as if it had to escape from a hollow tree that is thrown into the flames. (15) Its parts were slackened as its bodily strength was defeated by the Gandharvas and the enemy Yavanas, o King, and frustrated it [by the voice of Purañjana] cried out aloud indeed: (16) 'O my daughters, sons, grandsons and daughters- and sons-in-law, o my associates, what has become of my property and my home with all its wealth and goods?' (17) At his separation turned the householder his attention to the 'I' and 'mine' of his home and thus happened it to be that he, with a mind full of obnoxious thoughts, had a hard time with his wife. (18) 'When I have left for another life, how

then will this woman, bereft of a husband, lamenting with all those children of the family around her, exist?' (19) Never I ate when she didn't eat, never I missed a bath when she would bathe; she always remained loyal fearfully keeping silent when I was angry, however afraid she was with me chastising her. (20) She gave me good counsel when I was a fool, she was saddened and put off when I was away. Will she, despite of being the mother of such great heroes, be able to hold on to the path of her household duties? (21) How indeed will my poor sons and daughters, who have no one else to depend on, live when I have disappeared from this world like a boat broken in the ocean?' (22) Thus of his miserly intelligence lamenting what should not be lamented, drew the master of the show called Fear near to arrest him without delay. (23) Restrained like an animal was Purañjana by the Yavanas taken to their own abode followed by the stream of his attendants who deeply aggrieved were lamenting. (24) As soon as the serpent that had to give up had left and following him behind was arrested, was the city sure to fall apart. (25) Forcibly dragged by the Yavana that was so powerful, couldn't he, covered by the darkness of his ignorance, remember his friend and

well-wisher that had been there from the beginning. (26) All the animals of sacrifice by him most unkind killed with axes and cut to pieces, very angrily remembered that sinful activity of him. (27) Contaminated by attachment to women, without an end living on in the midst of darkness and being bereft of all intelligence, one has to experience for many years, if not for an eternity, the pain. (28) With keeping her constantly in his mind became he, after his death, a well situated woman [a daughter] in the house of the most powerful King Vidarbha. (29) As the prize of valor was that daughter of Vidarbha married to Malayadhvaja

['as firm as the Malaya hill'] who as the best of the learned in the fight, after defeating many other princes, was the conqueror of the supreme city. (30) From her he got a daughter with dark eyes and seven younger mighty sons* who became the kings over the seven provinces of the South of India [Dravida]. (31) Of each of them, o King, there became millions and millions of descendants by whom the world up to the time of a Manu and longer was ruled [see 3.11: 24]. (32) Âgastya [the sage; 'he who was born from a pot'] married the avowed first daughter and from her was born a son called Dridhacyuta ['the infallible fortress'] who on his turn got the great sage Idhmavâha ['he who

carries the sacrificial wood'] as a son. (33) Having divided the entire world among his sons, went the pious king called Malayadhvaja to Kulâcala desiring to worship Lord Krishna. (34) Giving up his home, children and material happiness followed the daughter of Vidarbha with the enchanting eyes, her lord of wisdom like the moonshine accompanying the moon. (35-36) There at the rivers named the Candravasâ, the Tâmraparnî and the Vathodakâ he cleansed himself daily both inside and outside with the holy waters and feeding on bulbs, seeds, roots and fruits, flowers, leaves, grasses and water, became his body gradually lean undergoing the

austerity. (37) Equipoised he thus conquered the dualities of cold and heat, wind and rain, hunger and thirst, the pleasant and the unpleasant and happiness and distress. (38) By austerity and discipline he burnt up all the impurities; through the regulative principles [niyama] and selfcontrol [yama] he, in complete control over the senses, his life and his consciousness, fixed himself in spiritual realization [compare: 4.22: 24, 3.29: 17]. (39) Remaining as immovable as having the same place for a hundred years of the demigods [see 3.11: 12] did he, steady unto Vâsudeva, the Supreme Lord, not know of anything else but to be of that attraction. (40) He, by the all-pervasiveness of the Supersoul could distinguish himself in perfect knowledge like being in a dream: as the deliberate witness that was sure to have become indifferent ['the glad hero']. (41) Under the direct prompting of the Supreme Lord, by the spiritual master Hari [the so called caitya guru or the guru from within], o King, he found the pure light of spiritual knowledge enlightening all perspectives. (42) Thus observing himself in the transcendental Absolute and the Supersoul of the Absolute also within himself, he, from this process, gave up his reservation and withdrew himself determined. (43) Accepting her husband as her God, the supreme knower of the principles, served Vaidarbhî, the daughter of Vidarbha, her husband Malayadhvaja with love and devotion and gave she up on her sense enjoyment. (44) In old rags, lean and thin and with her hair matted, she shone next to her husband as peaceful as the flame of a fire. (45) She, as she was used to, went on serving him, who sat there fixed in his sitting posture, until she, with him having passed away, couldn't detect any sign of life anymore from her beloved husband. (46) When she no longer felt the warmth of his feet serving him, she became as anxious at heart as a deer on being separated from its partner.

(47) Lamenting to herself how wretched it is to be without a friend she, brokenhearted, began to cry out aloud, wetting her breasts with her tears. (48) 'Get up, please, get up!, o saintly King. This world in the middle of the ocean so very much afraid of rogues and rulers full of attachment, you ought to protect!' (49) Thus lamenting fell the innocent woman in that solitary place down at the feet of her husband, shedding tears crying. (50) On top of her husband's body she built a funeral pyre of wood and after igniting it she, with her mind fixed in the lamentation, died [saha-marana] along with him. (51) Before that happened there, pacified some friend, a brahmin, a very learned scholar, her very nicely with mitigating words, speaking to her about her master while she was crying. (52) The brahmin said: ''Who are you? To whom do you belong and who is this man lying here over whom you are lamenting? don't you recognize Me as the friend that you in the past have consulted? (53) Do you remember how, o friend, unfamiliar with the Supersoul, you gave up on Me as being your friend, in attachment to a position of desiring material enjoyment? (54) You and I, o great

soul, are two swans, two friends who, for thousands of years in succession living together in the Mânasa lake [a holy reservoir in the Himalayas representing the pure mind], became separated from their original home. (55) You as that swan having left me, o friend, moved as someone of a material consciousness toward the earth, going there to find yourself in positions created by some woman. (56) With five gardens, nine gates, one protector, three apartments, six families, five stores and five material elements does it [that material position of having a body] have one woman as its master. (57) The gardens are the five objects of the senses, the gates o protector are the nine

apertures of the senses, the vital power [fire], water and food [earth] are the three apartments and the families are the five senses themselves and the mind. (58) The five stores make for the power of action [the five working senses] by which man is the [feminine] controller of the energy of the eternal of the five elements of gross matter to which having entered its domain one is devoid of knowledge. (59) You in that situation being in contact with the splendor are then, enjoying it in her association, without the remembrance of the inexhaustible [of your spiritual existence], and this way you have attained a state that is full of sin, my dear. (60) In fact you are not Vidarbha's daughter, nor is this hero of

yours [Malayadhvaja] your well-wishing husband, nor were you Purañjana the husband; you've all that time in the body with its nine gates simply been captivated by the material energy. (61) Just see our factual position; from this illusory energy of Mine you no doubt found an existence thinking yourself to be a male, a female or a non-sexual one, but you forgot about the both of us as joined in the pure of the spiritual swanlike. (62) You and I are not different [in quality] because you, the way you are, are for sure as I am. My friend, the imaginary distinction between the two of us is by the advanced scholars not even in the smallest degree acknowledged whenever. (63) The way someone sees his one body in a

mirror, or through the eyes of others, existing as two bodies, is similarly the difference between the two of us described [compare 3.28: 40]. (64) The individual soul thus like a swan living together in the heart is, being instructed by the other swan, situated in self-realization for then is the real memory regained that was lost in the being separated from the original self.' (65) 'O Prâcînabarhi, I gave you this analogy of self-realization, to raise your interest in the Supreme Lord our God, the cause of all causes, in an indirect manner.' *: These seven sons would stand for the initial seven processes of vidhi marga devotional service of

hearing, chanting, remembering, offering worship, offering prayers, rendering transcendental loving service and serving the lotus feet of the Lord. Later on were added the raga marga processes of the balance--friendship and surrendering of everything. Chapter 29 The conversation of Nârada and King Prâcînabarhi (1) King Prâcînabarhi said: 'O my Lord, your words never perfectly arrive in our minds; those who are expert can understand what they really mean, but we who are enchanted by fruitive activities never come to the full understanding of them.' (2) Nârada said: 'The person of Purañjana ['he who enjoys the city that is the body'] should be seen as the creator of his own situation of dwelling in a one- [a ghost], two-, three- [as with having a stick] or four legged body or a body with many legs or no legs at all. (3) The eternal friend and master of the person is He, who I described as unknown because by the living entities He is never [fully] understood by names or activities and qualities [compare Adhokshaja]. (4) As the person desired to enjoy the modes of material nature in their totality, he then thought that having nine gates, two legs and two hands would thus be very good. (5) The intelligence then one should know as the young woman [pramadâ or Purañjanî] that is responsible for the 'I' and 'mine' of its operation in taking to the shelter of the body that this living being, by the senses to the modes of material nature, suffers and enjoys. (6) Her male friends are what is done by the senses of knowledge and action, the female friends are what the senses are engaged in [form, taste, sound, smell and touch], while the life air in its five forms [upgoing air (udana), downgoing (apâna), expanding (vyâna), balanced (samâna) and the breath held high (prânavâyu)] is like the serpent. (7) The mind should be known as the very powerful leader of the two groups of the senses and the kingdom of Pañcâla as the five realms of the senses in the midst of which the city with the nine apertures is found. (8) The two eyes, two nostrils, two ears, the mouth, the genitals and rectum are thus the two by two gates leading outside that one, accompanied by the senses, passes. (9) The two eyes, the nostrils

and the mouth are thus understood as the five gates at the front [the east], with the right ear as the gate at the south and the left ear as the gate at the north, while downward at the west there are said to be the two gates of the rectum and the genital. (10) The ones named Khadyotâ and Âvirmukhî that were created at one place are the eyes by which the master can perceive with his sense of sight the form called Vibhrâjita ['the clearly seen', see 4.25: 47]. (11) The ones named Nalinî and Nâlinî represent the two nostrils to the aroma of what was called Saurabha. The Avadhûta was the sense of smell. Mukhyâ was the mouth with the faculty of speech named Vipana and the sense of taste that was named Rasajña [see 4.25: 48-49]. (12)

Âpana was the business of the tongue and Bahûdana the variety of eatables, with the right ear having the name Pitrihû and the left being called Devahû [see 4.25: 49-51]. (13) By going to [the southern and northern of] Pañcâla with the companion of hearing called S'rutadhara, can one be elevated to Pitriloka and to Devaloka by [respectively] the process of sense enjoyment and detachment according the scriptures. (14) With the gate of the rectum called Nirriti is the genital called Âsurî as the gate for the nonsense and the lust minded common man [living in Grâmaka] who, with the one called Durmada, feels attracted to the procreative [see 4.25: 52-53]. (15) Vais'asa means hell with the one named Lubdhaka and the blind, you next

heard about from me, are the legs and hands with which the people engage in their work [see 4.25: 53-54]. (16) So, following, is the private residence the heart and the servant named Vishûcîna the mind with which there is, to the material of nature, said to be the illusion, satisfaction or jubilation belonging to it. (17) Just as the mind is agitated acting in connection to the modes, does it [like Purañjana following his queen, see 4.25: 56] in order to be alike, imitate the occupations of the intelligence of the soul that is the observer. (18-20) The body is but the chariot, the senses are for the years of one's life the horses that in fact do not

advance, the two wheels are the activities of profit and piety, the flags the three modes of nature and the five airs are the bondage. The rein is the mind, the intelligence the chariot driver, the sitting place is the heart, the duality is formed by the posts for the harnesses, the five sense-objects are the weapons and the seven coverings are the physical elements [of nails, skin, fat, flesh, blood, bone and marrow]. The five intentions are the external processes after which the eleven soldiers of the senses [the mind and the five organs of action and perception] are running in false aspiration and envy of going for the pleasurable [see again: 4.26: 1-3]. (21) The time of year was called Candavega to which the passing of the threehundred and sixty men and women from heaven symbolized the days and nights one has on this earth that reduce one's lifespan [see 4.27: 13].

(22) The old age of all living beings figured as the daughter of Time who was welcome to no one and who by the king of the Yavanas, who was for death and destruction, was accepted as his sister-in-law [see 4.7: 19-30]. (23-25) His followers, the Yavana soldiers represent the disturbances of the mind and body that, at times of distress of the living beings, very quickly rise to power with Prajvâra in the form of two kinds of fever [hot and cold, physical and mental conflict]. Thus is the one residing in the body, that is moved by the material world, for a hundred years subject to different sorts of tribulations caused by nature, other living beings and himself. Wrongly attributing to the soul the characteristics of the life force, the senses and the mind, does he, although transcendental of nature, abide by the

fragmentary of sense enjoyment, meditating on the 'I' and 'mine' of himself as being the actor. (26-27) When the person forgets the Supreme Soul, the Almighty Lord that is the highest teacher, he next surrenders himself to the modes of matter to find therein his well-being. Driven by the modes is he, thereupon taking to lives according his karma, thereby naturally occupied in the performance of fruitive activities that are of a white [a-karma or service in goodness], black [vi-karma or ill deeds in ignorance] or red nature [regular karma or work passionate after the profit; compare B.G. 13: 22 and 4: 17]. (28) Sometimes characterized by the light of goodness one reaches better worlds, sometimes one ends up in distress with the passion for labor and sometimes indulging in darkness one finds

oneself in lamentation [see B.G. 18a: 37-39]. (29) Sometimes male and sometimes female and sometimes neither of both; sometimes blind in intelligence, sometimes a human being, sometimes a God and sometimes an animal, exists one of one's activities to the modes of nature, born according one's karma. (30-31) Like a poor dog overcome by hunger that wanders from one house to the other to either be rewarded or be punished according its destiny, does similarly the living entity in pursuing different types of high and low desires wander high or low, or the middle of the road, reaching according his destiny that what is pleasing or not so pleasing. (32) Although counteracting, being faced with certain kinds of misery as caused by

nature, others or oneself, is it for the living being not possible to stop them. (33-34) As one can see with a man who, carrying a heavy burden on his head, is shifting it to his shoulder, is that all he really does because one, o sinless one, in illusion thinks that one can place a dream against a dream. There is no single solution in counteracting one activity with the other, only by counteracting the both of them. (35) Like that not present what in the mind by the subtle self is enacted in a dream, is also the endless game one plays in the material world a notion one must turn away from. (36-37) Therefore is it the soul its real interest to be of unalloyed devotional service to that what is of the spiritual teacher, otherwise

will the train of unwanted things in material life not find its end; it is in the practice of bhakti-yoga towards the Supreme Lord Vâsudeva that the result is found of the complete of knowledge and detachment. (38) That, o best of kings, will come about depending on the cultivation of one's constant and faithful listening to the narrations about the Infallible One. (39-40) From that place where one finds the great devotees, the broad-minded saintly people whose consciousness is bent upon the regular reciting of and hearing about the qualities of the Supreme Lord, o King, flow in all directions thereabout, emanating from the mouths of the great, the countless streams of nectar concerning the exploits of the killer of Madhu from which

one drinking is never sated. With the attention of their hearing is one never plagued by hunger, thirst, fear, lamentation or illusion [compare 3.25: 25]. (41) But, the soul, in the conditioning to its natural place in the world disturbed by those things, does in this ocean not get attached to the nectarean words of the Lord. (42-44) The father of fathers Brahmâ and directly the most powerful ones like Lord S'iva, Manu, and the rulers of mankind headed by Daksha, and the strong celibates led by Sanaka, Marîci, Atri and Angirâ, Pulastya, Pulaha, Kratu, Bhrigu and Vasishthha with me closing the ranks, are so all led by the knowledge of the Absolute. Even though we, to the present day, by meditation are masters of speech in our observing the austerities and the knowledge, do we not see the Seer Himself, the

Controller in the beyond. (45) Engaged in listening to the unlimited of the spiritual knowledge and with mantras singing the glories of the greatly extended of the partial powers [the demigods], does one not know the Supreme. (1a, 1b) [see footnote 1] What then would the difference be between animals and human beings when the intelligence of all depends upon the animal maintenance of the body? After so many births having attained a human life here, will, after giving up the incorrect perception of being a gross or subtle body, on the path of spiritual knowledge having forsaken that physicality, then the individual soul become prominent. (46) When He who favors by causeless mercy, the Supreme Lord, by a soul is realized does such

a one, thus also fixed on the vedic, give up his intentions towards the world. (47) O dear Prâcînabarhishat, do therefore never ignorantly give in to the harmful advantage of fruitive action thinking that to be the aim of life and never just try to please the ear without touching the real interest [compare B.G. 2: 42-43]. (48) Not in touch with the Reality do the less intelligent speak of the four Vedas that are full of ritual and ceremony; such people never know for sure where their home, God, Janârdana [Vishnu, Krishna as the conqueror of wealth] is. (49) With your [you and your sons the Pracetâs] altogether having

covered the face of the world with the kus'a grass pointing eastward [see 24: 10], do you take great pride in all the killing [of the sacrificial animals] and do you think of yourself as being very important, but you do not know what work to perform, what labor would be satisfying that Supreme Personality of God, the reality by which one finds the guidance that brings sense. (50) The Supreme Personality is Himself the Supersoul of all who adopted a material appearance; He is the controller of the material nature; His feet form the shelter from which all men in this world find their fortune. (51) He to whom the Supreme Soul is the most dear, to whom the One from whom one has not even the smallest fear comes first, is thus someone who surely is educated; he who is thus formed is a spiritual master as good as the

Lord.' (52) Nârada said: 'Thus I am sure to have answered your questions, o man of wisdom, now listen to the perfect realization that I am going to confide to you. (53) Think of a deer safely grazing grass in a field of flowers. It is attached in its being united with its wife. In its ears it has the charm of the song of bumblebees, but it is negligent of the fact that in front of it there are tigers living at the cost of others and that behind there is a hunter that threatens to pierce the deer with arrows. (54) The flowers are just like women in general to which the sweet aroma of the flowers is like the shelter of a household life that is most

salient for the fragmentary nature of its sense gratification. One thus has, beginning with one's wife and always absorbed in thoughts of one's appetite for sex, one's desires fulfilled. The gentle sounds of the lots of bumblebees that are so very attractive to its ears are alike the talks one hears from others starting with the wife again. The group of tigers in front of it are like all the moments of the days and nights that, unnoticed in one's enjoying the household, take away one's span of life. And from the back sure not to be seen follows behind the hunter, the superintendent of death whose arrow in this world pierces one's heart. You should in this see yourself as the one whose heart is pierced, o King. (55) Think of yourselves in the consciousness of that deer in action and give it up to be fixed in what you attend to in your heart. Give up that idea of a household life that is so

abominably full of sexual concerns and go only for the swanlike shelter [of the self-realized], gradually becoming detached.' (56) The king said: 'O greatest brahmin, considering that what I heard you speak about, I must say I had no clue; why is it so that my preceptors, if they understood it, didn't tell me about this? (57) But my doubts about this, o brahmin, you have cleared so doing. Even the experienced are indeed bewildered about things not concerning the activities of the senses. (58) A person giving up his body to enjoy another one in a next life, has to face the consequences of the profit-minded work he initiated in this life.

(59) Thus one hears the thesis of the learned which says that, of whatever one is all so sure about to do in life, one doesn't immediately see and know the consequence.' (60) Nârada said: 'From the karma a person takes up is the consequence to be faced in a next life, because to that what is his own, his proof of character [the subtle body or linga] and mind about it, nothing has changed. (61) The way a person, lying in bed and breathing, letting go [dreaming] in the mind has to experience the actions he was engaged in, so too he fares in another similar body or in another kind of embodiment [being reincarnated as a dog or hog maybe].

(62) Whatever all this 'my' of the mind might be in acceptance of an 'I', does the entity take along with him as the workload achieved by which it again enters the material existence. (63) The way one derives a state mind from one's sensual experiences and one's actions thereto, is one likewise mentally characterized by propensities as a consequence of the actions of a body in a previous life. (64) Sometimes pop up before one's mind's eye forms of whatever nature; that may happen at any moment with those images without ever having been heard, seen or experienced before. (65) Therefore o King believe me when I tell you that to a living being, with

its proof of life produced in a previous body, not a single thing is able to manifest in the mind which hasn't been tried, experienced or understood before. (66) For sure does the mind of a man indicate what forms he had in the past as well as, wishing you all the best, what birth he will next take and thus with certainty also what he will not be born into. (67) According the vision one at times has in the mind, of things never seen and heard of in this life, can one's action depending the place and time [in the past and future] be understood. (68) Each thing that by all embodied beings endowed with a mind is perceived through the senses, may in different ways of sequential ordering [or types of logic or individual perspectives]

pop up [in the mind] and vanish again. (69) Being singleminded of goodness in devotion to the Fortunate One, stands one constantly at His side [though], like one still has a moon even though it is eclipsed, and becomes, thus connected [in relation to the obscure of matter], the splendor of this world manifest. (70) This thereto not 'I' and 'mine' of the consciousness is separate from the person as long as the eternal indweller [in the form of the subtle body] forms a distinct structure of material qualities of intelligence, mind, senses and sense objects. (71) In deep sleep, when one faints or is in great shock with the arrest of one's breathing one does not think of an 'I'; nor is there such a notion when one has a high fever

or when one dies. (72) Also in the womb and during one's childhood is, because of immaturity, the ego [subtle body] in the form of the ten senses and the mind not witnessed by that youngster, just like the moon isn't when it is new. (73) Sure enough does, with the sense objects not known by the mind, the material universe not cease to exist when a living being is meditating them in a dream as an appearance of unwanted things. (74) The conditioned [individual] soul is understood as the combination of the life force with the in sixteen expanded proof of life [the linga] of the five forms [the five objects of the senses, the five working and knowing senses and the mind] under the influence of the three modes.

(75) Being so does the person, acquiring material bodies and giving them up again, by the gross of the form, find as well enjoyment, lamentation, fear, misery as happiness [compare B.G. 2: 13]. (76-77) Like with a caterpillar, that does not leave finding its end when it even has to give up its identification with the body [to become a butterfly], does a man not get another mind by the termination of his fruitive activities, for the mind is the ruler of man, the cause of the material existence of all living beings. (78) When one thinks of the pleasures enjoyed by the senses, are, with the continuation of material affairs, the activities performed always subject to the illusion of being bound in karma of the material body [see

B.G. 3: 9]. (79) Therefore counteract that by engaging in devotional service unto the Lord with all that is in you, seeing the cosmic manifestation as being under the control of the One from whom one has maintenance, creation and annihilation. [see footnote 2] (1a) In devotion unto Krishna, of mercy towards others and in perfect knowledge of the True Self, will it be so that thereafter the liberation from the bondage of material life will sprout. (1b) The great mystery of it all is that, with what is directly seen and remains to be seen, the material existence is vanquished like during one's sleep; in other words, that what has happened, the present and the future is a dream itself.' (80) Maitreya said: 'After the most powerful, chief devotee Nârada had expounded on the position of the Pure and the life about it, left he him [the king] behind to depart for the world of the perfected [siddhaloka]. (81) Prâcînabarhi, the wise king, after leaving orders that his sons should protect the common people, then departed for the spiritual resort of Kapila for his austerities [at Gangâ-sâgara, where the Ganges flows into the bay of Bengal, see for Kapila Canto 3.24-33]. (82) There, with a one-pointed mind living sober at the lotus feet of Govinda he, continuously chanting, freed himself from his attachments, by his devotion achieving sameness in the Reality. (83) O spotless one, anyone who hears or might describe this authoritative spiritual discourse as narrated by Nârada, will be delivered from the bodily concept of life. (84) It, taken from the mouth of the chief divinity of wisdom, will, once uttered, purify the heart of anyone, as it sanctifies this world with the fame of the Lord of Liberation, Mukunda. He who chants it will return to the spiritual world and, freed from all bondage, being liberated no longer wander around in this material world. (85) The wonderful and spiritual of this mystery you heard about from me, and which is about a person [Purañjana] who took shelter of his wife, puts an end to all doubts about a life after death.' *: According to Vijayadhvaja Tîrtha, who belongs to the Madhvâcârya-sampradâya, appear the two following verses after verse 45 of this chapter.. * * According to Vijayadhvaja Tîrtha, who belongs to the Madhvâcârya-sampradâya do the two following verses appear after verse 79. Chapter 30 The Activities of the Pracetâs (1) Vidura said: 'The sons of Prâcînabarhi you before spoke about, o brahmin, all successfully satisfied the Lord by chanting the song of Lord S'iva [see 4: 24]; what did they achieve that

way? (2) What, o disciple of Brihaspati, was it that the Pracetâ's, dear to the Bestower of Liberation, after meeting the god of the Kailâsa mountain, apart from achieving the Supreme, from that here at different places by providence realized?' (3) Maitreya said: 'The Pracetâ's who at the lake carried out the orders of their father, satisfied by chanting mantra's with their austerity the Indweller [the Supreme Lord]. (4) After their ten thousand years of severe austerity [see also 24: 14] appeared then the Original Person of the Eternal, satisfying and soothing them with His beauty. (5) Sitting on the back of His carrier bird [Garuda], He looked like a cloud on the summit of Mount Meru , dissipating all darkness around, wearing yellow garments and the jewel around his neck. (6) Shining with the golden ornaments radiated He with His helmet on His head and His dazzling face, His eight weapons and the entourage of sages and demigods, while Garuda served Him singing His glories like a superhuman being [a Kinnara]. (7) With in the midst of His eight stout arms hanging a flower garland, challenging the beauty of the Goddess of Fortune, addressed the Original Personality of Godhead the surrendered sons of Prâcînabarhi with a

voice resounding like thunder as He mercifully looked down upon them. (8) The Supreme Lord said: 'I am very pleased with the friendship of you all, being so dutiful in the same friendliness, o Sons of the King; therefore, to your good fortune, you may ask for a boon from Me. (9) The human being who consequently remembers you each day in the evening will find friendship with his brothers as well as equality with all living beings. (10) Those persons, who unto Me in the morning and the evening by means of the song of S'iva are attentive in offering prayers, I shall award all requests in what they desired for the better of the divine of their intelligence. (11) The fine of your glory will be known the world all over, because you so very gladly accepted your father's order. (12) There will be a very famous son [called Visruta], in his qualities no way inferior to Lord Brahmâ, who will populate the three worlds with his progeny. (13) The lotus-eyed daughter sage Kandu got from the heavenly girl named Pramlocâ, was left to the care of the [divinity of the] trees, o sons of Prâcînabarhi. (14) When she was distressed by hunger and cried poured Soma, the King of the Moon, by means of his forefinger the nectar compassionately in her mouth. (15) On My

direction, create offspring in following what was ordered by your father and marry without delay her, that daughter so highly qualified and beautiful. (16) May this wife, this well-behaved girl so slender, be full in her surrender; in her character and sense of duty is she not different from all of you, her ways are the same. (17) By My mercy, will your power for millions of heavenly years [one year on earth is one day in heaven see 3: 11] be undefeated in this world and will you for sure enjoy all the pleasures of heaven as well. (18) Be therefore steadfast unto Me by means of devotional service; with your mind free from being contaminated by the modes, you will attain My abode and thus no longer be concerned,

freed from material existence. (19) Even for persons who have entered a household life is such a family existence not considered a cause of bondage, when one spends every minute of one's time on auspicious activities and topics about Me. (20) When one has attained this, this ever fresh Knower in the heart present as the Supreme Spirit of God as defended by the knowers of the Absolute Truth, is one not lamenting or jubilant, nor is one bewildered. (21) Maitreya said: 'When they heard Him, the Lord, the remover of all obstacles thus speak of the supreme purpose of life was the darkness of the contamination of passion of the Pracetâ's

driven away and offered they, with faltering voices and folded hands, prayers to the greatest of all friends. (22) The Pracetâ's said: 'Our obeisances again and again unto the destroyer of all distress who made His name as the magnanimous One of the qualities always ahead of the fastest mind and speech; all glories to Him whose course by sensual means cannot be perceived. (23) Unto the Unadulterated, the Most Peaceful we offer our respects; the dual world appears as having no meaning with one's mind fixed on what is His; our obeisances unto Him who, to the modes of matter, assumed the forms for the maintenance, creation and annihilation of the universe. (24) Our reverence is for You, whose existence is free from

the material influence, who takes away the misery, who is always after the deliverance of the conditioned souls and who is the all-pervading Lord of consciousness Vâsudeva, Krishna , the promoter of all devotees. (25) Our respects for the One with the lotus navel, the One with the lotus garland, the One of the lotus feet and for Him who has the lotus eyes. (26) Let us unto Him whose garment is spotless with the color of the yellow saffron of a lotus flower, unto the Supreme Witness, the shelter of all living beings, offer our obeisances. (27) The form You revealed to us, sufferers of the material, o Lord, dissipates an unlimited amount of miseries; what other favor could we expect

from You? (28) You from Your compassion by Your expansions visible to the humble devotees, are, with the necessary respect of time, always remembered through one's devotional service, o destroyer of all inauspiciousness. (29) Through that service You quiet all desires of the living beings, however deeply fallen they may be desiring so many things; and why would You, hidden in our hearts, not know of all we long for? (30) That for sure is the boon we desire; that You, o Father of the Universe, are satisfied, You as the Supreme Lord and spiritual master with whom one on the path of liberation reaches the ultimate goal. (31)

Therefore we pray for that benediction from You, o Lord of transcendence above all; there is no end to Your opulence and thus You are celebrated as Ananta [the Unlimited One]. (32) A bee complete in its achieving the Pârijâta [the honey-dripping celestial wish-fulfilling tree or kalpa-vriksha] does not resort to another; having approached Your lotus feet, the root of everything, what, o what would we further ask for? (33) As long as we are contaminated by Your illusory energy [mâyâ], we have to wander around in this world according our workload [our karma], let us for that time have the association of Your loving devotees, whatever life we may find. (34) A moment's association in the company

of the ones attached to the Supreme Lord compares not even to the attainment of heaven, nor to the love of not being born again; what greater benediction is there for a mortal being? (35) Where there is the pure of Your words in worship and discussion, is all material hankering appeased and is there no envy between the living beings, nor any fear. (36) Where there is the worship of Lord Nârâyana, the ultimate goal of the renounced ones, is the Supreme Lord personally present by the ever repeated talks of truth of those who are free from attachment. (37) Why should meeting those devotees, who, intent on purification, direct their feet to travel to the holy places, not become the pleasure of the ones living in

fear? (38) We who for a moment were in the presence of Lord S'iva, Your dearest friend o Lord, are today certain of having achieved the destination of You, the expert physician to cure us by association from death, the most difficult to cure disease of material existence. (39-40) We, who studied the scriptures, who pleased the teachers, the brahmins and the elderly and were nice to all the ones of culture [the advanced, the âryans] and who without any envy offered their respects to friends, brothers and all living beings, what else would we want? We, who in this for the satisfaction of the most exalted Original Person were of all that severe penance, o Lord and for a long time by the water abstained from food, what other boon would we desire from You? (41) Manu, Brahmâ, the mighty Lord S'iva as also others who by austerity and knowledge purified their existence could, in the end though, not see You, in our offering prayers to Your honor, but nevertheless have we according our own capacity offered You our prayers. (42) Our obeisances to You, the Supreme transcendental Person equal to everyone and always pure, the Supreme omnipresent Lord of eternal goodness.' (43) Maitreya said: 'Thus being praised by the Pracetâ's expressed the Lord, pleased that way, His affection and care for the surrendered souls, but with Him leaving for His own abode did they not wish to part from Him, as they had not seen enough of Him, the non-material

prowess. (44) Thereafter did all of the Pracetâ's leave the water of the lake, but seeing that the world had been covered by trees that had grown very tall as if they wanted to obstruct the way to heaven, they became frantic. (45) Like with the fire of devastation at the end of time, they then out of their bitterness, o King [Vidura as a ruler over the senses], set with the help of the wind all directions on fire to make the earth treeless. (46) Seeing that they had turned all the trees into ashes, came the Great Father [brahmâ] to pacify the sons of Barhismân with reason. (47) The remaining trees there, who were very afraid

[they or their deity], at that time, on the advise of Brahmâ, delivered their daughter to the Pracetâ's 91;see text 13]. (48) By the order of Brahmâ, they all married her, Mârisâ, from whom, because of having been of disrespect for the Great One [s'iva see 4: 2], the son of the Instigator [the son of Brahmâ] took birth again. (49) He was no other than Daksha, the one who inspired by God brought forth all the life wished for and who in his previous existence during his time happened to be destroyed at the time of the manvantara [period of Manu] called Sâksusa [the present one being called Vaivasvata*]. (50-51) Because he was someone who just after his birth with the brilliance of his luster outshone the brilliance

of all, was he, being such an expert in fruitive activity, called Daksha ['the very expert']. He, appointed by the First One, Brahmâ, to generate all the living so that the human race was maintained, made also sure he engaged all the other founding fathers. *: The various Manus existing in one day of Lord Brahmâ are as follows: (1) Svâyambhuva, (2) Svârocisa, (3) Uttama, (4) Tâmasa, (5) Raivata, (6) Câksusa,

(7) Vaivasvata, (8) Sâvarni, (9) Dakshasâvarni, (10) Brahma-sâvarni, (11) Dharma-sâvarni, (12) Rudrasâvarni, (13) Deva-sâvarni and (14) Indra-sâvarni [see also 3: 11]. Chapter 31 Nârada Instructs the Pracetâs (1) Maitreya said: 'Remembering what the Lord in the Beyond had enunciated, came they following [the marriage with Mârisâ], leaving their home to their wife and son, very soon to perfect wisdom. (2) Heading in the western direction for the seashore where sage Jâlali resided, found they perfection, determined in the cultivation of spiritual knowledge considering all living beings alike themselves. (3) They, mastering the sitting postures, all achieved the full control over their breath, mind, words and vision and, pacified in

keeping their bodies straight with their minds, freed from impurities, engaged in the transcendental, they saw Nârada who always had been worshiped by as well the enlightened as the unenlightened. (4) On his appearance they all got up offering their obeisances in welcome, respecting him as was prescribed, and after having him seated comfortably addressed they him. (5) The Pracetâ's said: 'Welcome, o sage of the enlightened! Today we have the great fortune of your audience; your arrival here is like the movement of the sun, o great brahmin, it dispels all fear. (6) By our overly being attached to family matters we almost forgot, o master, what was instructed by the Supreme Lord S'iva and the One in the Beyond [Vishnu].

(7) Therefore, for the purpose of your vision, kindly awaken in us the transcendental knowledge of the Absolute Truth by which we can easily cross over the formidable ocean of nescience. ' (8) Maitreya said: 'Thus petitioned by the Pracetâs were the kings answered by the great Nârada, who to the mind was the wisest in always being absorbed in thoughts about the Supreme Lord. (9) Nârada said: 'Of that birth of man by which in one's fruitive labor, one's lifetime, one's mind and words, the Supersoul is served is the Lord for certain the Controller. (10) What's the use of

the three births in this world of being born from semen, by initiation, or by the labor of sacrifice; whether one acts according to what is human or what the Vedas say or whether one lives as long as a demigod? (11) What is the use of austerities to the teachings, or the meaning of the words of consciousness one engages in by intelligence, or the expertise of physical strength or sense-control? (12) Of what use is the yoga-practice, the analytic study, the acceptance of the renounced order, reading the scriptures or all the other auspicious activities, when there is never the satisfaction of the soul that is the Lord? (13) No doubt is the soul factually the sure destination of all auspicious activities and is the Lord the

Supersoul giving us our original cherished identity. (14) As by watering the root of a tree its trunk, branches, and twigs are satisfied and by the feeding of the life air similarly the sensory is sustained, so too are all [the others, the demigods] honored by the worship of the Infallible One. (15) As for sure from the sun the water generated is again in time evaporated and all living, moving and nonmoving, entities return again to the earth, likewise is it unmistakably so with the emanated material nature unto the Lord. (16) The reality of the transcendental soul, is [unmistakably connected with] the Lord who is the universe, just like it is with the sunshine that at times manifests of the sun, like the senses are that became

manifest to the forces of inert matter and like the spiritual knowledge is that appears upon the retreat of the differences of misunderstanding. (17) As there is the consecutive existence and absence of clouds, darkness and illumination in the sky, o Kings, so is there thus in the Supreme Absolute likewise the appearance of the energies of passion, ignorance and goodness. (18) Because the One Supreme Soul of the unlimited number of individual souls, as the material cause of time, is the Original Person himself, the transcendental controller *, who by His spiritual power is aloof from all emanations of the self, you should, accepting all as being one in quality, directly engage yourself in devotional service. (19) This or that

way being contented with all the senses under control will, showing mercy to all in existence, also very soon Janârdana, the Lord of all beings [a name of Lord Krishna], be satisfied. (20) With all desires vanquished spotless, the mind ever engaged and intensifying in feelings, is the Unchanging One, being called for by His devotees, to their want; His knowing will never fail or leave them as, to the devotee, He is just alike the sky. (21) Never He accepts the union of persons who have a polluted heart, while those who do not depend on wealth but on the soul are dear to Him; all those who with false pride try to relate to God and therein try to be of education, wealth, nobility and fruitive labor, are factually being disgraceful to the devotees who are without possessions. (22) The goddess of fortune after Him and those aspiring her favor, as well as the rulers of man and the demigods, He never worries about because He exists for His own sake; how [then] can a grateful person give up on Him, whose main interest sides with the servants on His path?' (23) Maitreya said: 'O King, the great sage, the son of Brahmâ thus instructing the Pracetâ's on the topics of relating to the Lord, then returned to the abode of the Absolute [brahmaloka]. (24) From the mouth of Nârada having heard about the glorification of the Lord who destroys the sins of the world, advanced also they, meditating on His feet, towards their ultimate destination. (25) O Vidura, this is, about the conversation of Nârada and the Pracetâ's, in response to what you asked me, all I had to tell you, describing the glories of the Lord'. (26) S'rî S'ukadeva said: 'O best of kings [Parîkchit], after the loyal description of this dynasty of the son of Svâyambhuva Manu, Uttânapada, now also try to understand the dynasty of Priyavrata [the other son of Svâyambhuva, see 3.12: 56, 4.1 and 4.8: 7]. (27) As one who learned about the knowledge of the soul from Nârada, did he, after enjoying again [a righteous rule], achieve the transcendental position, having divided the earth among his sons. (28) All this then described by Maitreya strengthened with Vidura, hearing about the ways with the Invincible One, his ecstasy, bringing tears to his eyes; overwhelmed with the Lord in his heart he brought down his head and captured the feet of the sage. (29) Vidura said: 'By that what you today so mercifully have shown me of the opposite side of darkness, o great master of yoga, are the ones free from the material motive, able to approach the Lord.' (30) S'uka said: 'Thus reverencing him took Vidura, wishing to see his own family, permission to depart for the city of Hastinâpura , leaving that place with a mind in peace. (31) O King, he who hears this story about kings who gave their life and soul to the Lord, will achieve the good fortune of a long life, wealth, material opulence and reputation and the ultimate goal of life. *: Time, the ingredient and the creator combined, are called tritayâtmaka, the three causes by which everything in this material world is created. Thus ends the fourth Canto of the S'rîmad Bhâgavatam

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