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1. The noble Brahma, the devotee of Vishnu who was seated on the lotus entered the lotus-stalk. 

He meditated upon lord Vishnu who though non-dual and qualityless is the cause of his origin.

2. Brahma, the perpetual devotee of Hari, O lord of birds, was swayed by ignorance when he meditated upon the source of his birth. 

3. As the mind of Vishnu is constituted of nothing but desire, to his utmost he indulges in self-reflection. 

4. In the form of Hari, O lord, there exist both, simultaneously, illusion and knowledge. But the two remain invisible like moving water in the clouds. 

81. Brahma is born of (i) the Cosmic Egg, (ii) the navel lotus and (iii) the body of Shiva. 

5-6. Sometimes, he manifests both,¹ there being a distinct purpose for this manifestation.

1. Knowledge and illusion.

Now, hear attentively how the lord himself declared his holy form, devoid of differences as it is known to the Vedas, but which Brahma with his limited capacity is not capable of knowing, as he (Brahma) does not realize his form to be identical with Vishnu. 

O lord of birds, there is no ignorance in this conception. 

7-8. Similarly, Brahma is incapable of knowing the form of Lakshmi. Not to speak of others, O lord of birds, Brahma does not know the form of both Vishnu and Lakshmi. The Vedas know the form of Vishnu in entirety. So does Lakshmi. 

9. O lord of birds, since Brahma with his circumscribed knowledge does not know the form of Vishnu he is charged with the fault of eternal ignorance not conditioned by time or place. 

10. Brahma entered the lotus-stalk but he could not visualize Vishnu, the source of his being. Thereafter, Brahma heard from the lotus-stalk a voice containing two syllables: O Brahman, perform tapa---penance. 

11. Recognizing clearly that it was the voice of the lord enjoining penance, he practiced penance at the feet of the lord, just for his pleasure. 

12. O lord of birds, then lord Vishnu manifested himself to confer favour to his best devotees. 

Then the great god Brahma looked at the four-armed Lord Vishnu with eyes resembling full blown lotus. 

13. The lord wore Shrivatsa gem on his chest and the Kaustubha round his neck. He looked with the most agreeable and affectionate glance. 

14. At the sight of compassionate Vishnu who is fascinated by his devotees, Brahma knelt and worshipped him with devotion. With his soul engrossed in meditation he, the eminent devotee, lauded Hari thus.

Brahmd said: 

15. O lord of Lakshmi, O lord of the world, abode of the people, goddess Lakshmi does not know your real form. By your grace, she understands your qualities which are known to the Vedas. 

16. Still Lakshmi does not know your traits in entirety. Nothing remains which the Vedas have not covered up. There are yet some distinct traits which are not expressed by the Vedas. 

17. Some special traits are declared in the Vedas which are known only to the aspirants. O lord, at first, the four Vedas Rug, Yajus, Saman and Atharvan—know them rightly. 

18. The Vedas are so called because they know the lord. So do the Puranas, Mahabharata and Pancaratra texts. Goddess Lakshmi too knows of the traits of Vishnu as large in number as they come within her knowledge. 

19. She knows the distinct qualities of the lord which are mentioned in the Vedas, as far as her capacity permits. She knows the traits in general but not in particular. 

20. I too know certain traits declared in the Vedas as far as my capacity, by the favour of Lakshmi as well as yours. 

21. There are still certain traits which remain unknown to many. But Shesha, the Serpent-chief knows them too. These remain hidden to others due to their bad Karman. 

22. Shesha knows those traits which are known to many as far as he is able to know. Thereafter, he knows those too, which are hidden to others. He is, therefore, called the one who has the knowledge of all traits of Vishnu. 

23. The lord of Uma, Hara, knows, by your favour, the traits of the lord as far as his capacity. O lord, therefore, he is called the one who has obtained what is not accessible to others. O lord, when he knows my regions he knows your form as well. 

24. O lord, you are eternal, indestructible super consciousness. I cannot make a better choice among many. 

The gods who incarnate on earth are devoid of knowledge, absorbed in the objects of senses. 

25. The gods who are absorbed in the objects of senses are attached to outward pleasures. The gods who are attached to sexual pleasures talk in vain of liberation.

26. O lord, there is no distinction between your nature and that of the lord. Since you possess no material body there cannot be eternal ignorance associated with you. 

27. You possess a body eternally constituted of bliss and knowledge. Still the devotees regard, you have a physical body. Since you have no physical body, their calling you a bodiless one should only be correct. 

28. My homage to you, O bodiless one who are devoid of Ego or attachment. I too am devoid of physical body and unattached to outward objects. 

29-30. O lord, the objects of enjoyment-woman, heaven, silken clothes, garlands--come within the range of my material desires, still I am devoid of any material desire. 

Rudra, etc., invested with physical bodies and attached to outward objects are possessed of ignorance, O bird. 

31. O lord, I become attached to women. I wear silken clothes and put on garlands, just for the propitiation of lord Vishnu, not for my physical enjoyment. 

32-36. I have no other desire, except the attainment of eternal bliss. I am not, therefore, attached to outward pleasures nor my wife too is attached to them. Though not actually stupid she appears to be stupid. To the wise she appears to be wise. To the stupid she appears to be stupid. 

O lord, I possess as much of knowledge as is possessed by Vasudeva. As much knowledge is possessed by Vasudeva, so much knowledge is possessed by the wise, men of straight nature. 

The stupid men of complex nature are characterized by the intricacy of ignorance. 

I have a perfect vision of knowledge as distinct and clear as the perception of an object in the light of the sun. Vasudeva possesses as much of knowledge as the perception of an object in the light of a lamp. 

Vayu is inferior to us both, though his inferiority is not too visible. Hence, one should not think of complete knowledge to be present in Vayu. Thus, I have explained to you the extent of knowledge in the lord as well as in Vayu and others till they obtain release. 

37. The five Rujus attain knowledge at release; Vayu and others at dissolution; Gayatri suffers stupefaction either at dissolution or at re-creation. 

38. O lord of lords, Bharati is at par with Gayatri. Those who are versed in the principles of knowledge related to Vishnu should know all about this. 

39. I too suffer from illusion, sometimes but this illusion is assumed for stupefying Daityas, so that the supreme god Vishnu may be gratified thereby. 

Like an ignorant person I put queries for stupefying people. 

40. As darkness does not exist with the rise of the sun so ignorance does not exist with the rise of knowledge. 

I know reality for certain, still I assume listening to, as if I know it not. 

41-42. Men of complex nature, though they have passed through hundred births, remain in ignorance so long as they do not realize Self. After they have realized Self there remains no ignorance. 

43. O lord of gods, after passing through series of births and realizing Self I obtained complete knowledge. 

44. But the great sages have declared that even when passing through the series of births and before attaining to complete integration I possessed a complete knowledge of the Self. O great lord, Sarasvati, who was born as Samjna,¹ has no ignorance.

1. The remark is not confirmed in any other text.

45. No notion of ignorance should be ascribed to Brahma and Vayu. Now I relate to you a secret which every aspirant shall desire to know. 

46. Among incarnations, Bharati is knowledge incarnate, devoid of all sorrows. 

47. For stupefying Daityas she professes to be sorrowful partially. In fact, she imbibes no sorrow whatsoever. 

48-49. For a short while, when the realized object deludes the grasp, there is ignorance. But in the basic form, there is no ignorance in Bharati. How can there be one in Sarasvati? 

50. So Sarasvati never incarnates partially. O slayer of Madhu, I too do not incarnate in part. 

51-54. She and myself are possessed of knowledge. Vayu who incarnates in part possesses strength and knowledge in the original form but less when he incarnates. 

Strength and knowledge are manifest in Vayu in all incarnations, though the proportion is less in Treta than in any other age. 

55. As much of strength and knowledge as he reveals in Treta, the same he manifests when he incarnates in Dvapara. 

56. As much of strength and knowledge as he manifests in Dvapara, the same he manifests when he is born in Kali. 

57-58. Vayu shows his strength and knowledge for stupefying Daityas. 

O lord, those who recognize difference in each incarnation of Vayu go to dark regions. They are daityas, not devas. 

We find no difference between Vayu and Hari as we investigate into the nature of Hari. 

59. I sever the tongues of those who reproach Hari. Vayu incarnates on earth with that object in view. 

60. [The following should be avoided as they amount to the censure of Vishnu.]¹

1. The first two statements establish the concept of duality (dvaitavada) of the Vaishnava School to which Ramanuja, Madhva and Vallabha belong. 

To think that Lord Vishnu is devoid of qualities while he is possessed of qualities. 

To think that he is identical with me, while full of bliss he is not identical with me. 

61. To think that he takes birth while possessed of eternality, consciousness and bliss he does not take birth. 

62. To think that he can be cut and severed in parts while he cannot be cut and severed in parts.²

2. Bhagavad Gita II.

To think that he can get separated from Lakshmi while he is inseparable from Lakshmi. 

To think that he suffers from sorrows while in fact he is devoid of sorrows. 

63. To think that Vyasa and Rama (Parashurama) are not the sage and the Brahmana.³

3. Parashurama, the son of Jamadagni, was a Brahmana by birth, though by profession he was a warrior. Or, the word Rama may signify Rama, the son of Dasharatha. Then it would mean “To think Rama (Dasharathi) is not identical with the supreme lord is tantamount to the censure of Vishnu."

To differentiate among Krishna, Rama and other incarnations.

64. To think that Rama (son of Dasharatha), Krishna and other incarnations can be vanquished in the battle. 

65. To think that Lord Krishna worshipped Shiva for the continuation of his line by getting offspring. 

To think that Rama, aggrieved at the separation of Sita, set up the image of Lord Shiva (at Rameshvaram).¹

1. Rameshvaram a holy place in South India. According to Kamba Rama. yana, Rama encamped on the sea-shore to grow over to Lanka to release Sita from Ravana's custody. This temple was built by Rama at that time. 

The present text denies the installation of Shiva Linga by Rama, for that would impart more glory to Shiva which a Vaishnava Purana cannot bear.

66. To think that Lord Krishna is Vishnu while in his physical form he is composed of five bhutas.²

2. Though divine in nature, the incarnations of Vishnu, etc., in human form are constituted of five gross elements (pancha mahabhutas). 

To think that man is constituted of supreme consciousness and bliss while in fact man is not constituted of supreme consciousness and bliss. 

67. To assume that father, mother and Brahmins are made in the form of Vishnu, while in fact they are not made in the form of Vishnu. 

To think that lord Vishnu and Rudra are identical in status while in fact Rudra is subordinate to Vishnu.³

3. This shows the sectarian character of the present Purana.

68. To think that lord Vishnu and Surya are identical. 

To think that Surya is the greatest of deities and Vishnu is his subordinate. 

69-70. Those who offer homage to the holy fig tree or the sacred basil plant, unless these grow up naturally, and those who overpass Salagrama incur sin in common with those who censure the lord. 

71. Those who, being on the verge of liberation, regard the lord as a separate entity come to grief in course of time.⁴

4. When the state of liberation draws near, the limits of religion and ethics are crossed and the notion of duality disappears. 

72-73. Those who regard the lord as a separate entity are stupid.¹ Those who pay homage to the plants, unless these grow naturally, should be regarded as asuras.

1. Though there is a focus on identity as stated here, the distinction between the Jiva (the individual soul) and Paramatman (the supreme soul) is mentioned. The distinction is a continual process till the Jiva is merged in Brahman.

74-75. Neglecting the holy fig-tree, devoid of boughs, those who pay respects to the holy basil plant less than two months old or a young cow that has not delivered-should be declared asuras. 

76. Life beginning with the plants and ending with humanity constitutes my arms. Full one hundred years of my life constitute an age of Kali. 

77. The period of Kali is counted by Kalpas. Life exists though Kali expires. 

During the day of Brahma, the sinners who have strayed from the path of virtue go to the dark regions. 

78. While staying there they wait for the turn of their destiny while the attendants of Vayu carry out the orders of the lord and torture them severely. 

79. After the lapse of one hundred years the living beings together with Kali will have their subtle bodies smashed with the thrust of a club by Vayu. 

80. Gradually, they will enter the dark regions all round. 

81. Of all the ages, Kali comes at the end. Kali is the foremost of those who slander the devotees of Vishnu. 

82-83. In this world of mortals or in the world of extreme darkness, there is none equal to Kali who slanders the lord, among the devotees of Shiva who find pleasure in ignorance and aversion in knowledge. 

Kali is known as Duryodhana,² the endless pain incarnate.

2. Duryodhana who strayed from the path of Virtue has been identified with Kali--the presiding deity of the iron age. 

84. The wife of Kali hundred percent less in qualities, is known as Alakshmi, popularly known as Manthara.³

3. Manthara-- an evil genius and an agent of Kali is described here as the mistress of Kali.

According to Valmiki Ramayana, Manthara was a hump-backed nurse or slave of Kaikeyi who instigated her mistress, on the eve of Rama's coronation as heir-apparent to beg of her husband by the two boons formerly promised to her by him, the banishment of Rama for fourteen years and the installation of Bharata on the throne.

85-87. Hundred per cent less in qualities was Viprachitti.¹ Then came Jarasandha,² Kalanemi³ and Kamsa.⁴ The latter was hundred per cent less in qualities. Less by five per cent in qualities were Madhu and Kaitabha,⁵ also known as Hamsa and Hidambaka. Bhauma⁶ was equal to Viprachitti.

1. Viprachitti--a danava born to Prajapati Kashyapa by his wife Danu. He was the eldest of the thirty-three notorious asuras. 

2. Jarasandha-Son of Bruhadratha and king of Magadha, was killed by Bhima in a duel. 

3. Kalanemi—a great asura. In later years he was born as Kamsa, the son of Ugrasena. 

4. Kamsa-Son of Ugrasena, king of Mathura and an incarnation of Kalanemi, 

5. Madhu and Kaitabha--the two asuras born of the ear-wax of Vishnu (Vishnu-karna-malodbhutau). 

6. Bhaumasura=Narakasura, son of Hiranyaksha. 

88. Less by eight per cent in qualities was Hiranyakashipu.⁷ Less by three per cent in qualities was the great Asura Hiranyaksha.⁸ 

7. Hiranyakashipu-Son of Kashyapa and Diti, his elder brother was Hiranyaksha. He was called Hiranyakashipu because his mother Diti delivered the child on the golden scat which was set up for the sages at the Ashvamedha sacrifice. 

8. Hiranyaksha-Son of Kashyapa and Diti and the elder brother of Hiranyakashipu.

89. Maniman⁹ was equal to him in qualities. Baka¹⁰ was a little inferior to Maniman. The great Asura Taraka¹¹ was less by twenty per cent in qualities.

9. Maniman--born of Vrutra, son of asura Danayu. 

10. Baka-an asura who terrorized the people of Ekachakra on the Ganges. He was killed by Bhima. 

11. Taraka (Tarakasura), an asura chief who was killed by Karttikeya, the eldest son of lord Shiva.

90. Shambara,¹² the tormentor of people was less by six percent in qualities. Shalva¹ the meanest of the Daityas, was equal to Shambara.

12. Shambara: The Puranas refer to this leader of the Asuras as having played a prominent part in the Devasura war. 

There is a hint in the Rugveda 1.17. about the killing of Shambara by Indra. 

1. Shalva-ruler of Shaubha was the friend of Sishupala, at the death of Shishupala he besieged Dvaraka and was killed by lord Krishna. 

91. Hidimba² was two per cent less in quality than Shambara. Bana³ was inferior to Hidimba. Then came Kichaka.⁴

2. Hidimba-an asura whom the Pandavas confronted in the forest after their escape from the lac palace. Bhima killed him and married his sister Hidimbi. Ghatotkacha was Bhima's son by Hidimbi. 

3. Bana-a powerful asura was killed by lord Krishna. 

4. Kichaka--Brother-in-law of Matsya, king of Virata and son of Kekaya, king of the Sutas.

92. Dvapara Mahahasa⁵ was equal to Asura Bana. Inferior to him by ten per cent in quality was Namuchi,⁶ the strongest of Daityas.

5. Mehahasa-not identifiable. 

6. Namuchi-Son of Prajapati Kashyapa by his wife Danu. This fierce giant was killed by Indra.

93. Paka⁷ and llvala⁸ were equal to Namuchi. The vilest of daityas was Vatapi⁹ less by four per cent in qualities than Ilvala.

7. Paka-an asura, killed by Indra who got the name Pakashasana. 

8. Ilvala-an asura who lived in the Manimati city. Ilvala and his brother Vatapi ate up a number of brahmins and Agastya cursed them to death. 

9. Vatapi--an asura, brother of Ilvala. He was eaten along with his food by Agastya.

94. Dhenuka,¹⁰ the king of daityas, was less than one and a half per cent in qualities. The meanest of the daityas was Keshin¹¹ less than half per cent in qualities than Dhenuka.

10. Dhenuka-an asura who lived in the forest of Kali. He was killed by Balabhadra Rama and Sri Krishna. 

There is another story that while Balabhadra Rama, Shri Krishna and other cowherds were looking after the cows an asura entered into the midst of the flock (dhenu). Rama and Krishna saw him, struck him against a tree and killed him. 

11. Keshi--an asura, son of Kashyapa by his wife Danu.

95. The great asura Trunavarta¹² was equal to Keshin. O lord, Hamsa¹³ was less by ten per cent qualities than Keshin.

12. Trunvarta-son of asura Taraka. 

13. Hamsa--an asura who clashed with Krishna and was kicked down to patala where he died of snake-bite. 

96. Tririk¹ was equal to Hamsa and Paurika² was equal to him likewise. In the previous birth he was known as Vena.³

1. Tririk-not identifiable. 

2. Paurika-a king of the ancient country Purika. He was such a sinner that he was born as a Jackal in his next birth. 

3. Vena-an ancient king who was notorious for his bad rule.

97. Kumbhandaka⁴ and Kuparnaka⁵ were less by one per cent qualities than him. O lord, Duhshasana⁶ was equal to Jarasandha.

4. Kumbhanda Minister of Bana. Father of Chitralekha companion of Usha, the daughter of Bana. 

5. Kuparnaka: not identifiable.

6. Dushshasana- Son of Dhrutarashtra and brother of Duryodhana.

98. The best of Daityas, Vikarna⁷ was equal to Kamsa. 

Less by hundred percent in qualities than Kumbhakarna⁸ was Kradhya⁹.

7. Vikarna-Son of Dhrutarashtra was one of the seven great warriors.

8. Kumbhakarna Brother of Ravana was the son of Vishravas.

9. Kradhya—not identifiable.

99. Less than hundred per cent in qualities was the great asura Shatadhanvan.¹⁰ The best of Daityas, Karmari¹¹ was equal to him.

10. Shatadhanvan--a Yadava king killed by Balabhadra and Shrikrishna.

11. Karmari-not identifiable.

100. Kalakeya¹² was equal to Vena. The meanest of daityas is equal to his superior.

12. Kalakeya-Which Kalakeya is meant is not clear. Kalakeya is not the proper name of a particular Asura. The term refers to 60,000 sons of Kala by Kashyapa Prajapati. They fought against Devas, on the side of Asura Vrutra. 

101. This is due to the influence the gods exercise over them. Less by hundred per cent in qualities than Kalakeya was asura Chittaman.¹³ The presiding deity of Chittaman was superior to him by hundred per cent in qualities.

13. Chittaman--not identifiable.

102. Less by hundred per cent in qualities was the asura Padaman.¹⁴ The presiding deity of the eyes is superior to him by hundred percent in quality.

14. Padaman--not identifiable.

103. Less by hundred per cent in qualities was the asura Shaktiman. 

104. Less by hundred per cent in qualities than Padaman was the great asura Sparshaman.¹

1. Sparshaman--not identifiable.

105 Less by hundred per cent in qualities was Chandaman.² Less by hundred percent in qualities was Shishnaman.³

2. Chandaman—not identifiable.

3. Shishnaman-not identifiable.

106. Less by hundred per cent in qualities was Karmaman.⁴ The presiding deities Rudra and others are urged by the deities who lived at the beginning of Kalpas.

4. Karmaman-not identifiable.

107. O lord, sometime they go contrary to your wishes, while I and Vayu, O lord, never go contrary to your wishes. 

108. O lord, Rudra and other gods lose their link with their root when they incarnate. Hence, they become powerless. 

109. O lord of earth, my intellect alone remains unimpaired. Even then, O lord, I need sufficient strength to fully offer my praise. 

110. O Sovereign lord, be compassionate to me who am your constant devotee". Thus, having offered praise Brahma stood before the lord with his palms joined in reverence.