Somasharman's Devotion Put to Severe Test

1. When they had gone to the Goloka of Vishnu, beyond darkness, the very wise Shivasarman said to his youngest (son): The brahmana said:

2-3. O very wise Somasharman, you are very much devoted to (me) your father. Now protect this pitcher of nectar given by me. With this wife I shall go on a pilgrimage. "O glorious one, let it be so. I shall protect the auspicious (pitcher)".

4. The intelligent one (i.e. Shivasarman) having given the pitcher into the hands of the magnanimous one, continuously practised penance for ten years.

5. The righteous one (i.e. Somasharman) carefully protected the pitcher day and night. Then that Shivasarman of great fame again came back.

6. Using a trick the very wise one, becoming (i.e. turning himself into one) afflicted with leprosy, (making) his wife also like that, came, with his wife, to his son.

7-12a. The two had become lumps of flesh, as they were made so by his trick. They came near that violent (ghora?) brahmana Somasharman. Somasharman, of great glory, seeing them completely afflicted, was full of great compassion. With his neck bent through devotion, he saluted their feet (and said:) "I have never seen (persons) like you. (I have not seen anyone else) endowed with penance, with hosts of virtues and great religious merit. What has happened to you? O best of brahmanas, all deities, attracted by your lustre, getting your order, always behave like your servants. Tell me the cause, O best brahmana, by which this painful disease has appeared on your wretched body?

12b-15a. This my meritorious mother, who is a loyal wife and has great religions merit, desires (i.e. is capable) to create the three worlds due to her husband's favour. How does she suffer pain? Is there no fruit of penance? How is it that she, who is affectionate to the elders, and who serves her husband as a god, contracts an extremely painful disease like leprosy?" Shivafarman said:

15b-16a. O glorious one, do not be sorry; the fruit due to his deeds is enjoyed by a man who has (done) a good or a bad deed.

16b-17a. O glorious one, if you desire religious merit in this world, then clean both of us who are suffering from the disease, and nurse us.

17b-19a. Thus addressed with good words, Somasharman of great glory (said:) "I shall nurse you both who are meritorious. O best of brahmanas, what has one to do (i.e. what would one get) in this world, if one does not nurse one's elder today (i.e. at the present time) only?"

19b-28a. Speaking thus, he who was grieved due to their malady, cleansed the phlegm, urine and excrement of both of them. He washed their feet and shampooed their bodies. He himself bathed them and helped them to stand. The best and virtuous brahmana, Somasharman, of great glory, placing them on his shoulders took them to sacred places. The virtuous (Somasharman), conversant with the Vedas, bathed them according to sacred precepts with his own hands, and with (the recitation of) auspicious, excellent, sacred hymns, and made both of them offer oblations to the manes and worship to the deities everyday. He himself offered ghee for gods into fire and cooked excellent food. He then called both the respectable elders, wellpleased with him (for food). The brahmana (i.e. Somasharman) everyday put them to sleep on a bed. Daily he gave them garments, flowers etc. He offered very fragrant tambula to both of them. The glorious Somasharman everyday gave them roots, water, good eatables etc. Somasharman, of great glory, daily gave them whatever they desired.

28b-29a. In this way he always pleased them. The very pious Somasharman (everyday) worshipped his parents.

29b-34. Calling Somasharman, his cruel father (Shivasarman) always abused him with censurable and harsh words; and in the presence of the sages he everyday beat his son who did his duty and did meritorious deeds. (He said to him:) "O you, disgrace to the family, you have not done well to me (i.e. have not served me properly)." He condemned him with many harsh and painful words. That Shivasarman who was always sick, beat him with the strokes of a stick. Even though Shivasarman did (i.e. treated him) like this, he (i.e. Somasharman) who was pious, was never angry with him. Always happy in mind, speech and the three kinds of deeds Somasharman propitiated his father; similarly he also daily propitiated his mother, knowing which Shivasarman considered his own behaviour.

35-46. (He thought:) 'Vishnusarman brought nectar for me. That righteous one has religious merit and is always devoted to (me) his father.' When thus many days which can be counted in hundreds, passed, Shivasarman too, seeing his devotion, thought: 'Formerly I had told by son named Yajiia (i.e. Yajftasarman): O son, throw here and there the pieces (of the dead body) of your mother. He obeyed my words (i.e. order), and did not show compassion for his mother. This grief of one who desires to give strokes on an inanimate body is smaller; but that son Vedasarman did a bold act; but I think that this one is superior since he does not swerve (from duty) even for a moment. He may also again do a rash act. Again he has the prowess, along with truth, due to penance. Even in everyday attendance he appears excelling (others). So at the right time I have tested his penance. (This my) son will never perish because of his devotion and truthfulness. I showed the disease of leprosy on my body through illusion; (but) he does not have disgust for phlegm, urine or excrement. He, of a great glory, cleanses the sores with his own hand. The very intelligent one shampoos (our) feet and cleanses us (i.e. our bodies). He always puts up with unbearable words (uttered by) me. (Even though I) reproached and beat (him), he always talks pleasing words. Thus my very intelligent son is unhappy. I think that he, who is troubled with many afflictions, is the ocean of maladies. I shall remove his unhappiness by the favour of Vishnu.'

47-53a. Thinking (thus) in his mind (i.e. to himself), the very intelligent Shivasarman, again created the illusion and took away the water (i.e. the nectar) from the pitcher. Then afterwards, having called that Somasharman, he said to him: "I had given (i.e. placed) in your hand nectar, that removes maladies. Give it to me quickly, so that I shall drink it. By (drinking) that I shall today be free from the disease due to the favour of Vishnusarman." When the sage Shivasarman uttered these words, Somasharman hurriedly got up (and rushed to) the pitcher. Seeing it empty (that is) without nectar (he thought:)'Which sinful person has done this deed? Who has thus harmed me?' Somasharman was thus worried and very unhappy. 'If I tell this account before (i.e. to) my father, he — my father — tormented by the disease, will be angry.'

53b-55. For a long time the very intelligent Somasharman thought (to himself): 'If I have truth and have served the elders or have practised penance with a sincre mind, or have observed the proper code of conduct by means of restraint, purity etc. then this pitcher will have nectar in it. There is no doubt about it.'

56. When the glorious one thought (like this) and saw, the pitcher was again full of nectar.

57. Seeing it, Somasharman of a great glory, became joyful,! and going to his father, saluting him, quickly fetching the pitcher ((said to him):

58. "O father, please take this pitcher of water (i.e. nectar) sh that has come (i.e. is brought by me). O magnanimous one, drink ' it, and quickly be free from the disease."

59-60. Hearing these greatly meritorious and truthful and righteous and sweet words of (i.e. uttered by) his son, Shivasarman was full of great joy and said these words:

1. O good son, today I am pleased with your penance, restraint, purity, and with your service to the elders and your devotion and resolution.

2. I (shall) abandon this deformed body; obtain happiness from me. Saying so to the son, he showed him that (former) body.

3. He saw both the elders (i.e. his parents), who became as they were before, who were bright, who were magnanimous and who resembled the orb of the sun.

4-5. He devoutly saluted the feet of both the noble ones. Then full of great joy, he, the best one, took his leave of his son, and due to Vishnu's favour, his own religious merit and the practice of abstract meditation, the pious one went, with his wife, to Vishnu.

6-8. That sage entered Vishnu's abode, a place difficult to be obtained. This place granting salvation is not obtained by means of other (kinds of) religious merit or penance, or by means of meditating upon Vishnu, or renunciation, or contemplation, or knowledge, or hymns of praise. Vishnu is not seen by means of gifts or pilgrimages. The highest place is seen (only) by resorting to concentration and knowledge, as the brahmana entered Vishnu's body by means of deep and abstract meditation. Suta said:

9-10. Then that very lustrous Somasharman practised penance there. He also looked upon gold and ornaments like a stone or a clod of clay. The righteous one had controlled his diet, he had given up sleep. Giving up all objects of senses he resorted to solitude.

11-12a. He had taken to the posture suited to profound and abstract meditation, was desireless and had no possessions. Then the time of his death arrived. Demons came to that brahmana, Somasharman.

12b-16. When the time of death of him who was living (like that) at the great sacred place, Saligrama, adding to the honour of sages arrived, some demons and goblins who knew thus (i.e. knew that his death was imminent), spoke. The great sound (of the words uttered by them) entered the cavity of the ears of Somasharman, the best brahmana. Fear of the demons entered him, who had adhered to knowledge and meditation. Due to that meditation and the fear of the demons the life of the noble one quickly departed. Being full of the fear of the demons he died.

17-18. Therefore, he was born in the house of the demon (Hiranyakasipu) as Hiranyakasipu's son. In the war' between gods and demons he was killed by Vishnu. The noble Prahlada, while fighting well saw (the form of) Vasudeva, endowed with the universal form.

19. Due to his former practice of abstract meditation, the noble one had the knowledge (of his former birth, so) he recollected all the former life of Shivasarman:

20-22. "Formerly, I whose name was Somasharman, entered the body of a demon. When shall I, due to my great religious merit, called knowledge, reach, from (i.e. casting) this body, the absolute, pious, excellent, abode granting salvation?" The noble Prahlada, thought like this when he died formerly; O best of brahmanas, listen. I have thus told you everything that removes (your) doubts. Suta said:

23-25a. When Prahlada was killed in the battle by the discholder (i.e. Vishnu), the lord of gods, that beautiful woman, Kamala, whose son was killed, wept. She was the mother of Prahlada and the beloved (wife) of Hiranyakasipu. Due to the grief caused by Prahlada's death she, the loyal, glorious wife, (of Hiranyakasipu), who was dear to him, lamented day and night.

26-27a. "Do not grieve, O noble and meritorious one, for your son. Your son, the very intelligent one, who is killed by Vishnu, will come back endowed with his own (former) characteristics.

28-30a. He will be without the demonish thoughts, and will be endowed with godhead; he will be saluted by all gods and will enjoy the position of Indra, O good lady. O illustrious lady, always be happy with that son. (Please) do not reveal this good news to anyone. You should feign ignorance, and always keep this as a great secret."

31-33. He (i.e. Prahlada) got an excellent birth in the womb of Kamala (i.e. Prahlada was born as the son of Kamala). He was named Prahlada; the account of that illustrous one (will be narrated by me). O brahmanas, when he was a child, he thought of Krishna (i.e. Vishnu) only. Due to the favour of Narasirhha (i.e. Vishnu) he would be the king of gods in heaven. After having obtained godhead, he would also get the position of Indra; he, the all-wise, will attain salvation — -Vishnu's abode.

34. There are innumerable glorious individuals, there are many forms of creation. (So) the great-souled, wise ones should not commit errors.

35-36. O best brahmanas, I have told you everything that you have asked. O glorious one (ones) you may ask anything else. I shall remove your doubt: (I shall tell you about) the victory of gods and the destruction of demons brought about by the lord of gods, and (about) how he re-established the three worlds. The sages said:

37. Who got the position of Indra, which sustained the title of gods? O best of brahmanas, tell (us) in detail, who gave (him) the position of Indra? Suta said:

38. I shall tell you in detail for which best merit the best one, the glorious one, obtained the position of Indra.

39-40. When all the demons were killed in the great war, and when the sinners were completely annihilated by the magnanimous Vishnu, gods along with gandharvas, nagas, vidyadharas, spoke, with their palms foldedi n obeisance, to Madhava (Vishnu):

41. "O venerable one, O lord of gods, O Hrsikesa, our salutations to you. We are going to tell you something respectfully; (please) understand all that.

42-43a. O Kesava (i.e. Vishnu), make for (i.e. give) us a ruler, a protector, who is meritorious; (give us) a god, a king, viz. Indra, who is righteous and who would rule the worlds, and resorting to whom the beings in the three worlds would obtain happiness." Vasudeva (i.e. Vishnu) said:

43b. O you illustrious ones, the best brahmana, endowed with the Vishnuite lustre, lived in my heaven for a long time.

44-48a. O you best gods, the period of stay in my heaven of that brahmana, that magnanimous devotee of me, was over. Due to Vishnuite lustre in him the pious one will be your guardian; and he loves righteousness; he, the best pious brahmana, will be your king and supporter for protecting you. The large-hearted son of Aditi will be known as Suvrata. He, the very powerful and very brave one will be Indra. Suta said:

48b-49. In this way, the lord of gods, granted best boons to the gods; then all the victorious and best gods went with Vishnu to see their father, Kasyapa, and their mother.

50. The magnanimous ones saluted both (the parents) seated comfortably. Full of great joy, and with the palms of their hands joined, they said:

51. "Due to your favour we have attained to godhead." Full of great joy, he (i.e. Kasyapa) spoke (these) words to the gods: Kasyapa said:

52a-55a. You have always been following the virtuous path. Due to our favour and the power of penance, you have attained to the position of gods which is inexhaustible. To these I (now) give a boon: Full of great love you — gods, nagas, gandharvas and great deities — will be immortal, will not be subject to old age, will be imperishable, will have all your desires satisfied, and will be endowed with all perfections. Vishnu said:

55b-56a. Well-being to you, O successful mother of gods; ask for a boon. I shall certainly give you whatever is desired by your mind. Aditi spoke:

56b-59. O Madhava (i.e. Vishnu), due to your favour I had become a mother. I obtained these sons that are immortal, ageless, eternal, and righteous and affectionate, O Madhusiidana (i.e. Vishnu), (please) listen: O Govinda, you are one who fully satisfies all desires and gives prosperity. Remaining in my womb (you should be born as) my son, so that with you as my son I shall be delighted. O lord, thus satisfy my desire, leading to prosperity. Vasudeva said:

60-65. For the mission of gods, you should go to (i.e. take up) a human form. Then I shall surely remain in your womb. O goddess, when the twelfth yuga comes, I shall, for removing the burden of the earth, and for killing all the ksatriyas, be (born as) your son, viz. (Parasu) Rama, Jamadagni's son, the best of brahmanas and endowed with valour and lustre, and best among all those who wield weapons. Similarly, when the twentyseventh yuga called Treta arrives, I shall be, O loyal wife, (born as) your son, named Rama. O you of pious mind, when at the end of Dvapara, the twentyeighth yuga arrives, I shall be undoubtedly (born as) your son, by name Vasudeva (i.e. Krishna), for the destruction of all demons and for removing the burden of the earth.

66b-70a. O you goddess, who grant everything, having created an omniscient, handsome son, I shall give him the position of Indra, (so that) he too will be Indra. Having heard thus that due to the favour of the lord of lords the son will be Indra, she was full of great joy. (She said:) "O magnanimous one, let it be so; I shall do as you tell me."

918 Padtna Fur ana Then all the deities, free from fear and full of joy, went to their own abodes. Suta said:

70b-71. Having gone to Kasyapa after she was in menstruation, the high-minded Aditi (said to him.:) "O revered one, give me a son who will enjoy the position of Indra." The brahmana (i.e. Kasyapa), having thought for a moment, said to the highminded lady:

72-82a. "O illustrious one, let it be so. You will have a son, who will be the creator of the three worlds and also enjoyer of the sacrifices." Having put his hand on her head, the lustrous, best brahmana, who was endowed with truth and piety, practised penance. O best of brahmanas, he (i.e. the son) would always live in the heaven of Vishnu. O best of brahmanas, when his religious merit would be exhausted, be would, due to (the fruit of) his acts, fall from there; then he, of a great penance, would go to the womb of Aditi, with the desire to enjoy the position of Indra. Due to her truthful and meritorious deeds, and due to her religious merit and penance, the goddess conceived. Having gone to reside in a forest, she practised penance without laziness. A hundred divine years passed, when the mother of gods was (thus) practising penance. She practised penance difficult to be practised by gods and demons. She, bright with that penance and lustre, resembling the sun's lustre and (looking) like another sun, resorted to meditation and shone brightly. Then due to the lustre of her penance, she looked superior in her beauty (i.e. looked more beautiful). That goddess, Daksha's devout daughter, engrossed in penance and meditation, and feeding herself on air, shone more (i.e. looked more beautiful). All siddhas and sages, and gods of great prowess, closely intent (on looking after her), praised and protected the illustrious one.

82b-84. When a full hundred years were over, Vishnu came there. He said to that illustrious Aditi, endowed with penance: "O goddess, the foetus has fully developed; the time for delivery has come; the foetus is nourished by your penance and grown by your lustre. O you glorious one, today only you deliver the embryo."

85-89. Speaking thus, the lord of the gods went to his own abode. When a very prosperous time arrived, the goddess delivered a son, who was lustrous, who was as it were another sun, who was pleasing, who was charming in all limbs, who was endowed with all (good) characteristics, who had four arms, whose body was huge, who was regent of a quarter, who was the lord of gods, who was covered with lustrous blazes, whose hands looked lovely on account of disc and lotus; who, the very intelligent one, shone with a face resembling the orb of the moon, who was very wise, who was adorned with the lustre of Vishnu, with other good characteristics and divine disposition, who was full of all (good) characteristics, whose face was like the moon, whose eyes resembled lotuses.

90-92a. The gods, the sages who had mastered the Vedas, gandharvas, nagas, vidyadharas, the seven sages, of inferior and superior prowess, came there. Other virtuous, magnanimous sages, giving merit and auspiciousness, with their minds full of joy also came there.

92b-94. When that glorious one of great prowess was born, all revered gods, all mountains, ascetics, milky and other oceans, unsullied rivers, all those that were affectionate and other mobile and immobile objects came there. All lords of gods happily celebrated (the occasion) with auspicious rites.

95-102a. The hosts of the celestial nymphs danced and the gandharvas sang songs. Gods and sages who had mastered the Vedas praised the magnanimous son of K^syapa with Vedic hymns. When he of greatprowess was born, Brahma, Vishnu, Rudra and all the Vedas together with the Vedangas and the Upangas1 came there. All the beings in the world that were endowed with religious merit came there only, when he of great prowess was born. With auspicious great festivals all of them performed sacred rites. The three gods led by Brahma, as well as Kasyapa and Brihaspati, of great prowess and full of joy and worshipping him, performed the naming ceremony of that magnanimous one. (They said:) "You will be known as Vasudatta; you are also (named) Vasuda; your names will be Akhandala, and also Marutvan; you will also be known as Maghavan, Bidaujas, and Pakasasani." (They said to Aditi:) "This your son will also be known as Sakra and Indra."

1. Sangopiingaih — With Angas and Upangas. The six Vedangas are: (1) Siksa (Phonetics); (2) Kalpa (Rituals); (3) Vyakarana (Grammar); (4) Nirukta (Etymology); (5) Ghandas (Metrics); and (6) Jyotisa (Astronomy). The Upangas are said to be: Purana-nyaya-mimamsa-dharma-sastrani.

102b-105. All the deities, pleased and delighted in mind, gave these names to that magnanimous one only. The great gods took bath and performed the purificatory rites. Having called Visvakarman, they gave that magnanimous one propitious and divine ornaments. All the gods of great prowess were thus glad when that glorious, magnanimous king of gods was born.

106-108. On an auspicious day, at an auspicious time, the magnanimous gods consecrated him with auspicious rites and established him as Indra. By the favour of the disc-holder (i.e. Vishnu) he obtained the position of Indra. That Vasudatta, the lustrous lord of gods, practised penance. He was endowed with brilliant lustre, and had held weapons like the thunderbolt, the noose, and the goads. Suta said:

109. Seeing the great, entire power of penance, Shukra uttered a verse: "In the worlds, there will be none else as much handsome as this one.

110. This other great magnanimous one has obtained this divine grandeur by Vishnu's favour.

111. None else, of a strong power due to penance will there be in the worlds, who can be compared with this one".

1-2. The other miserable wife of Kasyapa, named Danu, being tormented by the grief due to the son (of Aditi) came to Diti's house. She was weeping, she who was reached by (i.e. was full of) great grief, saluted the two lotus-like feet of Diti. Diti advised her.

3. O glorious one, what is the cause of your weeping? Women are (said to be) 'PutrinI (i.e. endowed with sons) (even though) they have (only) one son. O beautiful, auspicious one, you are the mother of even a hundred magnanimous sons like Sumbha.

4-7a. Tell me the reason why you are unhappy — (you) who have the two magnanimous and very mighty and valorous sons like king Hiranyakasipu and the very mighty Hiranyaksa. O friend, tell me why you are having this great grief. Tell me fully the reason for which you are weeping now.

7b. Having thus spoken to the queen (i.e. Danu), the highminded (Diti) ceased speaking. Danu said:

8-9. See, see, O magnanimous one, the desire of my co-wife (i.e. Aditi) has been fulfilled by the god of gods— -the disc-holder (i.e. Vishnu). As Vishnu had formerly granted a boon to Aditi, even now he has granted a great boon to her son.

10. This son is known to be born from Kasyapa, and is the guardian of the three worlds. Snatching the position of Indra from your son, he has given it to him (i.e. to Aditi's son).

11 -12a. (Now) Aditi, who is full of desires (i.e. whose desires are fulfilled) is exalting with happiness, (since) her younger son, Vasudatta, along with the gods, is enjoying Indra's position which is very difficult to be obtained. Diti said:

12b-13. O you glorious one, tell me of which position my very intelligent son is deprived; O friend, (tell me) also how other demons and goblins are deprived of lustre. Tell me in detail the cause of this.

14a. Saying (these) words to her (i.e. to Danu), Diti, who was extremely unhappy, stopped speaking. Danu said:

14b-16a. Gods and demons, being enraged, went to fight (i.e. fought). A great war, causing the destruction of the demons, took place. The gods and Vishnu struck down my sons in the war;

922 Padma Purana so also your sons (were struck down) by the god of gods, viz. the disc-holder (i.e. Vishnu).

16b-20. As a lion would frighten with his own lustre (beings) that have gone to the forest, in the same way your sons and my sons were killed by him having the conch in his hand (i.e. by Vishnu). He destroyed, crushed, made to flee, and unnerved the army (of the demons) led by Kalanemi and unconquerable even for the gods and demons (together). As, in the forest fire would burn grass with its flames, so Kesava (i.e. Vishnu) completely consumed all the hosts of demons. Many of my sons, O respectable lady, and many of your sons also died (in the war). As all the moths perish after reaching (i.e. coming in contact with) fire, similarly all the demons reaching (i.e. coming in contact with) Hari (i.e. Vishnu), perished.

21b. O you good one, how do you tell me this, which is like the fall of the thunderbolt?

22-23a. Saying so, that respectable lady fell down in a swoon. She, who was very much oppressed by the grief due to her son, said: "Alas! a misery has come about; it is very troublesome and tormenting."

23b-32a. Seeing her, the greatest sage said (these) auspicious words: "Well-being to you; do not weep; O you illustrious one, persons like you, who are energetic and free from greed and infatuation, do not grieve like this. O honorable lady, in this mundane existence, to whom do the sons belong? To whom do the good relatives belong? One has nothing to do with anyone (else). O dear one, listen to it all. You are the daughters of Daksha and are my beautiful wives. O auspicious one, I am your husband, who fulfils your desires. I bring you together; I am your guardian, and protector, also, O you of a beautiful face. Why did the cruel demons, not controlling themselves, entertain enmity (with the gods)? O you magnanimous one, your sons are destitute of truthfulness. Due to that fault (of them) and due to your morbid affection (for them), O auspicious one, they were killed by Vasudeva (i.e. Krishna, i.e. Vishnu) and were thrown down by the gods. Therefore do not entertain grief which destroys real salvation. Grief would destroy (i.e. destroys) religious merit, and one perishes by the loss of religious merit. Therefore, O you of a beautiful face, give up the grief being of the nature of an obstacle. Due to the power of their own faults the demons died. The gods were (just) an apparent cause; they (i.e. the demons) were destroyed by their own deeds. Realising this, O you glorious one, be happy".

32b-33. Having thus spoken to his dear wife who was unhappy, the very intelligent, great contemplative saint, withdrew through dejection and stopped (speaking).

1 -2. O Lord, you have spoken all the truth; there is no doubt about it. Abandoning love for my husband, I entertained rivalry (with my co-wife), O brahmana. (Now) being tormented by pride, agony, humiliation and great grief, I shall, O best one, give up my life. Kasyapa said:

3-5. (Please) listen, I shall tell (i.e. explain) you in such a way that there will be (i.e. you will have) peace (of mind). O auspicious one, nobody is anybody's son, or mother or father. Nobody has a brother or a relative. None has kinsmen and friends. In the mundane existence such is the relation, affected by illusion and infatuation. O respectable lady, one is one's own mother, one's own relatives and kinsmen. One is oneself the eternal moral virtue.

6-8. O you honourable lady, a man becomes happy due to (good) conduct. He surely perishes due to bad conduct and sin. Due to this he even goes to (i.e. is born in) a wicked species; there is no doubt about this. A man, deluded by an untruthful act and a great sin, always remains as an enemy of (other) beings. Here

924 Padma Parana and there (i.e. everywhere) he has enemies; there is no doubt about this.

9. O you dear, auspicious and beautiful lady, when a man lives in a friendly way, he has friends everywhere.

10-11. O respectable lady, when the seed is concealed (underground) and is well-placed, the farmer gets the fruit exactly in accordance with it. Similarly your sons have vied with the good. Enjoy the fruit of that deed that has come to you.

12-13a. O illustrious one, your sons are destitute of penance and peace; due to that sin they have fallen from a great position. Realising this, be tranquil, and give up pain or pleasure.

13b-14a. To whom do the friends belong? To whom do relatives and friends belong? Beings live happily in accordance with their own deeds.

14b-15a. Due to their knowledge of the reality, the wise and the glorious do not think about another's interest. (To do so) is futile; there is no doubt about this.

15b-21a. The body is constituted of the five elements, and is just infirm because of the joints. O respectable lady, with a hope for happiness, it has befriended everything. Atman (i.e. the soul) is greatly meritorious, omnipresent, and sees everything; he is virtuous, and grants all (kinds of) prosperity. Thus occupying everything, and being untinged, he, O respectable lady, moves all alone. While (thus) moving, he saw, in a secluded place, four meritorious best brahmanas, (as it were) great power embodied. The fifth one was Wind, the friend of the former (four). Then the soul sought the help of Knowledge. The illustrious one, seeing them, said to Jflana (Knowledge): "O Jnana, see these five; they are consulting one another. Go to them and talk to them. Ask them: 'Who are you?' "

21 b-22. Hearing those very significant words of that glorious one, Jfiana (Knowledge), propitiating him, said to him: "What have you to do with them? Tell me the truth (since) you are always pure." Atman (soul) said:

23-24. These five are glorious, handsome and high-minded. I shall go, meet them, and shall speak to them. O Jflana (Knowledge), listen: I shall speak to these worthy ones, who have come to the fifth one viz. Speed (i.e. Wind). O Knowledge, be (my) messenger; you are skilled in the act of a messenger. Jnana (Knowledge) said:

25-26. O soul, listen to my words, I am telling you the truth, and the truth (only). O dear one, O you of pure heart, you, desiring for the good, should never have the company of these five. O you very intelligent one, this Moha (i.e. Infatuation) is longing for your company. Atman (the soul) said:

27. Why do you, O Jiiana, avoid the company of these? O wise one, tell me the real reason of this. Jnana (Knowledge) said:

28. There will be great grief just due to their company. These five are the root of grief and cause affliction and tormentation. Atman said:

29. Let it be so; I shall do as you tell me. That Atman, (thus) speaking to Jiiana, associated himself withDhyana (Meditation). Kafyapa said:

30. Then all the five saw that Atman. Having called Buddhi (Intellect) they said to her: "Be united with Atman only.

31-32. O you auspicious one, act as the messenger between Atman and us. O Buddhi, having gone to him say to him: 'The five elements,1 the magnanimous ones, the supporters of the world and the auspicious ones desire your friendship.' You have to do this mission of ours. (Please) go from here." (Buddhi said:)

33. "Let it be so; O glorious ones, I shall carry out this best mission of you." Having thus spoken to them, she went to that Atman, and said to him: The five elements are: Earth, Water, Fire. Wind and Ether.

34-35. "O blessed one, I am Buddhi, I have approached you as a messenger from (i.e. of) the great (elements). Listen to their words (i.e. message). The five-natured (elements) desire your eternal friendship. Form friendship (with them), O you highly intelligent one, and abandon (i.e. keep) Dhyana far away." Dhyana (Meditation said):

36. O Atman, you should not have their company. Merely by their contact there will be great grief (i.e. great grief will befall you).

37. How would you do your duty, when you are forsaken by Jfiana and me? So, you should not at all associate yourself with them.

38. O mighty one, they will make you live in the womb; there is no other go. Without Jfiana and me, you will certainly go to Ajfiana (i.e. Ignorance).

39. Thus speaking to that highly intelligent Atman, Dhyana ceased to speak. Then, Atman, who was determined (to form friendship with the five elements), spoke to Buddhi, who had come to him:

40. "The illustrious Jfiana and Dhyana are my virtuous ministers. It is not proper to go to them. So, O Buddhi, what shall I do (now)?"

41. Hearing thus (i.e. these words), the glorious Buddhi told in the vicinity of (i.e. to) them (i.e. the five elements) the full narration of Jfiana and Dhyana (i.e. told everything that Jfiana and Dhyana had said).

42-43. Then all the five (elements) went to Atman (and said to him):) "We constantly desire your friendship only. O you lord of the worlds, since you are pure, we have approached you. Thinking for yourself only (i.e. independently of Jfiana and Dhyana), please give us a reply." Atman said:

44. All you five have come; (and) you seek my friendship. Tell before (i.e. to) me your merit and power.

45. My firmness rooted in the bones is the basis of all operations, is connected with skin and flesh, and with nails and the hair on the body.

46. O you very wise one, my strength is in the body. That magnanimous odour passing through the nose is my servant. Akdsa (Ether) said:

47-48. I, Ether, have come. Listen; I shall tell you about the lustre, of the nature of the highest Brahman; space is without and within; I live in a vacant place. My ministers are the two ears; they are set up for hearing. Vdyu [Wind) said:

49. I remain in five forms,1 and in this way I perform auspicious and inauspicious things. My minister, remaining on the habitation of the skin, resorts to the quality of touch. Tejas (Fire) said:

50-54a. Always remaining in the body, I digest (articles of food). I manifest all matter and non-matter, without and within. I send forth semen, marrow, saliva, and also blood remaining in the skin and joints. I remain in the body. The two eyes are my ministers that cause the perception of matter. Thus before (i.e. to) you I have narrated my function. Everyday I well nourish the body with nectar. Such is my operation in the dear city of the body. Know2 the tongue to be my minister who very much enjoys the tastes. Ndsika (Nose) said:

54b-56. I give great nourishment to the body with fragrance. Casting off bad odour, I manifest (good) odour over the body. O you illustrious one, united with Buddhi, and displayed by her existence, I remain steady in this body for the mission of my master. Know odour to be my quality which proceeds in two ways. ' The five forms of Vayu are: Prana, Apana, Vyana, Udana, Samana.

57-58. Remaining in our body (i.e. the body to which we belong), we hear words telling about what ought or ought not to be done, and also auspicious and inauspicious words, true and false words, pleasant and unpleasant words uttered by people. My (i.e. our) quality is sound, and there is no doubt that I (i.e. we) employ my (i.e. our) operation when the intellect would intensify me (i.e. us). The Skin said:

59-62a. The five-formed wind is well-settled without and within the body. I feel the movement of these (five forms). I feel cold, hot, sun, rain, and throbbing of the wind. I feel every touch, every contact (with) phlegm etc. of men. My quality is touch alone. I am telling the truth. Thus I have told you about my function. The two Eyes said:

62b-64a. O best one, when the Intellect urges, and not otherwise, we observe all proper and improper forms that exist in the world. We remain in the body, and form is our quality. Thus is the propriety of our function in the body, O you highly intelligent one. The Tongue spoke:

64b-66a. O dear one, united with Buddhi, I spread the kinds of taste. I find out every (taste) like saline, sour, insipid or sweet. Always associated with this function, I remain (in the body). This Intellect is the leader of all the sense-organs.

66b-67a. O dear one, listen, thus these five sense-organs have come together; and they again and again narrated their respective functions.

67b-68. Then Intellect approached the very intelligent one and said to him: "When the body is without me, it perishes; not otherwise. Therefore, O you highly intelligent one (i.e. Atman), carry on, after having resorted to flesh (i.e. body).

69-70a. Then Karma (Fate) came there and said this (i.e. these words) to Atman: "O you very wise one, I am Karma, and have approached you. I send you along the path by which you go here (i.e. in the world)."

70b-72a. Having heard all that, Atman said to them: "You are united with the five-natured ones and are indeed common to all. Why do you seek the friendship of the five-natured one? You may (please) tell before (i.e. to) me the entire reason." The five-natured ones said:

72b-74a. Due to our contact the body is produced; O you of a high intelligence, you who follow a good vow, stay in that body. Due to your favour all of us (also) stay there. For this reason we always desire your friendship. Atman said:

74b-75a. O illustrious ones, let that, which is dear to you, be so. There is no doubt that I shall befriend you through affection.

75b-76a. The glorious and high-minded one, though warded off by the noble Jfiana and also by Dhyana, sought their company.

76b-77a. Then the lord, being deluded by attachment and hatred, and associated with the five elements, became embodied.

77b-8Oa. When he (i.e. Atman) goes to the womb (i.e. is conceived), he, fallen into the lubricious eddy, full of excrement and urine, along with them, with his body distressed, said to the five-natured ones. "O you five-natured ones, all of you listen to my words. Due to your contact, I, being deluded by great grief, have fallen into this lubricious, very terrible and fearful (eddy)." The five-natured ones said:

80b-82a. O lord, remain there till the foetus is full (i.e. mature). Then, there is no doubt that, you will come out of it. You are our lord, settled in the region of the body. Thus you should rule; you will be enjoying pleasures.

82b-83. Hearing those words of (i.e. uttered by) them, Atman, oppressed by grief, and desiring to go (away), became intent on running (away).

1. He, being afflicted day by day, became bewildered in the womb. The rightenous one, harassed by all kinds of suffering, was overcome with grief.

2. With his face turned down he remained in the womb. He was overcome with mental agonies and physical diseases; he was lamented over; he was senseless.

3a. He was full of great grief. Being (thus) tormented, he said to Jfiana: Attnan said:

3b-4. O you very wise one, at that time I did not do what you told me (to do). In spite of being prevented by Dhyana, I fell into the danger caused by delusion. Therefore, O you highly intelligent one, protect me from this very fearful stay in the womb. Jndna said:

5. O Atman, you were prevented by me; but you did not do what I told (you). You were put in this calamity of (remaining in) the womb by the very cruel five-natured ones. Now go to Dhyana; you will obtain pleasure from him (in it). There is no doubt that you will be free from the residence in the womb.

6-8a. Understanding (i.e. hearing) those words — -the fact — from (i.e. spoken by) Jfiana, he, having called Dhyana, said (to him): "P'ease listen to my words. O Dhyana, I have sought your refuge. (Please) protect me always."

8b. "Let it be so, O you very wise one." Thus Dhyana spoke to that highly intelligent one (i.e. Atman).

9. Hearing these words, Atman then approached Dhyana. With Dhyana, and free from delusion, he lived in the womb.

10-11. When Atman went to Dhyana, he forgot the fear caused by (remaining in) the womb. The Atman accompanied by the two (i.e. Jfiana and Dhyana) and dissociated from delusion (remained) thinking about his own happiness only. "As soon as I go out of this (womb) I shall give up the body formed by the five-natured ones."

12-19. The lord, living in the womb, always thought like this. O you of a beautiful face, at the time of the delivery of the one related to Prajapati the foetus is shaken by wind, and also by the strong breath of life. The vulva expands (only) twentyfour fingers; the foetus is (of the size of) twentyfive fingers; therefore he is troubled. O dear one, thus being troubled by swoon, he falls, with Jfiana and Dhyana, on the ground,. He is separated from it by the divine wind related to Prajapati. Merely by the touch of the ground, Jnana and Dhyana are forgotten. Atman, confounded in the bondage of the worldly existence, remains there through love (for it). Filled with virtues and vices, and connected with great delusion, he everyday desires everything like eatables and drinks. Atman thus being nourished with the five-natured ones is covered over with the sense-organs and all sinful objects of senses. O respectable lady, enticed by his relatives like his wife and others, day by day he becomes afflicted and agitated.

20-2la. This lord, Atman, confounded by great delusion, (and thus) caught in the net of delusion, and being bound, as a fish is bound in a net by a fisherman, is unable to move.

21 b-23. He is bound with strong bonds of the nets of infatuation. Deprived of Jnana and Vijnana, and struck by attachment and hatred, he is thus pervaded by the pervading universe. Being tormented by desire, and also by anger and bound by Prakrti (i.e. the natural disposition) by means of his deeds, he became (i.e. becomes) greatly confounded. Suta said:

24-25. When Atman was thus deluded and was occupied Wlth all the wicked ones like greed, attachment, he was bound W the delusion of the form of the worldly existence like: 'This!s (my) wife; this is (my) son; this is (my) friend; this is (my) house.'

26. He is then distressed by griefs like bereavement of the son etc., and is also consumed by old age, physical diseases and mental agonies also.

27. Thus Atman is tormented by very fearful misery and delusion; and is frustrated by pride, humiliation and many miseries.

28. O respectable lady, he is, in the same way, troubled by old age in various ways. Constantly lamented over and senseless he thinks of misery (only).

29. At night he sees dreams, and by day he is without vitality. O respectable lady, similarly, day by day, he is full of the imperfections of the limbs.

30. When he was wandering in the mundane existence, he saw Vairagya (i.e. detachment), that was fearless, friendless, very tranquil and contented.

31-32. Then Atman spoke to him, that was free from desire and anger: "Who are you (remaining) with a naked form? How is it that you are not ashamed of your friends? Moving in the place where there are groups (of the elements), women,old persons, young women and mothers, you, who are uncovered, are not afraid (i.e. are not ashamed)." Vitardga said:

33-34. Who would be seen naked here? I am never naked. Even though you are well-dressed, you are very much bound. O divine one, I am never naked. You who live under the sway of the objects of senses and are without (i.e. do not care for) any bounds of morality appear to be naked. Atman said:

35. O you of a good vow, tell me in detail what the bounds of morality are, if you know them definitely.

36-37a. The very wise, very intelligent Vitaraga said to him: "The mind resorts to great firmness in (times of) happiness and unhappiness. And (when) it is troubled by respective objects, it should be given up to them.

37b-38. I shall now explain to you the sense of shame, which fully enters the mind. I have nothing to do today; I am removed II.8.39-54a

933 from my position, I am naked — (when thus) one is absorbed in remorse, that is said to be the sense of shame.

39. Of whom should one be ashamed? There is never a second. The divine Purusa (Person) is just one. What would he destroy and of whom?

40-42. Now I shall explain to you the groups which you mentioned. As a potter would put a lump of clay on the wheel, and then would cause it to revolve with a string, and would, with a firm mind, manifest (i.e. fashion) them (i.e. the pots) as he desires, in the same way — and in no other way — the creator fashions various forms. Later, for one reason or another, they perish.

43. One should be ashamed of the eternal groups (of the elements) that always remain, for they do not rest (i.e. depend) on the earth.

44. They are: Ether, Wind, Fire, Earth and Water as the fifth. These groups, that are present everywhere, shine.

45. These five well-settled in the regions of the bodies of beings, are present everywhere. (Then) of whom should one be ashamed?

46-47a. O dear one, I shall now explain to you the nature of women. As in thousands of pots with (i.e. containing) water the one (and only) moon shines (i.e. is reflected), similarly you shine everywhere.

47b-54a. You, who are very magnanimous, and who, remain in thousands of beings, and in the mobile and the immobile, are deluded. Through the door (i.e. opening) of the vulva, which is sinful and full of illusion and delusion, and also through the breasts and buttocks and age, you shine. Here also is seen the increase in (the shape of) the heart and flesh. For the fall of the people the form of delusion is manifested. There is no woman that is mentioned by you. The creator ever fashions the creation for his diversion. The soul of the man like that of a woman remains everywhere. Those that are free from breasts (!-e. from sexual desire) are always liberated. Man is called Purusa (i.e. the soul) and woman is said to be Prakrti (i.e. nature, original source of the material world). She sports with him and is never free. You, united with Prakrti, are seen among Purusas (i.e. men). Who causes shame (and) to whom? Knowing thus go happily.

54b-56. O beautiful lady, I shall explain to you the old woman who is always old. The skin on her body, O lady of a beautiful face, is worn out. She is full of white and grey Hair. She is feeble, miserable and is covered over with folds. Such a woman would not be old; but she is called old.

57-58a. I have narrated her characteristics. Now I shall tell (the characteristics of) a young woman. She, living near the soul, always grows richer in knowledge. She is called Sumati (i.e. good intention), and is both old and young. The woman is always settled in purusas (i.e. souls). One should be ashamed of her. I shall also tell (you something) else.

58b-62a. I shall explain to you the mother, whom you mentioned. She is Cetana (i.e. consciousness) always living in the bodies of beings. She gives the highest knowledge, and (therefore) she is called Prajfia (i.e. discernment). Prajfia is called mother as she lives in all the worlds for the protection, nourishment and well-fare of beings. That one who is described as Sumati, is called mata (i.e. mother).

62b-63. All the forms always leading to the gates of the mundane existence are these mothers. They cause great misery. I have explained to you the nature of the mother. What else should I tell you?" Atman said:

64. Who are you, that have come here, and are removing my tormentation? (Please) explain to me in detail your own nature. Vitaraga said:

65-67a. Well-being to you; I am Vitaraga, from whom all desires, being frustrated, turn away; whom these vile deeds do not see due to their wickedness — -this has no alternative; whom hope never approaches; due to whose fear anger, greed and infatuation have perished; and Viveka (i.e. discrimination) is my brother.

67b-68a. Of what nature is this your brother named Viveka? Tell me his — your brother's characteristics and also of your own. Vitaraga said:

68b-70a. I shall not narrate before (i.e. to) you his characteristics and form. O glorious one, I shall (just) call that brother (himself). O Viveka, my brother, listen to our speech (i.e. words). O you very glorious one, O you very intelligent one, (please) come out of affection for me. Kafyapa said:

70b-76. He, omniscient, omnipresent, pervading, devoted entirely to truth, the enemy of all errors, and lover of knowledge came (there) with his two wives, Santi (Tranquility) and Ksama (Forbearance). Dharana (Retentive memory) and Dhi (understanding) are the two daughters of the same magnanimous one (Viveka). Yoga (Abstract meditation) in his eldest son, and Moksa (salvation) is his great preceptor. That Viveka, who is spotless, ego-less, desire-less, having no possession, with his mind pleased at all times, free from the pairs of opposites (like pleasure and pain) and hihgly intelligent one, came (there) adorned with all jewels. That Viveka, whose ministers were the very glorious and highly intelligent Dharma (Piety) and Satya (Truth) came (there), accompanied by Ksama and Santi. He said to Vltraraga: "Invited (by you) I have come. So, O brother, tell before (i.e. to) me the full reason resorting to (i.e. for) which you have invited me." Vitaraga said:

77-79. This man, who is before (us) is restrained by great nooses, is deluded by Moha's arrows, and also by the bonds of the worldly existence. He pervades everything, and is the master of all, and also of me. He is seized by the five elements; and is bereft of Jflana and Dhyana. You who know facts should ask this Atman. Hearing the words of Vitaraga, Viveka spoke these words:

80. O lord of the universe, you are carrying on happily. What pleasure did you yourself enjoy after coming to the worldly existence? Atman said:

81-86. O you highly intelligent one, I, void of knowledge, always experienced the great, unbearable and terrible grief of the residence in the womb. Being deprived of knowledge while in the body, I was born in many ways. When I was in childhood, O lord, I did undeserving deeds. As a youth I sported, and enjoyed my wife in many ways. When I reached old age I was tormented by the grief of (i.e. the bereavement of my) son etc. Due to the separation from my wife etc. I was burnt day and night. Everyday I was tormented by miseries of many kinds. O you highly intelligent one, I am not at all having any pleasure by day or at night. O you very intelligent one, what do (i.e. should) I, very much tormented by agonies, do (now)? Just tell me the means by which I shall get happiness. (Please) make me free from this great bond — this heap of the noose of the mundane existence. Viveka said:

87-93. O you lord of the world, you are pure, you are free from the pairs (like pleasure and pain), and are free from sins. Go to this glorious Vltaraga, who gives happiness, whom you have undoubtedly seen naked and without any formality. He shows (the way to) happiness and destroys all distress. Hearing thus (i.e. these words), the pure soul again went to Vltaraga. The melancholy one, sighing deeply, said to him (i.e. to Vltaraga): "(Please) listen to my words. Show me that way by (i.e. following) which I shall get happiness." "O very intelligent one, let it be so. I shall do as you tell me. Again go to Viveka; you have told me a pleasant news. He (i.e. Viveka) only will tell you the way to happiness." The lord, (thus) sent by virtuous Vltaraga, went (to Viveka); and spoke to the glorious, pure and best Viveka: " (Please), show me (the way to) happiness. Sent by Vltaraga, I have sought your refuge. Protect me from the frightful worldly existence." Viveka said:

94b-95. Atman, thus told, went to the place where Jfiana stayed. (He said to Jfiana): "O Jfiana of great lustre and illumining all objects, I have sought your refuge; show me the way to happiness." Jndna said:

96-97. O lord of the worlds, I am your servant. O you of a good vow, you do not know (i.e. you have not recognised) me. Formerly Dhyana and I had repeatedly warded you off. Due to your contact with the five-natured ones (i.e. the elements), you have met with a calamity. O you highly intelligent one, go to Dhyana, he will grant you happiness.

98-105. Sent by Jfiana, Atman remained after having resorted to Dhyana. (He said to Dhyana): "O Dhyana, show me the happiness that is perfectly accomplished. Thus protect me who have sought your shelter." Dhyana having heard these words spoken to him by Atman, was delighted, and again said to that Atman: "O dear one, well-determined in (doing) all deeds, by you and by Vltaraga and Viveka, I am never to be forsaken. Be endowed with Dhyana, and observe yourself, by being self-possessed, firm, free from fear and doubt. You will go to (i.e. obtain) salvation by burning (i.e. destroying) your blemishes, as a lamp in a place sheltered from wind is firm and emits soot. Always remain in a secluded place; remain without food (or) with limited food. Be without the pairs of opposites (like pleasure and pain), without words, and firmly remaining °n your seat. Reflecting, with a firm mind, on your self only you i reach that highest place of Vishnu, (which is also) my place."

1-2. The intelligent Atman, thus addressed by Dhyana and others, desiring to give up the product of the five-natured ones, and finding out motives, abandoning his aimless body, which he did not notice when it fell down, went to them.

3. There is no connection between life and body that were brought up together. For what reason is there a relation with wealth, sons or wife?

4-13a. O you very dear one, realising thus, be calm; do not be weak-minded. He alone is the highest Brahman; he alone is eternal. This Atman lives in demons and gods in his own nature. He is Brahma; he is Rudra; he is the eternal Vishnu. He creates all things; he protects the beings. This (Atman) Janardana (i.e. Vishnu), the pious one and of the nature of virtue withdraws (all). O you very dear one, he has created gods and demons. Gods are liberated due to their piety (while) your sons are wanting in piety. This virtue is Vishnu's body, preserved by all gods. O respectable lady, one (i.e. a man) should think about proper conduct and follow proper conduct only. The meritorious Vishnu always favours him. Gods always lived with piety, truth and penances. Those, with whom Vishnu is pleased, have practised virtue here (i.e. in this world). This proper conduct is the body of Vishnu and truth is his heart. Vishnu is pleased with him who always practises them. He, who would defile truth and piety would always have sin. The very powerful Vishnu would be angry with him and would destroy him. Vishnu's devotees, abiding by truth and penance practised piety. The virtuous one is pleased with them and protects them thus.

13b-14. Your sons, as well as the sons of Danu and Sirhhika, who were wicked-hearted, and who lived by (i.e. committed) impiety and sins, were killed in battle by Vishnu, having the disc in his hand.

15-17. That Atman whom I formerly described before (i.e. to) you only, is Vishnu (himself); there is no doubt about it. He is meritorious and is the guardian of all. He who lived comfortably in the bodies of the demons, resorted to sin only. He, O respectable lady, the highly intelligent one, became angry, and killed the demons. Being within and without he struck down your sons. O respectable lady, they were struck down by him who had created them.

18-19a. You should not have any infatuation for them. Listen (to my words). He who lives sinfully, dies (i.e. perishes). Therefore, give up infatuation, and always practise piety. Dili said:

19b-20. Let it be so, O glorious one; I shall do as you have told me. She, who was afflicted, and who was addressed by the sage, gave up her sorrow, after having said these words.

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