The Hymn of Victory at the End of War between Gods and Demons

1. Having heard (those) words from (i.e. uttered by) the great god, all gods led by Indra, rushed, from all sides, to the hosts of the demons.

2. (There) came the great demon, Kumbha by name, who very much struck the king of the Yaksas (i.e. Kubera) with a mace.

3. The lord of the Guhyakas (i.e. Kubera) hit him very strongly with the strokes of (his) mace. Then there was a fierce war between the two.

4-5. There was in the battle a great arrangement (of the soldiers) like a wheel, where the one that came forward was seized and killed. The attack was very fierce. A boring tool was used. The lord of wealth (i.e. Kubera) fought a great battle with him, and in the end struck the tool on the chest of that Kumbha.

6-7a. Then Kumbha, with his fangs broken, fell down on the ground. Then the very powerful Jambha, remaining in his chariot only struck the horse of Indra, and also Airavana with volleys of arrows.

7b-9. Indra struck the best demon with his thunderbolt only. Wet with blood he fell dead on the ground. Then with the (missile called) sakti, he pierced the four important chiefs — Aranya, Sughora, Aghora and Ghora. Kartikeya cleverly struck down each one of them.

10-11. (Indra's son) Jayanta subdued, with volleys of arrows, Saurabha, and also Samhrada with a sakti in his hand, and Yamadanda and Narantaka. Having hit them he struck them down, reducing their bodies to ashes. With the stroke of his sword, Kala struck down Babhrava.

12-14a. Mrtyu, with sakti struck Asva and Nigma in the battle. These very powerful seven — Bhadrabahu, Mahabahu, Sugandha, Gandha, Bhaurika, Vallika, and Bhima — the leaders of the army, being burnt by Agni, fell down dead, with their bodies burnt in the battle, on the ground.

14b. Very courageous, brave, very powerful (demons) causing fear (even) to the brave, fell down on the ground, being bound by the noose of the noble Varuna.

15-17. The five demons named Turu, Tumburu, Durmedha, Sadhaka and Asadhaka were struck down by the mass of the Sun's rays. In the battle, Vayu struck with his arrows demons led by the six viz. Krura, Kraunca, Rana, Isana, Moda and Sammoda. Nairrta with a mace struck down Bhima on the ground.

18. Hundreds of demons, facing the gods, being killed in war, being frightened, fell in the battle struck by the lances of the Rudras.

19-20. Hundreds of mighty demons were struck in the battle with the strokes of the arrows discharged by the Vasus, brave and encircled with rays, with hails from the clouds, and with very terrible strokes of the thunderbolt. Thousands (of demons) fell due to the strokes of the mace of Kubera.

21. The best of the demons were pierced with the thunderbolt of Indra. Similarly, struck with the sakti of Kartikeya, innumerable (demons) fell down on the ground.

22. The principal (demons) fell (being hit) with the stroke of Ganesha's axe. Due to the disc released from Vishnu's hand of a severe act, heads of important demons fell on the ground.

23-24. Samana (i.e. Yama) with (the strokes of) his deadly staff struck down crores of thousands of demons. Kala struck down the demons with (the strokes of) his sakti. Varuna in the same way, struck down others.

25. With the stroke of Taksakas etc. and the Moon's chill Khara mounted on a horse was struck; and the noose (of Varuna) in the same way struck the elephants.

26. Then he destroyed the demons' elephant (by striking) with an iron beam on his temple. Thus with skill he struck down the horses and the elephants.

27-28a. Thus the very mighty Siddhas, Gandharvas and the celestial nymphs, and other deities along with the mothers and the chiefs of the Ganas, struck down the very fearful and destructive demons.

28b-29a. The gods struck down the demon with arrows, with strokes of swords, with spears, saktis, hatchets, sticks, iron-beams and lances.

29b-31. When the demons were thus being destroyed, the very brave chief of the demons, their king, Hiranyaksa, came there seated in a chariot which resembled the Sun's chariot, which was decorated with all jewels with which a chariot is decorated, which was made of gold, which was divine, which was adorned with bells and chowries, which was filled with banners and flags, which was beautiful and which was like Indra's chariot.

32-33a. He, who was invincible to the gods and the demons, struck with volleys of arrows the armies and the hero I.75.33b-48a

849 struck down on the ground hundreds of thousands of elephants and chariots with horses.

33b-35. Thus the lord of the demons moving among all the hosts of gods sent down volleys of arrows resembling death. As an elephant shakes the lotus-pond, he gradually shook the armies of gods in the war. Due to the sharp falls and lion-like roars of the lord of demons (the gods) repeatedly and rapidly fell down on the ground.

36-40. He struck (Indra's son) Jayanta with ten arrows, Remanta with five, and Indra with fifteen arrows; (he struck) Chitraratha with twenty arrows, Guha with twenty-five, Heramb (i.e. Ganesha) with three, and Yama with forty arrows. In the same way he hit Kala and Mrtyu with both hands. He struck (Kubera) the lord of the Guhyakas and Vayu with ten arrows each. With six and seven arrows he struck Rudras separately, He struck all the Vasus, Siddhas, Gandharvas and serpents with ten, eighteen arrows and the (other) gods with six arrows in the war.

41. The powerful gods, being distressed and frightened due to the stream of his vigour, his great power and due to the sight of his quick dexterity, were unable to retaliate.

42 The gods struck in the battle with arrows resembling the trident of Shiva and cutting the vitals, swooned and fell on the ground.

43-44a. (Even) the chief gods could not stand before him. Then the gods (thus) fully shaken and beaten (by Hiranyaksa) went, along with Indra, to Vishnu the protector, to seek his succor.

44b-45a. In the meantime, Vishnu said to Garuda, the lord of the birds: "Now go, in front of (i.e. face) the demon in the battle."

45b-47a. He then immediately went speedily to destroy the demon. Having struck the chariot (of Vishnu) with arrows he checked his speed and then going in front of his chariot he said to the immutable Vishnu: "Having today killed you along with (other) gods, I shall fashion another creation."

47b-48a. Then Vishnu said these words to the roaring, superior demon: "O sinful one, if you are able to compete (with me), then (first) be settled in the battle."

48b-49. Then he struck Vishnu with hundreds of arrows. Without being ruffled, lie cut (those) arrows resembling the staff of Yama. Again he (i.e. the demon) discharged thousands of arrows at him.

50. Having cut them off with arrows, Vishnu struck him with arrows, looking unavoidable due to their great weight and (resembling) the submarine fire in touch.

51-52a. The best demon was struck by Vishnu, with thousands of golden arrows that were piercing, sharp, moving in the sky, having the speed of the mind — as the missiles of Kesava were very quick — resembling cotton and hay.

52b-53. The angry, very strong, Hiranyaksa, being distressed due to (his missiles) being interrupted, took, in the battle, a mountain and hit Vishnu (with) it. (But) Vishnu easily pounded it with (his) mace.

54. Thus he dropped a thousand mountains, but Vishnu the enemy of the demons, with the same dexterity, crushed them.

55. Again the best demon, with his mind full of anger, putting up thousands of arms, showered Vishnu with many very sharp arrows, saktis, spears and axes etc.

56. The best god (i.e. Vishnu) cut those very missiles with very fierce, blazing arrows, causing fear to the demons.

57-59. He pierced him (i.e. Hiranyaksa) on all his limbs with arrows resembling Shiva's trident. In the battle (which the lord of demons and the immutable Vishnu fought) the demon, being distressed, quickly ran and dropped an all-powerful, excellent, fierce sakti resembling the tongue of death, and having eight bells, on the large chest of Vishnu.

60. (With that) the best god (i.e. Vishnu) looked charming like a compact cloud accompanied by lightning. Then the demons, saying'Well (done)' cried 'Be victorious.'

61. Then (Vishnu), the enemy of the demons, discharged his disc at the demons' army. Having cut off their heads, it came back to Vishnu (again).

62. He struck down the demon with the stroke of a sakti in the battle. Regaining consciousness after a long time, he struck Vijnu with a fiery arrow.

63. The angry Vishnu discharged the Kubera missile. Then he (i.e. Hiranyaksa) discharged, in the battle, at Vishnu, the illusory missile, which was demonish and very fierce.

64. He, the brave one, also struck Vishnu with lions, tigers, buffaloes, and poisonous serpents.

65. Then Vishnu cut off, with his arrows, the streams of weapons and missiles (discharged by Hiranyaksa) in the battle, and struck him with a spear.

66-67a. That moment only, he with his body wet with blood, dragged him and with three arrows the lord of the gods cut off his spear.

67b-68a. Vishnu, with ten arrows, cut off the chariot's fender along with the flag and banner and the umbrella, and also the charioteer.

68b-70. When the chief demon's chariot was struck down, he, the powerful one, jumped to another chariot, got into it and brought it in front (of Vishnu). Then a very fierce and thrilling battle took place between Hiranyaksa and Vishnu and the great battle caused wonder among people. Then a battle with an attack and a counter-attack took place between the two.

71. A hundred divine years passed uninterruptedly in the battle (i.e. the battle continued without a break for a hundred divine years). Then, the very powerful demon grew (in size) like Vamana.

72Angrily he seized, with his mouth, the three worlds with the mobile and the immobile. Lifting the earth he entered the nether region.

73-74a. The remaining demons, fully pleased, entered that region after him. Then Vishnu, of a great lustre, knowing the great power of the demon, took the form of a boar to kill the demon.

74b-75. Taking up a hog's body (i.e. form) Vishnu quickly entered (the nether region) after him. Going to the root of the earth, and seeing it having gone to the nether region, he held the earth, the support of the people, on his two fangs.

76. When Vishnu was going, holding the earth, the lord of the demons came to him, hurting him boldly with (bad) words.

77. Vishnu, who had taken up the form of a hog, tolerated the bad words and angrily put the earth on a mountain in the water.

78-79a. Depositing his power into the earth, he made it steady. Then after that the demon-king who had stuck to it stood up, and full of great anger, struck Vishnu with a mace.

79b-80a. Vishnu (in the) hog (-form) avoided (the stroke of) the mace, as one, endowed with deep and abstract meditation, avoids death; and struck him (with his mace called) Kaumodakl.

80b-81. Then the very powerful Hiranyaksa, full of anger, again struck the lord on his right arm, with a fist. Thus a great fight, in which the right and left hands were used, and the warriors were coming forward and going back, took place.

82-83a. They turned round, confused and imitated each other. Brahma and other gods, remaining in the sky, watched the fight; and they said: "Well-being to the beings, gods and sages."

83b-84a. They said to Vishnu, the lord of gods who had taken up the form of a hog: "O god, do not play like a child. Kill him who is a source of trouble to the gods "

84b-87a. Then very lustrous Vishnu, who had taken up the form of an illusory hog, taking the consent of Brahma and others threw the powerful disc, which resembled a thousand suns in lustre, which had a thousand spokes, which was very radiant, which was terrible and which was capable of killing the demon and which resembled the fire at the end of the world. That disc, released by Vishnu, reduced to ashes the very powerful Hiranyaksa, when Brahma and others were watching (i.e. in the presence of Brahma and others).

87b-88. (Then) the disc came (back) to Vishnu. Then gods like Brahma and others, and the regents of the quarters led by Indra seeing Vishnu's victory, arrived there, and praised him. Gods said:

89. We salute Vishnu, who is the origin of the world, who is lhe lord of the gods and demons, who is the protector of the worlds. We seek the shelter of him (i.e. Vishnu) from whose lotus-like navel, it is said, Brahma was born.

90. Our salutation to you (O Vishnu) who had taken up the fish-form; our salutation to you, who had taken up the form of a tortoise; we salute you of the form of Nrsimha; and also of the Vamana-form.

91-92a. Our salutation to you who (in the incarnation as) Parasurama destroyed the ksatriyas, and to Rama, the destroyer of Ravana. Our salutation to (you) the killer of Pralamba; to Rama; to Buddha; to the deluder of the demon; to the destroyer of mlecchas; to (the form) named Kalki; and (to you) who had taken up the form of a hog.

92b-93. In every yuga, you take up (different)forms for the good of the world and the destruction of the demons. Now you have killed the daring demon Hiranyaksa, who easily conquered the important regents of the quarters led by Indra.

94. You have struck him down for the good of gods. O best of gods, be pleased. O god of gods, you, in the form of Brahma, are the creator of this (whole world). You are the creator of this (whole) world.

95. You are also its protector. In every yuga, you also take up very lovely forms. Turning yourself into the destructive fire and (into the form of) Shiva, you yourself destroy the (whole) world at the time of (its) end.

96-97a. Therefore, you are the cause of the (whole) world; beyond you there is no life or absence of it. You alone are the past or the future or the present form called the mobile and immobile. The world does not shine forth without you.

97b-98. The form based on distinction between existence and non-existence or real and unreal depends upon you only. Therefore, O god, no one with an immature intellect, except the person devoted to your feet, is able to comprehend you (i.e. your true nature). Therefore, we are seeking the shelter of you, who are the protector. Vyasa said:

99-102. Then Vishnu, with his mind pleased, said to the gods: "Well-being to you, O gods, I am now pleased by this

854 Padma PurSna hymn of praise. O gods, for him, who would devoutly and respectfully recite this hymn of praise of (my) victory, nothing is inaccessible in the three worlds. A man by narrating or listening to it obtains the fruit which is obtained by properly giving a hundred thousand cows. The daily narration of the account of the victory of the god of gods gives everything. There was no greater knowledge than this, nor will there be greater knowledge than this."

1-2. O brahmana, I desire to hear correctly the condition of those demons who died in the war either while facing (the enemy) or while turning away from him. O preceptor, tell me whether these innumerable demons are there in the three worlds with the mobile and the immobile or have gone somewhere (else). Vyasa said:

3-5. Those excellent brave demons who died in the battle while facing (the enemy), obtained godhead and are eternally enjoying pleasures (in heaven) where there are golden palaces decorated with various jewels, where there are trees shining like gold and satisfying all desires, where there is an auspicious lake full of fragrant lotuses, waterlilies and white lotuses and other flowers, and also with the portions of curd, milk and ghee.

6. Being extremely handsome and always possessing fresh youth they rule there, and also on the earth.

7. Having thus obtained eight births, they become wealthy or heads or ministers with their bodies partly (seated) on the fore-quarters of elephants.. ^

8. Those who turn away their faces in the battle, those who are cowardly and timid, and those who fight deceitfully, and those who hate gods and brahmanas go to a fierce hell.

9. Those who strike another (i.e. the rival) soldier who is fallen, who has fainted, who is defeated, and the Mlecchas who use abusive language, go to hell.

10-11. They take away the deposits of others and actually turn away (from the battlefield). Mlecchas rob (people) at night in a wasted forest; they do rash acts; they are interested in eating everything; they are fools; and harm cows and brahmanas. There are other Mlecchas who use abusive language, and are born as logues.

12. Their language is PaisacI, and there are no popular customs among them. They do not observe purity, do not practise penance, have no learning, nor do they offer oblations to their manes.

13-14. They do not give gifts, do not perform sraddha etc.; they do not worship gods; they do not wait upon their parents or gods and ascetics, as a result of absence of (proper) knowledge. Therefore they do not (properly) clean (i.e. remove) the dirt from their bodies. They have a passion for their mother or sister or any other housewife.

15-16. They behave contrary to (the ways of) the world. Their behaviour is always unclean. The demons are born from the ejections of snakes and from (beings) living on mountains, and their religious merit is groundless. Those who hurt brahmanas, women and children, meet with trouble after death.

17. These wicked ones who eat cows and who are delighted in eating prohibited things, go to (i.e. are born in) the species of insects, and become trees and ants.

18-19. These enemies of gods are not fit for (reciting) sacred hymns and (worshipping) deities. They look upon their elder brother as equal to them and as born with them. Their manners are rustic. They don whiskers. They are interested in eating corpses on the earth. If at all they perform a vow or a sacrifice it is (just) a rash act.

20. They are delighted in eating fish and flesh; they tell lies. They are always passionate, greedy and always full of anger and pride.

21. They are always interested in the excitement due to killing and binding someone. They are bad servants (or they have bad servants); they are pleased with bad people; they are delighted with foul smell.

22. They are not (interested) in gods, in wise men, in listening to religious (discourses), in (reciting) auspicious hymns of praise or sacred hymns, since they are undetermined in (religious) acts.

23. They (contract) many diseases and are full of anger. They have many types of dresses; on the earth these are the symbols of demons in the species of human beings.

24-25. They do not recognize the higher world, a preceptor and their own person or of someone else. They (simply) long for filling the womb (i.e. for copulation); they do not strive for a guest or elderly persons, or brahmanas, and for a deity, for their son, family, friend or relative. They do not know (i.e. care for) giving a gift (even) in dream, and also food or clothes.

26. Since they preserve wealth they are Yaksas in the form of men. Even at the time of the end of their life (i.e. when their life is endangered), they do not bestow wealth on the king.

27-30. Those Yaksas remain in distress and carry burdens for others. Listen with concentrated mind to the characteristics, condemned by all people, of evil spirits, women and men, from me (i.e. as I tell you). They always are dirty and muddy, and without truth and purity. There are heaps of dirt on theit teeth, hair, clothes and bodies. They do not like to clean (even) once, their houses, seats, clothes etc. They do not see (i.e. enjoy) pleasures of (i.e. from) women, and quickly enter a forest. On the earth they are interested in eating residues of or left-over food and stinking (articles of food).

31. They like (to eat) food, to drink and to sleep in darkness. They are never calm, nor are their mouths pure.

32. These are said to be the characteristics of the evil spirits in hell. They do not know (what is) good or (what is) bad; also they do not know (who is) a friend, and (who is) an enemy, (what is) a virtue and (what is) a vice.

33. They do not, by their (very) nature, get inauspicious or auspicious places, an enemy, a friend and a neutral (one).

34. Those, who are regarded as (endowed with) intelligence, know them to be beasts living among men. Intentionally taking up many forms, they wander in vain on the earth.

35. They are men in the form ofYaksas and are kept out of all (religious) rites. I shall tell (you) their divisions and characteristics (as seen) on the earth.

36-37. In accordance with their sins they are born in the mortal worlds. The wise call such a one, moving on a dirty ground and being polite (outwardly, but really) deceptive, a crow eating leavings of food etc. The (citizen of) Kukura is interested in eating what is prohibited and likes filthy (things).

38-39. He indulges in all secret (plans) and eats what ought and ought not to be eaten. On the earth they are born in the families of beast etc. They take dogs in their hands and eat food of (i.e. given by) the Mlecchas. They especially (eat the flesh) of pigs and other beasts fighting with their feet.

40-41a. They take delight in nourishing and eating inauspicious things condemnable due to filth. Due to their collecting a heap of wood and making fire on a mountain, they should always be known as Mlecchas, always causing fear to the ksatriyas.

41b-43a. When people belonging to noble families give up right conduct and there is absence of purity, there are (born) Mlecchas and Dasyus. Other people are reduced to their condition due to their contact or due to eating their food or having copulation with their (i.e. the Mleccha) women.

43b-45a. (And) at that time all men are tormented by grief and diseases, have scarcity of food, they are confused and are always harassed by the king. At that time mortals, deprived of all (kinds of) purity are interested in falsehood. People do not listen to the Puranas and the sacred scriptures.

45b-46. They like wine and flesh; they are sinful; they eat everything and are very fierce. They are engaged in fearful practices and are always intent upon deception. The sons do not support their father, mother and preceptors also.

858 Padma Purana Certain women do not wait upon their husbands, their mothersin-law or their (own) mothers. At that time, people are always in difficulty and there is a quarrel in every house.

48b-49. The kings are Mlecchas and are addicted to drinking, and also the ministers and the priests. Their offering is with (i.e. consists of) fish and flesh. They are heretics, as their charms are full of exertion. They are pre-eminent in sinews and good health.

50-53. By them — the wealthy and dull — the earth is pervaded. These foolish men, (living) in a forest or cities love one another, and they eat fish, flesh-food that is fit and that is not fit to be eaten. In the forest brahmanas and others also eat things leading to sin, and even a devoted beast. All they are not reborn (i.e. live eternally in hell). All these men — the sinners — cause their manes to fall (into hell), and are certainly the evil spirits, demons and Guhyakas, who were gods before. These, pleased with modesty, are neither gods nor men. Sanjaya said:

54. O lord, remove my doubt as to how these real (demons) realise their aim in human state (i.e. as human beings)? Vyasa said:

55. These goblins, demons and evil spirits born in the brahmana caste or other castes, do not give up their nature, (which they got) according to the sins that they had committed.

56. The demons who are born in the mortal world, are always eager to quarrel. The cheats, the wicked and the cruel (human beings) should be known as the demons on the earth.

57. Their gifts or worship of the deities always alarms the people on the earth. They obtain wealth in a cruel way and enjoy kingdom eternally.

58-59a. One might have victory, bravery etc., religious merit, and one's sin may perish. Thus someone obtains godhead in heaven with (i.e. by practising) severe penance on the earth, so also in heaven, in the world of the serpents and in Yama's abode.

59b-60. Having propitiated Vishnu (i.e. he worshipped Vishnu), Prahlada was honoured by gods. Similarly the demon Andhaka praised Shiva and became a member of his assembly. The very mighty Bhriigi became the chief of his (i.e. Shiva's) attendants only.

61. There are (the examples) of these and others. Bali will be Indra. O son, here or in thenext world (the demons) always get a good position.

62. Certain best gods, born in the family of demons, cherish all their manes in hundreds and thousands.

63-65a. Even by one good, intelligent son the (entire) family is protected. Even one son, who is devoted to Vishnu, whose senses are curbed, who is religious-minded, and who is engaged in the worship of gods, would emancipate a crore of families. In the remaining Kaliyuga, when Dharma is perishing, (even) one religious-minded person protects in a country or in a city, the people (i.e. the citizens) or the family or (even) a village.

65b-66. There was (formerly) a great city of (i.e. inhabited by) brahmanas, (and) named Medura. There (i.e. in that city) all the brahmanas were always engaged in the prayer (offered thrice a day). They were interested in the recital of the Vedas, were wise, and honoured guests and brahmanas.

67. They performed the rites like sacrifice, fire-rites, and observed vows. With determination they performed the six duties.1 (Even) in a great difficulty they did not think of (committing) a sin.

68-69. The powerful ones practised the vow of the ancient sacrifice. Some time a learned brahmanic sage, a householder, was fortunately offering ghee into fire to the accompaniment of sacred hymns. At that time he got an acute feeling to urinate.

70-71. Keeping his female servant to look after the fire, he went to urinate. But due to her inattention, the ghee was eaten by a dog. Then due to fear she filled the pot (of ghee) with her own urine. Then the brahinana, not noticing it, quickly offered it into fire.

1. Sajkarma The six duties enjoined on a brahmana. They are: teaching, learning, performing sacrifices, acting as a priest at sacrifices, giving and receiving gitts.

72-73. Then in a moment he noticed a wonder (taking place) in the fire. There was actually a heap of gold, lustrous like gold (itself). Taking it with joy the brahmana had contact with (i.e. committed) a sin. With amazement he asked the female servant: "O dear one, tell me how this (has taken place)."

74. O brahmana, she gladly told him (the account) as it had taken place. Then everyday, at a fixed time, it (i.e. the gold would proceed to him.

75-76a. In his house there was prosperity that amazed people. Then in his city all the bad people having heard that (account) from one another, did the (same) sinful act through greed.

76b-77a. Due to great greed great sin also enters one's heart. Then due to the sin (and) due to fear (of it) and (at same time) through its attraction there was confusion of mind.

77b-78a. Due to the mass of sins the city itself was burnt. All the women and the men became wicked due to the power of the sin.

78b-79. (Even) an old man was ignorant; a brahmana (living) in that village did not pay attention to that affair. His virtuous wife, full of great grief, and tormented with the calamity (facing the city) told him what was going on in the city. The brahmana-lady said:

80. O lord, seeing you full of grief I am pained. Please move to another village.

81-84. Then he, who knew the defects, smiled and said (these) words (to her): "O you blessed one, the fool, who lives by giving up good conduct leading to the highest good, is not born again (i.e. lives eternally in hell). These brahmanas of bad conduct, will, due to great sin and desiring (to commit) great sin, go with their wives and dependents, to hell carrying the sin with them. In the end they will again come to this worldly existence; (but) there is no end to their sin. I alone, due to having well preserved my religious merit, will remain here."

85. Then she said to him: "People will laugh at these words of (i.e. uttered by) you. Please do not utter them in front or before anyone else." The brahmana said'.

86. O dear one, if I shall go from here, that moment only the city, with its wealth and inhabitants, will go down.

87. The brahmana, having spoken like this, ar d being greatly pleased, collected his wealth and with her quickly went to another boundary (i.e. went out of the town).

88. Remaining there, she saw that the city remained as it was before. The good lady said to her husband: " (See) the city does not perish."

89. The excellent brahmana, having reflected and being greatly amazed, said to her: "Is it that there remains some thing (i.e. have we left something) outside our house?"

90. Having thought, she said to her husband: "In the hurry I have not brought the shoes; they remain there (only); (now) what shall I put on?"

91. Speaking thus to her husband the chaste lady returned after taking them. From the vicinity of her husband she saw that the city was afflicted.

92. Then the castes like that of the brahmana, the wicked citizens, being afflicted, remained in a fearful hell, from where there was no return (to the mortal world).

93. They miserably went to Yama's city. There is no requital for them. That which is foul-smelling is said to be unholy and so should be avoided.

94. He, who takes delight in eating as before, commits sin even today. The wise men should know him to be a jackal, given to stealing and moving at night.

95-96. A childish man not knowing all acts and ignorant of all deeds, void of (i.e. not following) conventional practices, is just a beast, as are camels, mongooses and others. A mischievous man causes disgust to men of his caste and is a coward in battles.

97-99a. A man always liking leavings of food etc. is described to be a dog by the wise. A man who is always engaged in stealing, who always deceives many friends, fights at the time of sexual union, who is always fickle by nature, who is always inconstant about eating, and who loves forests, is said to be an ape or a monkey.

99b-100a. That man who is a betrayer and who causes fear among people by his talk and thoughts is said to be a serpent.

100b-101a. He who is strong and assertive and who is always immodest, who likes stinking flesh and who is given to enjoyment is declared to be a lion-like man.

102. Those men who are prudent are known to be elephants etc. In this order one should know (the characteristics) among (i.e. of) men.

103. We (i.e. I) shall (now) explain the characteristics of gods, well-settled in the form of (i.e. as) human beings.

104. A man (of divine nature) is always engaged in worshipping brahmanas, gods, guests, preceptors, good men and ascetics and in penance, also in codes of laws and in right courses (of action). He is giv»sn to forbearance, he has overcome his anger, he speaks the truth, and has curbed his senses.

105. He is kind and dear to people, he is handsome and has a sweet voice. He is an orator, he is good at all jobs, he is deligent and very strong.

106-108, He is literate and learned, and knows the essential nature of music and dance. He is delighted in what ought to be done with reference to spiritual knowledge, and the tunes of all strings, also in all oblations, in the products of a cow, in vegetarian (food); also in substances fragrant due to their contact with nice (things) and in fresh and very charming (things); also in fragrant flowers, in all missiles, weapons and ornaments; also is delighted in giving gifts at the time of the rites performed on the Par vans.

109. His time passes with (i.e. in) acts like bathing, giving gifts, in (practising) vows, sacrifices and worship of gods and recitations. No day would be idle.

110-112. This alone is the eternal conduct of men. The best sages have declared man's conduct to be like that of gods. But god is superior due to energy, (while) man is timid. God is always serious, (while) man is always soft (-hearted). Due to mutual laudation they have love for one another; there would be never such love for the demons.

113. Between gods and men, demons and evil spirits there is always love; there are great pleasure, affection, and good auspicious deeds for one another. There is mutual love between gods and men, between demons and evil spirits, among evil spirits, and between beasts.

114. Crows and others show affection or displeasure towards members of their own species. One should know their characteristics.

115. Thus one should, due to special religious merit, know what is dear and what is not, what is merit and what is not, and also what is eminence and what is not in particular species.

116. On the earth human couples of different castes (i.e. the husband and wife not belonging to the same caste), are not happy. One would always love one's own species in liberation or even in hell.

117. Due to very great religious merit one would get a (long) life; those that perform (deeds) leading to religious merit, are good. The sinful ones, also men (like) the demons and others perish.

118-119. In the Krtayuga there are many gods; there are neither demons nor other species. In the Tretayuga they are a quarter (of the total number), in the Dvaparayuga the number is one half; in the intervening period between (the Dvapara and) the Kali, there is a mixture. There was the Bharatiya war that took place between gods and others.

120. All those warriors and armies of Duryodhana were demons and others, as also Kama and others, on the earth.

121. Bhishma is the chief of the Vasus, and Drona is the lordly divine sage. AsVatthaman is actually Shiva; Vishnu was born in the Nanda-family.

122. The fwe Indras were born as Pandavas, and Vidura was Dharma (i.e. virtue) himself. Gandharl, DraupadI and Kunti are goddesses on the earth.

123. In the Kaliyuga there are gods and demons, and the rest are human beings. The evil spirits, eating corpses and beasts will be born.

124. Their maid is crooked, always in distress and young. Due to love for couples, she always tells them about (good) conduct.

125. All those demons and others who are always interested in all (kinds of) sins, in quarrels and unjust deeds, go to hell. VaiSampayana said:

126-128. Due to the wrong inclination of the demons heaven has no godhead How (can one have) pleasures, happiness, health and (how can one) store power? How (can one have) kingdom, (long) life, fame, desirable power that is liked; how would morality and knowledge come about; how a prosperous, permanent (i.e. long) life come about? How again, O lord, would the acts of charity, learning, sacrifice come about? You please tell (i e. explain) this to me, your reliable disciple. Vyasa said:

129. Due to the rashness of the demons, penance will certainly be there Also vows, sacrifice and the like and affection for one's own kinsman would be there.

130. He, the restrained one, who is free from bad qualities, and who knows the truth about morality and sacred books, would have (i.e. has) the characteristics of a god.

131. O brahmana, he who performs acts as enjoined in the Puranas and sacred texts, in heaven or here, and himself does meritorious deeds, is capable of emancipating the earth.

132. He, who, especially on seeing the devotee of Vishnu, pleases and honours him, is free from all sins, and is capable of emancipating the earth.

133. That brahmana, who is always engaged in the six duties (laid down for a brahmana) and in the performance of all (kinds of) sacrifices, who always likes religious accounts, is capable of emancipating the earth.

134. Those men, who are traitors, who are ungrateful and who fail in their vows, who hate brahmanas and gods, destroy the earth.

135. Those, who are interested in (i.e. addicted to) drinking, who are sinful, who engage themselves in (i.e. are addicted to) gambling, who are heretics and speak vile language, destroy the earth.

136. Those who are void of (i.e. do not perform) good deeds, who are always (causing) fear, and are fearless, who cause alarm to those who interpret the smrtis and the sacred texts, destroy the earth.

137. Those men, who give up their own way of life and adopt a meaner one, who are engaged in reviling the elders, who hate (others), destroy the earth.

138-139. Those who prohibit a donor (from giving gifts), those who incite (others) to (commit) sin, those who trouble the poor and many other men (like them), who commit sins, having caused the men (related to them) to fall (into hell) destroy the earth.

140. To him, who listens to this account, which is charming, which is the most secret, and which is extremely beneficial, there is no bad state, no misery, no misfortune and no indigence on the earth.

141. He will have no birth amongst demons etc.; he will enjoy eternal pleasure in heaven; he will not have untimely death; and will not be touched by sin.

142. He becomes the chief of people on the earth, the lord of gods in heaven, and having enjoyed heaven kalpa after kalpa, he goes along the path to salvation.

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