6 - A Dialogue between Agastya and Hayagriva: The Nature of Violence, etc. 

1. Then Agastya made Hayanana (Hayagriva) sit on a wonderful seat and approaching him, spoke these words: 

2. "O holy lord conversant with all religious activities, the most excellent one among those who know all logically established doctrines (siddhantas), seeing people like you is a contributory cause for the prosperity of the world. 

3. Mention in details to us all these things, namely-the manifestation of the great goddess, her other forms and the most important ones of her sporting activities and pastimes." 

Hayagriva said: 

4-5. (The Goddess) is beginningless. She is the support of everything. Sat and Asat Karmans are her forms. She can be perceived only through meditation. Meditation and vidyas (lores) are her limbs Heart is her base. She becomes manifest on attaining the oneness of souls on the ground of continued performance of holy rites. 

6. At the outset, Shakti manifested herself through the profound meditation of god Brahma. That Shakti is well-known by the name of Prakruti. She is the bestower of Siddhi desired, by the Devas. 

7-9. The second form appeared when the churning for the sake of Nectar was being carried out. That form fascinated Sarva (Shiva). It cannot be comprehended by the mind or expressed through words. On seeing it, even Isha (god Shiva) became charmed and enchanted although he is omniscient. When prohibited by her, he left off Parvati all of a sudden and he indulged in sexual intercourse with her (i.e., Mohini). 

He begot of her (the son) Shasta, the suppressor of Asuras. 

Agastya said: 

10. Alas, how was it that the chastiser of the god of Love, the lord of all Bhutas (goblins and living beings), the lord who has all the senses under his control, was enchanted and fascinated by the goddess (Mohini) and how he procreated a son? 

Hayagriva said:¹

1. VV. 11-31 describe sage Durvasa's curse to Indra for his arrogance.

11. Formerly, the overlord of the city of immortal ones, the lord endowed with prosperity and glory of victory, (ruled over and) protected the three worlds including Devas, Asuras and human beings. 

12. Mounting on his lordly elephant that was like the peak of Kailasa, he moved about in all worlds (duly) honoured and respected by everyone. Knowing that he (Indra) was elated, the immutable lord of Bhavani called Durvasa and sent him to his (Indra's) presence. 

13. The sage Durvasa assumed the guise of an insane person. He wore a piece of skin of an antelope and held a staff in his hand. His body was rendered greyish on account of dust. He walked along the path of Vidyadharas (i.e., the sky). 

14. In the meantime a certain Vidyadhara lady of very beautiful form came in front of him by chance. 

15. After propitiating the great goddess Ambika by means of a penance for a long duration, she became delighted in her mind on receiving a garland handed over to her by the goddess. 

16. On seeing that Fawn-eyed lady, the leading sage liked: "Where are you going, O timorous lady? Whence was this got by you?" 

17. After bowing down to the noble-souled sage, she said humbly-"It has been given, O Brahmana, by the goddess who was pleased with my long-term penance." 

18. On hearing her words, he asked for that excellent garland. She became delighted on being requested thus and immediately she gave it to the noble-souled sage. 

19. Saying, "I am delighted and contented", he quickly Received it with both the hands. He then placed it on his own with devotion and very gladly spoke to her. 

20-21. "What is not accessible to Brahma and others has been fortunately obtained by me. Let your devotion to the lotus-like feet of the goddess be splendid and profound. You will have a splendid form and figure, O gentle lady, you may go happily." 

Becoming satisfied, she bowed down her head before him and went away in the manner she had come. 

22-24. After sending her off, he once again resumed his walk along the path of Vidyadharas (i.e., firmament). He took up a lute from the hands of a Vidyadhara girl. He took divine garlands, unguents and ornaments (from other Vidyadhara girls). He wore them at some places while he held them up at further places. (He burst out) singing in some places and was laughing at other places. 

Thus, sporting about as he pleased, the sage went to the place where Purandara (Indra) was present. The sage handed over the garland kept in his hands to Shakra (Indra). 

25. The lord of the Devas took the garland and placed it on the shoulder of the elephant. The elephant took it and threw it on the ground. 

26-28. On seeing the garland hurled down on to the ground, the ascetic spoke angrily - "The garland handed over to you by me was not worn on the head by you. It has been slighted and dishonoured by you who have become arrogant on account of the lordship of the three worlds. Indeed, what be worn by the great goddess is invariably honoured and worshipped by Brahma and others. The entire world ruled over by you including Devas, Asuras and human beings shall become ugly and devoid of splendour on account of my curse." 

29. After cursing him thus, although he was honoured and worshipped by Indra who became humble, the sage, O Brahmana, went on silently remembering the future duties. 

30. Thereafter his (Indra's) glory of victory went over to Bali the Daitya, Nityashri (the eternal glory) passed on to Vasudeva the eternal Purusha. 

31. Indra went back to his city accompanied by all Devas. He lost all his splendour and magnificence. With a dejected mind, the lord of Devas thought about his state.

32. Seeing ill omens in the city of the immortal ones, he sent for Bruhaspati and spoke these words:¹

1. vv. 32ff give a discussion between Indra and Bruhaspati regarding the nature of Karma. The nature of violence (Himsa) is discussed in this chapter.

33. "O holy lord, conversant with all holy rites, efficient one with the knowledge of the affairs of the three units of time (i.e., past, present and future), inauspicious omens, which were never seen before, are being observed. 

34. What will be the effects of these? What is the remedy?" 

On hearing these words of Devendra, Bruhaspati in reply uttered these words splendid and associated with piety and of meaningful purpose. 

35. "No action (committed by man, O king, can perish even in hundred crores of Kalpas unless atonement is performed or the result is experienced."

Indra said 

36. "Of what nature is Karman (Action)? Of what nature is atonement? O holy Brahmana, I wish to hear everything. Explain to me in detail." 

Bruhaspati said: 

37. Five types of actions committed by a king, they say, constitute a sin, viz.: (violence) killing, stealing, drinking and sexual intercourse with other women. 

38-39. Brahmanas, Kshatriyas, Vaishyas and Shudras, the quadrupeds such as cows, horses, asses and camels, oviparous beings, aquatic beings, animals of the lowest strata and the boneless creatures (i.e., reptiles), these are in this order, ten thousand, thousand, hundred, ten, ten, ten, five, three, one and half in number. *

*idam in V. 39 is meaningless. The other (N) edition reads: anupurvydd agham bhavet / 2.39

'The sin will accrue in the aforesaid order'.

40. In the matter mentioned, one can point out sin in the case of Brahmanas, Kshatriyas, Vaishyas and women. Expiation is for the father, mother, preceptor, master and sons. **

**Two crucial misprint* have rendered the verse absurd. In 40A instead of pdpam (adishet) read "padam' (adiiet) meaning 'one-fourth of atonement should be prescribed for Brahmana etc.'

40b. (Putranam) chaiva nishkrutih is obscure.

N. reads naiva nishkrutih, "There is no expiation at all in the case of etc.

41. A sin committed at the behest of a preceptor is significant when the command is disregarded*** (transgressed).

***N. 2.40 read* atdhakam for arthakam

‘The sin is half in transgressing the preceptor's order*.

A king may kill one Brahmana for the purpose of supporting ten Brahmanas. 

42. Or a Brahmana shall kill a Brahmana for the purpose of supporting a hundred Brahmanas. 

One shall punish a Vaishya for the sake of five theologians or philosophers. 

43. For the sake often Vaishyas, one shall punish one or (more) Vaishyas. Similarly, for the sake of a hundred Vaishyas one shall punish one Brahmana. 

44. For the sake of a thousand Shudras, one shall punish a Brahmana; for the sake of hundred and fifty Shudras, one hall punish one Shudra. 

45. One shall eschew three-fourths (of property) for the sake of kinsmen and friends: half for the sake of wives and sons and nothing for the sake of oneself. 

46. If a person kills a Brahmana or a Kshatriya or a Vaishya or a cow or a horse or anything else in case, he or it were to attack him with an intention of killing him, he is not affected by its sinful effects.

47. The sin in killing and the merit in saving the following, O excellent one among the Suras, increases ten times the preceding one in the case of each succeeding one-one's own wife, son, brother and kinsman. 

48. Good men say that the atonement for the slaughter of the king, the Brahmana proficient in the Vedas, a pious man practising penance and holy rites, and one who is conversant with the Vedas as well as Vedanta is once, twice, fifty times and ten thousand times. 

49. If ways and means of protecting them are provided for and liberal gifts are distributed among them, they say that the merits gradually increase in the case of succeeding one as mentioned before. In the case of visiting or bowing down to them or serving people similar to them (the result is also similar). 

50. For the sake of gods and Brahmanas, the king shall always kill lions, tigers and other animals that cause harm to the people.¹

1. W. 50-7a state circumstances under which violence to life is condonable.

51. In cases of emergency, even for one's own sake, one may kill and eat animals fit for sacrifice.

52. One shall not cook food solely for one's own sake. One shall not cook animals solely for one's own sake. By cooking for the sake of gods and Brahmanas, one is not affected ed by sins. 

53-54. Formerly, goddess Maya with an inclination for enlivening the universe created Devas, Asuras and human beings as well as fourteen types of animals for the sake of protecting them. After prescribing Yajnas and injunctions regarding them she spoke to them. 

55-56. "O men, perform sacrifices unto Devas with these animals in accordance with these injunctions. Those who make sacrificial offerings become sanctified and nourished by the Yajnas. He who does not continue this regular system and routine thus evolved, shall become indigent and worthy of being cast into hell in the course of every birth. 

57. For the sake of gods and manes, for guests and preceptors as well as on the arrival of a great man, a twice-born person may kill animals worthy of being used for sacrifice. 

58. If in an emergency a Brahmana eats the meat of an animal worthy of being sacrificed, he is not blameworthy or sinful. Rites ordained should be performed and activities forbidden should be avoided. 

59. Formerly, there was a great sacrifice unto the Devas performed by Yuvanashva. There was dispute and quarrel among the Devas (when each said), "This is mine", "This is mine". 

60. Thereupon, Brahma, the grandfather of all the worlds, divided the animals and human beings and allotted them to Devas severally. 

61. Thereat, the great Shakti assisted by the groups of Bhutas (goblins) became furious. Then Brahma equipped with tactful policies, said to her. 

62. On seeing (the goddess) appearing in front, Brahma became afraid of the goblins. He bowed down with palms joined in reverence and repeatedly said "Be pleased". He then continued: 

63. "Since you have appeared in front of me, I am contented and blessed. All these activities auspicious as well as inauspicious have been created by you. 

64. Shrutis and Smrutis have been composed by you alone. It is by you alone that all the subsidiary sacrifices in a great Kratu have been arranged and ordained but through me. 

65. May all those animals, O great goddess, allotted severally to the Devas be your own. Let them be for the satisfaction of Bhutas (goblins, and other living beings)." 

66. After saying this, Pitamaha (god Brahma) vanished from their presence. He performed great Kratus in accordance with the injunction laid down by her. 

67. He performed the sacrifice for the great Shakti after killing animals fit for sacrifice. The different divisions of the same are not recounted here because they have been mentioned in the Vedas. 

68. Excepting a Brahmana the women and the Shudras may accept meat. In cases of emergency even a Brahmana may consume it with the permission of the preceptor. 

69. (The Mantras to be uttered) 

"This Pinda (mass of flesh) originates from Shiva. It has very much attained the state of Shiva. Understand, O sacrificial animal, you are not Aiiva (inauspicious). You are Sacchiva (good and auspicious). 

70. Isha is the maker of the entire universe, its source of origin and dissolution. Since Rudra is superior to the universe, you, O sacrificial animal, are Rudra". 

71. One is not smeared with sins and defects if one slaughters a horse, cow, elephant, camel, buffalo etc. (by uttering this Mantra) whether it is for his own sake or for the sake of others. 

72-73. (Similarly, one is not defiled by killing) serpents, mice, hogs and scorpions causing harm to our domestic life. This is something (like a sacrifice) in the case of those who carry on a house-holder's life and who desire the benefits of a holy rite. In the case of others who have achieved the power of great meditation and will and whose splendour is very auspicious, it shall bestow the benefit of / shapurta (sacrifice and charitable activities). 

What they wish for can be achieved by means of Japas, Homos, Archanas (worships) and other things.