ja_koniga

 1.   The Appearance of Tulasé Devé

 2.   Tulasé Performs Austerities

 3.   The Birth of Çaìkhacüòa

 4.  Tulasé Devé Tests King Çaìkhacüòa

 5.  Tulasé Marries Çaìkhacüòa

 6.  Lord Viñëu Helps the Demigods

 7.  An Envoy Sent to Çaìkhacüòa

 8.  Çaìkhacüòa Consoles Tulasé

 9.  Çaìkhacüòa Prepares for War

 10.  Lord Çiva's Counsel

 11.  The War Begins

 12.  Kärttikeya and Kälé Enter the Battle

 13.  Lord Çiva Enters the Battle

 14.  Lord Viñëu Appears

 15.  The Final Battle

 16.  Tulasé Curses Lord Viñëu

 17.  Blessings Tulasé Devé will Bestow

 18.  Blessings of the Çälagräma

 19.  Tulasé Returns to the Spiritual World

From Brahma-vaivarta Puräëa

Retold by Amala-bhakta däsa

(c) 2001 Tulasé story, How to Care for Tulasé Devé - Krishna Productions, Inc.

 Chapter 1

The Appearance of Tulasé Devé

Närada Muni asked Lord Näräyaëa, "O Bhagavän! How did the pure, chaste Tulasé Devé become Your wife? Where was she born? Who was she in her previous birth? What family did she come from? And what austerities did she perform to get You as her husband-You, who are above the material energy, not subject to change, the Cosmic Self, the Supreme God, the Lord of all, omniscient, the cause of all, omnipresent, container and preserver of all. And how did Tulasé Devé, Your chief goddess, become a tree? O You who resolve all doubts, my mind is curious to know all about these points; therefore, it compels me to ask you these questions. Kindly remove these doubts from my mind."

Lord Näräyaëa then related the following account....

Manu Dakña Sävarëi was a partial expansion of Lord Viñëu. He was extremely virtuous, devoted to the Lord, and very famous for his good deeds. Dakña Sävarëi's son, Dharma Sävarëi, was also extremely virtuous. Dharma Sävarëi's pious son was called Viñëu Sävarëi, and his son, who was a great Vaiñëava, was known as Räja Sävarëi.

However, Räja Sävarëi's son, Våñadhvaja, was fanatically devoted to Lord Çiva. Lord Çiva lived in Våñadhvaja's house for three celestial yugas (ages) and loved him more than his own sons. Våñadhvaja did not revere Lord Näräyaëa, Goddess Lakñmé or any of the demigods. He abolished the worship of Lakñmé in the month of Bhadra (Aug., Sept.) and the worship of Sarasvaté in the month of Mägha (Jan., Feb.). He did not participate in the sacrifice and worship performed out of respect for Lord Viñëu (Näräyaëa) and criticized them rather severely.

The demigods did not curse him because they feared Lord Çiva. However, Sürya, the sun god, no longer able to restrain his wrath, cursed him: "O King, just as you are completely devoted to Lord Çiva and only to Lord Çiva, and just as you do not recognize any of the other demigods, I declare that you will now lose your wealth and prosperity!"

When Lord Çiva heard this curse, he became angry. Seizing his trident, he ran after Lord Sürya. Afraid, the sun god went with his father, Kaçyapa Muni, to Brahmaloka, the highest material planet, to take shelter of Lord Brahmä. But Lord Çiva pursued him there. Lord Brahmä, also afraid of Lord Çiva, took Lord Sürya and Kaçyapa Muni to the region of Vaikuëöha, the spiritual or eternal world. There, with throats parched due to anxiety, they took refuge of Lord Näräyaëa, the Lord of all. They offered obeisances to Him and praised Him repeatedly and finally explained why they were so apprehensive.

Lord Näräyaëa bestowed His mercy on them and granted them the power to be fearless. He said, "O fearful ones, be consoled. How can you be afraid of anyone while I am here? If anyone remembers Me when he is in danger, wherever he may be, I hurry to him with my Sudarçana disc in my hand and save him. O demigods! I am always the creator, preserver and destroyer of this universe. In the form of Viñëu, I am the preserver; in the form of Brahmä, the creator; and in the form of Çiva, the destroyer. I am Çiva, I am you, and I am Sürya. I assume numerous forms and preserve the universe. So go back to your respective places. You have nothing to be afraid of. All will be well.

"From this day on, you have nothing to fear from Lord Çiva. He is the shelter of the pious, is easily pleased, is the servant and lord of his devotees, and is great minded. Lord Çiva and the Sudarçana-cakra are dearer to Me than My life. In the world of valor, they excel all. Lord Çiva can easily create ten million Süryas and ten million Brahmäs. For him, nothing is impossible. He is not conscious of the external world. Meditating on Me, his heart centered, he is absorbed day and night. From his five faces he repeats My mantra with devotion, and he always sings My glories. Day and night, I also always think of his welfare. To whatever degree one worships Me, to that degree I favor one. The nature of Çiva is all-auspiciousness."

While Lord Näräyaëa was speaking, Lord Çiva arrived. His eyes red, he was sitting on his bull carrier holding his trident. He dismounted quickly and humbly offered obeisances with devotion to the Lord of Lakñmé, the tranquil Supreme Being.

Lord Näräyaëa, Viñëu, was sitting on His jewel-studded throne. He was decorated with a crown, earrings, and a garland, and was holding His disc. His form was extremely beautiful, and His complexion like a fresh blue rain cloud. Each of His attendants had four arms and was fanning Him with four hands. His body was anointed with sandal paste and He was wearing a yellow garment. Lord Viñëu, who shows kindness to His devotees, was chewing betel nut that had been offered to Him by His wife Lakñmé. Smiling, He was watching and listening to the dancing and singing of the Vidyädharés.

After Lord Çiva bowed down to Lord Näräyaëa, he bowed to Lord Brahmä. Lord Sürya and Kaçyapa Muni respectfully saluted Lord Çiva. Then Lord Çiva worshiped Lord Viñëu, the Lord of all, and seated himself on a throne. The attendants of Lord Näräyaëa began to fan Lord Çiva with white whisks to relieve him of the fatigue of his journey. Lord Çiva, because of being in contact with Lord Viñëu's virtues, then assumed a cheerful disposition and adored the Eternal Being with his five mouths.

Lord Näräyaëa was highly gratified. With sweet, nectarean words, He said, "O Lord Çiva, you are the symbol of all good and welfare. Thus, to ask about your welfare would be foolish. I would ask you only out of respect for the rules of society and the method prescribed in the Vedas. One who yields fruits of devotion and gives all prosperity should not be asked about his austerities or material prosperity. Since you preside over knowledge, it would be useless to ask if you are increasing in knowledge. It would be equally useless to ask a conqueror of death if he is free from all danger. But you have come to my residence for a reason. What is it? Have you become angry over something?"

"O Lord Viñëu!" Lord Çiva began. "King Våñadhvaja is my great devotee. Lord Sürya has cursed him and that has made me angry. Out of affection for my son, the king, I was about to kill Sürya. But Sürya sought shelter of Lord Brahmä, and now both of them have sought Your protection. Those who are distressed and take shelter of You, either by speaking about You or by remembering You, become completely safe and free from danger. They overcome death and old age. What to speak of those who come personally to You and take shelter. When one remembers You, his dangers disappear. All good comes to him. O Lord of the world! What will become of my foolish devotee who, by the curse of Lord Sürya, has lost his fortune and prosperity?"

Lord Viñëu replied, "O Lord Çiva! A half hour has elapsed here in Vaikuëöha. In that time, twenty-one celestial yugas have passed away. Therefore, King Våñadhvaja, through the revolution of irresistible and dreadful time, is dead. His son, Haàsadhvaja, in the course of time, also died. Haàsadhvaja begot two noble sons named Dharmadhvaja and Kuçadhvaja. They are both great Vaiñëavas but, because of Lord Sürya's curse, they have become luckless. They lost their kingdoms, including all property and prosperity. But they are now engaged in worshiping Goddess Lakñmé, who is pleased with their efforts. Therefore, She has agreed to descend to Earth and expand Herself partially by taking birth from the wives of those two kings. Then, by the favor of Goddess Lakñmé, Dharmadhvaja and Kuçadhvaja will become prosperous, mighty kings. O Lord Çiva! Your devotee Våñadhvaja is dead, so return to your abode. O Lord Brahmä, Lord Sürya and Kaçyapa Muni-you also should return your realms."

Bhagavän Viñëu then went with His wife to the inner apartments. The demigods went cheerfully to their own abodes, Lord Çiva continuing his practice of austerity.

Dharmadhvaja and Kuçadhvaja performed harsh asceticism and worshiped Godesss Lakñmé. Thereafter, they separately obtained the blessings they desired. By Goddess Lakñmé's favor, they again became the rulers of the earth. They acquired great spiritual merits, were married, and begot children. King Dharmadhvaja was married to Mädhavé. After some time, she became pregnant with a partial incarnation of Goddess Lakñmé. However, the infant remained in Mädhavé's womb for one hundred celestial years. Day by day Mädhavé's luster increased. Then, on an auspicious day and moment, when there was a full moon, in the month of Kärttika, on a Friday, she gave birth.

The grace of the Goddess of Fortune, Lakñmé, manifested through the baby. There were marks of the lotus flower on the infant's feet. Her face looked like the autumnal moon, her eyes resembled blooming lotuses, and her lips appeared like ripe bimba fruit. Her palms and the soles of her feet were reddish, her navel was deep, and just above it were three folds. Her buttocks were round, and her body was delightfully warm in the winter and cool in the summer-very pleasant to touch. Her breast was firm and her waist thin, and the light shining from her body surrounded her like a halo. Her complexion was white, like a campaka flower, and her hair looked beautiful. Because her beauty was incomparable, the sages called her Tulasé.

Chapter 2

Tulasé Performs Austerities

As soon as she was born, Tulasé resolved to go to the mountainous region of Badarénätha to practice severe austerities. Though many persons tried to dissuade her, no one was able to; for she was determined to stay and pray in the forest till Lord Kåñëa appeared and agreed to become her husband. During a period of one hundred thousand celestial years, she endured the following:

In the summer, she exposed herself to four fires around her and the sun above; in the winter, she submerged herself in the icy waters; and in the rainy season, she subjected herself to heavy downpours at the funeral grounds. For 20,000 years, she subsisted on fruits and water; for 30,000 years, she chewed dry leaves; for 40,000 years, she lived only on air; and for 10,000 years, she ate nothing and just stood on one leg.

Finally, she saw Lord Brahmä in the sky, riding on his swan carrier and sweeping down towards her. Believing that he had come to grant her a boon, she bowed down low to him. 

Lord Brahmä said, "O Tulasé, ask me for a boon. Whether it be devotion to Lord Hari or servitorship to Him or freedom from old age or freedom from death-I will grant it."

"Yes, O Lord, I will ask. Please listen. I will not hide my desires out of fear or shame, since you are all-knowing. My name is Tulasé. Formally I was a cowherd girl in Goloka, and there I served Rädhäräëé, the beloved of Çré Kåñëa. I am a partial expansion of Rädhäräëé and was her favorite companion. But one day in the place where the rasa dance had occurred, Kåñëa became intimate with me and I fainted from excessive joy. While I was lying there, Rädhäräëé suddenly appeared and saw me in that condition. She was not at all pleased. Blinded with fury, she first reproached Kåñëa and then cursed me. She said, 'O vile one! Go! And take birth as a human being!'

"Then Kåñëa said to me, 'When you take birth in India, if you practice austerities, Lord Brahmä will grant you a blessing. He will arrange for you to marry the four-armed Näräyaëa, who is an expansion of Myself.' Then Kåñëa disappeared. And out of fear of Rädhäräëé, I left Goloka and was born in this world...So please grant me that boon. I want to have that handsome and peaceful Näräyaëa as my husband."

Lord Brahmä replied, "O Tulasé, Sudämä was a partial expansion of Kåñëa and was one of Kåñëa's cowherd boyfriends in Goloka. As a result of a curse by Rädhäräëé, he is presently living on earth among the Dänavas (demons). His name is Çaìkhacüòa. He is very energetic and no one can compare with him in strength. While living in Goloka, he was very attracted to you and wanted to marry you. But because he feared Rädhäräëé, he did not make any overtures.

"Just as you are a jätismarä-that is, one who knows her previous births-Çaìkhacüòa also is. Remembering his past desire to be close to you, he has performed severe austerities to obtain you as his wife. I now wish to grant his desire. Therefore, O beautiful one, please agree to wed him. However, later on, by the special arrangement of Providence, you will get the beautiful Näräyaëa as your husband. But after that, He will curse you and you will be transformed into the world-purifying Tulasé plant (holy basil). You will be the best of flowers and dearer to Näräyaëa than His own life. No one's worship will be complete without your leaves. You will remain as a tree in Våndävana and will be widely known as Våndävané. The cowherd men and women will worship Lord Hari with your leaves. As the presiding deity of the Tulasé plant, you will always enjoy the company of Kåñëa, the best of cowherd boys."

Tulasé Devé smiled and gladly said to Lord Brahmä, "O Father, I will be honest with you. I am not as devoted to the four-armed Näräyaëa as I am to the two-armed Kåñëa. For in Goloka, my close encounter with Kåñëa was suddenly interrupted, leaving me still longing for Him. Thus, it was only because Kåñëa had asked me that I have been praying to get Näräyaëa for my husband. But now it appears certain that by your grace I will again get Kåñëa, who is very difficult to attain. However, O lord, please grant me the following boon: that I lose my fear of Rädhäräëé."

Lord Brahmä replied, "O child, I shall now give you the sixteen-lettered rädhä-mantra. By this boon you will be as dear to Rädhäräëé as Her life, and She will approve of Your intimate dealings with Kåñëa."

Lord Brahmä initiated Tulasé Devé into to the sixteen-lettered mantra, the hymn, and the mode of worship of Çré Rädhä. Then, blessing her, he disappeared.

As directed, Tulasé engaged herself in worshiping Çrématé Rädhäräëé and, after twelve years, attained success. Obtaining the desired boon, she reaped the fruits that were unattainable by others. As the pangs of her austerities ended, she became cheerful. When one gets the fruits of one's labor and then considers the difficulties experienced in attaining them, the difficulties then seem pleasurable.

Tulasé was in the prime of her youth and she longed for the company of Çré Kåñëa. Finishing her food and drink, she lay down on a beautiful bed decorated with flowers and perfumed with sandal paste. She went to sleep with a happy heart. But while she slept, Kämadeva, the god of love, shot five arrows at her-arrows that were meant to enchant her. Consequently, though she was anointed with cooling sandal paste and slept on a bed strewn with flowers, her body began to feel as though it were on fire. Out of joy, the hairs on her body stood on end, her eyes reddened and her body began to tremble. One moment she looked thin and at another moment she grew restless or drowsy. Sometimes she became agitated or warm with desire, at other times she fainted, then recovered, then sorrowed. Sometimes she got up from the bed, walked this way and that way, sat down or lay down.

This abnormal condition of her body and mind increased daily; so much so that her soft bed felt like a bed of thorns; delicious fruits and water tasted like poison; her house seemed like a desert; her soft delicate cloth felt hot like fire; and the vermilion mark on her forehead pained like a boil.

In her dreams she saw a nicely dressed, smiling, jolly youth. He was adorned with jewels, besmeared with sandal paste, and garlanded with flowers. Gazing at her face, he spoke to her affectionately, and embraced and kissed her repeatedly. One moment he went away; the next moment he returned; then she cried out, "O Lord of my heart, where are you going? Please don't go!" When she awakened, she wept again and again. In this way Tulasé Devé passed her days at Badarikäçrama.

Chapter 3

The Birth of Çaìkhacüòa

The sage Kaçyapa was the son of the Prajäpati (forefather) Maréci and the grandson of Lord Brahmä, and was very learned. Dakña, another Prajäpati, gave him thirteen of his daughters in marriage. One of Kaçyapa Muni's wives was known as Danu. She was very attractive and chaste, and Kaçyapa cared for her with love and devotion. Danu bore many mighty sons, one of whom was Vipracitti, who was exceedingly powerful and courageous. His son Dambha was self-controlled and a great devotee of Lord Viñëu. But he could not beget a son, so he became anxious. Therefore, to improve the situation, he went to Puñkara Forest and performed severe austerities for a hundred thousand years. There, sitting in a steady posture and uttering the Kåñëa-mantra, he practiced japa.

While practicing, an intolerable effulgence shot out from Dambha's head and spread everywhere. It was so hot that all the demigods, sages and Manus were scorched by it. Thus, with Indra leading, they all sought shelter of Lord Brahmä.

Arriving at Lord Brahmä's abode, they praised him and then informed him of the situation. After hearing about it, Lord Brahmä, to relate the problem to Lord Viñëu, led them to Vaikuëöha. There, with palms joined reverentially, they praised the great savior and Lord of the three worlds. The demigods then asked, "O Lord, we do not know what has caused this. Please tell us. What is that light by which we have been scorched?"

Lord Viñëu laughed and lovingly said, "O demigods, do not be afraid; remain calm and unshaken. No flood will occur and it is not the time of universal dissolution. The asura Dambha, one of my devotees, is performing asceticism to obtain a son. I shall soon bless him and that will quiet him."

Encouraged by this, Lord Brahmä and the other demigods returned to their own realms.

Lord Viñëu went to Puñkara where Dambha was practicing austerity. Seeing that Dambha was repeating His name, the Lord consoled him and asked, "What blessing do you want Me to grant you?"

Dambha offered obeisances with great devotion and praised the Lord repeatedly. Then he said, "O Lord of lords, O lotus-eyed one, obeisances unto You. O Lord of Lakñmé, O Lord of the three worlds, please be merciful to me. Please give me a powerful and courageous son who will be Your devotee, be invincible to the demigods, and be a conqueror of the three worlds."

Lord Viñëu asked Dambha to stop his austerity, granted him the blessing, and disappeared. As the Lord vanished, Dambha offered obeisance in that direction and returned home. Within a short while, his blessed wife became pregnant. She radiated an effulgence that illuminated the inner apartment of her residence. The soul residing in her womb was Sudämä, one of Lord Kåñëa's leading cowherd companions who had been cursed by Çrématé Rädhäräëé.

When Dambha's chaste wife gave birth to a radiant-looking son, Dambha invited the sages to his place and had the post-natal rites performed. There was great jubilation and, on a favorable day, the father named him Çaìkhacüòa.

The son grew up in his father's residence like the moon in its bright half. In his childhood, he learned all the traditions, customs, injunctions and prohibitions, and became resplendent. Engaging in childhood play, he delighted his parents and became the favorite of all the family members.

Later on, to obtain a boon from Lord Brahmä, Çaìkhacüòa performed austerities in Puñkara for a long while. He concentrated his mind, restrained his senses and organs of action, and chanted a mantra that his preceptor, Jaigéñavya, had imparted to him. Finally, Lord Brahmä went to Çaìkhacüòa to grant him a blessing. Lord Brahmä asked, "Tell me what boon you want."

Seeing Lord Brahmä, the Dänava king bowed to him humbly and praised him with devotional words. Then he said, "Please make me invincible to the demigods, and also enable me to marry Tulasé.

"So be it," Brahmä replied. Then he gave Çaìkhacüòa the divine amulet of Lord Çré Kåñëa. This amulet, called Sarvamaìgalamaya (Conqueror of the World), was considered the most auspicious of all auspicious things in the world, for it guaranteed victory everywhere.

Brahmä continued, "Now you should go to Badarikäçrama. Tulasé Devé is performing penance there by her own will. You should marry her there. She is the daughter of King Dharmadhvaja." Lord Brahmä then disappeared.

Çaìkhacüòa, whose austerity had now borne fruit at Puñkara, tied that most precious amulet round his neck. He then set out for Badarikäçrama, his face beaming with joy.

Chapter 4

Tulasé Devé Tests King Çaìkhacüòa

Tulasé saw Çaìkhacüòa approaching in his jeweled airplane and noticed that he was in the prime of his youth. He was handsome like Cupid, white-complexioned like the campaka flower and decorated with gems. His face resembled the full moon of autumn, his eyes looked like lotuses in full bloom, and his cheeks flashed with the glow of his earrings. A pärijäta flower garlanded his neck, musk and saffron anointed his body, and sandal paste perfumed his person.

As he came closer, Tulasé hid her face in her shawl and smiled at him with sidelong glances. Blushing at the thought of this first meeting, she bowed her head nervously and eagerly drank in with her eyes the lotus of his face.

Çaìkhacüòa also gazed at Tulasé, seated as she was on a lovely bed strewn with flowers and sandalwood. Her teeth shown like pearls, her lips were like bimba fruit, her nose was graceful and her complexion golden. She resembled the autumnal moon. Adding to her grace, just below the parting of her hair, was the mark of sandal paste and musk; and just below them, a mark of vermilion. She had a low yet deep navel, and below it, three lovely abdominal folds. Her palms were reddish, her fingernails were glowing, and her feet were radiant and crimson, colored with lac-dye. Her glowing toenails surpassed the glow of the autumn moon, giving her an unrivaled beauty.

Tulasé was adorned with lovely jingling ornaments, and the knot of hair at the back of her head was decorated with a jasmine wreath. Shark-shaped earrings adorned her cheeks while a diamond necklace beautified her breast. She wore gorgeous bangles of conch on her arms and wrists, as well as precious jewels on her fingers.

Çaìkhacüòa sat down and said to her, "O beautiful girl, whose daughter are you? And how have you come to this forest? You look most fortunate and blessed. Indeed, you are the personification of heavenly joy-the best of women! You are a model of loveliness and can certainly bewilder even the saints!"

When Tulasé gave no reply, he asked, "O gracious one, why don't you speak? I am your servant, so please greet me with the melody of your speech."

Her head lowered, her face smiling, the beautiful-eyed Tulasé said, "I am the daughter of King Dharmadhvaja and have been practicing asceticism here. But who are you? And why are you talking to me? If a noble man sees a virtuous woman alone, he does not talk to her. So go away-wherever you please."

But Çaìkhacüòa did not move.

Tulasé continued. "The çästras say that only a degraded man desires a woman. At first a woman is sweet to a man, but later proves fatal. Though her mouth rains honey, her heart is like a jar of poison. She uses sweet words but her heart is sharp like a razor. To achieve her own selfish ends she is submissive to her husband; otherwise, she is unsubmissive. While her face looks cheerful, her heart is dirty. Even the Vedas and the Puräëas cannot fathom her character. A wise man never trusts a base woman. She has no friend or enemy; for all she wants are new lovers. When a woman sees a well-dressed man, she inwardly desires him, but outwardly she appears chaste and modest. She is naturally passionate, attracts men's minds, and eagerly engages in sex. Though outwardly she hides her lust and appears modest, when she meets her lover in secret, she is ready to swallow him up. When she does not have sex with him, she feels offended, her body burns with anger, and she begins to quarrel. When her passions are fully satisfied, she becomes cheerful; when unsatisfied, morose.

"A woman likes a good lover more than sweet foods or refreshing drinks; she likes him even more than her own son; he is dearer to her than her life. But if the lover becomes impotent or aged, she regards him as an enemy. Quarrels and anger ensue. Then she devours him as a snake eats a rat. She is rashness personified and a mine of vices. A woman is hypocritical, obstinate and unfaithful. Even Lord Brahmä and other gods are deluded by her. She is a hindrance on the path of austerity, an obstacle to liberation, an impediment to developing faith in Lord Hari, a refuge of all delusion and a living chain that binds men to the world. She is like a magician and is as false as dreams. She appears to be very beautiful, but is she is a bucket of stool, urine, gas and blood. When God created her, he arranged that she should become the spirit of delusion to the deluded and poison to those who desire liberation. Thus, on no account should a woman be desired, and by all means she should be avoided."

Çaìkhacüòa smiled and then answered, "O goddess, what you have said is not completely false. It is partly true and partly false. From the Creator have come chaste and unchaste women. One is praiseworthy, the other is not. Examples of chaste women are Lakñmé, Sarasvaté, Durgä, Sävitré and Rädhä. Women who are expansions of them are auspicious, glorious and very commendable, such as Çatarüpa, Devahüti, Svadhä, Svähä, Dakñiëä, Anasüya, Gaìgä, Diti, Aditi, Vedavaté, etc. In every yuga cycle these women are excellent. The heavenly prostitutes are also expansions and partial expansions of the above women, but they are not praiseworthy because they are unchaste.

Women who are in the mode of goodness are virtuous and pure. The sages declare them to be excellent. But those who are in the modes of passion and ignorance are not so praiseworthy. The passionate ones are fond of sense pleasures, indulge in them, and always want to fulfill their selfish goals. Such women are usually insincere, deluded, and irreligious. Generally, they are unchaste. But woman in the mode of ignorance are considered the worst. They are irresistible.

"A virtuous man would never court another man's wife in either public or private. But I have come to you by Lord Brahmä's command-to marry you according to the Gändharva rite. (In this, the bride and bridegroom meet each other of their own accord and consummate their meeting in sexual union. No sacred rituals are necessary.)

"My name is Çaìkhacüòa. When the demigods see me, they flee in fear. In my previous birth, I lived in Goloka and was a cowherd boy named Sudämä. I was a close friend of Çré Kåñëa's, one of His attendants. I was one of the eight celebrated cowherds. Then Çrématé Rädhäräëé cursed me to be born in India in a demon family. By Kåñëa's grace and by His mantra, I am a jätismarä, that is, I know the history of my previous birth. You also are a jätismarä. So you know that in your previous birth, in Goloka, when Rädhäräëé caught you alone with Kåñëa, she became angry and cursed you to be born here, in India. In Goloka I very much wanted to consort with you; but because I feared Rädhäräëé, I did not do so."

Çaìkhacüòa stopped talking. Tulasé smiled and cheerfully said, "Persons like you are famous in this world and good women desire such husbands. You have defeated me in argument. A man who is conquered by a woman is very impure and condemned by people in general. The forefathers and the demigods regard men who are conquered by women as low and contemptible. Even their fathers and mothers mentally despise them. The Vedas say that when a child is born or a relative dies, the brähmaëas are purified in ten days; the kñatriyas in twelve days; the vaiçyas in fifteen days; and the çüdras as well as other low classes in twenty-one days. But a man conquered by a woman always remains impure. Only when his body is burned to ashes does he become purified. Neither the ancestors nor the demigods accept from him offerings of cakes, flowers, etc. Men whose hearts are totally conquered by women acquire no fruits from their knowledge, austerities, japa, fire sacrifices, worship, learning or fame.

"I tested you to determine how strong you are in knowledge. One should choose one's husband by examining a man's merits and defects. If one gives his daughter in marriage to a man devoid of good qualifications, to an old man, to a man who is ignorant or poor, illiterate, diseased, ugly, wrathful, harsh, lame, limbless, deaf, dumb, inactive, or impotent-this sin is equivalent to the sin of murdering a brähmaëa. But if one gives his daughter in marriage to a young Vaiñëava who is learned, well-qualified and peaceful, one acquires the fruits of performing ten horse sacrifices. If one raises a daughter and then sells her out of greed for profit, he falls to the hell known as Kumbhépäka. There, for a period equal to fourteen of Lord Indra's lifespans, such a sinner has to drink his daughter's urine and eat her stool as well as be bitten by worms and crows. When this period ends, he has to be born in this world as a diseased person and earn his livelihood by selling and carrying meat."

Chapter 5

Tulasé Marries Çaìkhacüòa

When Tulasé Devé stopped speaking, Lord Brahmä suddenly appeared there. After Çaìkhacüòa and Tulasé offered him their respects, Lord Brahmä said, "O Çaìkhacüòa! Why are you wasting your time in such empty talks with Tulasé? Marry her now by the Gandharva rite. As you are a gem among males, she is a gem among females. When a clever couple marry, the union is very happy. And who would abandon happiness when it is at hand? Anyone who would do so is worse than a beast. And you, Tulasé! Why are you testing this noble and qualified person who can subdue both the gods and the demons? Marry Çaìkhacüòa, just as Lakñmé is married to Näräyaëa, Rädhikä to Kåñëa, my Sävitré to me, Çaci to Indra and Aditi to Kaçyapa. Stay with the handsome Çaìkhacüòa for a long time and, as you like, wander with him to various places. When Çaìkhacüòa leaves his body, you will return to Goloka and get Kåñëa as your husband." Lord Brahmä then blessed them and returned to his own abode.

Çaìkhacüòa then married Tulasé by the Gandharva rite. Glorifying the marriage, the demigods sounded their drums and showered flowers on them from the sky.

Sometimes the newly married couple would go to a flower grove and at other times to a river bank. There, they would sleep on flower beds smeared with sandal paste and enjoy marital pleasures. Tulasé easily stole the heart of her husband, and Çaìkhacüòa also attracted Tulasi's heart. After Tulasé garlanded her husband with pärijäta flowers, which prevent disease and old age, she placed a precious jeweled ring on his finger and offered him rare beautiful gems. Bowing down to his feet with devotion, she repeatedly said, "I am at your service!"

Çaìkhacüòa smiled. He then presented Tulasé with clothes he had obtained from Lord Varuëa's house; he also gave her a precious necklace of jewels, an armlet he had gotten from Svähä (Agni's wife), armlets from Chäya (the sun god's wife), earrings from Rohiëé (the moon god's wife), finger rings from Rati (Cupid's wife), conch ornaments from Viçvakarmä, as well as excellent bedding adorned with pearls and jewels. After further adorning her, he placed her feet on his chest and said, "I am your servant."

They left the hermitage and began to travel to various places. They went to different mountains, flower gardens, caves, beaches, riversides and forests. Wherever they went, they enjoyed each other's company with great satisfaction, never tiring of one another. Çaìkhacüòa then brought Tulasé to his own kingdom and there they continued to delight in each other's company.

Chapter 6

Lord Viñëu Helps the Demigods

Çaìkhacüòa enjoyed his kingdom for one manvantara (4,320,000 years) and, during that period, gained control over all the Devas, Dänavas, Gandharvas, Kinnaras and Räkñasas. He dispossessed the gods of their realms and privileges, deprived them of their rights with respect to worship and offerings, and seized their weapons and ornaments. Consequently, they wandered about the universe like helpless beggars. Finally, they united in a group and went to Lord Brahmä's assembly. Sobbing, they related the whole story of how Çaìkhacüòa had oppressed them. Lord Brahmä took them to Lord Çiva's realm and related to Çiva the details of the case.

Lord Çiva then took them all to the highest place, Vaikuëöha, where there is neither old age nor death. As they approached the first gate, they saw the watchmen guarding the gate and sitting on jeweled seats. The watchmen had beautiful dark blue bodies and looked effulgent. They had smiles on their faces, lotuslike eyes, and four arms-each hand holding a conch, mace, disc and lotus. They wore yellow garments, were decorated with jeweled ornaments, and were garlanded with forest flowers.

Lord Brahmä asked them for admittance and they nodded their approval. Then, after passing through sixteen gates, the group finally arrived before Lord Näräyaëa. The assembly hall was filled with saints and four-armed attendants who resembled Näräyaëa and were wearing Kaustubha jewels. The assembly hall was so brilliant with rays of light that it appeared as though the moon had just arisen. By Lord Näräyaëa's mercy, there were diamonds, gems and necklaces of jewels placed in various areas. In some spots there were rows of pearls that shed their splendor and brilliance, and in other spots there were mirrors arranged in a circle. In certain areas there were jewels called padmarägas which were artistically arranged to appear like lotuses spreading their radiant beauty everywhere. There were rows of steps made of Syamantaka jewels. Throughout the hall were wonderful pillars built of indranéla jewels. There were sandal leaves strung high from pillar to pillar. There were also golden jars full of water. All around were pärijäta-flower garlands, sweet-scented sandal trees, and saffron and musk; the whole atmosphere was permeated with sweet fragrances.

The Vidyädharas were dancing in one area. The assembly hall measured eight thousand miles in circumference. All over, numerous servants were engaged in various services. Lord Brahmä, Lord Çiva and other demigods saw Lord Hari (Näräyaëa) sitting in the center on a precious jeweled throne; He looked like the moon surrounded by many stars. He was wearing a crown on His head, earrings, a wildflower garland round His neck and sandal paste on His body. Holding a lotus in His hand, He was smiling, watching the dancers and listening to the music. He looked very tranquil. Lakñmé was gently holding His feet and He was chewing the sweet-scented betel she had given Him. Gaìgä was fanning Him devotedly with a white cämara (whisk), and others were singing hymns to Him with their heads lowered in devotion.

Lord Brahmä and the other gods offered their obeisances to Lord Viñëu. As they did, their hairs stood on end, tears flowed from their eyes and their voices were choked with emotion. Then Lord Brahmä, his hands clasped and his head bowed, informed the Lord about Çaìkhacüòa's doings.

Lord Hari smiled and said, "O lotus born! I know all about Çaìkhacüòa. In his previous birth he was my great devotee, a very energetic cowherd boy in Goloka. I will tell you something about him which is quite sanctifying. His name was Sudämä and he was my chief attendant. He is now a Dänava because in Goloka Rädhä pronounced a terrible curse on him. Here is how it happened...

"One day I left Rädhä's company and went to the rasa dance area with the gopé named Virajä. Rädhä soon heard from one of Her maidservants that I had flirted with Virajä. Blinded with fury, She hastened there with Her attendants to see if this were true. Seeing that it was, Rädhä immediately converted Virajä into a river. I myself disappeared, so Rädhä rushed home angrily with Her attendants.

"Later, when I was with Sudämä and She saw me, Rädhä rebuked me very much. However, I remained silent. But Sudämä could not tolerate this, so he rebuked Rädhä in My very presence. This was quite intolerable to Her dignity. Her eyes became red with anger and She immediately ordered thousands of Her attendants to drive him away. Sudämä then trembled with fear. As Rädhä's attendants tried to drive him away, he resisted and repeated his reproaches against Her. When She heard them, She cursed him, saying, 'May you be born in the womb of a Dänavé (demon woman)!'

"Sudämä bowed down to Me and, crying, began to leave. But Rädhä, who is quite merciful, began to melt. Weeping, she tried repeatedly to stop him from leaving. 'Wait!' She called. 'Wait! Where are you going? You don't have to go. Please come back.' She became distressed, and Her attendants and the cowherd boys began to weep. I then explained to them, 'In about a half a moment Sudämä will return, having fulfilled the conditions of the curse. Of course a half moment here is equal to about one manvantara (4,320,000 years) on Earth.' I then called to Sudämä. 'O Sudämä, when the curse expires, please come back here!'

"O demigods, that expert mystic and devotee Çaìkhacüòa will return to Goloka. Therefore, O gods, take My trident and go quickly to India. Lord Çiva will kill the Dänava with the trident. The demon is wearing My auspicious amulet around his neck. It is called 'Conqueror of the World.' As long as he keeps wearing it, no one can kill him. So I will go to him disguised as a brähmaëa and beg for the amulet. But you have granted him the boon that he cannot die unless his wife's chastity is violated. I will take care of this as well. Then he will surely die. Later, when his wife leaves her body, she will become my dearest wife." Näräyaëa then gave Lord Çiva his trident.

Chapter 7

An Envoy Sent to Çaìkhacüòa

Lord Brahmä and the other demigods returned to their respective abodes. Later, to gain victory for the demigods, Lord Çiva pitched his big tent and camped on the banks of the Candrabhäga River under a beautiful fig tree. He then sent Puñpadanta, the leader of the Gandharvas, as a messenger to Çaìkhacüòa. When Puñpadanta arrived at Çaìkhacüòa's capital, he noticed that it was more beautiful than Indra's realm and more opulent than Kuvera's.

The city was 40 miles wide and 80 miles long. It was built of pearl and jewel crystals, and on all sides there were roadways. Seven inaccessible moats, one after another, surrounded the city.

There were hundreds of shops full of trade articles and marketable commodities. Palatial buildings of traders and merchants were all over. Thousands and thousands of beautiful buildings, constructed with scarlet gems, inlaid with various ornaments, and decorated with fancy articles, gave the place a boundless charm.

The Gandharva chief saw that Çaìkhacüòa's palace was spherical like the moon. Four successive moats with fiery flames encircled it. On top of the palace were ramparts, made of jewels, that touched the sky. The palace was inaccessible to enemies but offered no hindrance to friends.

The twelve gates, decorated with lotuses, jeweled mirrors, paintings and statues, were guarded by twelve gatekeepers. On all sides the place was protected by very powerful, graceful, well-dressed and richly adorned demons who were holding heavenly weapons in their hands. When Puñpadanta approached the first gate, he saw that it was guarded by a man who had a hideous face, copper complexion and tawny eyes, and who was smiling and holding a trident in his hand. Puñpadanta explained to him the purpose of his mission-that he was a war ambassador-and the guard allowed him to pass inside; the other gatekeepers did the same. At the last gate he said to the guard, "O guard, quickly inform your king that a war is about to occur."

The guard did so and, obtaining Çaìkhacüòa's permission, ushered the messenger inside. There, the Gandharva saw the well-formed, handsome demon seated in the center of the royal assembly on a golden throne. One attendant was holding a jeweled umbrella over the king's head while other attendants were fanning him with white cämaras. Countless demons surrounded him and armed guards walked here and there. Çaìkhacüòa was beautifully dressed in heavenly garments, covered with garlands, and anointed with fragrance.

Seeing all this, Puñpadanta was thunderstruck and said to Çaìkhacüòa, "O King, I am a messenger of Lord Çiva and my name is Puñpadanta. My lord has ordered me to tell you the following: The demigods have sought the protection of Lord Hari. So you had better restore to them their kingdoms and rights. Lord Hari has given His own trident to Lord Çiva and asked him to wage war against you if necessary. Presently, Lord Çiva is residing under the shade of a fig tree on the bank of the Puñpabhadra River. Either you must return to the demigods their property or you must be ready to fight with Lord Çiva...What shall I tell my lord is your reply?"

The demon laughed loudly and said, "You had better leave. I shall go to him in the morning."

The messenger returned to Lord Çiva and conveyed the demon's message. In the meantime the following group of persons appeared before Lord Çiva: Kärttikeya, Nandé, Mahäkäla, Bäëa, Maëibhadra, the eight Bhairavas, the eleven Rudras, the eight Vasus, the twelve Ädityas, Indra, Agni, Candra, Viçvakarmä, the two Açvini-kumäras, Kuvera, Yama, Jayanta, Nalaküvara, Väyu, Varuëa, Budha, Maìgalä, Dharma, Çani, Käma, Ugra-caëòä, Koöaré, the hundred-armed Bhadrakälé, as well as many other personages.

Bhadrakälé was seated on an excellent chariot. Her paraphernalia, clothing, garland and sandal paste were red. Inspiring her devotees with courage and infusing fear into the enemy, she began dancing, laughing and singing. Her rolling tongue and the skull she held in her hand were each eight miles in circumference. She carried a trident, an iron spear, conches, a wheel, mace, lotus, bow, arrows, dumbbells, a scimitar, thunder, the weapons of Viñëu and Varuëa, a snake noose, the weapons of Agni, Näräyaëa, Brahmä, Gandharva, Garuòa, Paçupati, a pestle, shield, staff, as well as other irresistible weapons. This fearsome goddess was accompanied by millions of devotee Yoginés and Òäkinés, and also countless ghosts, goblins and demons known as Bhütas, Pretas, Piçäcas, Kuñmäëòas, Brahma-räkñasas and Räkñasas, as well as Yakñas and Kinnaras. Then Kärttikeya arrived and he bowed down to his father Lord Çiva, who asked him to sit on his left side and help him. The army remained there in battle array.

Chapter 8

Çaìkhacüòa Consoles Tulasé

At the palace, the mighty Çaìkhacüòa went to the women's quarters and informed Tulasé about the imminent war. Hearing this, her palate, lips and throat became dry. With a sorrowful heart, she said to him, "O my lord, my friend, my master! Stay for a moment and sit within my heart. Fill me with life for a moment. Please satisfy my human desire. Let me gaze at you fully so that my eyes may be satisfied. My breathing is very agitated now. For at the end of night I had a very bad dream. Therefore, I feel a burning within myself."

The king finished his meal and, in truthful and beneficial words, said to Tulasé, "O my queen, when it is time to reap the results of one's past acts, one experiences good and evil, pleasure and pain, fear and sorrow. In time, trees grow, branches develop, flowers blossom and fruits appear. In time, the fruitful tree decays. Similarly, in time, human beings grow and decline. In time, the creator creates, the preserver preserves and the destroyer destroys. This is the law of creation, preservation and destruction. Therefore, you should always adore Lord Kåñëa, as He is the Lord of Brahmä, Viñëu and Çiva; He is the creator, maintainer and destroyer, He has no beginning nor end, and He does not depend on material nature. Lord Kåñëa, by His own will, has manifested nature with its animate and inanimate objects.

"All things, from Lord Brahmä down to a blade of grass, are artificial and temporary. In time, they grow and decay. Thus it would be better for you to adore Rädhä's consort, Lord Kåñëa, who is distinct from the three modes of material nature, who is the Supersoul within all and the Lord of all. Take shelter of Kåñëa, for it is by His command that the wind blows swiftly, the sun radiates heat, Indra pours rain, death visits human beings, fire burns, and the moon travels through the sky. Seek the Supreme Kåñëa, who is the death of death, the time of time, the creator of the creator, the preserver of the preserver and the destroyer of the destroyer. Take refuge in Him. My dearest, no one is a friend of anyone, but Lord Hari (Kåñëa) is the friend of all. Therefore, pray to Him and serve Him.

"My love, who am I and who are you? By our karma, Providence has united us. Providence will also separate us. When danger comes, only fools are disturbed. The wise are never thus shaken. Like wheels, pleasure and pain always revolve. In Badarikäçrama you absorbed yourself in austerities to obtain Lord Näräyaëa as your husband. Surely, you will get Him. I myself practiced austerities to obtain you as my wife. And by Lord Brahmä's grace, I have gotten you. Very soon, you will get Govinda in Goloka Våndävana. And when I leave my demoniac body, I too shall go there. In that realm we will regularly see one another. By Rädhä's curse I was born in the precious land of India. But I will return to Goloka. Therefore, my dear, do not worry about me. You, too, will quit your human form, assume a spiritual form, and go to Lord Hari. So you need not sorrow."

Tulasé was thus consoled.

Çaìkhacüòa spent the night with Tulasé in the temple of gems, which was lit by diamond lamps. They rested on a nicely decorated bed strewn with flowers and anointed with sandal paste. Then Tulasé, who had not eaten any food and thus looked thin, became overwhelmed with grief and began weeping. The king, who knew the truth about life, clasped her to his chest and again appeased her in various ways. The spiritual instructions he had received in Bhäëòéra Forest from Lord Kåñëa, which were capable of destroying all sorrows and delusions, he now carefully conveyed to Tulasé. Upon receiving them, her joy knew no bounds, for she realized that everything in this world is temporary. She and her husband then spent the remainder of the night in loving exchanges.

Chapter 9

Çaìkhacüòa Prepares for War

At brähma-muhürta (before sunrise), Çaìkhacüòa got up from his flower-strewn bed. He discarded his night clothes, bathed in pure water, put on freshly washed clothing, and smeared his body and forehead with bright tilaka markings. He performed the necessary rites and worshiped his personal Deity.

He then saw such auspicious things as curd, ghee, honey, parched rice, etc., and, as usual, distributed to the brähmaëas the best jewels, pearls, clothing and gold. To make his departure for war favorable, he gave to his guru some pearls, gems and diamonds, and he gave to the poor some horses, elephants and cows. He then gave to the brähmaëas a thousand storehouses, three lakhs (300,000) of towns and seven lakhs (700,000) of villages. He installed his son Sucandra as the acting king and entrusted to him the care of his family, kingdom, treasury, subjects, wealth, storehouses and conveyances.

Çaìkhacüòa dressed himself for war and armed himself with bow and arrows. The king ordered the armies to gather, so three hundred thousand horses, one hundred thousand elephants, ten thousand chariots, three crores of archers (30 million), three crores of armed soldiers, and three crores of trident holders readied themselves for battle. After counting his forces, the king appointed a mahäratha, an expert in the science of warfare, as commander-in-chief over three lakh akñauhiëé forces (300,000). [An akñauhiëé is a whole army consisting of 109,000 foot soldiers, 65,610 horses, 21,870 chariots and 21,870 elephants]. Ordering three akñauhiëés to beat war drums, he remembered Lord Hari and emerged from the pavilion. Çaìkhacüòa rode on a fine chariot and, headed by his guru and his elders, left for Lord Çiva's place.

Lord Çiva at that time was staying on the banks of the Puñpabhadra River at Siddhäçrama. This holy place was known to enable sädhus to easily attain perfection in yoga. It was here that Lord Kapila practiced asceticism, and thus devotees of Lord Kapila went there and did the same. The place was bounded on the west by the western sea, on the east by the Malaya mountain range, on the south by the Çré Çaila mountain, and on the north by the Gandhamädana Mountain. The Puñpabhadra River was forty miles wide and four-thousand miles long. This auspicious river offered great spiritual merit, and was always full of transparent, sparkling water. She is the favorite spouse of the Lavaëa (salt) ocean and is indeed very sacred. This river issues from the Sarasvaté in the Himalayas and, keeping the Gomaté River on her left side, she eventually merges with the western ocean.

Chapter 10

Lord Çiva's Counsel

When the demon arrived there, he saw Lord Çiva sitting in a yogic meditation posture at the root of a fig tree. Looking as bright as a million suns, Lord Çiva was smiling. He appeared as though the Infinite Light were radiating from every pore of his body. He was wearing a tiger skin and holding a trident and an ax, and his head was covered with bright bunches of matted hair. He had five faces and three eyes in each, and there were sacred snakes coiled around his neck. He was the death of death, the destroyer of the world and a powerful lord. His face was serene and beautiful. He immortalizes his devotees, awards the fruits of asceticism and is a source of prosperity. He destroys the world and rescues sinners from hell.

Upon seeing Lord Çiva, Çaìkhacüòa got down from his chariot and, with his entire army, bowed low to him. He also saluted Bhadrakälé, who was on Lord Çiva's left side, and Kärttikeya, who was in the front. In response, they bestowed blessings on him. Nandé and other devotees of Lord Çiva got up and greeted him in a suitable manner. Çaìkhacüòa spoke cordially to them and then sat down beside Lord Çiva, who greeted him cheerfully and said, "O King, Lord Brahmä, the creator of the world and the father of religious duty, had a Vaiñëava son named Maréci, who begat the virtuous Kaçyapa. Dakña, another son of Lord Brahmä, bowed to Kaçyapa and gave him his thirteen daughters in marriage. Of these daughters, Danu, who was very blessed and chaste, gave birth to forty sons. They were all very spirited and known as Dänavas. Amongst them, Vipracitti was prominent-he was most valorous, pious and devoted to Lord Viñëu. His son's name was Dambha and he obtained Çukräcärya as his guru. Following his teacher's advice, he worshiped Lord Kåñëa at Puñkara by reciting the Kåñëa-mantra for one hundred thousand years. Consequently, by Lord Kåñëa's boon, he was able to get a son like you.

"In your former birth, in Goloka, you were very religious and were the chief cowherd friend of Lord Kåñëa. By Rädhä's curse, you have become lord of the demons here. But you are also a Vaiñëava. And a Vaiñëava regards everything-from the form of Lord Brahmä down to the form of a blade of grass-as very illusory. Even if the four kinds of liberation are offered to him, namely, sälokya, särñöi, säyujya and sämépya (to live on the same planet as Lord Viñëu, to have the same opulences as Lord Viñëu, to merge with Lord Viñëu and to have equal association with Lord Viñëu, respectively), he does not care at all for them; for he is only interested in serving Lord Viñëu. Nor does he care to have the position of Indra, Kuvera or Brahmä, for he thinks them all insignificant. He only cares to worship and serve Lord Kåñëa. Now you are a true Kåñëa devotee. Therefore, why do you care for things that belong to the demigods and which are false to you? Better return to the demigods their kingdoms and please me by this act. Let the demigods be reinstated in their own positions and you govern your own kingdom happily. You are all descendants of Kaçyapa Muni. So it is not desirable for relatives to feud. In fact, the sin committed by killing a brähmaëa is not even one sixteenth as great as that of creating hostilities amongst one's relatives.

"O King, pause. If you think that by restoring to the demigods their kingdoms, you will lose prestige, you should also consider that no one's position is stable or unchanging. When the world is completely dissolved, even Lord Brahmä disappears; then, by the will of God, he subsequently reappears. And later, by virtue of his knowledge, he again creates everything. But the type of knowledge, intellect and memory that people receive depends on the amount of austerity they practiced in their previous births.

"Also, consider this: truth is the support of dharma or virtue. In the Satya-yuga (golden or truthful age), virtue is complete; in the Treta-yuga (silver age), it is reduced by one fourth; in the Dväpara-yuga (copper age) by one half; and in the Kali-yuga (iron age or age of quarrel), by three fourths; and at the end of the Kali-yuga, virtue becomes reduced even more, like the moon on the dark-moon night.

"Or consider the sun: in the summer its light is very intense; but not so in the winter. At noon, the sun is very hot; but not so in the morning and evening. In time, the sun rises; in time, it becomes powerful; and in time, it sets. By the working of time, it is obscured by clouds.

"Then consider the moon: when the moon is devoured by Rähu (as in a lunar eclipse), it trembles; when it is released, it becomes bright again. In the full-moon night, it becomes full, but does not remain so. In the bright fortnight, it waxes daily, but in the dark fortnight, it wanes daily. In the bright fortnight, the moon looks healthy and rich, but in the dark fortnight, it looks decreasingly thinner, as if afflicted by consumption. Thus, at one time the moon looks powerful, and at another time it looks weak and pale.

"Similarly, Bali Mahäräja is presently living in Pätälaloka (one of the planets beneath the earth), but at another time he will become lord of the demigods. At one time the earth is lush with grains and is the resting place of all beings, but at another time it becomes covered with water. The entire world, including everything moving and nonmoving, appears at one time and disappears at another.

"Only Lord Kåñëa, the Supreme Personality of Godhead, remains the same. It is by His grace that I obtained the name Måtyuïjaya (the Conquerer of Death). I have witnessed many dissolutions of the world and I shall continue to witness them. Lord Kåñëa is both material nature and the Supreme Being. He is the individual soul as well as the Supreme Soul. Though He assumes many forms, He is beyond these forms. Whoever repeats His name and sings His glories can conquer death; he does not come under the influence of birth, death, disease, old age and fear. Lord Kåñëa has created Brahmä, the creator; Viñëu, the preserver; and me, the destroyer. By His will we possess those potencies and influences. O King! I have delegated Käla, Agni and Rudra to do the work of destruction, whereas I myself only repeat His name and sing His glories incessantly, day and night. For this reason I am called Måtyuïjaya, and by my knowledge, I have conquered death. I am fearless. When death sees me, he flies away, just as snakes flee when they see Garuòa."

King Çaìkhacüòa thanked and praised Lord Çiva repeatedly, and replied modestly. "What you have said is quite true. But please allow me to say a few words. Kindly listen...You have just said that fighting with one's relatives is a great sin. Then why did the Lord, on behalf of the demigods, take away all of Bali Mahäräja's possessions and send him down to Pätäla? And why did the Lord, for the same reason, kill Hiraëyäkña, Hiraëyakaçipu, Çumbha and other Dänavas (demons)? Long ago the demons and the demigods worked hard together churning the ocean to obtain nectar from it; but why did the Lord give the nectar to the demigods? O lord, this universe is the sporting ground of Lord Kåñëa; and anyone He favors with fortune and glory obtains them. The quarreling between the demigods and the demons is eternal. Victory and defeat come to each party alternately. So it is improper and unnecessary for you to interfere in our quarrel. For you, O great lord, are both my relative and my friend. And your nature is of the Highest Self. To you, the demigods and the demons are equal. So it is certainly shameful for you to become our opponent and favor the demigods. If you win this battle, the glory and fame you gain would not be as great as if we win. And if we defeat you, the disgrace and infamy you earn would be much greater than that which we would if we were defeated: for we are small and you are great.

Lord Çiva smiled and gently said, "O King, you have descended from a brähmaëa family, so if I am defeated by you, how shall I incur shame? In former days, the Lord fought with Madhu and Kaiöabha as well as Hiraëyakaçipu and Hiraëyäkña. And I fought with Tripura. And the universal mother, Durgä Devé, fought with Çumbha and other demons. But none of the demons just mentioned, who were killed in the war, can be compared to you in prowess. You are the best of Lord Kåñëa's attendants. The demigods have sought Lord Hari's protection, so He has sent me on their behalf to approach you. If I am defeated by a sublime person like yourself, how can I be disgraced? But I am surprised to hear you talk of disgrace and infamy. There is no point in continuing this useless talk. Now, either return to the demigods their kingdoms or prepare to fight with me. I am firm in my determination."

Chapter 11

The War Begins

Çaìkhacüòa quickly got up, bowed down to Lord Çiva, and ascended his chariot with his ministers. Lord Çiva ordered his army to be ready immediately, and Çaìkhacüòa did the same. Musical instruments blared out, formally announcing the start of war. There was a great clamor along with the cries of the warriors. Then the fight between the demigods and demons began, and both sides fought righteously. Indra fought with Våñaparvan, Bhäskara (the sun god) with Vipracitti, Niçäkara (the moon god) with Dambha, Fire with Gokarëa, Kuvera with Kälakeya, and Viçvakarmä with Mäyä. Måtyu (the death god) battled with Bhayaàkara, Yama with Çambara, Väyu with Bala, Varuëa with Vikaca, Budha with Dhåöapåñöha, Çani with Raktäkña, Jayanta with Ratnasära, the Vasus with the groups of Varcasas, the two Açvini-kumäras with the two Déptimäns, Nalaküvara with Dhüma, and Dharma with Dhurandhara. Maìgala contended with Gaëakäkña, Vaiñvänara with Çobhäkara, Manmathä with Pipita, the twelve sun gods with Gokämukha, Cürëa, Khaòga, Dhümra, Saàhala, Viçva and Päläça. The eleven Rudras fought with eleven terrible and powerful asuras, Mahämaëi fought with Ugracaëòä and others, and Nandéçvara and the rest fought with the leading demons.

Lord Çiva, the goddess Kälé and their son Kärttikeya encamped at the root of the holy fig tree.

King Çaìkhacüòa, adorned with gems and surrounded by millions of demons, sat down on a beautiful jeweled throne.

Then a great battle ensued. Many mystical and supernatural weapons were hurled, and numerous demigods and demons were killed. Maces, long and short swords, paööiças, bhuçuëòis, mudgaras (different types of iron clubs), javelins, spears, axes and other weapons glowed in the soldiers' hands. Fighting with these weapons, the jubilant warriors roared and cut off each other's heads. Elephants, horses, chariots and foot soldiers, along with their drivers and passengers were hit and torn apart. Arms, thighs, hands, hips, ears and feet were cut off. Flags, arrows, swords, coats of mail and beautiful ornaments were split apart. From the tussle, glowing heads with earrings as well as elephantlike thighs were strewn about the earth. Severed arms with their ornaments and weapons were scattered about like honeycombs. Warriors running on the battlefield saw several headless bodies that jumped and which were still holding their weapons. The warriors discharged so many arrows at each other that the sun became obscured and it appeared as if the rainy season had arrived. Heroes roared like lions, blew conches loudly and fought furiously. Though the combat was terrible and tumultuous, it was pleasurable to the fighters. Then the demigods were defeated. Many were wounded by weapons and missiles, and, frightened, they fled the battlefield.

Chapter 12

Kärttikeya and Kälé Enter the Battle

The demigods returned to Lord Çiva and sought refuge in him. Disturbed, they cried out, "O Lord, please save us! Save us!"

Lord Çiva, noting the demigods' defeat and hearing their fearful cries, became greatly enraged. Glancing at the demigods sympathetically, he assured them of his protection. He ordered his son, the great hero Kärttikeya, to attack the enemy. Fighting courageously with the hosts of demons, Kärttikeya shouted angrily and roared heroically, killing one hundred akñauhiëés in the battle.  Then Kälé, her eyes like a red lotus, chopped off their heads, drank their blood, and rapidly ate their flesh. She fought in many ways, frightening both the demigods and the demons. Wherever she went, she drank the Dänavas' blood. With one hand she grabbed ten million elephants and ten million men and playfully shoved them into her mouth. Thousands of headless bodies appeared to be dancing on the battlefield. All the cowards were terrified by the overwhelming tumult.

Kärttikeya again became furious. Showering countless volleys of arrows, he struck thousands of demon leaders within a few seconds. Terrified, many of the Dänavas fled, but those who stayed were slain. The demons Våñaparvan, Vipracitti, Daëòa and Vikampana fought with Kärttikeya by turns, and all of them were wounded by his spear. Kälé assisted Kärttikeya, and together they won the battle. In the heavens, the celestials pounded their drums and showered down flowers. Çaìkhacüòa saw the appalling spectacle wrought by Kärttikeya and Kälé; it appeared as terrible as the final dissolution of the world. Furious, he prepared for battle. Accompanied by many heroes, he climbed into his diamond-studded airplane, which was equipped with weapons and missiles. This enlivened and encouraged his men, especially when Çaìkhacüòa, sitting in the middle of the plane, drew his bowstring to his ear and discharged volleys of arrows. The shafts were terrifying and could not be endured. They resembled a shower of rain and covered the battlefield with intense darkness, relieved only by occasional flashes of fire.

At this, Nandéçvara and the other demigods fled, however, Kärttikeya stayed. Then the Dänava king showered mountains, serpents, pythons and trees so horrendously that they could not be resisted. Thus Kärttikeya looked like the sun covered by thick sheets of frost. Çaìkhacüòa broke Kärttikeya's car, cut to pieces his bow, chariot and horses, and shattered his peacock carrier. Then he hurled his effulgent spear at Kärttikeya's chest, and the force of the blow caused him to fall unconscious.

Quickly regaining consciousness, Kärttikeya mounted his sturdy, bejeweled chariot, took up his weapons and missiles and fought awesomely. Using his mystic weapons, he furiously split the weapons that had been hurled at him, namely, the serpents, mountains, trees and rocks. Then he put out a fire with his water weapon, split apart the demon's bow and chariot, and killed his charioteer. Roaring and shouting repeatedly like a hero, he split Çaìkhacüòa's armor and crown, and then hurled his blazing spear at the demon's chest. Çaìkhacüòa collapsed unconscious.

But within a second that powerful asura regained consciousness and, with the strength of a lion, got up and roared. The demon grabbed another bow and more arrows and mounted another chariot. Foremost in the use of mystic powers, the demon caused a tremendous downpour of arrows on Kärttikeya that completely enshrouded him. Then the demon grabbed an invincible iron spear, which was filled with Lord Viñëu's energy; it was radiant like a hundred suns and looked like the vast fire that occurs at the end of the world. Çaìkhacüòa hurled it at Kärttikeya and it hit him with the impact of a massive fireball, causing him to drop unconscious.

Kälé immediately went to him, lifted her son to her breast and carried him to Lord Çiva. By virtue of his deep knowledge, Lord Çiva revived Kärttikeya and endowed him with inexhaustible strength. He then got up full of vigor but remained guarded by Lord Çiva.

Kälé, followed by Nandéçvara, the Gandharvas, the Yakñas, the Räkñasas and the Kinnaras, returned to the battlefield. Hundreds of war drums were pounded and hundreds of persons carried wine. When Kälé began to roar like a lioness, the demons fainted. Seeing this, she burst into cackles of laughter repeatedly, boding ill to the asuras. Then Kälé drank wine and danced on the battlefield, and the Yoginés, Òäkinés and the demigods also drank, roaring and reveling.

When Çaìkhacüòa saw Kälé, he hastened to the field. Though his men were frightened by her, he assured them of his protection.

Kälé then hurled a fire weapon and it shot over the field like the fire that manifests when the world is about to come to an end. But the king shot a water weapon at it and quickly extinguished it. Kälé hurled the varuëa weapon at him but he baffled it with the Gändharva weapon. Kälé threw the Mäheçvara weapon, but he destroyed it with his Vaiñëava weapon. Then, after uttering some mantras, Kälé discharged the Näräyaëa weapon. Seeing it coming at him, the king jumped off his chariot and bowed down to it, causing the weapon to zoom upwards like the fire of final dissolution. The demon, full of devotion, fell prostrate on the ground. The goddess recited a mantra and hurled a brahmästra at him, but he baffled it with his own brahmästra. Then she threw a weapon at him that was eight miles long, but Çaìkhacüòa cut it to pieces with his celestial weapon.

Infuriated, the demon discharged celestial missiles at the goddess but she merely opened her mouth wide, swallowed them and roared with loud laughter. This terrified the demons. Çaìkhacüòa then hurled a weapon at her that was eight hundred miles long, but she shattered it into a hundred pieces with celestial missiles. He flung the Vaiñëava missile at the goddess, but she blocked it with a Mäheçvara missile.

The fight continued for a long time and all the demigods and demons stood watching it.

Kälé was now infuriated. Just as she readied herself to throw the päçupata weapon, a heavenly voice from the sky cried out, "O Goddess! Do not throw this missile at Çaìkhacüòa. So long as Lord Hari's amulet remains on his neck and his wife's chastity is not violated, the king cannot be killed-even by the never-failing päçupata weapon. Lord Brahmä gave him this boon." Kälé heeded the voice and desisted from hurling the weapon. But out of hunger she devoured millions of demons. She then hastened to devour Çaìkhacüòa but he resisted her with his sharp celestial weapons. She next aimed a scimitar at him that flashed like the noonday sun but the king cut it to pieces. So she ran after him to swallow him. But the skillful demon prevented her by expanding his body.

Highly enraged, the dreadful goddess smashed his chariot, killed his charioteer, and hurled a terrible spear at him-one that looked like the awesome fire that occurs when the world is about to end. But the king caught it with his left hand. The goddess then angrily struck him with her fists and caused the demon enough pain to make him reel and fall unconscious for a moment. Regaining consciousness, he got up, but he would not engage in hand-to-hand combat with Kälé. Rather, he bowed down to her.

The goddess then threw other weapons at Çaìkhacüòa, but he partly cut them down and partly took them up and absorbed them, rendering them futile. Regarding her as his mother, he did not aim any weapons at her. Then Kälé caught hold of him, whirled him around repeatedly and angrily flung him into the sky. The demon came down with a tremendous crash, but he immediately got up and bowed to the goddess. Next, he gladly climbed up onto another stunning jeweled chariot and, feeling no fatigue at all from the battle, continued fighting.

Then Kälé, feeling hungry, began drinking the blood and eating the fat and flesh of the demons. After this the goddess returned to Lord Çiva and described to him in detail the progression of the war-from beginning to end. Hearing about the demise of the demons, Lord Çiva laughed. Kälé remarked that the only demons alive were the ones who crawled out of her mouth while she was chewing them, which amounted to about one hundred thousand. "And when I took hold of the päçupata weapon to kill Çaìkhacüòa, an invisible celestial voice cried, 'He cannot be killed by you.' Then the powerful demon stopped hurling weapons at me. All he did was shatter those which I hurled at him."

Chapter 13

Lord Çiva Enters the Battle

After hearing the goddess' report, Lord Çiva, versed in the highest knowledge, went with his entire retinue into battle. He sat on his great bull and was encircled by Vérabhadra and others, as well as the Bhairavas and the Kñetrapälas, all equal to him in valor. As Lord Çiva entered the battle ground, he assumed a heroic form and shone well as the incarnation form of the destroyer.

When Çaìkhacüòa saw him, he alighted from his aerial chariot and offered obeisances to him by lying flat on the ground. Then he got up, quickly returned to his chariot, and, seizing his bow and arrows, readied himself for the fight.

The fight lasted for a year. The two heroes showered arrows fiercely on one another the way clouds continuously pelt the earth with rain. When Çaìkhacüòa playfully shot dreadful arrows, Lord Çiva split them all with his own arrows. Lord Çiva hit the demon's limbs with various weapons. Çaìkhacüòa then grabbed his sword and shield, hastened toward Lord Çiva's sacred bull and hit it on the head. Seeing this, Lord Çiva smashed that sword and the shining shield by his kñurapra weapon. Then the demon threw his spear but Lord Çiva shot an arrow at it and split it in half. Çaìkhacüòa, now infuriated, flung a discus, but Çiva punched it with his fist and splattered it. The demon threw his club vigorously at Lord Çiva, however Çiva split it apart and reduced it to ashes. Grabbing an ax, Çaìkhacüòa rushed toward Lord Çiva, but Çiva released such a volley of arrows at him that he fell unconscious.

The Dänava quickly regained consciousness and mounted his beautiful chariot. Covering the whole sky, he shone resplendently with his mystic weapons and arrows.

When Lord Çiva saw him coming toward him, he pounded his drum with enthusiasm and twanged his bowstring with a loud sound. Çiva filled all four quarters with the sound of his horn and then, roaring loudly, frightened the demons. Next, the noble bull bellowed thunderously, filling the sky, earth and eight quarters and shaming the proud trumpeting elephants. Lord Çiva surpassed all previous sounds by clapping the earth and the sky. The warriors emitted a raucous laughing sound, portending ill for the asuras. Çiva also roared in that mighty battle.

The demons were frightened by these piercing and dreadful sounds. However, the Dänava king became extremely angry.

Lord Çiva shouted, "O wicked one, stay! Stay!," and the gods and his companions quickly shouted, "Victory! Victory!"

Çaìkhacüòa then hurled at Lord Çiva his awesome flame-shooting spear; as it traveled, it blazed brilliantly like a mighty fire. However, one of Lord Çiva's followers shot a meteor at it and stopped it. As the battle between Lord Çiva and the demon king continued, the heavens, earth, mountains, oceans and rivers shook and trembled. Lord Çiva split apart hundreds and thousands of Çaìkhacüòa's arrows, and the king did the same to Lord Çiva's shafts. Then the infuriated Çiva hit Çaìkhacüòa with his trident and knocked him unconscious. But quickly regaining consciousness, he grabbed his bow, discharged some arrows and hit Lord Çiva and his assistants. Then, by means of magic, the asura assumed ten thousand arms and quickly surrounded Lord Çiva with ten thousand discuses. But Lord Çiva shot wonderful arrows at them and split them all apart. Çaìkhacüòa next seized his mace and, accompanied by a massive army, charged Lord Çiva with the intention of destroying him. However, Lord Çiva split the mace, making the Dänava furious. The demon then seized a spear that, to the enemy, blazed unbearably; as he neared Lord Çiva, the latter hit him in the chest with his trident. Then, a huge, valorous being came out of the demon's chest and said, "Stand by, stand by." Lord Çiva laughed loudly and, with his sword, cut off the fearsome head that was emerging, and it fell to the ground.

Spreading her mouth wide open, Kälé angrily consumed countless demons, crushing their heads with her fierce fangs. The enraged Kñetrapäla consumed many other demons, and Lord Çiva shot missiles at some and killed them. Others were just wounded. Vérabhadra and Nandéçvara destroyed many other demons. Thus a major portion of Çaìkhacüòa's army was killed while many of his terrified troops cowardly fled the battlefield. But Çaìkhacüòa stood firm and said to Lord Çiva, "I'm here, ready to fight with you. Come on. So what if many of my men have been killed. Fight me, face to face!"

Chapter 14

Lord Viñëu Appears

Çaìkhacüòa threw mystic missiles at Lord Çiva. He also, like a cloud pouring rain, showered arrows on him. He used different kinds of illusory methods that were invisible and bewildering to the demigods and Lord Çiva's followers. Seeing this, Lord Çiva released his supernatural mäheçvara missiles and these quickly destroyed the illusions, divesting them of their brilliance. Then the powerful Lord Çiva suddenly grabbed his trident-a trident that could not be withstood even by great persons-so as to slay Çaìkhacüòa. But to stop him, an unembodied heavenly voice boomed, "O Çiva, do not throw the trident now. Listen to this request...There is no doubt that you are able to destroy the universe in a second. So what would be the difficulty in destroying this one Dänava, Çaìkhacüòa? Still you should not ignore the rules of the Vedas. O great one, rather make it truthful and fruitful. Understand that Lord Brahmä has stated that as long as Çaìkhacüòa wears the armor of Lord Viñëu -namely, the amulet around his neck-and as long as his wife maintains her marital faithfulness, he can neither die nor grow old. He is under these boons. Therefore, please make these boons truthful by not violating them."

Lord Çiva replied, "So be it."

At that moment Lord Çiva desired to see Lord Viñëu, and so Lord Viñëu appeared there. Lord Çiva told Him what he desired and Lord Viñëu agreed to help him.

So, dressed as an aged brähmaëa, Lord Viñëu, foremost in mystic power, approached Çaìkhacüòa and requested, "O King of the Dänavas, please grant my request. You give away in charity all kinds of wealth and riches, so please grant me what I desire. I am a quiet, peaceful, aged brähmaëa. I am very hungry and thirsty. But first make your promise, and then I will tell you what I want."

The king, with a kind face and a pleasing eye, swore to Him that he would give Him whatever He asked for. So the brähmaëa said affectionately, "I would like your amulet."

Çaìkhacüòa, a well-wisher of the brähmaëas who spoke the truth, thus handed over to the disguised Lord Viñëu his divine amulet.

Then Lord Viñëu assumed the form of Çaìkhacüòa and went to Tulasé Devé's palace. When He approached the entrance, He created the appearance of a victory homecoming, causing others to beat their drums and to shout, "Victory."

Tulasé Devé was awakened from sleep. On hearing the sounds, the chaste woman was ecstatic. She eagerly peeped through the windows onto the road. When she realized that her husband had returned, she observed all auspicious rites and offered cash gifts to the brähmaëas. Then she beautified herself.

Lord Viñëu went to Tulasi's apartment.

When she saw the Lord and thought He was her husband, she was gladdened. She bathed His feet, offered obeisances to Him, and sobbed. Then she had Him sit on the jeweled throne and handed Him the auspicious betel leaf that had been made fragrant with camphor. She said, "Today my life has become happy. For my beloved, who went to fight, has now returned home."

Drinking him in with wide eyes and a smiling face, Tulasé Devé sweetly asked him about the events of the battle. "My lord, how did you do in the battle with Lord Çiva? He is the protector of the demigods and the annihilator of countless universes. You have returned cheerfully after defeating the great lord. How did you beat him? Tell me all about it."

Lord Viñëu laughed and said sweetly, "When I reached the battlefield, there was a terrible clamor. A big battle then followed. The demigods fought the demons, and each side was eager for victory. The demigods defeated the demons. But then I fought the powerful demigods. Those whom I defeated sought shelter of Lord Çiva. Then Lord Çiva, to help them, fought me for a long time. My dear wife, Lord Çiva and I fought continuously for a year. All the demons were killed. Then Lord Brahmä made us agree to peace. Thus, at Lord Brahmä's order, the powers of authority were re-assigned to the demigods...So, I have come home and Lord Çiva has gone to Çivaloka. All have returned to health and normalcy. Thus the trouble has ended."

Lord Viñëu then lay down on the bed with Tulasé Devé and became close with her.

Chapter 15

The Final Battle

At this time on the battlefield, King Çaìkhacüòa approached Lord Çiva without his armor. The latter seized his blazing trident to slay the demon. The trident's name was Vijaya, and it was as bright as a hundred summer suns. The front of it was presided over by Lord Näräyaëa, the middle by Lord Brahmä, the root by Lord Çiva, and the edge by Time. It was bright like the fire of devastation at the end of the world-dauntless, irresistible, fixed and destructive in its aim. In brilliance it equaled the sudarçana cakra, and it was the topmost of all weapons. No one but Lord Viñëu or Lord Çiva could wield it, and all but them were afraid of it. The trident was 14,000 cubits long and 100 cubits wide. One could not tell from where and how it proceeded. By its own will, this trident could destroy all the worlds.

Lord Çiva raised the trident high, aimed and hurled it at Çaìkhacüòa. Seeing it coming, the demon king dropped his bow and arrows, collected his mind, sat down in a yoga posture, and meditated on the lotus feet of Lord Kåñëa with great devotion. The trident whirled around Çaìkhacüòa's head for a while. Then, at Lord Çiva's command, it smashed into the demon's head and burned him and his chariot to ashes. Thereafter, the trident returned to Lord Çiva, and then left for the airways at the speed of the mind, and finally returned with force and gladness to Lord Näräyaëa.

In the heavens, the celestials beat their drums, the Gandharvas and Kinnaras sang, the sages and demigods chanted eulogies and all the damsels danced. Flowers continuously rained down upon Lord Çiva, and Lord Viñëu, Brahmä, Indra and other notables praised him.

Out of compassion, Lord Çiva tossed the demon's bones into the sea and these bones became transformed into all the conches in the world. They are always considered very holy and favorable in the worship of the demigods. The water in the conch is also considered very sacred and satisfying to the demigods-as sacred as the water in any holy river. It can be offered to all the demigods but not to Lord Çiva. Wherever the conch is blown, Lakñmé dwells there with great delight. If one bathes with the conch water, this is equivalent to bathing in all the holy rivers. Wherever the the conch is placed, Lord Hari and Goddess Lakñmé live there, and all inauspicious things disappear from that place. However, wherever the females and çüdras blow the conch, Goddess Lakñmé becomes annoyed and, out of fear, travels to other places.

Lord Çiva then mounted his bull carrier and, with all his followers, returned to his own residence. All the demigods also returned to their abodes with great joy. Before leaving, Lord Çiva favored Çaìkhacüòa by releasing him from his curse, and thus he regained his original form as the cowherd boy Sudämä.

Adorned with jewels, holding a flute, mounted on a divine chariot, and surrounded by numerous cowherd boys from Goloka Våndävana, Çaìkhacüòa then flew to the spiritual sky, Goloka, which is full of devotees of Lord Kåñëa who have various transcendental relationships with Him.

When Sudämä saw Çrématé Rädhäräëé and Çré Kåñëa, he bowed down to Their lotus feet with devotion. Seeing him, the Divine Couple were filled with love for him and, with kind faces and joyful eyes, lifted him up and took him on Their laps.

Chapter 16

Tulasé Curses Lord Viñëu

Meanwhile, at the palace, Tulasé Devé was still lying on the bed with Lord Viñëu, who was still disguised as Çaìkhacüòa. She suddenly realized that there was a distinct difference in the way her husband had expressed his affection to her in the past from the way he had just expressed it. This made her suspicious, and she began to wonder whether the man with whom she had just been intimate was really her husband. Then, not feeling the same happiness, affection and attraction, she looked at him distrustfully and said, "You're-you're not-" Realizing in the core of her heart that He was not her husband, she asked, "Who-who are you?"

Tulasé Devé became angry. "Yes, who are you? I want to know immediately. For I know you have deceived me to enjoy me! You have outraged my modesty! For this I shall curse you!"

Lord Viñëu then assumed His own true beautiful form. Tulasé saw the Lord of the demigods before her. His complexion was deep blue, like fresh rain clouds, His eyes were like autumnal lotuses, and He was decked with jewels and ornaments. His smiling face looked very gracious, and He wore a yellow robe. Seeing Väsudeva's handsome form, Tulasé fainted.

A few moments later she regained consciousness and said, "O Lord, you are like a stone! You are merciless! You violated my chastity by deception. And by this means you have killed my husband. O Lord, you are merciless! Yes, Your heart is like a stone. Therefore, I curse you to become a stone. Those who call you holy are doubtlessly wrong. Your devotee committed no offense and yet, for the sake of others, You killed him! Why?"

Overpowered with grief and sadness, Tulasé cried loudly and repeatedly lamented.

Seeing her so upset, Näräyaëa, who is an ocean of mercy, tried to console her according to dhärmika rules. He said, "O exalted one, you performed austerities for a long time to get Me as your husband. And Çaìkhacüòa also performed austerities for a long time to get you as his wife. By that austerity, he fulfilled his wish. It was then necessary for Me to fulfill your wish. For this reason, I did what I did. Now leave your earthly body and assume a spiritual body-and be married to Me. Be like Lakñmé. Your body will become a famous river known as Gaëòaké, a virtuous, pure and transparent river in this holy land of India. Your hairs will be transformed into holy trees; and since the trees will be born of you, they will be known as Tulasé trees. All the residents of the three worlds will perform worship with the leaves and flowers of this tree. Thus, you, Tulasé, will reign as the best among trees and flowers."

Chapter 17

Blessings Tulasé Devé will Bestow

Lord Näräyaëa continued....

"The sanctifying Tulasé tree will grow in Goloka, on the coast of the Virajä River, on the rasa-dance site, in the forests of Våndävana, Bhäëòéra, Campaka, Candana, and in the groves of Mädhavé, Ketaké, Kunda, Mallika and Mälaté. You will live in sacred places and bestow the highest religious merit. All the holy spots will converge and reside at the root of the Tulasé tree, and thus spiritual merits will accrue to all. O fair one, all the demigods and I will wait there to gather the falling Tulasé leaves.

"Whoever will be moistened or anointed with the water that has been sanctified by Tulasé leaves, will reap the benefits of having bathed in all the sacred rivers and performed all kinds of sacrifices.

"Lord Hari will not be as pleased with the gift of a thousand jars of honey as with one Tulasé leaf.

"Offering one such leaf as a gift will bring the same reward obtained by offering millions of cows.

"If one offers Tulasé leaves during the month of Kärttika, he gets the same rewards as those just mentioned.

"If, at the time of death, one drinks or gets the Tulasé-leaf water, one will be freed of all his sins and proceed to Vaikuëöha.

"Whoever drinks the Tulasé-leaf water daily will be redeemed in his lifetime and receive the benefit of a dip in the Ganges.

"Whoever plucks a Tulasé leaf, keeps it on his person, and then leaves his body in a holy place, will go to Viñëuloka.

"Anyone who worships Me with this leaf daily will reap the blessings of a hundred thousand horse sacrifices.

"Anyone who leaves his body holding a Tulasé leaf in his hands will be saved from all sins.

"Anyone who wears a necklace composed of Tulasé wood, will surely, at every step, get the reward of a horse sacrifice.

"Whoever breaks his promise while holding the Tulasé leaf will go to the Kälasütra hell for as long as the sun and moon last.

"Anyone who gives false evidence in the presence of the Tulasé leaf, will go to the Kumbhépäka hell for as long as the lifespans of fourteen Indras.

"Whoever at the time of death drinks or gets a little Tulasé-leaf water will certainly proceed to Vaikuëöha, leaving in a jeweled airplane.

"Lord Hari will decapitate that person who, on the day of the new moon or the full moon, or on the twelfth or last day of the lunar month, or after being anointed with oil just before taking a bath, or at noon, night, daybreak or sundown, or in a state of impurity or in one's night dress-will cull or pluck the Tulasé leaf.

"O chaste one, even if such a leaf is kept for three nights and becomes dry, it can still be employed in connection with funeral ceremonies, vows, gifts, consecration of temples and the worship of demigods.

"If Tulasé leaves that were offered to Lord Viñëu have fallen on the ground or on water are then properly washed, they may still be used for other sacred purposes.

"You will always be the presiding deity of the Tulasé plant here on Earth, and at the same time you will always sport with Çré Kåñëa in solitude in Goloka. You will also be the presiding deity of the Gaëòaké River, and thereby shower India with religious merit. You will further be the wife of the ocean of salt, which is My partial expansion. O chaste goddess, you will always remain personally by My side and enjoy My company, as Lakñmé does.

Chapter 18

Blessings of the Çälagräma

Lord Hari continued...

"As for Me, by your curse, I will become a stone and remain close to the bank of the Gaëòaké River. Millions of vajrakéöa worms, with their sharp teeth, will make convolutions or rings in the stones there, representing Me. These will be known as Çälagrämas or sacred stones.

"Those stones which have one entrance hole, four rings, are marked with a garland of wild flowers, and look like a fresh rain cloud, will be known as Lakñmé-Näräyaëa mürtis or forms.

"Those stones that have one entrance hole, four rings, look like fresh rain clouds but have no garland mark will be called Lakñmé-Janardana cakras.

"Those that have two entrance holes, four rings, are impressed with the marks of cow-hooves but have no garland mark, will be called Raghunätha cakras.

"Those that are very small, have two rings, look like fresh rain clouds but have no garland mark will be called Vämana cakras. They shall be auspicious to householders.

"Those stones that are very small, have two rings and a garland mark will be called Ñrédhara cakras. They will bring prosperity to householders.

"Those stones that are large, circular, have two rings but no garland mark will be known as Dämodara cakras.

"Those that are medium-large, have two rings, have the marks of arrows and quivers will be known as Raëa-räma cakras.

"Those that are medium-sized, have seven rings, and have the marks of an umbrella and ornaments will be called Räjaräjeçvara (king of kings) cakras, and give royal prosperity to the people.

"Those that are large, have fourteen wheels, look like fresh rain clouds will be called Ananta cakras. They will bestow the fourfold fruits-artha, käma, dharma and mokña (wealth, pleasure, righteousness and liberation).

"Those that are spherical, beautiful, medium-large, have two rings, look like rain clouds, and are marked with cow hooves will be called Madhusüdana cakras.

"Those that have one ring will be called Sudarçana cakras.

"Those that have their rings hidden will be called Gadädhara cakras.

"Those that have two rings and the face of a horse will be called Hayagrévas.

"Those that have two rings, their mouths very wide and extended, and look very terrifying will be called Nåçiàhas. They will bestow detachment on their worshipers.

"Those that have two rings, extended mouths and garland marks (elliptical) will be called Lakñmé Nåçiàhas. They will bestow blessings on the householders who worship them.

"Those that have, near their doors, two rings that are of equal size and beautiful, with manifested marks, will be known as Väsudevas. They will fulfill all desires.

"Those that have a thin ring, look like fresh rain clouds, and have many fine holes within their wide gaping facets will be called Pradyumnas. They will give happiness to all householders.

"Those whose rings are united and whose backs are capacious will be called Saìkarñaëas. They will always bestow happiness to householders.

"Those that look yellow, round and very beautiful will be known as Aniruddhas. They also will give happiness to householders.

"Wherever there are Çälagräma stones, Lord Hari Himself exists. And wherever Lord Hari is, Goddess Lakñmé and all the holy places also exist.

"By worshiping the Çälagräma-çilä (stone), one destroys the sin of having killed a brähmaëa and any other type of sin.

"By worshiping Çälagräma stones of the following shapes, the following effects take place:

"If the stone looks like an umbrella, one may obtain a kingdom.

"If the stone looks round, great prosperity.

"If it is cart-shaped, miseries.

"If its ends are spear-shaped, death.

"If its facets are distorted, poverty.

"If it is yellow, evils and afflictions.

"If its rings look broken, diseases.

"If its rings are split into fragments, certain death.

"If one observes vows, offers gifts, consecrates a temple, performs çraddha or funeral ceremonies, or worships the demigods before the Çälagräma-çilä-all these acts become highly exalted.

"If one worships the Çälagräma-çilä, one acquires the merits of bathing in all the térthas (holy rivers) and being initiated into all the Vedic sacrifices.

"Furthermore, one acquires all the merits acquired by performing all the Vedic sacrifices by visiting all the holy places, by fulfilling vows, by practicing all austerities and by reading all the Vedas.

"Whoever performs his abhiñeka (bathing) ceremony always with Çälagräma water-being sprinkled with this water at the initiation and installation ceremonies-acquires the spiritual merits gained by offering all sorts of gifts and walking around the entire earth.

"Without a doubt, the demigods are pleased with the person who daily worships the Çälagräma-çilä. He becomes so holy that even all the holy places desire his touch. He becomes a jévan-mukta (liberated while in his physical body) and very godly. Ultimately he goes to Vaikuëöha and serves Lord Hari there eternally. Any sin, such as the killing of a brähmaëa, flies away from him just as snakes flee at the sight of Garuòa (Lord Viñëu's eagle carrier). The earth is consecrated by the dust of his feet. By his birth, he redeems one hundred thousand of his ancestors.

"Anyone who, while dying, drinks the Çälagräma-çilä water, will be freed from all his sins and go to Vaikuëöha. He becomes completely freed from the effects of karma (material action and reaction) and, without a doubt, becomes forever absorbed in the vision of Lord Viñëu's feet.

"Anyone who lies while holding the Çälagräma in his hands goes to Kumbhépäka hell for as long as Lord Brahmä is alive (311 trillion and 40 billion earth years).

"If one breaks his promise while holding the Çälagräma in his hand, he goes to the Asipattra hell for one hundred thousand manvantaras.

"He who worships the Çälagräma-çilä without offering Tulasé leaves on it, or who separates the leaves from the stone, will have to suffer separation from his wife in his next birth.

"And if one does not offer the Tulasé leaves in a conch, he remains without his wife for seven births and becomes diseased.

"He who maintains the Çälagräma-çilä, the Tulasé, and the conch in one place, becomes very dear to Lord Näräyaëa.

"It is painful for a person to separate from his beloved, whose company he once enjoyed. You were the dearmost of Çaìkhacüòa for one manvantara, so it is now very difficult for you to separate from him.

Chapter 19

Tulasé Returns to the Spiritual World

When Lord Hari stopped speaking, Tulasé left her physical body, assumed a celestial form, and went to Vaikuëöha. Lord Hari also went with her, and there she frequented His heart, as did Goddess Lakñmé.

As soon as Tulasé Devé quit her physical body, this body became the Gaëòaké River; and Lord Hari manifested Himself as the mountain on the bank of that river, giving spiritual merit to the people. The worms on that mountain cut and fashion, i.e. construct, various kinds of stones. Those that fall into the river and assume the color of clouds, without a doubt, yield results; but those that drop onto the dry land become brown by the sun's rays and unfit for worship.

Lord Hari duly honored Tulasé and began to sport with her along with Goddess Lakñmé. He elevated Tulasé to the rank of Lakñmé, making her blessed and glorious. Lakñmé and Goddess Gaìgä allowed and tolerated this new union of Lord Näräyaëa and Tulasé. However, Goddess Sarasvaté became angered and could not tolerate Tulasi's elevated position.

Once, in the presence of Lord Hari, the dignified Sarasvaté quarreled with Tulasé and hurt her. Tulasé, humiliated and insulted, disappeared. Then, out of anger, the wise and adept Tulasé became invisible even to Lord Hari.

When Lord Hari did not see Tulasé, he appeased Sarasvaté and, obtaining her permission, proceeded to the Tulasé forest-Våndävana. He was very much disturbed by separation from her. There, he took a bath; then, with proper rites, he worshiped the chaste Tulasé with His whole heart, and then meditated on her with devotion, and uttered, "Obeisances to Tulasé Devé, Queen of Våndävana Forest." During the worship, Tulasé was offered a lighted ghee lamp, frankincense, sandal flowers and sacrificial offerings. Anyone who worships Tulasé in this way will achieve complete perfection.

The Lord then began to praise His glorious devotee. "The Tulasé trees collect in many groups, thus the paëòitas call it Våndä. I praise that dear Tulasé. Long ago she appeared in the Våndävana forest and is thus known as Våndävané. I adore that auspicious and glorious one. She is always worshiped in countless universes and so is known as Viçvapüjitä-one who is worshiped throughout the world. I worship that Viçvapüjitä.

"Countless universes are made pure and holy by her contact. She is therefore called Viçvapävané-one who purifies the whole universe. Remembering her, I am suffering from separation from her. Though other flowers be heaped upon the demigods, they are not satisfied unless Tulasé is offered. Thus she is considered the essence of all flowers and is called Puñpasärä. Now I am anguished and troubled and very eager to see her-she who is purity incarnate. I crave the favor of that goddess. Because attainment of her brings faith and joy, she is called Nandiné. O may she be pleased with Me. In the whole world she is incomparable, thus she is called Tulasé. I take refuge of that dear Tulasé. Very chaste and dear, she is the life of Kåñëa and so is known as Kåñëajévané. O may that goddess save my life."

After Lord Hari finished the ceremony and prayers, Tulasé was pleased and came out of a tree. She immediately took refuge at Lord Hari's lotus feet. He blessed her by saying, "O Tulasé, you will be worshiped by all throughout the world. Dearest, I will hold you on my head and in my heart; and all the demigods will hold you on their heads."

When Lord Hari saw that the dignified Tulasé was weeping because her feelings had been hurt by Sarasvaté, He clasped her to His breast, took her to Sarasvaté and reconciled their differences. Then He blessed Tulasé, saying, "You will be worshiped by all, honored by all, and respected by all. And all will carry you on their heads. I also will worship, honor and respect you and carry you on My head."

Tulasé was now very happy. Sarasvaté then embraced her and seated her by her side. Lakñmé and Gaìgä, smiling, also hugged her, and then took her home.