SRIMAD BHAGAVATAM: CANTO 3aDOWNLOAD-VERSION

Chapter 17 Victory of Hiranyâksha over All the Directions of the Universe

(10) When Vidura by his elder brother [Dhritarâshthra] was called to the palace, he had entered there for consultation and the advice that he then with his directions gave was exactly what the ministers of state could appreciate: (11) 'Return now the legitimate share to the one who has no enemy [Yudhishthhira] and who was so patient with your unbearable offenses. You better be afraid of him and his younger brothers, of whom we know Bhîma to be as angry and wrathful as a snake. (12) The sons of Prithâ are now adopted by the Supreme Lord of Liberation who at present , resides with His family, the honorable Yadu dynasty, that together with Him has defeated an unlimited amount of kings. (13) He [Duryodhana], this bad guy you consider your son, stepped forward in your household as an enemy of the Original Person. You thus having turned against Krishna are therefore bereft of all goodness - that inauspiciousness you must, for the sake of the family, give up as soon as possible.'

(14) After these words of Vidura Duryodhana addressed him on the spot. Swollen with anger and with trembling lips, he insulted the respectable one of good qualities in the company of Karna, his younger brothers and S'akuni [a maternal uncle] saying: (15) 'Who asked him to be here, this bastard son of a maid-servant who grew up living on the cost of those he betrays as an enemy spy? Throw him immediately out of the palace to be left with his breath only!' (16) Vidura on his turn immediately put his bow at the door and left the palace of his brother, being hurt in the core of his heart by the violence aimed at him. But despite of these arrows so painful to the ear, he was unperturbed and felt great.

(17) After having left the Kauravas he achieved upon his departure from Hastinâpura the piety of the Supreme Lord the moment he sought the salvation of pilgrimages. All he wanted was the highest grade of devotion as was established by means of all those thousands of idols. (18) He traveled to holy places of devotion where the air, the hills and the orchards, waters, rivers and lakes are pure with temples decorated with the appearances of the One Unlimited. Thus he proceeded alone through the holy lands. (19) Traversing the earth purely and independently, he was sanctified by the ground he slept upon and without his familiar clothes being dressed like a mendicant and performing according the vows to please the Lord, one could not recognize him. (20) Traveling this way through India only, he arrived at the holy land of Prabhâsa, which at the time was under the reign of King Yudhishthhira who by the mercy of the Invincible Lord ruled the world under one military force and flag [see 1.13]. (21) There he heard how all his kinsmen had perished [at Kurukshetra] in a violent passion like a bamboo forest burning down because of ignition through its own friction. Thereupon he, silent with his thoughts, went westward heading for the river Sarasvatî. (22) On the bank of the river he visited and duly worshiped the holy places called Trita, Us'anâ, Manu, Prithu, Agni, Asita, Vâyu, Sudâsa, Go, Guha and S'râddhadeva. (23) Also other places had been established there by the twice-born godly ones and the devotees of the various forms of Lord Vishnu, who, as the leading personality marked each and every part of the temples. Even at a distance they reminded one of Lord Krishna. (24) From there passing through the wealthy kingdoms of Surat, Sauvîra and Kurujângala (west of India), he after some time reaching the Yamunâ river, also happened to meet Uddhava, the Supreme Lord His greatest devotee [see Canto 11].

(25) He embraced the sober and gentle constant companion of Vâsudeva who was formerly a student of Brihaspati, the master of all ritual, and with great love and affection he questioned him about the family of the Supreme Lord: (26) 'Are the original personalities of Godhead [Krishna and Balarâma], who, on the request of the Creator who was born from the lotus, descended in the world for the elevation and well-being of everyone, all well in the house of S'ûrasena [the father of Queen Kuntî, aunt Prithâ]? (27) And, oh Uddhava, is our greatest Kuru and brother-in-law, Vasudeva [the father of Lord Krishna] happy who is truly like a father to his sisters and so generous in providing to the pleasure of his wives everything they desire? (28) Please Uddhava, tell me whether the military commander-in-chief of the Yadus, Pradyumna, is all happy. He was in his previous life the god of love and is now the great hero who was born from Rukminî as the prince of the Supreme Lord after she had pleased the brahmins. (29) And is Ugrasena the king of the Sâtvatas, Vrishnis, Dâs'ârhas and Bhojas doing well? He is the one to whom Lord Krishna restored the hope of the throne after he had to give it up being put aside [under the rule of uncle Kamsa]. (30) Oh grave one, is the son of the Lord, Sâmba, faring well, he, the foremost and best behaved among the warriors, who is so much alike Him and to whom Jâmbavatî [another wife of Krishna] who is so rich in her vows gave birth after his previous life as the godly Kârttikeya who was born unto the wife of S'iva? (31) And how is Yuyudhâna [Sâtyaki] faring, he who learned from Arjuna and fulfilled his purpose as someone understanding the intricacies of military art and on top of that in being of service attained the destination of the Transcendental that even for the greatest renouncers is so difficult to achieve? (32) And the scholarly impeccable son of S'vaphalka, Akrûra, how is he? He is the one who in his surrender on the path of Krishna's lotus feet lost his balance and fell down in the dust showing symptoms of transcendental love. (33) Is everything well with the daughter of King Devaka-Bhoja? The way the purpose of sacrifice originated from the Vedas and the mother of the demigods [Aditi] gave birth to the godhead, she [Devakî] gave birth to Lord Vishnu. (34) And is also He, the Personality of Godhead Aniruddha all happy, He who as the source for the fulfillment of the desires of the devotees traditionally is considered the birth channel for the Rig-Veda, the creator of the mind and the transcendental fourth plenary expansion of the Reality Principle [of Vishnu-tattva]? (35) And others like Hridîka, Cârudeshna, Gada and the son of Satyabhâmâ, who accept the divinity of their own self as being the soul, oh humble one, and who follow with an absolute faith, are they also faring well in passing their time?

(36) Does Yudhishthhira, ruling with the principles of humanity, maintain the respect of religion under the protection of the arms of Arjuna and the Infallible One? It was he who with the opulence of his royal entourage and the service of Arjuna, raised the envy of Duryodhana. (37) And vented the unconquerable Bhîma, who is like a cobra, his long-cherished fury upon the sinners? The way he with the wonderful play of his club operated on the battlefield he could not be defeated. (38) Is Arjuna doing well, he the famous one among the chariot fighters who with his bow the Gândîva vanquished so many enemies? He once satisfied Lord S'iva covering him with arrows when he presented himself unrecognizable as a false hunter. (39) And are the twin sons of Prithâ [Nakula and Sahadeva] carefree? They were by their brothers protected as eyelids covering eyes when they reclaimed their property in the fight with the enemy like Garuda [the carrier of Vishnu] did [with the nectar] from the mouth of Indra. (40) Oh dear one, is Prithâ still alive? She dedicated her life to the care for the fatherless children when she had to live without King Pându who alone as a commanding warrior could master the four directions with a second bow only.

(41) Oh gentle one, I just pity him [Dhritarâshthra] who falling down when his brother [Pându] died, turned against me and drove me, his well-wisher, out of my own city adopting the same line of action as his sons. (42) Therefore I travel by the grace of His feet incognito through this world of the Lord which is so bewildering for others to manage. I never missed to see His feet being doubtless in this matter. (43) As for the kings who went astray because of the three kinds of false pride [about wealth, education and followers] and who constantly agitated mother earth with the movements of their troops, He, being the Supreme Lord willing to relieve the distress of the surrendered souls, of course waited to kill the Kurus despite of their offenses. (44) The appearance of the Unborn One, He without any obligation in the world, is there to put an end to the upstarts so that each may understand. What other purpose would He serve in taking up a body and all kinds of karma? (45) Oh my friend, sing the glories and discuss the topics of the Lord of all sacred places who from His unborn position took birth in the family of the Yadus for the sake of all rulers of the universe who surrendered to Him and [the devotional culture of ] His self-control.'

(1) Uddhava said: 'When the Lord thereafter came to the city of Mathurâ, He wished His parents all well [freeing them from imprisonment], after together with Baladeva having dragged down from the throne the leader of public hostility [Kamsa] and having killed him by pulling him upon the ground with great strength. (2) He mastered every detail of the Vedas after hearing them only once from His teacher Sândîpani whom He rewarded the benediction of bringing back his deceased son from the inner region of the departed souls, from death [Yamaloka]. (3) Invited by the daughter of King Bhîshmaka [Rukminî] Lord Krishna stole her away as His share exactly like Garuda did [with the nectar of the gods], and thus gave all those [princes] the go-by who according to the custom were candidates to marry her and for that purpose had come expecting that fortune. (4) In an open competition for the selection of the bridegroom for Princess Nâgnajitî He subdued seven wild bulls and won her hand, but the fools who in their disappointment nevertheless wanted her, He killed and wounded without getting hurt Himself, well equipped as He was with all weapons. (5) Only because of the fact that He, just like an ordinary living being, tried to please His dear wife who wanted Him to bring the Pârijâta flower shrub [from heaven], Indra the King of Heaven henpecked of course by his own wives, blind of anger with all his strength waged against Him.

(1) Uddhava said: 'After, with the permission of the brahmins, partaking of the offerings they [the Yadus] drank liquor that spoilt their minds so that they hurt each other with harsh words. (2) At sunset, they who lost their balance of mind because of the faults made in that intoxicated state, saw the destruction with the bamboos [with which they started fighting one another] take place. (3) The Supreme Lord, who from His internal potency foresaw the end, went to the river the Sarasvatî and after sipping water He sat down underneath a tree. (4) The Lord vanquishes the distress of the ones who surrender to Him and thus He who desired the destruction of His family told me: 'You have to go to Badarikâs'rama'. (5) But because I couldn't tolerate it to be separated from His lotus feet I, against my better knowledge of His wish, followed the Master, oh subduer of the enemy [Vidura]. (6) Then I saw how my Patron and Master, He who doesn't need to take shelter, lost in thoughts alone sat down at the riverbank to take shelter of the goddess.

(7) Beautiful with His blackish color, of pure goodness and peaceful with His reddish eyes, He could be recognized as having four arms and yellow silken garments [Vishnu]. (8) Resting with His right foot on His thigh against a young banyan tree He who had left His household comforts looked relieved.

(9) At that time [Maitreya,] a great devotee and follower of Krishna Dvaipâyana Vyâsa [Vyâsadeva], a well-wisher and friend traveling the three worlds, on his own accord [also] arrived at that place. (10) Attached to Him the sage bent over in a pleasing attitude and listened with rapt attention while the Lord with kind glances and smiles allowed me to rest and then spoke. (11) The Supreme Lord said: 'I know from within what you in the past desired when the wealthy ones who built this world were making their sacrifices. I grant you that what for the others is so difficult to achieve, oh fortunate one: the association with Me you desire as the ultimate goal of life. (12) This life is of all your incarnations, oh honest one, the fulfillment because you have achieved My mercy now you have seen Me in the seclusion of quitting the worlds of man. This is what you see when one is unflinching in one's devotion [:Vaikunthha, freedom from foolishness]. (13) Long ago, in the beginning of creation, I told Brahmâ on the lotus that came out of My navel about the knowledge of the supreme of My transcendental glories: I explained that what the theists call the Bhâgavatam.'

(14) With His favor of thus addressing me, I, who at each instant was the object of the Supreme Personality His mercy, saw how because of my emotion my hairs stood on end. With my eyes hazy because of smearing my tears, I with folded hands said faltering: (15) 'Oh my Lord, for those who live in respect of Your feet that are so difficult to obtain, it is in this world all a matter of the four goals of life [dharma, artha, kâma and moksha; religiosity, economic development, sense gratification and liberation], but I do not care for them so much oh Great One, I'm rather concerned with serving Your lotus feet. (16) Even though You have no desires You engage in all kinds of activities, even though You're unborn You still take birth, as the controller of eternal Time You take nevertheless shelter of the fortress out of fear for Your enemies and despite of enjoying within Yourself, You lead a household life in the association of women; this bewilders the intelligence of the scholars in this world. (17) You are never divided under the influence of time, yet You, in Your eternal intelligence oh Master, call me in for consultation, as if You would be bewildered. But that is never the case. That boggles my mind, oh Lord. (18) If You deem me fit to receive it, then please, my Lord, tell me - in order for me to overcome worldly misery - in detail about the complete of the knowledge concerning the mystery of the supremely enlightening nature of Your Self, the way You told it the fortunate Brahmâjî.'

(19) Thus being prayed to by me from the core of my heart, He, the lotus-eyed Supreme Lord of the beyond, instructed me on His transcendental situation. (20) Thus I have, to the instruction of the Master, appreciated and studied the knowledge of self-realization, in which I understood the path by respecting His lotus feet. And so I reached, after circumambulating Him, this place with sadness in my heart because of the separation. (21) My best one [Vidura], I am thus in pain without the pleasure of seeing Him. And so I will, as He instructed, go to Badarikâs'rama [in the Himalayas] to enjoy the proper company. (22) There the Supreme Lord as Nârâyana, incarnated in the form of His humanity, and as Nârâ, in the form of a sage amiable to everyone, for a long time was of severe penance for the welfare of all living beings.'

(23) S'rî S'uka said: 'Hearing from Uddhava the unbearable [news] of the annihilation of his friends and relatives, the learned Vidura pacified his rising bereavement by means of transcendental knowledge. (24) As the great devotee of the Lord and best among the Kauravas was leaving, Vidura in confidence submitted the following to this leading personality in the devotional service of Krishna. (25) Vidura said: 'The Lord of Yoga enlightened you on the mystery of the transcendental knowledge of one's own soul - be as good now to expound on it so as to honor Vishnu and the servants who wander in the interest of others.' (26) Uddhava then said: 'Turn to the worshipable sage, the son of Kushâru [Maitreya] who stays nearby. He was directly instructed by the Supreme Lord when He left the mortal world.'

(27) S'rî S'uka said: 'With the overwhelming emotion with which he on the bank of the Sarasvatî river with Vidura discussed the nectar of the qualities of the Lord of the Universe, the night passed in a moment. Thereafter the son of Aupagava went away.'

(28) The king [Parîkchit] asked: 'How could it be that after the destruction that happened to the Vrishni and Bhoja dynasty, the great leader in command among them, the prominent Uddhava, was the only one to remain after the Lord had completed His pastimes as the Master over the three worlds?'

(29) S'rî S'uka said: 'After He by the power of Time had called for the end of His numerous family through the curse of the brahmins and He was about to give up His outer appearance He thought to Himself: (30) 'When I have left this world the knowledge of Myself and My shelter will with Uddhava who is at present the foremost of the devotees be in the right hands. (31) Uddhava is not in the least inferior to Me inasmuch as he is never affected by the material modes. Thus he [rightfully] may remain as the master of the knowledge about Me which he can disseminate in this world.'

(32) After thus having received perfect instructions from the spiritual master and source of all Vedic knowledge of the three worlds he [Uddhava] reached Badarikâs'rama feeling blissfully happy in being absorbed in the Lord. (33) So also Vidura had such an experience when he heard from Uddhava how Krishna, the Supersoul, extraordinarily had assumed a form for His pastimes and most gloriously had engaged with it. (34) His entering a physical body is for the persevering great sages as well as for others a thing most difficult to understand and for people with an animal interest it is simply something mad. (35) And now Vidura himself as well, oh best among the Kurus, overwhelmed by joy in ecstasy couldn't help bursting in tears when he thought of how Krishna the Fortunate One had remembered him during the moments He left this earth.

(36) Oh best of the Bharatas, after Vidura thus had passed his days on the bank of the Yamunâ [see 3:1.24], he reached the holy waters of the Ganges where he met sage Maitreya [the son of Mitrâ, his mother].'

(1) S'rî S'uka said: 'At the source of the celestial river [the Ganges] Vidura, the best among the Kurus who had come closer to the Infallible One, sat before Maitreya Muni whose knowledge was fathomless and with a perfect respect he from the satisfaction of his transcendence politely asked him questions. (2) Vidura said: 'For the sake of happiness everyone in this world engages in fruitive activities, but by those activities one never becomes happy or finds satisfaction, on the contrary, one rather becomes unhappy that way. Please, oh great one, kindly enlighten us on what would be the right course in which circumstances. (3) The great souls who are of sacrifice wander around for the sake of the Lord of the three worlds, because of their compassion for the common man who turned his face away from Lord Krishna and under the influence of the material world is always unhappy in neglect of his duties to God. (4) Therefore oh greatest among the saints, please instruct me on the path that is favorable for us serving the Supreme Lord perfectly who, residing in the heart of the living beings, awards the unalloyed devotee the knowledge of the basic principles [the Truth] with which one learns the classical wisdom [the Veda]. (5) What does the self-sufficient Supreme Lord and ruler of the three worlds all do when He despite of being desireless accepts it to be incarnate in order to arrange the maintenance of the created universe? (6) How can He who withdraws to lie down in the ether and be unconcerned at the basis of the universe as the One Lord of Unification, as the one and only original master then again have an existence in the form of the many different [avatâras]? (7) Why is it that, concerning the pastimes that He for the welfare of the twice-born, the cows and the devoted ones displays in the transcendental activities of His different incarnations, our minds never seem to have enough in spite of time and again hearing about the auspicious, nectarean characteristics of the Lord? (8) What are the different principles on the basis of which the Lord of all Lords generated the different rulers and their higher and lower worlds wherein, as known, all classes of beings are differently occupied? (9) And please describe to us, oh chief among the brahmins, how the creator of the universe Nârâyana, the self-sufficient Lord who for mankind is the way, put together all the different forms, engagements and dispersed cultures of the incarnated souls.

(10) Oh fortunate one, from the mouth of Vyâsadeva I repeatedly heard about the higher and lower [nature] of these occupations, but without the nectar of the talks about Krishna I am little satisfied about these matters and the happiness derived from them. (11) Who can get enough of the stories about Him whose feet are the places of pilgrimage and who in society is worshiped by the great devotees? When these stories enter someone's ears they, because of the love they bestow, cut asunder the ties of affection a person has with his family! (12) Your friend sage Krishna Dvaipâyana Vyâsa has described the transcendental qualities of the Supreme Lord in the Mahâbhârata. That book is only there to draw the attention of people who take pleasure in attending to worldly topics towards the stories of the Lord. (13) The weight of that belief gradually brings about indifference for other matters. The one who constantly remembers the Lord His feet has achieved the bliss that without delay vanquishes all miseries. (14) I pity all those ignorant poor people who, in decay with the divinity of Time, in the sinfulness of their pitiable state of ignorance have turned away from the stories about the Lord and waste the length of their lives with useless philosophical exercises, imaginary purposes and a diversity of rituals. (15) Therefore, oh Maitreya, you who as the friend of the distressed heartens the good fortune [of everyone], please describe for our welfare of all topics the essence: the talks about the Lord that alike the nectar of flowers constitute the glory of all pilgrimaging. (16) Please tell us everything pertaining to the transcendental, superhuman activities accomplished by the Lord in His with all potencies equiped embodiments for the sake of a perfect grip on the maintenance and creation of His universe.'

(17) S'rî S'uka said: 'Thus as requested the great sage, His lordship Maitreya, did Vidura for the ultimate welfare of all the honor of giving an exposition [on these matters]. (18) S'rî Maitreya said: 'My blessings, oh good one whose mind is constantly fixed upon the Lord beyond the senses. Your questioning me for the sake of all is proof of the goodness of your mercy to broadcast the glories of the soul in this world. (19) Oh Vidura, I am not surprised that you who accepted the Supreme Personality our Lord, without any deviation of thought have asked me these questions, for you were born from the semen of Vyâsa. (20) Because of a curse of the powerful sage Mândavya Muni you have, from the maidservant of the brother [Vicitravîrya] and the son of Satyavatî [Vyâsadeva], taken birth as the incarnation of Yamarâja, the controller of death [see family tree]. (21) Your goodness is recognized as one of the eternal associates of the Supreme Lord. Upon His return to His abode He ordered me to instruct you in spiritual knowledge. (22) Therefore I shall now give you a systematic description of the pastimes of the Supreme Lord in His control over the enormously extended outer illusion for the sake of the creation, maintenance and dissolution of the universe.

(23) Prior to the creation of the universe the Supreme Lord, the Self and master of the living beings, existed as one without a second. It was His wish [then] not to be manifested as [many] individual soul[s], with [each] a vision of his own and outer characteristics. (24) He at the time being nothing of that all, as a seer couldn't discern anything visible. Free to act to His wishes He, with His inner potency manifested but with His expansions and His material potency not manifested, felt as if He didn't exist. (25) That what He as the perfect seer sees is energy characterized by cause and effect. Oh fortunate one, this energy with which the Almighty has built this world is called mâyâ [illusory, bewildering]. (26) With the effect of Eternal Time [kâla] upon the three modes of this illusory energy, the Supreme being, He who essentially is spiritual, generated the virility [the valor, the manliness, the power] by [entering the universe as] the person [as the Purusha]. (27) From the unmanifested then by the interaction of time came about the Mahat-tattva [the complete of the Supreme, the cosmic intelligence]. This physical self that situated in the totality drives away darkness and ignorance is of an understanding nature and capable of creating complete [spiritual] universes. (28) The [sum total of manifestation] which thus constitutes a plenary expansion of guna, kâla and [jîv]-âtmâ, forms the range of sight of the Personality of Godhead. It is the reservoir, the reason for existence, the self, of the many differentiated life forms of this universe that urges on creative effort.

(29) The Mahat-tattva transforming into the material reality of ego consciousness manifests itself in terms of cause, effect and doer. Thus we have three kinds of ego that constitute a reflection in the mind of [the gunas of] the self, the material elements and sentience: [respectively] brilliance [sattva], ignorance [tamas] and variability [rajas]. (30) With the principle of variability of the ego [vaikârika] a transformation is brought about of the mind that in its emotionality calls for all the God-conscious ones who constitute the basis of the material knowledge concerning the phenomenal world. (31) With the brilliance [taijasâni] of one's sense spiritual knowledge about fruitive activities [karma] dominates. (32) In ignorance [tamas] one arrives at the realization of the subtle sense objects [of imagined sounds and images] of which the ether [their medium] constitutes the representation of the Supersoul. (33) Material energy is a partial mixture of time [the time of expanding and contracting]. The Supreme Lord glancing this over from the ether, thus being contacted created the transformation of that touch in the form of air. (34) The air, also transformed by the extremely powerful ether, gave rise to the form of light and [the bio-electricity] of sense perception by which the world is seen. (35) From the interaction of the air and its bio-electricity with the glance of the Lord [of the ether] there was by the mixture of time a transformation of the material energy that created the taste [for life] in water. (36) The electrified water thus created due to the transformation of the Supreme Spirit [of the ether] glancing over the earth, led to the creation of the quality of smell with the partly uniting of the external energy with eternal time.

(37) Oh gentle one, understand that from the ether onwards, all the material elements and the great number of their superior and inferior qualities, [owe their existence to] the finishing touch of the Supreme. (38) The gods ruling over all these material elements are all part and parcel of Lord Vishnu. Embodied in the time-bound energy as partial aspects they fail in their personal duties and express their honest feelings for the Lord. (39) The gods said: 'Our obeisances at Your lotus feet oh Lord, in distress we surrendered to them because they are the protecting umbrella that offers all the great sages shelter who vigorously fully put behind themselves all the great miseries of material life. (40) Oh Father, because of the fact that in this material world oh Lord, the individual souls are always embarrassed by the three miseries [born from oneself, others and nature] they are never happy, but attaining Your self oh Supreme Personality, they obtain the shelter of the shade of Your lotus feet and the knowledge. (41) At every step taking to the shelter of the place of pilgrimage of Your feet, the great sages, who on the wings of the Vedic hymns with a clear mind search for Your lotuslike face, find their shelter at the best of rivers [the Ganges] that liberates from the reactions to sin. (42) The meditation that with belief, simply hearing and devotion cleanses the heart with the strength of the knowledge of detachment, obliges those who found the peace to head for the sanctuary of Your lotus feet. (43) Let us all seek the shelter of the lotus feet of You who assumed the forms of the avatâras for the sake of the creation, maintenance and dissolution of the universe. Oh Lord, they constitute the refuge that awards the courage of the devotees with remembrance. (44) Because the people get entangled and are thus of the material body in the mind of 'I' and 'mine', they are immersed in an undesirable eagerness and see themselves far removed from You, even though You are present in their bodies. Let us therefore worship Your lotus feet, oh Lord. (45) They [Your feet] cannot be seen by those who, under the influence of the material world, by their sense perception became alienated from the internal vision oh Supreme One. But oh Greatness, for those who do have the [inner] vison there are the pastimes of Your divine activities. (46) Oh Lord, those who are seriously committed simply by drinking the nectar of the talks attain the full maturity of devotional service, the true meaning of renunciation, the intelligence in which one quickly achieves the spiritual sphere where foolishness and indolence have ended [Vaikunthha]. (47) For others of transcendental realization in the yoga in which one conquers the very powerful material world, You are also the one, pacifying Original Person whom they enter. But while it for them is a thing hard to accomplish that is not the case for the ones who serve You. (48) Oh Original Lord, we are therefore much obliged. Since we for the sake of the creation of the world one after the other were created and in the past were separated as a consequence of what we did according to the three modes of nature, we were caught in the network of our own pleasures and failed to stand united in Your service. (49) Oh Unborn One, direct us in making our offerings at the right time whereby we can share our meals and also all other living beings can have their sustenance so that we with our offerings of food can eat without disturbance. (50) Oh Lord, You are of us the gods, the God-conscious and our orders, the one unique original primal person. You oh Lord are, although You are unborn, for the material energy the cause of the gunas and the karma, alike the seed that is sown for begetting the species. (51) Oh Supreme Soul, tell us what we, who were all created from and for the totality of the cosmos, should do for You and specifically grant us the vision of Your personal plan. Please grant us the ability oh Lord, to work and act according to Your special mercy with us [the status-orientations and their transcendence].'

Chapter 6: Manifestation of the Universal Form

(1) The wise [Maitreya] said: 'Thus the Lord was faced with the fact that the progress of what was created in the universe was suspended because of a lack of coherence between His potencies [see 3.5: 48]. (2) At that time He simultaneously with His supremely powerful potency that is known as Kâlî, the goddess of the power to destroy, entered all the twenty-three elements [the five elements and their qualities, the five organs of action and the senses and the three forms of individual consciousness: mind, intelligence and ego; compare 2.4: 23]. (3) That entering later on of the Supreme Lord in the form of the force of matter, Kâlî, separately engaged all the living beings in labor by awakening them from their unconscious state to their karma. (4) When the twenty-three principal ingredients thus by the will of God were roused to [coherent] action, their combination led to the manifestation of His plenary expansion of the Original Person [in the appearance of the Universal Form]. (5) The moment He thus entered there with His plenary expansion [of the material power], all the elements of creation that thus found each other therein transformed into the worlds of organic and anorganic existence. (6) He, the Original Person, this [Garbhodakas'âyî] Vishnu called Hiranmaya, for a thousand celestial years [one such year is a 360 years to man] resided together with all that belonged to his goodness within the egg-shaped universe supported by the [causal] waters.

(7) With the content of that egg, the complete of the gigantic person being put to work by His divine Self filled with His [female] power, He thus divided Himself into one [consciousness], three [identifications of the self] and ten [activities]. (8) This unlimited expanse is the self of the living entities, the first incarnation and plenary portion of the Supersoul, whereupon the aggregate of all of them flourishes. (9) The threefold of the gigantic form pertains to the three aspects of âdhyâtmika [the self with its senses and mind], âdhidaivika [nature and all her gods] and âdhibhautika [the others and what more appears to the senses], the tenfold relates to the [organs of the] life force [or prâna: hands, feet, anus, the genitals, eyes, nose, ears, tongue, skin and mouth; see brahma sûtra 2.4: 5-6] and the oneness refers to the heart. (10) The Lord beyond the senses recalling the prayer of the deities of the universe by His own radiance [thus] illumined the gigantic form for their understanding. (11) Now listen to my description of the many different ways of the demigods who then manifested as a consequence of His consideration.

(12) A mouth manifested and with that happening it was the god of fire who among the directors of the material world took his position along with his power, the organ of speech with which one utters words. (13) A palate appeared. It was the abode of Varuna [the god presiding over the waters] who in [the body of] the Lord among the directors of the material world took his position along with his power: the organ of the tongue with which one tastes. (14) Next the nostrils appeared where the two As'vinî Kumâras have their position with the sense of smell with which one perceives odors [see also 2.1: 29 and 2.5: 30]. (15) Eyes appeared in the gigantic body which offered a position to Tvashthâ, the director of light and the power of sight by which forms can be seen. (16) Then the skin of the gigantic form manifested, a position taken by Anila, the director of the air with the power of breath which enables the experience of touch. (17) With the manifestation of the ears of the gigantic form that position was occupied by the deities of the directions [the Digdevatâs] with the power of hearing by which sounds are perceived. (18) Thereafter the [hair of the] skin of the gigantic body manifested for the divinity of the [herbs and plants with] the power to feel by means of the hairs with which itching feelings are experienced. (19) When the genitals of the gigantic form appeared the first one [Brahmâ, the Prajâpati] took his position with the function of semen with which the pleasure [of sex] is experienced. (20) An anus formed in the original embodiment offering a position taken by the god Mitra with the function of evacuation with which one defecates. (21) With the manifestation of the hands of the Universal Form the king of heaven Indra took his position with the ability to handle matters with which one makes one's living. (22) The legs of the Universal Form that manifested were occupied by Vishnu, the godhead of the power of locomotion by which one reaches one's destination. (23) When the intelligence of the Universal Form manifested de ruling godhead Brahmâ, the Lord of the spoken word, found his position with the power of insight with which one arrives at understanding. (24) Next the heart of the Universal Being manifested in which Candra, the god of the moon took his position with the function of mental activity because of which one is lost in thoughts. (25) What next came about in the Universal Form was the I-awareness in which the identification with the body [the 'false ego'] took its position [under the rule of Lord Rudra] with the function of karma by which one engages in concrete activities. (26) What followed was the manifestation of the spiritual essence of goodness in the gigantic body in which the complete[ness, of the mahat-tattva] found its place with the power of consciousness by means of which one cultivates wisdom.

(27) From the head of the Universal Form the heavenly worlds manifested, the earthly places originated from His legs and the ether rose from His abdomen. In those areas the enlightened souls and other living beings are found who evolved as a result of the operation of the three modes of nature. (28) By the infinite mode of goodness [of sattva] the gods found their place in the heavens whereas all the human beings who on earth live by the nature of their passion [rajas] are subordinate to them. (29) Those of the third kind are as the associates of Rudra because of their nature [of tamas] found in the region of the ether - the navel of the Lord - situated in between the other two.

(30) Spiritual wisdom, generated from the mouth of the Universal Form, oh chief of the Kuru dynasty. Those who are inclined to this wisdom became the leading order [the chief varna] of society. They, the brahmins, are the recognized teachers and spiritual spokesmen [the gurus]. (31) The power to protect the citizens manifested from the arms [of the gigantic body]. They who exercise that power [the kshatriyas or rulers] are the followers [of the brahmins] and deliver, as representatives of the Supreme Personality, the other classes from the vice of disturbing societal elements. (32) For the production and distribution of the means of livelihood the mercantile community [the vais'yas], whose occupation it is to take charge of provisioning all man, generated from the thighs of the Almighty. (33) From the legs of the Supreme Lord the service manifested which is of prime importance to the fulfillment of all sacred duties. It is traditionally the profession of the laborer [the s'ûdra] by which the Lord is satisfied [*]. (34) In order to purify their soul all the classes in society under the lead of their spiritual teachers with faith and devotion by means of their occupational duties worship the Lord from whom they generated along with their duties.

(35) Who can estimate, oh Vidura, the totality of this form of the divine operating Self of the Supreme Lord that manifested by the strength of the deluding material oneness [of His internal potency, yogamâyâ]? (36) Oh brother, nevertheless I will give a description as far as my intelligence permits and my knowledge allows of what I heard about the glories of the Lord that purify, for without speaking up [about Him] we wander off in untruth. (37) One says that the One Beyond Compare is attained by discussions about the Supreme Personality that were piously handed down through history for the glorification of His activities. Also the ear is served best by the nectar of the transcendental message as prepared [in writing] by the learned. (38) My dear son, were the Glories of the Supreme Soul known by the original poet [Brahmâ] after his intelligence for a thousand celestial years had matured in meditation? (39) Therefore, when even those skilled in creating illusions have no knowledge because they - as well as the one self-satisfied [Creator] personally - are under the spell of the bewildering potencies of the Supreme Lord, then what may one expect from others? (40) Him out of our reach intangible for our ego, mind and words as also for the respective gods, we offer our obeisances.'

*: S'astri Gosvâmî in this context remarks that the laborer, the s'ûdra, occupies an important place among the classes in society. Of the four purushârthas, the civil virtues, the brahmin stands for moksha, or liberation. The kshatriya is there for the regulation of sense gratification, kâma, and the vais'ya is there for the purpose of distributing the welfare, artha. But the laborer in fact makes possible the practice of religiosity, the service to God, of all the other occupational duties. He who simply serves, is just as important for the dharma.

(1) S'rî S'uka said: 'Thus speaking with Maitreya Muni, the learned son of Dvaipâyana Vyâsa, Vidura, respectfully expressed a request. (2) Vidura said: 'Oh brahmin, the Supreme Lord is the unchangeable one of the complete whole. How can despite of Him being outside of the modes His pastimes take place of acting with the modes of nature? (3) Boys who want to play with other boys are enthused in the matter of playing, but in what respect is that different with someone who is self-satisfied and at all times detached? (4) The creation of this universe was caused by the deluding potency of the Lord Himself that engaged the three modes of nature. And through her He maintains and destroys the universe as well. (5) How can He, the Pure Self whose consciousness is never obscured by time or circumstance, or because of Himself, of others or because of what manifested [as nature], [be situated in the normal position of a living entity and] be associated with nescience? (6) How can the one Supreme Lord who is present in every range of the lives [in all kshetras] of all living beings [see also B.G. 13: 3] run into any karmically settled misfortune or obstruction? (7) Oh learned one, because of the ignorance I suffer from, my mind gives me trouble. Therefore, oh great one, please drive away the great impurity of my mind.'

(8) S'rî S'uka said: 'The sage this way urged on by Vidura in his anxiety to find out about the reality, acted surprised and then without hesitation gave a God-conscious reply. (9) Maitreya said: 'It is contradictory to say that the Fortunate One is subject to material illusion on the one hand and that He is free from imperfections and bondage on the other hand. (10) Because of such a contradiction about the soul a person loses his way, which works like from the outside looking at oneself with one's head cut off. (11) The way by the quality of water the moon reflected in it is trembling, the quality of the body offers an illusory image to the seer who differs from it. (12) In this earthly existence that [illusion] gradually diminishes when one, in relation to the Fortunate One being united in devotion [in bhakti-yoga], by the mercy of Vâsudeva engages in detachment. (13) When the senses in the transcendence unto the Lord have turned away in the direction of the seer who is the soul, the miseries are completely vanquished as if one has enjoyed sound sleep. (14) For those who feel attracted to serve in the dust of His lotus feet it thus goes without saying that all misery finds its end by repeatedly speaking about and hearing of the qualities of Murâri, Krishna the slayer of Mura.'

(15) Vidura said: 'Oh powerful sage, now that you've cut down my doubts with the weapon of your convincing words, oh lord of opulences, my mind concerning the two [of God and the living being] has arrived at a perfect union. (16) Oh learned one, you're perfectly right in stating that [reasoning from] the deluding energy of the Lord is not the path for the soul to follow; it proves itself as meaningless when one goes without the basis of the Supreme source apart from which one misses the point. (17) In this world the ignorant fool as well as he whose intelligence has returned to the transcendental position enjoys happiness, whereas persons positioned in between these two have to suffer. (18) Now that I have the insight and am convinced of the fact that one abiding by outer appearances misses the essence, misses the soul, I with the serving of your feet am able to forsake [the wrong notion that the Supreme One would be subject to illusion]. (19) In serving the immutable Personality of Godhead who is the enemy of the demon Madhu, one develops in different relationships [or râsas] with the lotus feet [step by step] the intensity that vanquishes distress. (20) Those who are of little austerity are rarely seen on the path of service towards the Kingdom of God [Vaikunthha] where the Lord is always glorified by the gods as the controller of all living beings.

(21) After the creation of first the complete of the material energy, in a gradual process of differentiation [evolution] the universal form manifested along with its senses and organs in which later on the Almighty entered [for His incarnations]. (22) He who is called the original person has thousands of limbs, legs and hands and is home to all the worlds of the universe with all the life that has its existence on them. (23) You explained how there are three kinds of life [to the modes] in which one has ten kinds of life-force with the [five] senses and their [fivefold] interest. Please describe now to me what the specific powers of the societal divisions are. (24) In these [divisions] has, with the sons, grandsons and family members of the different generations, that prowess spread itself in the different forms of existence. (25) Who are the original progenitors [the Prajâpatis] evolved by their original leader [Brahmâ]? What are the generations of these fathers of mankind and what generations followed them? And what Manus ruled over the different manvantaras [cultural periods]? (26) What worlds are there above and below the earthly worlds, oh son of Mitrâ? Please describe what their positions and sizes are as well as the measures and proportions of the earthly worlds. (27) Tell me what the generations and subdivisions are of the infrahuman, human and superhuman living beings the way they are born from eggs, wombs, from moisture [micro-organisms] and from earth [de plants]. (28) Kindly describe the incarnations according to the modes of nature for the sake of the creation, maintenance and destruction of the universe [Brahmâ, Vishnu and S'iva] as also the magnanimous activities of the Personality of Godhead living with the Goddess of Fortune [S'rînivâsa] who constitutes the ultimate shelter.

(29) What are the divisions of societal status [varna] and spiritual order [âs'rama] and what are their features, how do they behave and what is their character? What are the birth and activities of the sages and what are the divisions of the Veda? (30) What oh master are all the ceremonies of sacrificing and what are the different ways of the yoga perfections, of the analytical study of knowledge and of relating to the Personality of God with regulative principles? (31) What are the ways followed by the faithless and what are their shortcomings? What is the situation of those who stem from mixed marriages and what is the destiny of life of the many types of individual souls according to the modes they follow and the kinds of labor they perform? (32) How can the different interests of religiosity, economic development, sense-gratification and salvation, the different means of livelihood, the codes of law, the scriptural injunctions and the different regulative principles be balanced? (33) Oh brahmin, how are the periodical offerings [of S'râddha] regulated to honor the deceased and to respect what the forefathers have created and how are the times settled in respect of the positions of luminaries like the planets and the stars? (34) What may one expect from charity, penance and the endeavoring for reservoirs of water and how are the duties described for someone away from home and for a man in danger? (35) Please describe to me oh sinless one, how He, the Supreme Person, the Father of Religion and Controller of All, can be satisfied completely and who of us could do that? (36) Oh best among the brahmins, the spiritual masters who are so kind to the needy tell their devoted disciples and sons even what they didn't ask for. (37) Oh supreme master, how many dissolutions [or end times] are there for the elements of nature? Who are they who are saved then and who are they who [being of praise] may serve Him? And who may merge with Him when He goes asleep? (38) And what is the nature and identity of the individual person as well as of the Supreme, what is the leading motive of the Vedic wisdom and what moves the guru and his disciples? (39) Spotless devotees speak of this source of knowledge in the world. How could someone on his own accord have knowledge of devotional service and detachment?

(40) All these questions I have asked in my desire to know about the pastimes of the Lord. Please answer them as a friend to me [and everyone else] who in his ignorance lost his vision with the external energy. (41) Oh spotless sage, the assurance of an existence free from fear one obtains from someone like you cannot in any way be compared to the liberation offered by all the Vedas, sacrifices, penances and charity.'

(42) S'rî S'uka said: 'He [Maitreya], the chief among the sages so well versed in the stories [Purânas], was most delighted to hear these questions posed by the chief of the Kurus and thus being urged to the topics about the Supreme Lord, he with a smile gave Vidura his reply.'

(1) S'rî Maitreya said: 'The descendants of King Pûru deserve it to be honored because their kings are chiefly devoted to the Supreme Personality; and with you who are also born in this chain of devotional activity in respect of the Invincible One, there is step by step [with every question you ask] constantly new light shed on this subject matter. (2) Let me therefore now discuss this Bhâgavatam, this Vedic supplement which originally by the Supreme Lord in person was spoken to the wise for the mitigation of the great distress of the human beings who experience so little happiness.

(3) The son of Brahmâ [Sanat-kumâra] as the leader of the great sages [the four boy-saints, the Kumâras], just like you inquired after the truth concerning the Original Personality with Lord Sankarshana [the first plenary portion and companion of the Lord] who undeterred in His knowledge resides at the basis of the universe. (4) He in that position with Him whom one in great esteem calls Vâsudeva had turned His vision inwards, but to encourage the highly learned sages He forthwith slightly opened His lotuslike eyes. (5) With the hairs on their heads wet from the water of the Ganges they touched the shelter of His lotus feet that is worshiped by the daughters of the serpent-king with great devotion and various paraphernalia in the desire for a good husband. (6) Known with His pastimes they with words and great affection in rhythmic accord repeatedly glorified the activities while from the thousands of raised hoods [of Ananta, the serpent king] the glowing effulgence emanated of the valuable stones upon their thousands of helmets. (7) Oh Vidura one says that He then discussed the purport of the Bhâgavatam with Sanat-kumâra who had taken the [yoga] vow of renunciation and, as was requested, passed it on to Sânkhyâyana who had also taken the vow. (8) When the great sage Sânkhyâyana as the chief of the transcendentalists reciting this Bhâgavatam [thereafter] expounded on it, the spiritual master Parâs'ara whom I followed as also Brihaspati were present. (9) Urged on by sage Pulastya he [Parâs'ara] kindheartedly told me this finest one of the Purânas which I on my turn will relate to you, my dear son, for you are an ever faithfull follower.

(10) At the time the three worlds were submerged in the waters He [Garbhodakas'âyî Vishnu] was lying down there with nearly closed eyes upon the snake bed Ananta desiring nothing more but the satisfaction of His internal potency. (11) The way the power of fire is hidden in wood He resided there in the water keeping all that existed in the subtle of His transcendental body from where He gives life in the form of Time [kâla]. (12) For the duration of thousand times four yugas [4.32 billion years] He lay asleep with His internal potency for the sake of the further development - by means of His force called kâla [time] - of the worlds of the living beings who depend on fruitive activities. That role gave His body a bluish look [the blue of the refuge of the vivifying water]. (13) In accord with the purpose of His internal attention for the subtle subject matter, there was in due course of time because of the material activity of the modes of nature, the agitation [of the primal substance] that then most subtly broke forth from His abdomen [from the ether]. (14) With the Time that roused the karma into activity, soon from the original self [of Vishnu] with that [agitation] a lotus bud appeared that just like a sun illumined the vast waters with its effulgence.

(15) That lotus flower of factually the universe was entered by Vishnu in person as the reservoir of all qualities from which, so one says, He in the beginning generated the personality of Vedic wisdom, the controller of the universe who is the self-born one [Brahmâ]. (16) [Brahmâ] in that water situated on the whorl of the lotus couldn't discern the world and spying all around in the four directions he thus received his four heads. (17) [Brahmâ] seated upon and sheltered by the lotus flower that because of the stormy sky at the end of the yuga had appeared from the restless waters, could in his bewilderment not fathom the mystery of creation nor understand that he was the first demigod. (18) 'Who am I, seated on top of this lotus? Wherefrom has it originated? There must be something in the water below. Being present here implies the existence of that from which it sprouted!' (19) This way contemplating the stem of the lotus, he by following that channel in the water towards the navel [of Vishnu], despite of his entering there and extensively thinking about its origin, could not understand the foundation. (20) Groping in the dark oh Vidura it with his contemplating this way thus came to pass that the enormity of the three-dimensional of time [tri-kâlika] came about which as a weapon [a cakra] inspires fear in the embodied, unborn soul by limiting his span of life to a hundred years [compare 2.2: 24-25].

(21) When he failed to achieve the object of his desire the godhead gave up the endeavor and seated himself upon the lotus again to control with confidence step by step his breath, withdraw his mind and unify his consciousness in meditation. (22) [Thus] practicing yoga for the duration of his life the unborn one in due course of time developed the understanding and saw how in his heart out of its own that manifested what he couldn't see before. (23) On the bed of the completely white gigantic S'esha-nâga [snake] lotus flower the Original Person was lying all alone under the umbrella of the serpent hood that was bedecked with head jewels by the glow of which the darkness in the water of devastation was dissipated. (24) The panorama of His hands, legs, jewels, flower garland and dress derided the green coral of the evening splendor of the sun over the great, golden mountain summits with their waterfalls and herbs, flowers and trees. (25) With the beauty of the divine radiance of the ornaments that dressed His body, the length and width of the measurement of His transcendental presence covered the totality of the three worlds with all their variety.

(26) According to the desire of the human being who in worship of the lotus feet - that reward with all what is longed for - follows the path of devotional service, He in His causeless mercy showing the moonlike shine of His toe- and fingernails thus revealed the most beautiful [flowerlike] division. (27) With the expression of His face acknowledging the merit of each, He vanquishes the worldly distress with the bedazzlement of His smiles, the decoration of His earrings, the rays reflected from His lips and the beauty of His nose and eyebrows. (28) Dear Vidura, the waist was well decorated with a belt and cloth with the saffron color of kadamba flowers, there was a priceless necklace and on the chest there was the attractive S'rîvatsa mark [a few white hairs]. (29) The way trees in the world have their separate existence and with their thousands of branches spread their high value [of flowers and fruits] as if they're ornamented with precious jewels, so too the Lord, the ruler of Ananta, [Garbhodakas'âyî Vishnu] is ornamented with the hoods above His shoulders. (30) The Supreme Lord as a mountain surrounded by water is the abode for all beings mobile and immobile and as the friend of Anantadeva with his thousands of golden helmets [and jewels], He with His Kaustubha jewel manifests Himself thereto as a mountain range of gold in the ocean. (31) [Brahmâ found that] surrounded by the flower garland of His personal glories in the form of the sweet, beautiful sounds of Vedic wisdom, the Lord of the sun, the moon, the air and fire was most difficult to reach because He, fighting for the duty, wandered around in the three worlds. (32) Thus it happened that the godhead of the universe, the creator of destiny, could behold His navel, the lake, the lotus flower, the waters of destruction, the air with its winds and the sky, but could not glance beyond the created reality of the cosmic manifestation. (33) With the reach of that vision he as the seed of all worldly activities was invigorated by the mode of passion, and thus, considering the living beings eagerly procreating, prayed to create in service of the worshipable One of transcendence on the path of the steadfast soul.'

(1) Brahmâ said: 'Today, after a long time [of penance], I have come to know You and can say that it is really a shame for embodied beings not to have knowledge of Your ways as the Supreme Lord. There is none beyond You, oh my Lord, and anything that appears to be so can never be the absolute, for You are [the transcendence of] the greater reality to the modes of the material energy that lost its equilibrium. (2) That [greater] form is always free from the darkness of matter because You in the beginning for the sake of the devotees manifested Your inner potency, the potency that is the source of the hundreds of avatâras and from which I also found my existence upon the lotus flower sprouting from Your navel. (3) Oh my Lord, beyond this [source] I see no other superior to Your eternal form full of bliss that is free from change and deterioration of potency. You are the one and only Creator of the cosmic manifestation and the nonmaterial Supreme Soul itself. I who take pride in the identification with the body and senses am surrendered to You. (4) That form, or however You make Your presence, is all-auspicious for the entire universe and beneficial to our meditation, and You, Supreme Lord who have manifested Yourself to us devotees, I offer my obeisances. For You I perform that what is neglected by persons who head straight for hell in their appetite for material matters. (5) But those who hold on to the flavor and smell of Your lotus feet that is carried by the sounds of the Veda that reaches their ears, accepted by their devotional service Your transcendental course. For those who are Your devotees there is never the separation from You [installed] on the lotus of their hearts oh Lord. (6) Till that is the case there will be fear because of the wealth, the body and the relatives, and the lamentation and desire as also the avarice and contempt will be great. Until that time, as long as the people of the world do not take to the shelter of the security of Your lotus feet one will, undertaking according to the perishable notion of owning things, be full of anxieties. (7) How unfortunate are they who are bereft of the memory of Your topics! Tied down by inauspiciousness and bereft of good sense, they act to their desires finding happiness for only a brief moment. They are poor fellows whose minds are overwhelmed by greed and whose activities are full of stress. (8) Their always being troubled by [neurotic] hunger, thirst and their three humors [mucus, bile and wind], winter and summer, wind and rain and many other disturbances as also by a strong sex drive and inescapable anger, I consider all together as spiritually most unbearable, oh Man of the Great Strides. It aggrieves me a lot. (9) As long as a person under the influence of the material illusion is a servant of his senses and is faced with an existence of being separated in a body oh Fortunate One, such a one oh Lord, will not be able to overcome the cycle of repeated births in the material world. Even though working for outer results carries no factual meaning [to the soul], it will bring him endless miseries. (10) During the day they are engaged in stressful labor and at night they suffer insomnia because of their ruminations that constantly disturb their intelligence and sleep. The divine order frustrates their plans and also those sages oh my Lord, who turned against Your topics, will have to keep wandering around in this world. (11) Directed at You for a hundred percent united in devotion, with You residing on the lotus of their hearts, the devotees who are on the path of listening oh my Lord, see how You, in the here and now, in Your causeless mercy exactly manifest that transcendental form they had in mind of You who are glorified by so many. (12) You're never that much pleased by pompous arrangements with a lot of paraphernalia of high-class servants who are of worship with hearts full of all kinds of desires. For You, the variously perceived Unique and Only Well-wisher, the Supersoul within the living entities, are there to show all living entities Your causeless mercy and cannot be achieved by those who settle for what is man-made and temporal [asat]. (13) The correct, infallible course [the dharma] to be fixed upon is therefore the people's worship which, with different fruitive activities, charities, difficult penances and transcendental service, is performed for simply pleasing You, the Fortunate One.

(14) Let me offer my obeisances to You, the Supreme One who always by the glories of His transcendental form distinguishes Himself in enjoying the pastimes of His cosmic creation, maintenance and destruction. Unto You, the Transcendence whom one realizes by intelligently dealing with the illusory diversity, I offer my obeisances. (15) I take refuge in the Unborn One whose names representing His incarnations, transcendental qualities and activities open the way to immortality. When they, even unconsciously, are invoked the moment one leaves this life they immediately remove the accumulated sins of many, many lives so that one attains Him. (16) He, the Almighty Personality, who for reasons of maintenance, creation and dissolution penetrates [this world] with three trunks - I, S'iva and Himself - grew rooting in the soul as the one and only to the many branches [of religion]. Him, the Personality of Godhead, this tree of the planetary systems, I offer my obeisances. (17) As long as the people of the world are engaged in unwanted activities and in the activities of their self-interest despise the by You as beneficial pronounced devotional activities, the struggle for existence of these people will be very tough and under Your Vigilant Rule [of Time] lead straight to a shambles. Let there be my obeisances unto You. (18) Even I existing in a place that lasts for two parârdhas [2 x 50 years, with one day and night being two times 4.32 billion earthly years: 311.04 trillion years], being respected in all the worlds and having undergone severe penances for many years for my self-realization, fear You. You I offer my respectful obeisances my Lord, oh Supreme Personality and enjoyer of all sacrifices. (19) Desiring to fulfill Your obligations You manifest Your transcendental pastimes by the grace of Your will projecting Yourself in the different life forms of the animals, human beings and gods. In spite of appearing in Your divine form you are never under the influence of the material energy. I offer my obeisances to that Lord of the Opulences, the Supreme Personality. (20) And also the ignorance [avidya] that is known in five ways [see further 3.12: 2] does not affect You. On the contrary, You are as kind amidst the violent series of waves in the waters lying on the snake bed to be in touch [with Ananta S'esha] and to slumber carrying all the worlds in Your abdomen for the sake of their maintenance. And with that You show the [intelligent] human being Your happiness. (21) Him by the power of whom I, from the lotus house sprouting from the navel, manifested to assist, by His grace, Him, the worshipable one, in the creation of the three worlds; He who has the universe in His abdomen and whose eyes after the end of His yogic slumber are blossoming like lotuses, I offer my obeisances.

(22) May He, the Lord of all universes, the one friend and philosopher, the Supersoul who by the mode of goodness as the Supreme Lord of the six opulences [beauty, intelligence, penance, power, fame and wealth] brings happiness, grant me the power of introspection so that I will be able to create as before this universe as a surrendered soul dear to Him. (23) To this benefactor of the surrendered soul, who enjoys with the Goddess of Fortune [Lakshmî] whatever He may enact from His internal potency with accepting His incarnations of goodness, I pray that I gifted with His omnipotency may be of service and that I, in spite of the material affection of my heart, will also be able to stop with it. (24) I pray that I, who as the energy of the total universe was born from the lake of the Supreme Person His navel for the sake of the manifestation of the variegatedness of His unlimited power, may not suffer the misfortune of losing sight of the sound vibrations of the Vedic truth. (25) And may He, the Supreme Lord who is of an endless mercy in His ultimate love and smiles, open His lotus eyes so that the cosmic creation may flourish and find the glory when He with His sweet words as the oldest and Original Person takes away our dejection.'

(26) Maitreya said: 'After he thus, in having observed the source of His appearance, with penance, full of knowledge and a focussed mind, to the best of his ability had given thought to the words of his prayer, he fell silent like being tired. (27-28) When Madhusûdana [Krishna as the killer of Madhu] saw the sincerity of Brahmâ and how depressed he was about the devastating waters of the age and at a loss about the different positions of the worlds, He in deep thoughtful words addressed him in order to remove his anxiety.

(29) The Supreme Lord said: 'You who have the depth of all Vedic wisdom, do not despair about the endeavor of creation. What you have set yourself to and pray for, I have arranged already. (30) To be sure of My support you must as before have to be of penance and hearten the principles of knowledge. By these qualities you will see all the worlds laid open within your heart, oh brahmin. (31) Thereafter, when you connected in devotion are fully absorbed in the universe, you will see Me spread throughout oh Brahmâ and that you including all the worlds and the beings, are part of Me. (32) When you see Me in all living entities and in the universe like fire present in wood, you without doubt that very instant will be able to leave the weakness behind. (33) As soon as you are free from the gross and subtle self and your senses are no longer controlled by the modes of nature, you will, in approaching Me, see your pure essence [svarûpa] and enjoy the kingdom of heaven. (34) With your desire to expand the varieties of service and increase the population innumerably, your soul will never be saddened in this matter because My mercy is unbounded. (35) You are the original sage; the vicious mode of passion will never encroach upon you because, despite of the fact that you generate progeny, your mind will always be compacted in Me. (36) Even though I for the conditioned soul am difficult to know, I today am known by you because you understand Me as not being a product of matter, the senses, the modes or the bewilderment of the self. (37) I showed Myself to you when you, in contemplating the source of the lotus through its stem in the water, tried to figure Me out. (38) Your prayers for Me oh Brahmâ, about My stories and enumerating My glories or about your penance and your faith, you may all consider a result of My causeless mercy. (39) May all benediction rest upon you who in your desire prayed for the victory of all the worlds by describing so nicely My qualities and transcendental position. I am most pleased by you. (40) Anyone who regularly prays these verses as stated will by his worship very soon see all his desires fulfilled, for I am the Lord of all benediction. (41) By means of good works, penances, sacrifices, charities and absorption in yoga satisfying Me, the human being will find his ultimate success so is the opinion of those who know the Absolute Truth. (42) Because I am the Supersoul, the director of all other souls and the dearest one of all that is dear, one should make sure to dedicate all one's attachment to Me, for the love one has for one's body and other things is there on account of Me. (43) And now generate with the control of your knowledge of the Veda and with your body, who both directly owe their existence to the [Super]soul, as is customary the lives of all to be devotedly attached to Me.'

(44) Maitreya said: 'After thus having instructed him, the creator of the universe, the primeval, original Lord in His personal Nârâyana form disappeared from sight.'

(1) Vidura said: 'How many living beings were by the almighty grandfather of all creatures on this planet created from his body and mind after the disappearance of the Supreme Personality? (2) Be so kind to eradicate all my doubts and describe from the beginning to the end everything I asked you, oh best among the ones of vast knowledge.' "

(3) Sûta said [see Canto 1]: "Oh son of Bhrigu [S'aunaka], the great sage, the son of Kushâra [Maitreya] thus being stimulated by Vidura felt pleased and answered the questions speaking from his heart.

(4) Maitreya said: 'Brahmâ thus for the sake of the soul engaged himself in penance for a hundred celestial years the way the unborn One, the Supreme Lord told him to. (5) He who was born on the lotus, then saw how the lotus upon which he was situated and the water surrounding it were moved by the wind that was propelled by the power of eternal Time. (6) Because of his penance having increased his transcendental knowledge and self-awareness he had matured in practical knowledge, and with that power he took in the wind along with the water. (7) When he saw how widespread the lotus was upon which he was situated he thought to himself: 'I will with this [lotus in these time stirred waters] bring back to life all the worlds who in the past have merged in me.' (8) By the Supreme Lord being encouraged to engage in action, he entered the whirl of the lotus and divided the complete in three main divisions he further distributed over fourteen subdivisions [see also 2.5: 42]. (9) These different circumstances of life of the individual souls, together constitute the consequence of their [more or less] selfless performance of duty in relation to the Supreme Personality.'

(10) Vidura said: 'Discussing the variety of different forms of the Lord, the wonderful actor, you spoke about eternal time as one of His names. Oh brahmin, can you please describe to us how time factually makes its appearance, oh master, what are its characteristics?'

(11) Maitreya said: 'It [Eternal Time] is the source of the different [organic and anorganic] interactions of the modes of nature, it is undivided and unlimited and it is the instrument of the Original Person who through His pastimes created the material life of the soul. (12) Time [kâla] is the hidden, impersonal feature of God by means of which the cosmic creation in the form of material energy was separated from the Supreme Lord as His objective manifestation, as the phenomenal that was established by Vishnu's bewildering potency. (13) The way it [Eternal Time] is there in the present, it was there in the beginning and will be there hereafter.

(14) The conditioning [or creation] that took place because of it is divided in nine according to its material modifications [or modes: passion, goodness and ignorance], according to the material qualities of eternal time [movement, knowledge and inertia], and depending its three types of dissolution [with time: the ending of humans, of animals and of the inertial realm of plants and the rest of the universe]. (15) The first one [the mahat-tattva, of the goodness] is the complete of the creation that emanated from the Lord with the three modes in interaction. The second one [of passion] is the I-awareness [or ego] from which proceeded material objects, material characteristics and material activities. (16) The third type of creation is that what was created as a mixture of matter [of ignorance] and [in the form of living beings] is of sense perception. Fourth there are the goods to the senses that constitute the practical basis of material knowledge. (17) The interaction [the movement] to the mode of goodness and the consequent mind results in the deities [ruling the senses] who constitute the fifth kind of creation. Sixth there is the darkness of creation [the slowness of matter] that turns masters into fools. (18) These are the six primary material creations. Now hear from me about the three secondary creations [of plant, animal and man] produced by the almighty incarnation of passion [Brahmâ] who is the intelligence of the Lord.

(19) The seventh main division of creation concerns the six kinds of beings who do not move around: trees bearing fruit without flowers, plants and bushes that exist until the fruit has ripened, the creepers, the pipe-plants, creepers without support and fruit trees that blossom. (20) These beings who seek their sustenance upwards, are practically unconscious with only an inner feeling and are of many varieties. (21) The eighth creation concerns the species of lower animals. There are twenty-eight different kinds of them and they are considered to have no knowledge of their destiny, to be of an extreme ignorance, to discriminate by smell and have a poorly functioning conscience. (22) Oh purest one, the cow, the goat, the buffalo, the antelope, the hog, the gavaya [a type of oxen], the deer, the sheep and the camel all have split hooves. (23) The ass, the horse, the mule, the gaura, the s'arabha-bison and the wild cow have only one toe. Oh Vidura, just let me tell you now about the animals with five nails. (24) They are the dog, the jackal, the fox, the tiger, the cat, the rabbit, the sajâru-porcupine, the lion, the monkey, the elephant, the tortoise, the iguana ['four legged snake'], the alligator and such. (25) The heron, the vulture, the crane, the hawk, the bhâsa [another kind of vulture], the bhallûka, the peacock, the swan, the sârasa [indian crane], the cakravâka, the crow, the owl and more of them are the birds. (26) The ninth kind that [also] fills its belly, oh Vidura, is of one species: the humans. In them the mode of passion is very prominent. They are very busy to [diminish] their misery but always consider themselves happy.

(27) These three secondary creations including the creation of the demigods [as an extra category] my dear one, are contrary to the other ones [of the modes and the qualities] I described, subjected to modifications [to mutation or evolution], but the sons of Brahmâ [the brahmins, the Kumâras] are of both [viz. evolving along physically, but they do not change in quality]. (28-29) The creation of the demigods is of eight kinds: (1) the self-realized souls, (2) the forefathers, (3) the atheists, (4) the celestial beings, angels and the saints, (5) the protectors and the giants, (6) the celestial singers, (7) the spirits of guidance in what is good and bad and the denizens of heaven and (8) the superhuman beings and such. All the ten types of creation I described to you, oh Vidura, are created by Brahmâ, the creator of the universe. (30) Next I will explain the different descendants of the Manus and how the Creator, moved by the mode of passion, in the different ages creates with an unfailing determination in respect of the Supreme Lord who, by dint of His own energy, as Himself appeared from Himself.'

(1) Maitreya said: 'The ultimate truth of that what shows itself in the manifold as being indivisible, one should know to be the infinitesimal particle [paramânu] whose combination [into material forms] creates illusion in man. (2) The supreme oneness of that particle being present within material bodies keeps its original form till the end of time, it is of a continual, unrivaled uniformity. (3) And thus time, my best one, can be measured by the motion of the minutest and largest forms of combinations of particles, of which the Supreme, unmanifest Lord is the great force that controls all physical action. (4) Atomic time is the time taken by an infinitesimal particle in occupying [or vibrating in] a certain atomic space. The greatest of time is the time taken by the existence of the complete of all atoms.

(5) Two infinitesimal particles constitute an atom [an anu] and three atoms make a trasarenu of which one is reminded by a beam of sunlight falling through a lattice window in which one sees something [a dust-particle] going up in the sky. (6) The time taken by the combination of three trasarenus is called a truthi [calculated as 1/16.875 of a second] of which one hundred are called a vedha. Three of them are called a single lava. (7) The duration of three lavas equals one nimesha [± 0.53 second] and the time of three of them is called a kshana [± 1.6 seconds], five of those make a kâshthhâ [± 8 seconds] and a laghu consists of fifteen of them [± 2 minutes]. (8) The exact of fifteen of those laghus is called a nâdikâ [or danda, ± 30 minutes] and two of them make a muhûrta [about an hour] while six to seven of them form one yâma [a quarter of a light day or night] depending the human calculation [the season, the latitude]. (9) The measuring pot (water-clock) has the weight of six palas [14 ounces] and has a four mâsha [17 karats] golden probe four fingers long covering a hole through which it fills with water till next sunrise. (10) Four yâmas form the duration of both the day and the night of the human being and fifteen days [of eight yâmas each] make one pakshah [fortnight] which measured is known as being either black or white [depending on whether there is a full moon or new moon in it]. (11) The aggregate of such a 'day' and 'night' is called an ancestral [traditional and solar] month with two of them forming a season. There are six of them [resp. 'cold' or hemanta, 'dew' or s'is'ira, 'spring' or vasanta, 'warm' or grîshma, 'rainy' or varshâs and 'autumn' or s'arad, counting from December 22] corresponding to the movement of the sun going through the southern and northern sky. (12) This movement of the sun is said to form one day of the demigods and is called a vatsara [a tropical year] of twelve months. The duration of life of the human being is estimated to be of a great number [a hundred] of those years [see also the 'full calendar of order'].

(13) The infinitesimal particles and their combinations, the planets, the heavenly bodies [like the moon] and the stars, all rotate in the universe, to return in a year in the Almighty [cyclic order] of eternal of time. (14) We speak about an orbit of the sun, about an orbit of the other planets, the orbit of the stars [in our galaxy around Sagittarius A in the sky], the orbit of the moon oh Vidura, and the orbit of the earth as being a single [but differently named] year [resp. a celestial year, a planetary year, a galactic year, a lunation and a tropical year]. (15) The One [Lord of Time] who differing from all that was created moves by the name of Eternal Time, who by means of His energy in different ways brings to life the seeds of creation and who during the day dissipates the darkness of the living entities, should be offered respect with attention for all His five different types of years, so that one thus with one's offerings brings about quality in one's material existence.'

(16) Vidura said: 'You pointed out the measure of time of the life periods of the elevated living beings of the ancestors, the gods and the human beings. Can you now, oh great sage, give a description of the time periods that cover more than a millennium? (17) Oh mighty one of the Spirit, you know the movements of the Supreme Lord in the form of eternal time, for you in the control of your yogic command have the eyes of a self-realized soul to see the entire universe.'

(18) Maitreya said: 'The four yugas [ages or millennia] called Satya, Tretâ, Dvâpara and Kali together take approximately 12.000 years [or one mahâyuga] of the demigods [comprising 360 vatsaras each]. (19) The subsequent yugas starting with Satya-yuga are each respectively four, three, two and one time 1.200 demigod years long. (20) Experts say that the transitional periods at the beginning and end of each yuga cover several hundreds of demigod years and that they are the millennia [like the millennium we live in now] wherein all kinds of religious activities take place. (21) The complete sense of duty of mankind concerning its four principles of religion [of satya, dayâ, tapas, s'auca; truth, compassion, penance and purity] was during Satya-yuga properly maintained, but in the other yugas the principles gradually declined one by one [first penance, then compassion, then purity] with an increasing tolerance for irreligion. (22) Next to the one thousand [mahâ-]yugas that, oh dear one, together constitute one day of Brahmâ [of 4.32 billion years] of the external reality of the three worlds [the heavenly, svarga; earthly, martya and lower, pâtâla ones], there is also a night just as long wherein the Creator of the universe goes asleep. (23) Following the end of the night when another day of Lord Brahmâ begins, the creation of the three worlds that in its totality covers the lives of fourteen Manus, starts all over. (24) Each Manu enjoys a time of living of a little more than seventy-one [mahâ-]yugas.

(25) After the end of each Manu, the next one appears as also simultaneously his descendants, the seven sages, the God-conscious and the king of the demigods [Indra] together with all those who follow them. (26) This is Lord Brahmâ's day to day creation wherein the lower animals, the human beings, the forefathers and the gods wander around in the three worlds because of their karma. (27) With the change of each Manu, the Supreme Lord manifests His goodness in His different incarnations, as the Manu Himself and as others, and thus unfolding His divine potencies He maintains this universe. (28) At the end of the day [of Brahmâ] the Almighty Time arrests its manifestation and remain, with the complete whole fallen in darkness, all living entities merged in silence. (29) The sun, the moon and all three worlds have disappeared from sight then, just as it happens during an ordinary night. (30) When the life-spheres of the three worlds are being set afire by the potency of the fire that emanates from the mouth of Lord Sankarshana [see 3.8: 3], then the sage Bhrigu and others who are agitated by the heat move from the world of the saints [Maharloka, the fourth world] to the world of men [Janaloka, the next world]. (31) Immediately after the onset of the devastation of the three worlds all the seas will overflow with excessive, violent winds and hurricanes pushing up the waves. (32) Within the water the Lord, who in His mystical slumber with closed eyes lies down on the bed of Ananta, is glorified by the inhabitants of the worlds of the God-conscious people.

(33) Thus there is decline in the course of time of these days and nights wherein his [Lord Brahmâ's] life comes to an end. [His life ends in a hundred years] just like it happens with our lives, even though [in his case] it are a hundred of his years [together forming two parârdhas or 2 times 155.5 trillion human years, see also 3.9: 18]. (34) The first half of his lifetime called one parârdha has passed and now in this age we have begun with the second half. (35) The superior first half started with a grand kalpa called the Brâhma-kalpa in which Lord Brahmâ manifested whom one knows as the [source of the] Vedic sounds. (36) Thereafter, at the end of the Brâhma-millennium, the period called the Pâdma-kalpa came into being in which the lotus of the universe sprouted from the Lord His navel. (37) The present kalpa at the beginning of the second half, oh descendant of Bharata, is celebrated as the one of Vârâha in which the Lord appeared in the form of a boar [see also 1.3: 7]. (38) The time measured by the two halves of Brahmâ's life takes but a second for the beginningless, unchanging and unlimited Soul of the universe. (39) This eternal time, beginning from the atom up to the final duration of two parârdhas, is never capable of controlling the Supreme Lord, it is the controller of the ones identified with their body. (40) As a combination of the basic elements and their transformations this manifest universe has expanded to a diameter of half a billion [yoyanas - a dynamic cosmic measure]. (41) [The space occupied by the infinitesimal particles of the primal ether, pradhâna] expanded to the tenfold [of the dimensions of the therefrom condensating basic elements and their transformations] that appearing like atoms entered to cluster into many other lower universes [or galaxies]. (42) That cause of all causes [containing all the universes] is said to be the imperishable Absolute Truth, the supreme abode of the direct, personal manifestation of the Supreme Soul: Lord Vishnu.'

(1) Maitreya said: 'Thus far I have described to you, oh Vidura, the glories of the Supersoul under the name of kâla, now try to understand from me how the repository of the Vedas [Brahmâ] created the things as they are.

(2) First came about [as the five types of ignorance:] the idea that one would die [andha-tâmisra], then indignation [tâmisra], next all the craving of infatuation [mahâ-moha] and then there was the delusional of errors [like identifying oneself with the body etc., moha] as well as the darkness of the nescience about one's own engagements [tamas]. (3) Seeing what a troublesome creation it was he [Brahmâ] couldn't really appreciate what he had done and thus he, after being purified by meditating upon the Supreme Lord, found the mind for another one. (4) The great self-born one then created Sanaka, Sananda, Sanâtana and Sanat-kumâra [the four Kumâras] who are free from all fruitive action and lifelong celibates ['they whose seed goes upwards']. (5) He from within told his sons: 'Oh my sons, do procreate', but they didn't want to, because they in their devotion for the Personality of Godhead were vowed to the principles of liberation. (6) Disrespected by the sons who refused to follow the order, he did his best to check the anger that rose in him. (7) In spite of the original father his meditative control, out of his anger from between his eyebrows instantly a child was born that had a color composed of red [for passion] and blue [for ignorance]. (8) The child cried loudly to the father of all the gods: 'Oh powerful one, oh ruler of destiny, assign me my names and tell me what my places are oh teacher of the universe'.

(9) He as the all-powerful one born from the lotus thus being asked, complied with the request and gently pacified the child with the words: 'Don't you cry, I'll do what you want. (10) Because you oh chief of the demigods, as a boy were so anxiously crying loudly, the people will address you with the name Rudra. (11) The heart, the senses, the life air, the ether, the air, fire and water, earth and the sun, the moon as also austerity are the places reserved for you. (12) Your names are: Manyu, Manu, Mahinasa, Mahân, S'iva, Ritadhvaja, Ugraretâ, Bhava, Kâla, Vâmadeva and Dhritavrata. (13) Dhî, Dhriti, Rasalâ, Umâ, Niyut, Sarpi, Ilâ, Ambikâ, Irâvatî, Svadhâ and Dîkshâ are, oh Rudra, your eleven wives [the Rudrânîs]. (14) Accept these different names and places and the wives belonging to them and generate progeny with them on a large scale, for you are the master of the living beings.' (15) The one of the mixture of blue and red, he the powerful one thus being instructed by his spiritual master, brought forth the generations who were of the same strength, features and furious nature as he was. (16) But when he saw the activities of the sons generated by Rudra and how their endless numbers together devoured the entire universe, the father of the living beings got afraid. (17) 'Oh best of the demigods, [he said,] you have sufficiently created this kind of living beings. They, with the fiery flames of their eyes, scorch every direction and me as well. (18) Be situated in penance, that'll do you good and bring happiness to all living entities. Only by doing penance you will be able to bring about the universe the way it was before. (19) Through penance alone a person knows the supreme light and can fully respect the Supreme Lord beyond the senses who resides in the heart of everyone.'

(20) Maitreya said: 'Thus being instructed by the self-born one, he [Rudra] circumambulated the master of the Vedas saying 'So be it' and next entered the forest to do penance. (21) Determined to create he [Brahmâ] who by the Venerable One was empowered with the potency, then begot ten sons in order to populate the world: (22) Marîci, Atri, Angirâ, Pulastya, Pulaha, Kratu, Bhrigu, Vasishthha, Daksha and Nârada as number ten. (23) Nârada sprouted from his lap, Daksha from the thumb, from his life-air Vasishthha saw the light, while Bhrigu came forth from his touch and sage Kratu from his hand. (24) Pulaha generated from the navel, Pulastya from his ears, the great sage Angirâ from the mouth, from the eyes sage Atri came forth and sage Marîci appeared from the mind. (25) From the right side of the breast, where Nârâyana resides, religion manifested while irreligion, because of which the world fears the horrors of death, appeared from his back. (26) From the heart lust manifested, from the eyebrows anger, from between his lips greed, from the mouth the urge to speak originated while from his penis the oceans appeared and from the anus, the reservoir of all vices, the lowest activities. (27) From his shadow Kardama Muni, the husband of Devahûti, manifested. Thus the complete of this living universe of the creator evolved from as well the master his body as his mind.

(28) Oh Vidura, we have heard that the daughter Vâk who was born from his body distracted the mind of Brahmâ and made him desirous of her even though she wasn't sexually inclined. (29) The sons, the sages headed by Marîci, who thus saw that his mind was seized by immorality, with due respect submitted the following: (30) 'That what you are doing now with your daughter without controlling your sexual desire you, nor anyone else, has been doing nor will be doing in the future oh master. (31) Certainly such an attitude does not befit the most powerful one whose good behavior and character, oh master of the universe, is an example that is followed by the world striving for prosperity. (32) Let us offer our obeisances to the Supreme Lord who from within the soul by the power of His own effulgence brought about this manifestation. May His sense of duty protect us all.' (33) Seeing all his sons who thus addressed him standing before him, the father of all fathers of mankind ashamed quitted his body in accepting the blame for the fog everywhere that is known as the darkness. (34) When the creator of all worlds one day wondered how he should create the three worlds the way they were before, the Vedic literature manifested itself from his four mouths. (35) Thus the four functions of [sacrificial] action [the offer, the performer, the fire and the offering] and the supplements of the Veda with their logical conclusions became manifest as well as the four principles of religion [truth, purity, austerity and compassion] and the spiritual departments [âs'ramas] and vocational divisions [varnas].'

(36) Vidura said: 'Please, oh wealth of renunciation, can you tell by what mouth which Veda was produced by the god who is the controller of the creators of the universe?'

(37) Maitreya said: 'The four Vedas called Rig, Yajur, Sâma and Atharva appeared, beginning with the front [east, south, west and north], each from one of the mouths and in the same order followed the scriptural discussions [the S'âstra for the Hotâ priest], the rituals [the Ijya for the Adhvaryu priest], the recitation material [the Stutistoma for the Udgâtâ priest] and the transcendental service of atonement [the Prâyas'citta for the Brahmâ ritvik]. (38) The same way beginning from the front mouth in the eastern direction the Vedic sciences of medicine [Âyurveda], archery [Dhanurveda], music [Ghandarvaveda] and architecture [Sthâpatyaveda] were created [who together are called the Upavedas]. (39) Also the Itihâsas - the separate histories - and the collections of classical stories, the Purânas, who together are known as the fifth Veda, manifested from the mouths of him who can see in all directions. (40) From his eastern mouth as also from each of the other ones he sent out a pair of sacrifices: sodas'î, uktha [from the east], purîshi, agnishthoma [from the south], âptoryamâ, atirâtra [from the west] and vâjapeya and gosava [from the north]. (41) Education [vidyâ, also called purity through knowledge or s'auca], charity [dâna], penance [tapas] and truth [satya] are the four legs of religion that were created to the same number of orders of life [students, married people, withdrawn people and the renunciates] and vocations [the laborers, the traders, the rulers and the intellectuals]. (42) Next appeared the vows [for regulating the brahmacârî, the celibate student] of Sâvitra [three days of celibacy after the ceremony of the holy thread], Prâjâpatya [celibacy for one year], Brâhma [celibacy during the study of the Veda] and Brihat [lifelong celibacy] as well as the vows [for regulating household life] of Vârtâ [vocations sanctioned by the scriptures], Sañcaya [officiating at ceremonies], S'âlîna [to subsist on everything that is acquired without asking] and S'îluñcha [to subsist on the remnants left behind in the fields and the market place]. (43) [Also the directions for] the [vânaprashtas or the] retired ones [thus manifested:] the vaikhânasas [subsisting on produce from the wild], the vâlakhilyas [they who give up their stock upon receiving new foodgrains], the audumbaras [who subsist on the food they find on their way] and the phenapas [those subsisting on fruits that fell from the trees, as also the directions for] the renounced order [of the sannyâsîs] consisting of the kuthîcakas [recluses living in a fixed place], bahûdakas [or bahvodhas, they who prefer knowledge before activities], hamsas [those fully on the path of transcendental knowledge] and the nishkriyas or paramahamsas [those who attained spiritual wisdom and refrain from action]. (44) In the same order [the four branches of knowledge] appeared: ânvîkshikî [spiritual knowledge of liberation], trayî [knowledge of rituals], vârtâ [technical knowledge] and dandanîti [political science]. Also the four vyâhritis [of the first line and three words of the Gâyatrî mantra] thus appeared together with the Pranava [the mantra Aum] flowing from his heart. (45) From the hair of his body ushnik [a meter of poetry] was generated, from the skin of the mighty one gâyatrî [the three-foot] originated, trishthup [another meter] came from his flesh, anushthup appeared from the veins and from the bones of the father of the living beings jagati was generated [two other meters]. (46) From the marrow of his bones pankti manifested itself while brihatî generated from the life breath [two types of verses]. (47) His individual soul manifested as the spars'a letters [the hard consonants] of the Sanskrit alphabet [ka to ma] while his body expressed itself in the Sanskrit vowels [a, â, i, î, u, û, ri, rî, l, e, ai, o, au]. His senses are called the sibilants [s'a, sha sa and ha], his strength became the semi-vowels [ya, la, ra and va] and from the inner joy of the lord of the living beings the seven musical notes manifested [*]. (48) The transcendental sound of His Soul, the Supersoul, that moves beyond the notion of being manifest or unmanifest, is the source from which the Absolute [of the full manifestation of Brahmâ] that is invested with multifarious energies, manifested itself in full.

(49) Having accepted another body he [again] put his mind to the matter of creation. (50) Oh son of the Kurus, knowing that in spite of the great, earthly power of the great sages the population was not growing, he again devoted his heart to the matter. He thought: (51) 'Alas, how surprising to be this busy all the time but not succeed in motivating my progeny for procreation! There must be some kind of divine ordinance working against me in this.' (52) While he thus observed and contemplated his situation a division in two manifested itself within his body of which one says that it is the human body created after his image [kâya - that what belongs to ka - Brahmâ]. (53) His form with them being divided then perfectly engaged in a sexual relationship. (54) The one of them who was the male became the fully independent father of manhood [the Manu] called Svâyambhuva and the one who was the woman was known as S'atarûpâ; she was the queen to the great soul that he was. (55) Because of the sex life according to the regulative principles [see verse 41] from that time on the generations increased. (56) Oh best of all, in due course of time he begot in S'atarûpâ five children: Priyavrata, Uttânapâda and three daughters, oh son of Bharata, Âkûti, Devahûti and Prasûti. (57) The one named Âkûti he handed over to sage Ruci, the middle one [Devahûti] he gave to sage Kardama and Prasûti was given to Daksha. Because of them the whole world became populated.'

(1) S'rî S'uka said: 'After listening to Maitreya Muni's most sacred words oh King, the best of the Kurus full of adoration for the talks about Vâsudeva inquired further. (2) Vidura said: 'Oh great sage, what did Svâyambhuva Manu, the king of all kings and dear son of Brahmâ, do after he obtained his loving wife? (3) Be so good to tell me about the character of this saintly, original king o best of all. I'd very much like to hear about that king who took to the shelter of Vishvaksena [the omnipotent Lord Vishnu]. (4) Persons of fortitude and great effort in listening to that what by pure devotees is elaborately explained, will by dint of the statements of those who installed the lotus feet of the Lord of Liberation in their hearts, find the transcendental quality of a faithful mind.' (5) S'rî S'uka said: 'After the most gentle Vidura who, receiving the lotus feet of the One with the thousand heads on his lap, thus had spoken, the sage, whose hairs in the spirit of the words about the Supreme Lord stood on end in ecstasy, complimented him and gave a reply.

(6) Maitreya said: 'After Svâyambhuva Manu had appeared along with his wife, he as the father of mankind with folded hands and obeisances addressed the reservoir of Vedic wisdom [Brahmâ]: (7) 'You are the one progenitor of all living entities, the father and source of subsistence, but we however who all were born from you, wonder how we can be of service to you. (8) Give us, with all respect oh worshipful one, directions for that purpose. What are the duties within our reach to be performed for you? What must one do for fame [His fame] all around in this world and what must one do in order to progress to the next world?'

(9) Brahmâ said: 'I am very pleased with you, my son, let there be all my blessings for the both of you oh lord of the world, because you without any reservation in your heart have surrendered your self to me for my instructions. (10) This is the exact way, oh hero, for offspring to honor the spiritual master. Those who have a sane mind and are beyond envy should to the full of their ability and most respectfully accept this instruction. (11) You therefore in that role take care to beget children by her with the same qualities as you have, so that they once they're born may rule over the world with the principles of religion, make their sacrifices and exercise respect for the Original Personality. (12) Consider protecting the living entities the best way to serve me, oh ruler of man. Hrishîkes'a, the Supreme Lord of the senses, will be pleased when you are the guardian of their lives. (13) The work of those who never satisfied the Supreme Lord Janârdana ['the Lord of all living beings'], the object of all sacrifice, is certainly of no avail because they didn't respect their own self as being the Supreme Soul.'

(14) Manu said: 'I'll abide by what your powerful self has ordered oh killer of all sin, please tell me what my place and the place of the ones born from me is in this world. (15) Oh god of this planet, the earth, the dwelling place of all beings is immersed in the great waters [of the Garbhodhaka ocean of the created universe]. Could you please lift her up?'

(16) Maitreya said: 'The personality of transcendence [Brahmâ] who also saw that the earth was immersed in the waters thought: 'How shall I lift her up?' and spent a long time meditating as follows: (17) 'While I was engaged in her creation, the earth was inundated by a flood and got deeply immersed. What now would be the right course of action for us being engaged in this matter of creation? May the Lord from whose heart I was born guide me in this!' (18) While he was thinking thus all of a sudden from his nostril oh sinless one, a minute boar [Varâha] appeared not larger than the top of a thumb. (19) When he saw that happening all of a sudden the form expanded, miraculously transforming into the size of a gigantic elephant, oh son of Bharata. (20) Seeing the form of that boarlike appearance, he with Manu, the brahmins headed by Marîci and the Kumâras began to word the matter in different ways: (21) 'Who is this extraordinary being that pretends to be a boar? And how wondrous it is that he appeared from my nose! (22) One moment He has just the size of the tip of a thumb and in no time He is as big as a megalith! Would this be the Supreme Lord of sacrifice Vishnu? I am baffled!' (23) While Brahmâ thus was deliberating with his sons, the Supreme Lord of Sacrifice, the Original Person, produced a wild roar like He wanted to attack. (24) With the unprecedented voice that echoed in all directions the Lord created great joy in Brahmâ and the best of the brahmins. (25) Then the inhabitants of Tapoloka, Satyaloka and Janaloka [see 2.5: 39] hearing the sound of the loud roar of the all-merciful Lord who in the form of a boar ended all personal distress, all began to extoll Him with the holy mantras of the three Vedas.

(26) Knowing Himself very well as the form resulting from the spreading of the Vedic sound that originated from the knowledge of the authorities of the Truth, He roared once more in response to the transcendental glorifications of the wise and intelligent ones and playful as an elephant entered the water to their benefit. (27) Slashing His tail in the sky and quivering with the sharp and hard hairs of His skin, He scattered the clouds with His hooves and radiated with His glittering white tusks His glory as the Supreme Lord and Maintainer of the world. (28) Sniffing out the earth He who had assumed the transcendental body of a boar searched all around showing His frightening tusks, but all the brahmins in spite of it unafraid engaged in prayer when they saw Him glancing them over as He entered the water. (29) The enormous mountain of His body drove by the force of the dive the ocean apart in two high waves because of which he like gifted with two arms in distress loudly prayed: 'Oh Master of all Sacrifices, please protect me!' (30) He as the Master of all Sacrifice penetrating with His arrow-sharp hooves the water then, reaching the limits of the unlimited ocean, found her. He saw her, the wealth of the living beings, lying there as she was before and lifted her up personally. (31) Rising to the surface He, with His tusks raising the submerged earth, appeared in His full splendor. But then He, glowing with a fierce anger, had to hold His cakra [His disc-weapon or wheel] against the demon [Hiranyâksha - 'the golden-eyed one'] who rushed towards Him with a club. (32) He then in an inimitable way skillfully killed the obstructive enemy the way an elephant disposes of a lion and had in the process His cheeks and tongue smeared with blood like he was an elephant that has been digging in the [reddish] earth. (33) Even as He bluish as a tamâla tree, like a playing elephant, upheld the earth on His curved tusks oh Vidura, they who were lead by Brahmâ could recognize Him as the Supreme Lord. Thereupon they with folded hands offered Him prayers from the Vedic hymns.

(34) The wise said: 'All glory and victory to You oh Unconquerable One, You who are understood by the performance of sacrifices. All our obeisances are for Him who shakes His body consisting of the three Vedas and in whose pores of the hairs in His skin this [Vedic truth] lies hidden. Our respects for You who had the calling to assume the form of a boar! (35) Oh Lord, the miscreants have difficulty perceiving this form of Yours that can be worshiped by performing sacrifices: with the Gâyatrî and other mantras one honors Your skin; with the kus'a grass [on which one sits when one meditates] one honors the hairs on Your body; with the clarified butter [one uses in sacrifices] one honors Your eyes, and with the four functions of sacrifice one respects Your four legs [see 3.12: 35]. (36) Your tongue is the offering plate and Your nostrils are another one oh Lord. In Your belly we recognize the plate to eat from and the holes of Your ears also constitute such a plate. Your mouth is the [Brahmâ] plate for the spiritual aspect of performing sacrifices and Your throat is the plate for soma [a ritual drink], but that which is chewn by Your teeth oh Supreme Lord, is what You consume by the sacrificial fire [agni-hotra]. (37) The three [upasada ishthis or] consecrations together constitute Your neck: Your repeated incarnations are the introductory offerings of oblations in the fire [called the dîkshanîya ishthi] and Your tusks are the [prâyanîya ishthi] course of the consecration and the [udayanîya ishthi] end of the consecration. Your tongue constitutes the [pravargya] invocations [to the three upasadas]. Your head is respected with the fires without sacrifices [satya] and the fires with sacrifices [âvasatya] and Your life breath is constituted by the combination of all sacrifices. (38) Your semen is the soma sacrifice, Your stability is respected with the rituals in the morning, at noon and in the evening oh Lord, the different layers of Your body are the seven types of sacrifice [see 3.12: 40] and the joints of Your body are the different sacrifices [called the satrânis] one performs in twelve days. You oh Lord, who are bound by sacrifices only, are the object of all the soma and asoma sacrifices. (39) We offer You our obeisances who as the Supreme Lord for all the ingredients and types of sacrifice can be worshiped by universal prayers. When one renounced and with devotion conquers the mind one can arrive at the realization of You as the essence of all sacrifices. You as the spiritual master of such knowledge, we again and again offer our obeisances. (40) Oh Supreme Lord, with the earth and its mountains so beautifully situated on the tips of Your protruding teeth oh Lifter of the Earth, You came out of the water like a lordly elephant that with its tusk captured a lotus flower together with its leaves. (41) This form of Yours of the Veda personified that as a boar sustains the planet earth on its tusks, shines with the splendor of great mountain peaks that look even more beautiful because of the clouds surrounding them. (42) You as a father lift this mother earth up as Your wife for the moving as well as the nonmoving living beings to reside. Let us offer our obeisances to You as well as to her in whom You invested Your potency just as an expert setting arani wood ablaze. (43) Who else but You, oh master, could deliver the earth lying in the water? For You such deeds are not that wondrous, for the wonder of the miraculous universe that You by Your potencies created surpasses all others. (44) When You as the Vedas personified were shaking Your body, we as the inhabitants of Janaloka, Tapoloka and Satyaloka were sprinkled by the drops of water that remained in the hairs of Your shoulders and were thus completely purified oh Supreme Lord. (45) He who wants to know the limit of Your countless activities is out of his mind. The entire universe controlled by the material qualities is bewildered by the oneness of Your inner potency [of yogamâyâ]. Please oh Lord of the Opulences, grant us Your mercy!'

(46) Maitreya said: 'Thus being praised by the great sages and transcendentalists Lord Boar, the Maintainer, placed the earth on the water which He heavily touched with His hooves. (47) After the Almighty Personality of Godhead, Vishvaksena, the Master of All Living Entities, thus sportfully had lifted the earth on top of the water the Lord returned to His abode. (48) With the one who in a devotional attitude listens to or recounts to others this auspicious and worthwhile story about Him who puts an end to the material motive, the Lord who is present in the heart [of everyone] very soon will be pleased. (49) What would be difficult to achieve for the one who enjoys the boundless mercy of His contentment? Anything removed from that mercy appears insignificant. Those devotees who wish nothing but His mercy He, personally residing in the heart, elevates to the supreme transcendence of His abode. (50) Indeed, can one be called a human being when one familiar with the true value of our human past resists the opportunity to drink in through one's ears the nectar of the stories about the Lord which puts an end to the pain of a material existence?'

(1) S'rî S'uka said: 'After hearing from sage Maitreya the description of the story about the Supreme Personality who for the sake of lifting up the world appeared as a boar, Vidura, vowed as he was, requested him with folded hands for more, since he didn't feel completely satisfied. (2) Vidura said: 'Oh first among the sages, I heard you say that the demon Hiranyâksha was slain by the Lord, the original object of all sacrifices. (3) For what reason He in His pastime of lifting the planet earth up on His tusks oh brahmin, had a fight with the king of the demons? (4) Please tell this faithful person, this devotee, in detail about His appearance oh great sage, for I, with my so very curious mind, am not yet satisfied.'

(5) Maitreya said: 'Dear devotee, oh great hero, that what you ask me about the topics concerning the Supreme Personality, constitutes for those who are destined to die the source of liberation from birth and death. (6) The son of king Uttânapâda [Dhruva] was as a child enlightened by Nârada about these subjects, and placed when he [at his death] left to ascend for the abode of the Lord, his foot upon the head of Mrityu [the god of death, as a footboard to enter the vimâna of Nanda and Sunanda, see 4.12: 30]. (7) Concerning this matter [of the appearance of Lord Varâha] I heard from Brahmâ, the god of gods, the following story that was told by him a long time ago because of questions asked by the demigods.

(8) Oh Vidura, one evening Diti, the daughter of Daksha, in distress because of sexual desire begged her husband Kas'yapa, the son of Marîci, to father a child. (9) After worshiping the Original Personality of All Sacrifices with oblations to His tongue which is the sacrificial fire, he sat fully absorbed in the temple room while the sun was setting.

(10) Diti said: 'Oh learned one, Cupid has with eyes for you aimed all his arrows at me and thus distresses my poor self like a mad elephant attacking a banana tree. (11) Be so good to me, it hurts me to see the children and well-being of your co-wives, please grant [also] me and yourself [therewith] in every respect that wellness. (12) The fame of a husband who loves his wife will spread in the world because from the children of a good husband like yourself, society surely will expand. (13) Long ago our father, the most opulent Daksha, affectionately asked each of his daughters: 'Whom would you like for your husband, my child?' (14) He, as the well-wisher of his children, handed, with respect for their wishes, all the thirteen of them over to you; they who are now all faithful to you. (15) Therefore be so kind to fulfill my desire oh lotus-eyed one; the pleas of those who in distress approach a person of stature oh great one, surely wouldn't be in vain, would they?'

(16) Thus oh hero, the son of Marîci replied with pacifying words for she, poor and talkative, was highly agitated because of the lust that took possession of her. (17) 'I'll answer your plea and do what you want me to do my tormented sweetheart! Who would not grant the wishes of the one who stands for the realization of the three aims of life [of dharma, artha and kâma: of regulating the religion, the economy and sense gratification]? (18) Living with a companion a person following his vocation and completing all stages of life, can cross over the dangerous ocean of material existence like one crosses over an ocean with seaworthy vessels. (19) With someone who is the other half of one's body all desires can be steered in the right direction and with entrusting responsibilities to the other person one can lead a [relatively] carefree life. (20) The senses are for orders of life other than the householders difficult to conquer enemies; we who thus take shelter can conquer them easily like a fort commander can with invading plunderers. (21) Never will we be able to do for you what you have done for us oh queen of the house, not in all our life nor in the next one, nor will anyone else who appreciates your qualities. (22) With that being said, let me forthwith take care of this sexual interest of yours to beget a child; but first wait a few seconds so that I am beyond reproach. (23) This very time is the time least favorable for it, it is the horrid time at which the ghastly spirits and their master are one's constant companion. (24) At this time of the day oh chaste one, at dusk, [S'iva] the Lord and well-wisher of the ghostly ones who surround him, goes about as their king on the back of the bull [Nandî]. (25) With the beauty of the spotless radiating body of the demigod smeared with the dust and smoke that blew from the cremation of the dead, and with his matted hair covered by ashes, your [sister's, viz. Satî's] husband looks [upon all] with his triple vision [of sun, moon and fire]. (26) He regards no one in this world as his relative nor is anyone in his vision standing apart from him; he considers nobody greater nor does he regard anyone a criminal. Faithfully we duly honor his feet and assure us of the remnants of that what he has rejected of the food that was sacrificed. (27) Even though in respect of his irreproachable character, that is followed by the sages in their desire to put an end to the nescience of the masses, there is no one who is as great, he nevertheless, for the attainment of the devotees, personally performs like an antagonist [walking naked and smeared with ashes]. (28) The unfortunate ones who with what they do factually laugh about him, not being aware of his purpose of engagement in the self, cherish with luxuries as clothing, garlands and ointments their body as if it would be their true self, the body that ultimately serves as food for the dogs. (29) Brahmâ as well as the other gods keep to the ritual code of conduct of him, the ruler over the material energy, the mâyâ resorting under his authority. Oh, the unruly actions of this great character are nothing but a diversion [in which he takes the karma upon himself]!'

(30) Maitreya said: 'In spite of thus being informed by her husband, she, with her senses pressured by Cupid, grabbed the great brahmin sage by his clothes like she was a shameless public woman. (31) He then, with understanding for his wife's obstinacy to the forbidden act, offered providence his obeisances and lay with her in seclusion. (32) Thereafter he took a bath and meditated, in prayer [with the Gâyatrî] controlling his breath and voice, on the light of eternity with the help of the pure spirit of the Absolute. (33) Oh son of Bharata, Diti, ashamed of the faulty act approached the learned sage with her face turned downwards and spoke politely to him. (34) Diti said: 'Let this pregnancy of mine oh brahmin, oh noblest of all, not be ended by Rudra, for I have committed an offense against the master of the living beings. (35) My obeisances to Rudra, the ferocious, great demigod who fulfills all desires, the all-auspicious and forgiving one who immediately angrily chastises. (36) May he, the supreme, great and merciful person and brother-in-law married to Satî ['the chaste one', the sister of Diti] be pleased with us, he who is a god to all women for whom even the lowest have sympathy.'

(37) Maitreya said: 'The wife trembling [out of fear] because of having avoided the rules and regulations of the evening wished the welfare of her children in the world and was [then] addressed by this father of mankind. (38) Kas'yapa said: 'Because of your polluted mind, your defiling the holiness of the moment and also because you were too negligent about my directions, you were insufficiently attentive towards the gods as well. (39) Oh unlucky one, from your condemned womb two mischievous sons will take birth and they, oh haughty one, will cause constant lamentation among the rulers of the three worlds. (40) They will kill poor and innocent living entities, torment women and enrage the great souls. (41) When that happens the Supreme Personality and Lord of the Universe who desires the welfare of the common people, will descend in person and kill the both of them in great anger as if He were the mountain smasher with the thunderbolt himself [Indra].'

(42) Diti said: 'It is a great honor to be killed on the spot by the discus in the hand of the Fortunate One, I 'm [only] praying that my sons may never find their end as a consequence of the rage of the brahmins, oh my husband. (43) A person who by a brahmin is chastised with a curse and he who creates fear among other living beings, does not carry the approval of the ones living in hell, nor of any of the other life forms an offender might take birth among.'

(44-45) Kas'yapa said: 'Because you immediately proved to be sorry with a proper confession and have a great adoration for the Supreme Personality, for Lord S'iva and also respect me, from one of the two sons [Hiranyakas'ipu] a son will be born [Prahlâda] who will carry the approval of the devotees. His transcendental glory will be recognized as being equal to the glory of the Supreme Lord. (46) Like the way gold of an inferior quality is rectified, saintly persons, who seek purification in striving for freedom from animosity and such, will follow in the footsteps of this disposition and character. (47) He, the Supreme Personality by whose grace the universe finds its happiness, will in the special care for that character in His devotees, be very pleased with someone with such a rock-solid belief. (48) He will certainly be the topmost devotee, the greatest soul with the greatest influence and be well matured by devotional service [*]. With his mind in ecstatic love, he will no doubt reach Vaikunthha [the ultimate reality, paradise, heaven] when he leaves this material world. (49) He will be a virtuous and qualified reservoir of all good qualities, he will rejoice in the happiness of others and be distressed when others are unhappy. He will have no enemies and put an end to all lamentation in the world just like the pleasant moon does after the distress of the summer sun. (50) Your grandson will, inside and outside of himself, behold the spotless form [of the Lord] with the lotus eyes, who assumes any form His devotee desires and who with a face decorated with brilliant earrings is the eminence of the beautiful Goddess of Fortune.'

(51) Maitreya said: 'Hearing that her grandson would be a great devotee Diti was delighted and found piece of mind in knowing that Krishna would kill her two sons.'

Chapter 15: Description of the Kingdom of God

(1) Maitreya said: 'Diti was afraid that she by the power of [the seed of] the great Prajâpati for the time of a century would destroy the power of others and distress the God-fearing people. (2) The world was deprived of light because of this [threat] and thus the local authorities who saw their power diminished consulted with the creator of the universe [Lord Brahmâ] about the darkness that expanded in all directions. (3) The demigods said: 'You, oh mighty one, must be knowing about this darkness we are so very afraid of. Your supreme divinity is not affected by time and thus nothing is hidden for you. (4) O god of gods, sustainer of the universe, you as the crown jewel of all the guardians of the spiritual and material worlds know about the intentions of all living beings. (5) We offer you whose strength is found in wisdom our obeisances. Having obtained this body composed of external energy and in acceptance of your distinguished mode [of passion], we pay our respects oh unseen source. (6) The ones who are unfaltering in their devotion meditate upon you, the origin of all beings, the absolute consisting of the true and untrue and the self in which all worlds are connected. (7) For those who are mature in the practice of yoga and have attained your mercy in controlling the senses and mind by means of their breath, there is no defeat in any way. (8) Him whose directions are the lead for all living entities the way a rope is the lead for a bull, him under whose authority offerings are presented, that most important personality, you, we offer our obeisances. (9) Because of this darkness we can't get around to our prescribed duties. We ask you to act to our good fortune oh great Lord, please grant us surrendered souls, the magnanimous mercy of your glance. (10) O god, this semen of Kas'yapa deposited in the womb of Diti, causes complete darkness in all directions like a fire loaded with too much firewood.'

(11) Maitreya said: 'Oh mighty-armed one, he, the self-born one who in the prayers was addressed as the Supreme Lord, with a smile satisfied the godly ones and gave a reply in sweet words. (12) Brahmâ said: 'They who before you were born from my mind and are headed by Sanaka [Sanâtana, Sanandana en Sanat-kumâra], traveled free from expectations the distances between the people of the spiritual and material worlds. (13) One day they who are free from all material contamination entered Vaikunthha, the eternal abode of Vishnu, the Supreme Lord, the realm for which one prays in all the worlds. (14) All the persons living there have the same form as the Lord of Vaikunthha and live free from any desire because of their devotional service of continuous worship of the Supreme Personality. (15) The Lord of all Fortune, the original person who is understood through the scriptures, dwells there as the personification of the religious principles in order to accept in His goodness our purity to the greater happiness of us who belong to Him. (16) In that realm where everything is spiritual and personal, there are forests that for the sake of happiness yield to all desires with [desire] trees full of splendid flowers and fruits throughout all the seasons. (17) Living in palaces with their wives the devotees free from all inauspicious qualities are always singing there about the Supreme Lord, and try to ignore the mind blowing fragrance that is carried by the wind of the mâdhavî flowers that full of nectar are blossoming in the midst of the water. (18) When the king of the bumblebees loudly sings the glories of the Lord, the tumult of the pigeons, cuckoos, cranes, cakravâkas and gallinules, swans, parrots, partridges and peacocks stops for a while. (19) The fragrant mandâra, kunda, kurabaka, utpala, campaka, arna, punnâga, nâgakes'ara, bakula, lily and pârijâta, all agree that the tulsî plant [the basil plant the Lord adorns Himself with and] which in the form of a garland is appreciated [by Him] for her smell, best of them all honors the good spirit of renunciation out there. (20) By simply being of obeisance to the Lord His feet the devotees earned the palaces standing everywhere that are made of lapis lazuli with emeralds and gold whose [female] inhabitants have large hips and beautiful smiling faces. But they, with their friendly laughing and joking, with their minds absorbed in Krishna never give rise to any lust. (21) In that house of the Lord [sometimes], reflected in the crystal clear walls inlaid with gold, the Goddess of Fortune is seen who is free from all faults. She then assumes a beautiful form with tinkling [bangles at her] feet and playing with a lotus flower; and that grace of her is something for which the other ladies manifest themselves with the greatest zeal as true scrubwomen. (22) They surrounded by maidservants worship in their gardens on coral banks to ponds with pellucid, nectarean water the Supreme Lord with tulsî and imagine, seeing the beauty reflected in the water of the goddess her locks, that the Lord kisses her face. (23) How unfortunate are they who never get to this Vaikunthha creation of the Vanquisher of All Sin, but rather hear about other subject matters phrased in bad words that kill one's intelligence. Alas, such persons far removed from the values of life are, devoid of all shelter, cast into the deepest darkness. (24) They who are not of worship for the Supreme Lord and have not realized the human way of life and acquired knowledge about the Absolute and the proper code of conduct [dharma] the way we [Lord Brahmâ and the demigods] desired it, are alas bewildered by His omnipresent, illusory energy. (25) [But] following in the footsteps of [me] the chief of the demigods they will go to Vaikunthha, the realm situated above mine, who attracted to each other in discussions about the Lord His desirable, supreme qualities and glories feel ecstasy, have tears in their eyes and shiver with their bodies, and thus keep Yamarâja [the Lord of death] at a distance.'

(26) [Brahmâ continued:] 'When the sages [headed by Sanaka] by dint of their spiritual potency reached Vaikunthha, they experienced a transcendental ecstasy they never had experienced before. It was the place, radiating with the palaces of the most deserving and learned devotees, where the teacher of the universe rules who is the object of worship in all the worlds. (27) After passing there through six gates without taking much interest, they at the seventh gate ran into two demigods of the same age who carried valuable maces, bracelets, earrings, helmets and beautiful garments. (28) Placed around their necks there was between their four blue arms a garland of forest flowers with intoxicated bees around them. But looking about with their arched eyebrows, restless breathing and reddish eyes they seemed somewhat agitated. (29) Seeing the both of them standing at the gate the sons of Brahmâ, as they did before, passed without taking any notice the golden and diamond doors; they were the great sages who on their own accord moved everywhere without being checked or doubted. (30) When they saw them, four naked boys of age who had realized the truth of the self but who looked as if they weren't older than five years, the two gatekeepers in disregard of the glory and the etiquette, in an attitude offensive to the Lord wrongfully blocked their way with their staffs. (31) Being faced with the slight hindrance of the two doorkeepers who refused them before the eyes of the inhabitants of Vaikunthha, despite of them being by far the fittest of the Lord, their eyes in their eagerness to see their most beloved one suddenly turned red out of anger ['the younger brother of lust'].

(32) The sages said: 'Who are the two of you, who by dint of their actions in the past have attained the service of the Supreme Lord? Whoever of the devotees who in Him are without anxiety and enmity, can be as falsely engaged as you? Who in the world is of such a crude mentality that betrays the confidence? (33) No one here is strange to the Supreme Personality who contains all in His abdomen; the living entity has its place in the Supersoul the way the small portion of air in one's lungs is part of the air outside. As a sober person seeing the two of you dressed up like inhabitants of Vaikunthha, like awakend people who discriminate between body and soul, one wonders how such a terrible thing can exist. How in the world could this have risen with Him? (34) Therefore, in order to secure the grace of the Lord of Vaikunthha, according to our opinion the appropriate measure for you antipathetic minds who see things in opposition, is that the both of you depart from here for the material world where one lives with this threefold sinfulness that is the enemy of the living being [lust, anger and greed, see B.G. 16: 21].'

(35) The two [doorkeepers] who understood that a terrible brahmin curse had been pronounced by them, a curse that cannot be countered by any weapon, at once stricken with fear for the devotees of the Lord fell down to grasp their feet in great anxiety. (36) 'Let it be so that you have punished us for our sins. A lack of respect for great sages like you cannot go unpunished. But we pray that we, with a bit of your infinite compassion for our repentance, not in a state of illusion will lose the memory of the Supreme Lord when we have to descend in the material world.'

(37) That very moment the Supreme Lord from whose navel the lotus sprouted learned about the offense against the righteous sages and came to their delight to the place accompanied by His Goddess of Fortune, walking with the very same lotus feet that are sought by the hermits and the wise. (38) Seeing Him coming forward with all His associates and paraphernalia, the sages, now seeing the one whom they always had been looking for, fell into ecstasy over the sight of the câmaras [fans of yak-tail] that like beautiful swans waved a cool breeze that moved the pearls of His white umbrella, making them look like drops of water to a reflected moon. (39) Blessing all with His auspicious face as the desirable shelter, He affectionately looked upon them and touched them expanding in their hearts. With His blackish skin and His broad chest decorated by the Goddess of Fortune, He spread the good fortune as the summit of the spiritual worlds and the abode of the soul. (40) Covered by yellow cloth He had a brightly shining girdle around His hips and humming bees about His garland of forest flowers. On His wrists he had lovely bracelets and while one of His hands rested on the shoulder of the son of Vinatâ [Garuda] He waved with another one a lotus flower. (41) Shining brighter than lightening, the decoration of His alligator shaped earrings completed the countenance of His cheeks and straight nose. He wore a gem-studded crown, carried a charming most precious necklace between His stout arms and the Kaustubha jewel adorned His neck. (42) With His presence He outshone the smiles of the Goddess of Beauty thus thought His devotees in their meditation. The sages couldn't get enough of the sight of the very beautiful figure so worshipable for me and for S'iva as well as for all of you, and that made them joyously bow down their heads. (43) When the breeze, carrying the fragrance of tulsî leaves from the toes of the lotus feet, entered their nostrils, they experienced an inner transformation, even though they in body and mind were devoted to [the impersonal realization of] words. (44) Thereafter looking up they saw His face that resembled the inside of a blue lotus and also saw the even more beautiful jasmine flower lips smiling. Thus having achieved their life's aim they again looked down at the ruby red nails of His lotus feet and then meditated upon their shelter. (45) For those people who seek liberation in this world by the paths of yoga He is the object of meditation approved by the great ones. With the display of His human form pleasing the eyes He, eternally present as the Connecting One, is praised as the perfection of the eight achievements, a perfection that cannot be achieved by others [the so-called eight perfections or siddhis are: animâ: smallness, mahimâ: greatness, garimâ: weight, laghimâ: lightness, prâpti: free access, prâkâmyam: doing at wish, vas'itva: control over the elements and îs'itvam: lordship over all].

(46) The Kumâras said: 'Even though You are seated in the heart You are not manifest to the ones far removed from the soul. Today, oh Unlimited One, we see You face to face, You who through our ears reached our inner being when we heard our father [Brahmâ] describe the mysteries of Your appearance. (47) You oh Supreme Lord who with Your personality consisting of pure goodness, brings delight to all [who are like us], we at present know as the ultimate reality of the soul. This reality one may, according to the understanding of the sages who are not interested in a material life, grasp by Your grace in steadfast devotional service with a heart free from attachments. (48) They [who follow this practice] do not even care about Your imperishable beatitude [kaivalya, enlightenment] or about any other minor form of happiness with which they may fear the frowning of Your eyebrows. They, oh Supreme One, take shelter of Your lotus feet and the narrations about Your pure glories so worthy to be sung by the very expert knowers of Your rasas [the emotional mellows one may have with You]. (49) From the sinful lives we desired we may be of low births and have minds busy like bees, but if we may be engaged at Your lotus feet and fill our ears with Your transcendental qualities, our words will become as beautiful as the tulsî leaves at Your mercy. (50) We obtained so much satisfaction from seeing this eternal form that You manifested oh Lord of great renown. Let us therefore offer our obeisances to You, the Supreme Personality of Godhead who is recognized by spiritual persons like us and not by those who are not spiritual.'

(1) Brahmâ said: 'After having congratulated the four sages of yogic conscience for their words of praise, the Almighty One from the abode of Vaikunthha spoke. (2) The Supreme Lord said: 'These two attendants of Mine named Jaya and Vijaya certainly, because of ignoring Me, committed a great offense against you. (3) The punishment that you, devoted ones, awarded them, I approve oh great sages, since they turned against you in offense. (4) I therefore seek your forgiveness now because that offense to you oh brahmins who are the highest ones of God, is all Mine; I consider Myself the one who offended you since they who disrespected you are My attendants. (5) In general when a servant does something wrong, one blames the one in whose name the offense was committed. It harms the reputation of that person as much as leprosy harms the skin. (6) The nectar of the uncontaminated glories [of My name and fame] that reach one's ears, purifies the entire universe instantly including the lowest of the low. I am that person of the freedom from laxity and foolishness, of Vaikunthha, and for you having attained the glory of that superior place of pilgrimage, I would even cut off My own arm if that place would work against you. (7) Of those who serve in the dust of My sacred lotus feet the sins are all wiped out instantly and therefrom I acquired such a disposition that, even though I have no attachment to her, the Goddess of Fortune never leaves Me, while others have to observe sacred vows to obtain the slightest favor from her. (8) At the other hand I do not as much relish the oblations in the fire by the sacrificer who offers the ghee that is abundantly mixed with the food into that mouth of Mine, as I do enjoy the bits of food that satisfy the mouths of the performing brahmins who dedicated the results of their actions to Me. (9) If I with the power of My infinite and unhindered internal potency and with the Ganges water that washed from my feet with which Lord S'iva instantly sanctifies the three worlds, can bear on My crown the holy dust of the brahmin's feet, then who wouldn't [be capable of the same]? (10) They who consider the best of the twice-born, the cows and the defenseless creatures that are all part of My body as different from Me because their faculty of judgment is impaired by sin, will, just like angry snakes, be torn apart by the furious, vulturelike messengers of the master of punishment [Yamarâja]. (11) But those who with gladdened hearts and with the nectar of their smiling, lotuslike faces intelligently, like a son would do who pacifies by praise, with loving words manage to respect the brahmins who are of restrictive words, are in Me, for I am controlled by those brahmins. (12) Therefore let it be so that the exile of these two servants who oblivious to the intention of their master were in offense with you and have to face the immediate consequences thereof, may not be too long so that they soon will retrieve the favor of being near to Me.'

(13) Lord Brahmâ said: 'Even though they now had heard His loving, divine speech that was like a series of mantras, their souls being bitten by the snake of anger were not sated. (14) With their ears wide open hearing the excellent and carefully chosen words of momentous import, they had difficulty understanding them and, pondering deeply over their profundity, couldn't fathom the Lord His intention. (15) The great conclusion the Supreme Lord had revealed from His internal potency made the four brahmins in extreme delight with their hairs standing on end speak with folded hands. (16) The sages said: 'Oh Fortunate One, we don't understand o Lord what You mean to say, because You, despite of being the ruler, spoke of [us] being merciful with You! (17) You are the supreme director of the spiritual world and the highest authority of the brahmins who teach others. You oh master of the learned ones are the God of the gods, the Fortunate One who is the Soul, the worshipable deity. (18) From You there is the protection of the eternal occupation [sanâtana dharma] in all Your different appearances, You are the supreme objective of the religious principles; in our opinion You are the one unchanging reality. (19) Because by dint of Your mercy the transcendentalists who break with all material desires effortlessly conquer birth and death, it can never be so that You as such would depend on the mercy of others. (20) The Grace of Fortune [the goddess Lakshmî], of whom others in their wish for material benefit occasionally accept the dust of her feet on their heads, waits upon You, anxious to secure a place like the king of the bumblebees has with the aroma of the wreath of fresh tulsî leaves that is offered by the devotees. (21) How can You, who as the reservoir of all opulences are not that anxious about her impeccable devotional services, You, who for the pure devotees are the object of the greatest devotion, be sanctified by the dust on the path of the brahmins or find fortune by the S'rîvatsa mark [the few white hairs on Your chest]? (22) You, oh Fortunate One, are threefold [tapas, s'auca, dayâ] present in all the three [previous] yugas [see 3.11] for the protection of the animate and inanimate beings of this universe. May Your transcendental form consisting of pure goodness for the sake of the gods and the brahmins ban all ignorance and passion and thus bring us all the best. (23) If You as the protector of the brahmins - the highest class - do not consider them worthy, do not consider them the best who deserve all respect and to be addressed in friendly terms, then oh God, Your auspicious path will be lost because of which the common people would accept the authority of wisdom. (24) And that is not what You want. You, who as the reservoir of all goodness wishes to do good to the people in general, destroyed by Your potencies the opposition. Oh Lord, You are the one of the threefold of nature and the maintainer of the universe and therefore Your potency remains undiminished [by the role You are playing now]. That submissive attitude is but [a game for] Your pleasure. (25) Whatever punishment, oh Lord, You think these two deserve who are of a better life, we wholeheartedly will accept. Take whatever measure You consider proper; we understand that we have cursed the sinless.'

(26) The Supreme Lord said: 'These two will elsewhere soon take birth from a godless womb. With a focus of mind intensified by anger they will remain firmly united with Me and soon return to My presence. Know that your curse was ordained by Me alone, oh learned ones.'

(27) Brâhma said: 'The sages now to their happiness had seen the beautiful to behold, self-illuminated realm of Vaikunthha, the abode of the irresistible Lord. (28) After circumambulating and offering the Supreme Lord their respects, they returned elated, applauding what they had learned about the glory of the Vaishnavas [the attendants of Lord Vishnu]. (29) The Supreme Lord then said to His two servants: 'Leave this place, let there be no fear, but live in togetherness. Even though I am capable of nullifying a brahmin's curse, I do not wish to do so, on the contrary, it has even My approval. (30) This departure has been foreseen by Lakshmî who was angry with you when you once prevented her from entering the gate while I was resting. (31) Unified in consciousness as My enemy you will find liberation from the consequence of disrespecting the brahmins and after only a short time return to Me.'

(32) After thus having addressed the two doorkeepers the Supreme Lord returned to His abode that is decorated with rows of palaces full of the wealth of the servitude of the goddess Lakshmî. (33) But that didn't apply to the two excellent demigods who inevitably because of the curse of the brahmins had to miss the beauty and luster of Vaikunthha and fell into gloom. (34) Upon their fall from the abode of the Lord of Vaikunthha, a great roar of disappointment rose from all the fine palaces of the devotees. (35) These two prominent associates of the Lord have now entered the womb of Diti through the very powerful seed of Kas'yapa. (36) Because the Supreme Lord desired this to happen, all of you are now unsettled being faced with the prowess of these two unenlightened siblings. (37) With Him being the cause of the maintenance, creation and destruction of the universe, the bewildering yogamâyâ potency of the most ancient one is difficult to fathom for even the masters of yoga. But He is our Lord of Fortune and Master of the modes and will put things right. What [else] would be the purpose of our deliberation on this subject?'

Chapter 17: Victory of Hiranyâksha over All the Directions of the Universe

(1) Maitreya said: 'When the denizens of heaven heard the explanation of Brahmâ about the cause [of the darkness], they were freed from their fear and next all returned to their heavenly places. (2) Virtuous Diti, apprehensive about the lifelong trouble her husband spoke about in relation to her children, gave birth to twin sons. (3) When they were born, many most frightening, inauspicious signs could be seen in heaven, on earth and in the sky. (4) The mountains and the earth shook with earthquakes and there seemed to be coming fire from all directions with meteors falling, thunderbolts, comets and inauspicious constellations. (5) Sharp winds blew that constantly howled and armies of cyclones with dust-clouds for their ensigns uprooted the greatest trees. (6) Amassing clouds obscured the luminaries with lightning laughing loudly in the sky; everything was enveloped in darkness and nothing could be seen. (7) Stricken with sorrow, the ocean full of agitated creatures wailed with high waves and the drinking places and rivers were disturbed while the lotuses withered. (8) All the time misty halos appeared around the sun and moon who had eclipses, claps of thunder were heard and rattling sounds of chariots resounded from the mountain caves. (9) Inside the villages fearful she-jackals vomited fire from their mouths and there were the cries of owls and the ominous howling of jackals. (10) The dogs raised their heads uttering various cries as if they sang at times and then again were wailing. (11) The asses, oh Vidura, loudly braying ran madly hither and thither in groups, striking the earth hard with their hooves. (12) Frightened by the asses the birds flew shrieking from their nests and the cattle passed dung and urine in the cowsheds and the woods. (13) The cows in their fear yielded blood [in stead of milk] and clouds rained pus, the idols shed tears and trees fell down without a blast of wind. (14) The most auspicious planets and the other luminaries stood in conjunction, had retrograde courses or took conflicting positions. (15) Not knowing the secret of all these great omens of evil, except for the sons of Brahmâ all the people who saw more of this were afraid and thought that the world would end. (16) The two godforsaken, earliest Daityas in history grew up quickly, manifesting uncommon bodies that were like steel with the size of mountains. (17) With their brilliant bracelets around their arms and the beauty of the decorated belts around their waists that outshone the sun, the earth shook at every step of their feet while the crests of their helmets touched the sky as they blocked the view in all directions.

(18) Prajâpati Kas'yapa gave the two their names: the one of the twin who was first begotten from his flesh and blood [but was born later] he called Hiranyakas'ipu ['the one feeding on gold'] and the one who appeared first from Diti in the world [but was begotten later] he called Hiranyâksha ['the one with a mind for gold']. (19) Hiranyakas'ipu because of a blessing of Lord Brahmâ being puffed up without any fear that he would be killed by anyone, managed to seize control over the three worlds and their protectors. (20) Hiranyâksha, his beloved younger brother always willing to do him a favor, was, with a club in his hands ready to fight, traversing the higher spheres in search of violent opposition. (21) He had a difficult to control temper, tinkling anklets of gold and the adornment of a very large garland over his shoulders upon which rested his huge mace. (22) Proud as he was of the physical and mental strength conferred by the boon, he feared no one because no one could check him, and therefore the godly afraid of him hid themselves as if they were snakes frightened of Garuda. (23) Discovering that Indra and the demigods seeing his might had vanished and couldn't be found, the chief of the Daityas got excited and roared loudly. (24) Giving up his search the mighty being, wrathful like an elephant just for the sport dove deep into the ocean while producing that terrible sound.

(25) As he entered the ocean, the aquatics, the defenders of Varuna who stayed under water, were beset with fear that he would get hold of them and fled, daunted by his splendor, hurried away as far as they could. (26) Roaming the ocean for many years he with great force time and again struck the mighty, wind-tossed waves with his mace and thus reached Vibhâvarî, oh Vidura, the capital of Varuna. (27) There having reached the region of the unenlightened, he, just to make fun, with a smile like a lowborn one bowed before Varuna, the Lord and guardian of the aquatics and said: 'Oh great Lord, give me battle! (28) You are the guardian of this place, a renown ruler. By your power that reduced the pride of the conceited heroes and with which you conquered all Daityas and Dânavas in the world [viz. the sons of Diti and Daksha's daughter Danu, considered as demons], you once managed to perform a grand royal [râjasûya] sacrifice, oh master.'

(29) Thus profoundly being ridiculed by an enemy whose vanity knew no bounds, the respectable lord of the waters got angry, but controlling himself with reason he replied: 'Oh my best one, we have now left the path of warfare. (30) I can think of no other than the Most Ancient Person who to your satisfaction in battle with you would be sufficiently skilled in the tactics of war, oh king of the world. Approach Him who is even praised by heroes like you. (31) Reaching Him oh great hero, you will quickly be freed from your pride and lie down on the battlefield amid the dogs. It is for exterminating the evil that you are and to show the virtuous His grace, that He desires to assume His forms.'

(1) Maitreya continued: 'Having heard the proud words of the Lord of the seas, the vainglorious one took little heed of them. From Nârada having learned about the whereabouts of the Lord, oh dear Vidura, he hurriedly betook himself to the place of punishment. (2) There he saw how the Victorious One bearing the earth high on the tips of His tusks, was putting him in His shadow with His radiant, reddish eyes. He laughed and said: 'Oh, a beast of the wilderness!' (3) He told the Lord: 'Come and fight oh fool, leave the earth to us inhabitants of the lower worlds. The creator of the universe entrusted us this earth. My seeing You here will not be to Your wellbeing, oh summit of divinity who assumed the form of a boar. (4) Have our enemies called on You in order to kill us? You killed the ones attached to the world, while You remained out of view Yourself! Your bewildering internal potency is of no importance. I will erase the grief of my relatives by killing You idiot! (5) When I have killed You smashing Your skull with the mace in my hand, all the sages and God-conscious people who where presenting their offerings to You will be released and automatically cease to exist without that root.'

(6) When He, hurt by the assailing abuse of words of the enemy, saw that the earth He was bearing on the tips of His tusks was affrighted, He bore the pain and came out of the water like a male elephant who in the company of his wives is attacked by a crocodile. (7) He who had golden hair and frightening teeth chased Him who came out of the water like the crocodile would do with the elephant. He roared like thunder: 'Is there anything a condemned poor devil [like You running away from me] is ashamed of?' (8) With the enemy looking on He [Lord Boar] placed the earth within His sight on the water and invested her with the power of His own strength [to stay afloat]. [For that] He was praised by the creator of the universe and pleased with flowers by the ones in charge. (9) Hiranyâksha with his wealth of golden ornaments, his huge mace and his beautiful golden armor, followed Him closely behind and constantly pierced the core of His heart with terribly angry abuses. But He laughed about it and addressed him. (10) The Supreme Lord said: 'We [boars] are indeed creatures of the jungle, for I seek to kill dogs just like you oh mischievous one. [And as for your insults: We] heroes who are free from the bondage of death take no notice of the loose talk of someone bound [to this or that culture]. (11) We [digging up matters] are thieves of the reserves of the inhabitants of the lower worlds and are not ashamed about it. Despite of being chased by your mace We somehow will manage to maintain in battle. Where can one go having challenged such a mighty adversary? (12) [You] being the commander of the leaders of foot soldiers have to take steps to defeat Us forthwith, without further consideration. And with killing Us you wipe the tears away of your kith and kin. Isn't it so that he who doesn't fulfill the words of his promise deserves no place in an assembly?'

(13) Maitreya said: 'The attacker, thus being insulted and ridiculed by the Supreme One of Devotion got seriously agitated and furious as a challenged cobra. (14) Hissing of anger and stirred in all his senses because of his wrath, the demon quickly attacked and threw his mace at the Lord. (15) The Lord however stepped aside to evade the blow of the mace thrown by the enemy, just like an accomplished yogi eluding death. (16) After picking up his mace again he brandished it about repeatedly and bit his lip in the rage of his anger to rush towards the Lord for the second time. (17) But, oh gentle one [Vidura], He as an expert on this weapon with the help of His mace saved Himself by striking the enemy with it on his right eyebrow. (18) In this manner Hiranyâksha and the Lord both eager for the victory were furiously striking each other with their huge maces. (19) The two combatants with their bodies injured by the pointed maces, smelled the oozing blood, which increased their vigor to perform diverse maneuvers in their effort to win. It looked like an encounter between two bulls fighting about a cow.

(20) Oh descendant of Kuru, Brahmâ, the self-born one who desired to witness what transpired for the sake of the world came, accompanied by the sages, for the Daitya Hiranyâksha and the Supersoul of all sacrifices who had engaged His potency to appear in the form of a boar. (21) Upon seeing the power the Daitya Hiranyâksha had acquired and how he, unafraid, had arrived at an unavoidable opposition, the respectable Lord Brahmâ, the leader of thousands of sages, addressed the original Lord Nârâyana in His boar form. (22-23) Brahmâ said: 'This one, oh God, is to the gods, the brahmins, the cows, the normal living beings and the innocent who obtained Your feet, an evil-doer, a source of fear doing wrong by the power of a boon obtained from me. He wandering about as a pain to everyone as a demon has searched all the universe missing a proper adversary. (24) Play no innocent game with him oh God, aroused he is a snake full of tricks, arrogant, self-righteous and most wicked. (25) Please oh Infallible One, engage Your internal potency and forthwith kill the sinner before he one moment seizes the opportunity to increase his formidable power. (26) This encroaching dark of night destroys the world, oh Soul of Souls, please bring victory to the God-conscious ones. (27) This auspicious moment called abhijit [the eight muhûrta, about midday] has almost passed now. For the welfare of us, Your friends, quickly dispose of this formidable foe. (28) The death of this one, who fortunately arrived here on his own accord, was ordained by You. Show him Your power in the duel, kill him and restore the peace of the worlds.'

(1) Maitreya said: 'Hearing Brahmâ's sincere, nectarine words made the Lord heartily laugh who accepted them with a glance laden with love. (2) Then, jumping up, the Lord born from the nostril with His mace struck the demoniac enemy who was fearlessly stalking before Him sideways on the chin. (3) But that blow was stopped by Hiranyâksha's mace in such a way that the Lord His mace miraculously enough slipped from His hands and fell down whirling with an astonishing glow. (4) Even though Hiranyâksha thus had an excellent opportunity, he didn't attack out of respect for the combat code that one doesn't attack someone who has no weapon. This excited the Lord. (5) As His mace fell, a cry of fear rose [among the bystanders] but the confrontation with Hiranyâksha's righteousness made the All-powerful Lord think of His Sudars'ana-cakra. (6) Playing with the vile son of Diti, this greatest one of His associates, He rotated His discus and met with various expressions of disbelief from those who unaware [of all His powers] crowded the sky and said: 'Hail to You, please kill him.'

(7) The Daitya upon seeing Him whose eyes were like the petals of lotus flowers, standing armed with His disc before him, prepared and looking at Him, his senses were overpowered by indignation and hissing like a serpent he bit his lips in great resentment. (8) With his fearful huge teeth and staring eyes burning like fire he then attacked Him with his club saying: 'And thus You are slain!', and hurled it at the Lord. (9) That mace, even though it had the force of a tempest oh seeker of truth, was by the Supreme Lord of sacrifices who had assumed the form of a boar, before the eyes of His enemy playfully knocked down with His left leg.

(10) He then said: 'Pick it up and try again if you are that eager to win'. At that time the thus challenged Hiranyâksha roaring loudly stroke again. (11) The Lord seeing the mace flying towards Him, stood firm and caught it as easily as Garuda would seize a serpent. (12) With his bravery frustrated the great demon shattered in his pride humiliated refused to take back the mace the Lord offered Him. (13) He instead of that took up a trident and flaming like fire ravenously went against the Varâha appearance of the Lord of Sacrifice, like someone with evil intentions going against a brahmin. (14) The shiny trident the mightiest among the Daityas with all his strength had hurled, in his flight shone all the brighter but was like Garuda's wing being clipped off by Indra [when Garuda once snatched a pot of nectar], cut to pieces by the sharp rim of the cakra. (15) When he saw his trident cut to pieces by the Lord His disc, he infuriated came roaring forward to strike the broad and S'rîvatsa-marked chest of the Lord, the abode of the goddess, hard with his fist. Thereafter the demon disappeared from sight. (16) Thus struck by him, oh Vidura, the Supreme Lord in His first incarnation as a boar was not in the least shaken. He was not more affected than an elephant hit with a bunch of flowers. (17) The people however now saw the Lord of the internal potency being sieged with an array of tricks and they fearfully thought that the end of the world was at hand. (18) Fierce winds were blowing and in all directions darkness spread because of the dust while stones came down as if an entire army was engaged. (19) The luminaries in the sky disappeared behind masses of clouds from which it thundered and lightened with a constant downpour of pus, hair, blood, stool, urine and bones. (20) Oh sinless one, from the mountains all kinds of weapons were discharged and naked demonesses with their hair hanging loose were seen who were armed with tridents. (21) Many savage devils and demons on foot, horseback, on chariots and elephants appeared, who shouted cruel words of murder. (22) Following this display of magical power by the demon the beloved enjoyer of the three sacrifices [of hearing, goods and breath, see B.G. 4: 26-27] desiring an end to it all cast the weapon of His most excellent presence [the Sudars'ana-cakra].

(23) At that very moment suddenly a shudder ran through the heart of Diti [the mother of the demon] and recalling the words of her husband [Kas'yapa] blood flowed from her breasts. (24) With his magic forces being dispelled [by the launched cakra] the demon reappeared before the Supreme Lord and full of rage embraced Him in order to crush Him, but he found the Lord outside of his grip. (25) Hiranyâksha stroke Lord Adhokshaja [He beyond the control of the senses] with his fist as hard as a thunderbolt, but was hit by Him just below his ear, like the Lord of the Maruts [Indra] did with the demon Vritra. (26) Even though he by the Invincible Lord was slapped in a casual manner, the demon's body wheeled around, his eyes bulged out of their sockets and with his arms and legs lifeless and his hair scattered, he fell down like a gigantic tree uprooted by the wind.

(27) The self-born one [Brahmâ] and others who saw him lying on the ground with his glow still unfaded and his teeth through his lip, said, approaching in admiration: 'O who indeed could meet his final destination this way? (28) He upon whom the yogis absorbed in the union of their consciousness in seclusion meditate in seeking liberation from the unreal, material body, struck with one of His legs the son, the crest jewel of the Daityas who left behind his body gazing at His countenance. (29) Both the personal assistants of the Lord have been cursed to be born again in godless families for a couple of lives, after which they will return to their positions.'

(30) The demigods said: 'All obeisances to You, oh Enjoyer of all Sacrifices who for the sake of maintaining [this world] assumed a form of pure goodness. To our good fortune You've slain this one who was wreaking havoc in all the worlds. With devotion to Your feet, we are now at ease.'

(31) S'rî Maitreya said: 'After thus having killed the so very powerful Hiranyâksha, the Lord, the source of the boar incarnation, praised by the one seated on the lotus and the other gods, returned to His abode where His glory is celebrated continuously. (32) To you, dear friend, I explained as it was told to me, how the Supreme Lord descending in a material form put an end to the activities of the so very powerful Hiranyâksha who in a great fight was killed like a plaything.' "

(33) Sûta said: "Vidura, the great devotee thus from the son of Kushâru [Maitreya] hearing the narration about the Supreme Lord, achieved the highest bliss oh brahmin [S'aunaka]. (34) Considering the joy one derives from hearing stories about virtuous souls of name and fame, what a joy wouldn't one derive from listening to a story about Him with the S'rivatsa mark on His chest? (35) The king of the elephants [Gajendra] who was attacked by an alligator, meditated upon the lotus feet while his wives were crying and was thus quickly delivered from the danger [see 8.2-4]. (36) Who would not take shelter of Him who is so easily worshiped by men without pretensions; which grateful soul would not render service to the One who is impossible to worship for those who aren't real seekers? (37) He who hears, chants and takes pleasure in this wonderful pastime of the Supreme One who as a boar raised the earth out of the ocean and killed Hiranyâksha, will instantly be freed, even if he finished off a brahmin, oh twice-born! (38) This narrative is most edifying, is very sacred, brings wealth, fame, longevity and will provide all that one needs. Whoever listens to it will on the battlefield find his life force and senses strengthened by it and at the end of one's life it will grant the shelter of Lord Nârâyana, oh dear S'aunaka."

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