32 - The Narration by Sandhyãvali

Vasishtha continued:

1. On hearing the words of Sandhyävali, Mohinï the daughter of Brahma who was Mohakarandikä (a box of delusion?) said thus, as she was interested in her own mission.

2-3. “O splendid lady, if thus you know the ways of Dharma and Adharma, and if for the sake of your husband you will readily give up your wealth and life, I beg of you then, O splendid lady, a wealth that is superior to life. Give me the head of your son which is liked by you more than the heart.

4-8a. If your husband, the king does not take food on the day of Hari (Ekädašhi), may he take the sword in his hand and cut off the beautiful head of Dharmäñgada, which is splendid, which is comparable to the disc of the moon, which is decorated with two ear-rings and in which the moustache has not yet grown. O lady of beautiful eyes, may he cut it off and let it fall on to my lap. If he does not take food, O gentle lady, at least do this on the day of lord that is destructive of heaps of sins.”

On hearing these words of Mohini couched in bitter words, (Sandhyävalï) the gentle lady shivered for a short while like the plantain tree blasted by chillness.

8b-14. Thereafter, Sandhyävalî, the fair-complexioned lady mustered courage and composure and spoke these words to Mohinî, smilingly and preserving gentle expression on the face, —“O lady of beautiful eyebrows, these verses are heard mentioned in the Puränas. They are connected with Ekâdašhï. They are the bestowers of heavenly bliss and salvation. (They are as follows:) “One should abandon wealth, one should eschew one’s wife, life and house. One should abandon one’s land, king, heaven, friends, and preceptor. One may leave off the holy centre, Dharma and whatever one is most fond of. One shall eschew Yoga, charitable gifts, perfect knowledge and holy rites. One should leave off austerities, Vidyä (learning), Siddhi (achievement of supernatural powers) and even salvation, O splendid lady. But one shall not leave off the holy Ekädašhi rite in both fortnights. Sons, brothers, friends and beloved ones, all are but persons with whom we come in contact only here (in this world). But Ekâdašhi is remembered, O gentle lady, as the means of achievement of pleasures both here and hereafter (in this world and the other world). Thanks to the power of Ekâdašhi, everything will become beneficent.

15. O blessed lady, I shall make him give you the head of Dharmäñgada for your satisfaction. O splendid lady, believe in my statement and be happy.

16. In this matter, O gentle lady, this traditional mythological story is heard. I shall tell you, O gentle lady, listen with attention.

17. Formerly, there was a Daitya devoted to virtuous activities. (His name was) Virochana.¹ His wife, a lady of large eyes, was interested in the worship of Brâhmanas.

1. Virochana was Bali’s father. As such he preceded Vishnu’s incarnation as Vämana. Strictly speaking, reference to Vishnu calling him by his future incarnation as Parašhuräma, Krishna, Buddha etc. is anachronic. But the Puräna-writers have not developed that sense. To the author of the NP. Vishnu is Para-Brahman. Hence addressing him as Shiva, the universe, Kala etc., is natural (vide VV. 30-40 below).

18. O lady of beautiful eye-brows, every day in the morning, she used to worship a sage in accordance with the injunctions. With great devotion and a delighted mind, she used to drink the water with which his feet had been washed.

19-21. (Defective) The Devas became apprehensive of the son of Prahlâda (i.e. Virochana) in the same manner as they were, while Hiranyakašhipu of fierce valour was ruling over the kingdom. Even when he was dead, they moved about on the Earth with great anxiety when the son of Prahlâda (i.e. Virochana) was himself delighted. Once those Devas the chief of whom was Indra, consulted Bruhaspati, the preceptor of the Devas and said: “We are oppressed by the enemies. What is it that should be done by us?” On hearing those words of the Devas, the preceptor Bruhaspati said:

22-23. “Vishnu must be respectfully informed by the Devas (gods) who have become miserable.” On hearing the utterance of their preceptor, the Devas of unmeasured splendour went to Vaikuntha for securing the death of Virochana. After going there, they eulogised Vishnu. the most excellent of all Devas, by reciting hymns.

The Devas said

24. Obeisance to the overlord of the Devas, to Vishnu of unmeasured splendour. Repeated salutes to the destroyer of obstacles of devotees, to Vaikuntha (Vishnu).

25. Obeisance to Hari, the miraculous lion. Håil to the noble-souled Vàmana. Bow to the deity of the form of a Boar. Obeisance to the Divine Fire, the resident of the ocean (at the time) of dissolution of the universe.

26. Obeisance to the Tortoise, the upholder of the Mandara mountain. Hail to Bhärgva; obeisance to the deity lying in the ocean; Bow to Rama the lord of all; obeisance to the lord of the universe, the cosmic witness.

27. Obeisance to Dattätreya, the pure one; obeisance to Kapila, the remover of distress; Bow to the sacrifice the upholder of Dharma; obeisance to the deity of the form of Sanaka and others.

28. Hail to the deity who granted boons to Dhruva; to Pruthu of plenty of activities; to the pure one; obeisance to the Ätman bearing horse’s head.

29. Bow to Hamsa (the swan), the embodiment of Ägama, to the deity holding the vessel of nectar; obeisance to Krishna, to Väsudeva, to the deity who assumes the form of Samkarshana.

30. Obeisance to Pradyumna, to Aniruddha, to Brahmä, Shañkara, to Kumära, to Ganešha, to Nandin, to Bhruñgin.

31. Obeisance to the deity staying on the mountain Gandhamädana, obeisance to Nara and Näräyana. Bow to the lord of the universe; obeisance to Râmešhvara.

32. Hail to the resident of Dvärakä; obeisance to the resident of Tulasi grove. Obeisance to the deity having the lotus in umbilicus. Bow to you the lotus-footed.

33. Obeisance to the Lotus-handed deity; obeisance to you, the Lotus-eyed one. Hail to the protector of Kamala (Lakshmi). Repeated obeisance to Kešhava.

34. Bow to the deity having the form of the Sun; obeisance to the deity assuming the form of the moon; obeisance to the deity having the form of the guardians of the worlds (quarters). Hail to the deity assuming the form of Prajäpati.

35. Obeisance to the deity of the form of the groups of elements (or mass of living beings); obeisance to the splendour in the form of the Jiva (individual soul) ; obeisance to the Victory, to the victorious, to the leader, to the deity in the form of observances and holy rites.

36. Obeisance to the deity devoid of attributes, to the deity without desires, to the deity the knower of ethics, to the Ätman devoid of motion, to Buddha, to the deity of the form of Kalki, to Kshetrajña; obeisance to the imperishable.

37. Obeisance to Govinda; to the lord of the universe, to the infinite one, to the primordial one; obeisance to the deity having the bow Särañga; to the deity wielding the conch and the iron club. Bow to the deity holding the discus.

38. Hail to the deity having the sword; to the Trident-bearing deity: obeisance to the deity striking with all weapons and missiles; to the deity worthy of being a refuge; obeisance to the transcendental deity. Bow to the great Ätman.

30. Obeisance to Hrushikešha; to the deity identical with the universe; obeisance to you of the form of the universe. Hail to the deity having the Time as his umbilicus; salute to Kala (God of Death, Time). Bow to the deity having the moon and the sun for his eyes; obeisance to the perfect one; obeisance to the deity worthy of being served. Hail to the deity who is greater than the greatest.

40. Obeisance to the maker of the universe, to the upholder of the universe, and to the annihilator of the universe; obeisance to one who fascinates, to one who agitates, to one who assumes the form as he desires; obeisance to the unborn, to the poet (the wise one).

41. O lord, on being oppressed by the Daityas, we have sought refuge in you. Hence, O supporter of everything, do that whereby we may be happy.

42a. May we sport about accompanied by our sons, friends, wives and others.”

42b.-45a. On hearing their hymn of praise, Vaikuntha (god Vishnu) delighted in his mind. He granted personal vision to those Devas who were distressed and harassed by the Daityas. On seeing Vaikuntha (God Vishnu), the lord of the chiefs of the Devas very affectionate at heart, they respectfully prayed to him for the destruction of Virochana. On hearing the main task of those Devas the chief of whom was Indra, the lord who the foremost among those who know their duties, consoled the Devas with Love and let fully delighted and joyous.

45.B-48. When the groups of the Devas had gone, the lord who is the foremost among the knowers of all expedients, assumed the form of an old Brähmana and went to the abode of Virochana. He, the achiever of the missions, reached the place at the time of the worship of the Brähmanas. On seeing him, Višhâläkshï (a lady of large eyes) became delighted in her mind. After greeting and honouring the extra-ordinary Brähmana with devotion, she gave him the seat. Without accepting the seat given by her, he told her: - “O splendid and gentle lady, I am not accepting the great seat offered by you.

49-50. A Listen. The mission for which I have come here is incomparable. O woman of honour, he who understands the task kept in my mind must agree to its fulfilment. Then, O fairfaced lady, I will accept his worship.”

50b-51. A On hearing the words of the old Brâhmana the lady (though) an expert in understanding the deep significance of expressions, was deluded by the Mâyâ of Vishnu, as she was a woman. She spoke with great delight.

Višhäläkshi said: -

51-55. A “O Bràhmana, I shall give you whatever may be in your mind. Take it from me. Here is the seat. Here is the water for washing the feet. Give unto me the desired object (viz. the water where-with you wash the feet)”. On being requested thus, the Brâhmana said, “I do not believe in the words of a woman. If your husband says it, I can believe.”

On hearing the words spoken by the Brähmana, the mistress of the abode of Virochana invited her husband there itself, in the presence of the Brâhmana.

At the instance of the messenger, the delighted son of Prahläda came to the harem where his wife Višhâlâkshï was present.

55B -57A. On seeing her husband arrived, the lady engaged in holy rites got up, bowed to the leading Brähmana and offered the seat. When he did not accept the seat offered respectfully, she informed her husband, the king of the Daityas.

57B-61A. On coming to know of the incident, Virochana, the king of Daityas, was swayed by his love for his wife. With mind deluded, he accepted the (proposal of the Brãhmana). After understanding the mental idea when the Daitya accepted the suggestion, the Brähmana became delighted and said: - Offer me your age and longevity”. Then the couple became deluded due to the grief caused by themselves. After mediating for a short while and joining the hands together, they spoke to the Brähmana, “O Brâhmana, accept our life. Give us the water from your feet. We shall make your utterance true, be delighted”.

61.63 A. Janärdana who was delighted by their devotion, gave her the water from his feet. Višhäläkshï became joyous by washing the feet of the Brähmana. Along with her husband, she sprinkled water with which his feet were washed, over her head.

63.B. 65. O lady of beautiful eyebrows, the couple thereupon suddenly assumed divine forms, climbed into the excellent aerial chariot and went to the region of Vishnu.¹ Thereafter, the lord became delighted by uprooting the cause of grief to the Devas. He went to his abode in Vaikuntha. He was eulogised by all the groups of Devas. Thus, O gentle lady, what has been promised to you must be given to you by me.

1. The account of the death of Virochana given here—the self-sacrifice of Virochana and queen Vishalakshi-is not complimentary to Vishnu). In the Mbh. shanti. 98. 49-50, he was killed by Indra in the with demon Tåraka. This second version of Virochana’s dath is supported by Mt. P. Pd. P. and Brahmanda P.

66. O gentle lady, I will not make my husband Rukmäñgada move away from truth. It is truth alone that has been glorified as the bestower of salvation on men.

67-68. They know that the man who has fallen off from truth is baser than a Chândâla”. After speaking thus to Mohinï, the daughter of the lotus-born deity (Brahma), Sandhyävali as refulgent as gold, and having beautiful eyebrows touched the feet of her husband with both of her hands, the feet that were copper-coloured with red toes.