Reading section 5

SECTION VII.

Parāçara said—"Then came forth unto him the mind-sprung beings, embodying causes and consequences arising from his own person. And out of the body of that intelligent one came out the souls. And thus were generated all those mobile and immobile objects beginning with the deities and concluding with the immovable,—which are established in the three several spheres,[122] —and of which I have told thee before. And when these beings of that intelligent one did not multiply, then he created other mind-begotten sons, resembling himself,— viz. Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marichi, Daksha, Atri, and the mind-sprung Vasishtha. The Purāna saith that these nine resemble Brahmā himself. Those who formerly had been created by Vedas, being bereft of love and hate, and possessed of the highest knowledge, did not take to the world, or produce offspring. And these being indifferent to the increase of people, a mighty wrath took possession of Brahmā, capable of consuming the three worlds. And, O anchoret, the entire triune universe was then illuminated with the flame flowing from the ire of Brahmā. And then from his furrowed forehead inflamed with wrath sprang Rudra, resembling the mid-day Sun; having a body, half-female,—terrific; and of a prodigious person. And saying unto him,—'Divide thou thyself.'—Brahmā then vanished. Thus directed, he divided himself into a male and a female. And then he divided the male into one and ten parts; and the Lord God also divided the female into Saumya,[123] Asaumya,[124] Santa,[125] Asānta,[126] Sita,[127] Asita,[128] and many other parts resembling himself. Then the Lord appointed the Self-create Manu, formerly sprung from Brahmā's self, and resembling himself, to rule creatures. And that lord, the divine Self-create Manu, took to wife the female Satarupā,[129] purged of all sin through asceticism. And to that person Satarupā bore Priyavrata and Uttānapada; and two daughters, named Prasuti and Akuti,—endowed, O thou cognisant of righteousness, with the perfections of beauty, and nobility. And the Lord of creatures of old conferred Prasuti on Daksha, and Akuti on Rucha. And unto this wedded couple were born, O exceedingly righteous one, Yajna and Dakshina; and these were then united in marriage. And ten sons were borne to Yajna[130] by Dakshina.[131] At the time of the Self-create Manu, these went by the designations of Deva and Yāma. And on Prasuti, Daksha begat four and twenty daughters,—whose names do thou hear, Sraddhā,[132] Lakshmi,[133] Dhriti,[134] Tushti[135] Pushti,[136] Medha,[137] Kriya[138] Buddhi,[139] Lajja,[140] Vapu,[141] Santi, Siddhi,[142] and Kriti.[143] These thirteen daughters of Daksha were wedded by the Lord Dharma.[144] The daughters remaining after these elder ones, were eleven, furnished with fair eyes,—Khyati,[145] Sati,[146] Sambhuti,[147] Smriti,[148] Priti[149] Kshamā,[150] Sannati,[151] Anasuyā,[152] Urjjā,[153] Swahā,[154] and Swadhā. Bhrigu, Bhava, Marichi, Angiras, Pulastya, Pulaha, Kratu, Atri, Vasishtha, Vanhi, and the pitris, espoused respectively the daughters, Khyāti and the rest, O foremost of ascetics. And then Sradhā brought forth Kāma;[155] and Chalā,[156] Darpa;[157] and Dhriti, Niyama[158] as her son; and Tushti,[159] Santosha,[160] and Pushti,[161] Lobha[162] And Medha[163] brought forth Srutam;[164] and Kriya,[165] Dandam,[166] Naya,[167] and Vinaya;[168] and Buddhi,[169] Bodha;[170] and Lajja, Vinayaj and Vapu,[171] Vyavasaya[172] as her son; and Santi

brought forth Kshamā; and Siddhi, Sukha;[173] and Kirti, Yaças.[174] These are the offspring of Dharma. Nanda bore unto Kama, Harsha[175] —grandson unto Dharma. Hinsā[176] was the wife of Adharma;[177] and from her were born Anrita,[178] and a daughter—Nikriti.[179] And from these came forth Bhaya[180] and Naraka;[181] and two daughters—Maya[182] and Vedana.[183] And Maya and Bhaya gave birth to Mrityu[184] —that allayer of the three kinds of heat,[185] And Vedana bore unto Rauraba, a son named Duhkha.[186] And from Mrityu sprang Vyadhi[187] Jwara,[188] Soka,[189] Trishnā,[190] and Krodha.[191] These ultimately lead to misery; and all have marks of unrighteousness. They have no wives, being all of vital fluid drawn up.[192] And, O son of the Prime ascetic, these are the terrific forms of Vishnu; and they ever bring on the universal dissolution. And, O exalted one, Daksha, Marichi, Bhrigu, and others—lords of creatures—are always the causes of the creation of the universe. And the Manus and their sons and kings possessed of wealth and prowess, and ever abiding by the way of righteousness,—and heroic,—are the causes of the maintenance of the cosmos".

Maitreya said,—"O Brahmana, thou hast alluded to constant creation, constant sustenance and constant dissolution. Do thou describe unto me the characteristics of them".

(Thereat) Parāçara said,—"That one of incomprehensible soul,—the reverend destroyer of Madhu—the Lord assuming respective shapes, effecteth the creation, maintenance, and destruction (of the Universe). The dissolution (of beings) is of four kinds, viz., O twice-born one, Naimittika, Prākritika Atyantika, and Nitya. When, on the expiry of his Day, Brahmā—the lord of the Universe—lieth down, takes place the dissolution called Naimittika. When the mundane egg dissolveth itself away in Primæval Nature, takes place the Prākrita dissolution. The fusion of the Yogis into the Supreme Soul through knowledge, is the Atyantika dissolution. And the constant dissolution of things taking place day and night, goeth by the name of Nitya. The creation which comes of Primæval matter, is known as Prakriti; that which takes place at the end of a minor dissolution, is known as Damandini; and, O foremost of anchorets, the constant daily creation of beings, is called Nitya by the wise versed in the import of the Puranas. Thus that origin of all beings, Vishnu, remaining in the bodies of all things, bringeth about creation, maintenance and destruction. O Maitreya, the energies of Vishnu relative to creation, sustenance, and destruction, remaining in the bodies of all beings, are ever coursing on day and night. O Brahmana, he that, compounded of these mighty powers, overruleth the three principles, attaineth the Supreme state (of Vishnu), and hath not to come back to this scene".

SECTION VIII.

Parāçara said,—"O mighty ascetic, I have narrated unto thee the creation of Brahmā connected with the principle of dullness. Now I shall unfold unto thee the creation called Rudra. Do thou hearken as I proceed! At the outset of a Kalpa, as the Lord was rapt in thoughts about a son resembling himself, on his lap appeared one hued red-blue. And, O best of regenerate persons, crying in sweet tones, he went about. And as he was crying, Brahmā asked him,—'Why dost thou weep?' And thereon, he said unto the Lord of creatures,—let me have a name.' And (the Lord said),—‘O divine one, thou art named Rudra. Do not cry. Have patience.' Thus accosted, he again cried for seven times. And thereat the Lord gave him seven other names; and assigned six receipients thereof, as well as the six wives and sons of the latter. Bhava, Sarva, Isana, Pasupati, Bhima, Ugra, and Mahadeva,—these seven names were mentioned by the Great-father, And the holders thereof were respectively the Sun, water, earth, fire, air, ether, the initiated Brāhmana, and Soma. And Suvarchala, Uma, Sukesi, Siva, Dik, Dikshā, and Rohini,—are, O best of men, the wives of the Rudras, named the Sun, etc. And hearken (unto me) reciting the names of their offspring, whose sons and grandsons have filled the universe. Sanaischara, Suka, Lohitānga, Manojava, Skanda, Swarga, Santāna and Budha,—these are respectively the sons (of the Eight Forms.) Rudra, formed thus, took to his wife Sati, And through Daksha's ire, Sati renounced her person. And then, O best of the born ones, she became the daughter of Himavat by name Umā. Then the reverend Bhava again married Umā, who was his solely. And Bhrigu's wife, Khyati, brought forth the gods—Dhata and Vidhata; as well as Sri, who is Nārāyana's spouse".

Maitreya said:—"We have heard that Sri arose from the Ocean of milk on the occasion of the churning of the deep. But why dost thou say that she was begot by Bhrigu on Khyati?"

Thereat Parāçara said;—"That mother of the Universe—Vishuu's energy—is enduring and undeteriorating, O foremost of the twice-born ones, even as Vishnu is omnipresent, so this one also. Vishnu is the sense and she is the word; she is morality, Vishnu is justice; Vishnu is perception, and she the power thereof; he is merit, and she the act of piety.—Vishnu is the creator, and she the creation; Sri is earth,—and Hari, the supporter thereof. The reverend one is contentment, and, O Maitreya, Lakshmi is permanent peace; Sri is desire, and the worshipful one is Kama; he is sacrifice, and she the dakshina; the goddess is the first libation, and Janārddana is Purodāsa;[193] O ascetic, Lakshmi is patuisālā,[194] and Madhusudana is the prākvansa[195] (of a sacrifice); Lakshmi is the chitti and Hari is the yupa;[196] Lakshmi is sacrificial fuel, and the reverend one is Kuça; The reverend one is Sāman, the Lotus-dwelling Sri is Udgiti;[197] Lakshmi is Swāhā, that Lord of the Universe,—Vāsudeva—is fire, the worshipful Sauri is Sankara, (the mistress of) Wealth is, O best of the twice-born one, Gauri. O Maitreya, Kesava is the Sun, the Lotus-seated one is the splendour thereof; Vishnu are the paternal manes, and the Lotus-throned one is Swadha, ever conferring gratification; Sri is the city of the celestials, that soul of all—Vishnu—is the exceedingly spacious sky; the support of Sri is the Moon, and Sri is the constant resplendence thereof; Lakshmi is Fortitude and Exertion; Hari is the air-coursing everywhere. O twice-born one, Govinda is the Ocean; and, O magnanimous Vipra, Sri is the shore thereof. Lakshmi is like the spouse of Indra, and the Destroyer of Madhu is the Indra of the immortals; the holder of the discus is Yama himself, and the Lotus-presiding one is Dhumorna.[198] Sri is Prosperity, that god—the supporter of Sri—is the Lord himself of riches. Lakshmi is the highly exalted Gauri and Kesava is Varnna himself. Sri is the celestial host, O foremost of Vipras, and Hari is the lord thereof. The mace-handed one is Avashtambha, and, O best of the regenerate, Lakshmi is Energy. Lakshmi is Kastha.[199] and he is Nimesha.[200] He is muhurta, and she is kalā; Lakshmi is the light, and Hari, or Sarva—lord of all—is the lamp. The Mother of the universe is the plant, and Vishnu—the spouse of Sri—is the tree established. Sri is Night, and that deity—the holder of the discus and mace—is Day. The boon-bestowing Vishnu is the bridegroom, and she dwelling in the lotus-grove is the Bride. The reverend One is like a male river. Pundarikaksha is the (banner), and the Lotus-seated Sri is the Ensign. Lakshmi is Thirst, and that master of the Universe, the Great Nārāyana, is Desire. And, O thou cognisant of righteousness, Lakshmi and Govinda are respectively Attachment and Love. What is the use of dilating? I tell thee this in brief,—the Reverend Hari compriseth gods, men, beasts and other creatures that are termed male; and, O Maitreya, Lakshmi compriseth all that are termed female. There exists naught that is beyond these".

SECTION IX.

Parāçara said:—"O Maitreya, listen to what I say anent thy question about Sri, as I had heard from Marichi. That Emanation of Sankara—Durvasa—was ranging this Earth. And it came to pass that the sage saw in the hand of a Vidyadhari a celestial garland,—perfumed by which, O Brahmana, that entire forest of Santanakas[201] had become surpassingly charming to the rangers of woods. And it came to pass that on seeing that graceful garland, that mad Vipra practising the vows, asked for the same of that bride of a Vidyadhara. And solicited by him, that slender-framed and large-eyed spouse of a Vidyadhara, saluting him with regard made it over unto him. And thereat, laying the wreath on his head, that Vipra wearing the form of a maniac proceeded to roam about the earth. And then he saw that deity—Sachi's lord—sovereign of the three regions—mounted on the mad Airavata,—approaching along with the celestials. And the ascetic, resembling a mad man, taking from his head that garland, whose odour was maddening six-footed (black-bees), threw it on the sovereign of the celestials. And thereon the king of the immortals, taking the wreath, placed it over the head of Airavata; and thus placed, the same appeared like the Jahnavi on the peak of Kailasa. And it came to pass that the elephant with his eyes blinded by the temporal exudation,—on being assailed by the odour, smelt the perfume with his trunk (raised),—and then cast the same away to the earth. Then was wroth the reverend Durvasa, best of anchorets; and, O Maitreya, being enraged, he spoke unto the sovereign of the celestials, saying,—‘O thou intoxicated with wealth! O wicked of soul! O Vāsava! how art thou puffed up! But inasmuch as thou dost not regard this wreath, which is the abode of Auspiciousness,—and as, bowing down the head, thou hast not, said,—Thy favour!—nor, with thy cheeks beaming with delight, hast thou placed it on thy head,—as, in (brief), thou dost not pay high homage to this garland given by me,—O fool, thy celestial prosperity shall depart from thee. Surely, O Sakra, me thou deemest like other twice-born ones; and therefore, thou thinking immensely of thyself, hast thus slighted me. And as thou hast cast away the wreath given by me to the earth, therefore thy Triune world shall be reft of Auspiciousness. Me whom when wroth the mobile and the immobile fear,—thou, O monarch of the immortals, hast insulted from thy excess of arrogance".

Parāçara said;—"Thereat the great Indra, swiftly alighting from the back of his elephant, propitiated the sinless Durvasa. And propitiated by him with his head humbled, that best of ascetics—Durvasa—answered the thousand-eyed (Deity),—saying,—‘I am not kind of heart; nor doth forgiveness find, a place in me. They, O Sakra, are other ascetics; but know me as Durvasa. Gautama and others have for nothing fostered thy pride. But me thou must know as Durvasa, who is nothing if not unforgiving. And having been hymned aloud by Vasistha and others,—overflowing with clemency, thou hast grown haughty,—and it is for this reason that thou insultest even me in this way. Who is there in all these three regions that beholding the frowning face of mine furnished with flaming matted locks,—can keep off fear; forgive I will not. What then is the use, O thou of an hundred sacrifices, of thy expending much speech. Thou again and again puttest thyself to useless trouble in thus beseeching me".

Parāçara said:—Having said this, the Vipra went away. And, O Brahmana, the monarch of the immortals also, mounting Airavata, went to Amaravati. O Maitreya, from that time the three worlds with Sakra became shorn of Auspiciousness, and the glory thereof faded; and sacrifices and medicinal herbs grew feebler. And no sacrifices are performed, and none practiseth asceticism; and none taketh any delight in good works, such as charity. And all men, void of power, came under the masterdom of the senses; and O prime of the regenerate ones, they could not restrain their hearts even in things intrinsically small. Where strength is, there is Prosperity, and strength ever followeth Prosperity. Where is the strength of the inauspicious? And without strength, where are virtues? And without virtues, persons cannot have power, affluence, etc. And those divorced by power and wealth, are; overriden by all. And, when, overruled a person albeit possessed of time, loseth his sense. On the three worlds, shorn of Auspiciousness, being bereft of strength Daityas and Dānavas began to use force against the celestials. And the Daityas, shorn of Auspiciousness and devoid of strength, being overmastered by covetousness, entered upon hostilities with the celestials, having neither Auspiciousness nor strength. And the celestials, Indra and the rest, on being vanquished by the Daityas,—with the god of Fire at their head,—sought the protection of the exceedingly exalted Great-father. And, having been addressed duly by the deities, Brahmā, then spoke unto the celestials. And Brahmā said,—‘Do ye seek the protection of the Supreme of supreme deities, that Lord, the Destroyer of Asuras, the cause of all,—as well as of creation, protection and destruction, the Lord of the lord of creatures—Vishnu; Infinite; the unvanquished; the cause of the unborn Pradhana and Purusha ripe for creation; Him that taketh off the misery of the humble; even Vishnu. He will provide for your welfare.' Having spoken thus unto the assembled celestials, Brahmā—Great father of all—went along with them to the Northern shore of the Milky Ocean. And repairing thither surrounded by all the celestials, the Great-father, with excellent speech eulogized the prime of prime and the master—Hari. And Brahmā said,—"We bow unto thee, who art All and the Lord of all,—who art infinite, unborn and unspent: who art the stay of the worlds, and the prop of the Earth; who art unmanifested and without difference; Nārāyana,—who art the subtlest of all subtile objects: and who art the weightiest of all things weighty on earth; He in whom and from whom are all things that have sprung into existence, commencing with Sat: who surpassest the Prime person; and art the Embodiment of the Supreme Spirit; who are contemplated in order to emancipation by Yogis desirous of deliverence; in whom are not Goodness and the rest,—nor the attributes inhereing in Prakriti. May that one pure beyond all things pure—that primaeval Male be propitious (to us)! May that pure Hari, whose power is not tethered to kalā, kāshthā, nimesha, etc., prove propitious (to us)! May He that is styled the Supreme Lord, who is free from all things,—that Vishnu who is the Soul of embodied things,—be propitious (to us)! May that Hari, who is cause as well as effect, who is the cause even of the cause,—who again is, the effect of the effect,—prove propitious to me! We bow down unto Him who is the effect of the effect of the effect,—and who also is Himself

the effect of that effect,—and who is the effect of the effect thereof. We bow unto thee who art the foremost of the celestials,—who art the cause of even the cause,—and the cause of the cause of that cause,—and the origin of all these causes combined. We bow down unto that Supreme State which is the creator as well as the created,—and which is at once cause and consequence. We bow unto that Prime State of Vishnu which is pure cognition, which is constant, causeless, undeteriorating and unspent; and which is the unmanifested and unmodified. We bow down unto that Prime and ever pure state of Vishnu, which is not gross and yet not subtile; which cannot be differentiated. We bow unto that undeteriorating one who is the Supreme Brahmā,—and in one of whose Ayuta[202] of Ayuta portions is this cosmic energy established. We bow unto that Prime State of Vishnu—that Supreme Deity—which is not known either to the deities, or the ascetics, or me, or Sankara himself. We bow unto that Suprenje incomprehensible and indestructible State of Vishnu, which, on the exhaustion of their merits and demerits, the Yogis, ever perservering, view, grounded in the Pranava.[203] We bow to the Prime State of that God Vishnu, who is without equal, and whose energy is Brahmā, Vishnu and Siva. O Lord of all! O soul of all beings! O thou that art all! O refuge of all! O thou that never fallest off! O Vishnu, be thou propitious! Come thou within the ken of us who are thy devotees". Hearing this invocation of Brahmā, and then the deities, bowing down, said,—"Be propitious! Come thou within the range of our vision? O thou that art in every thing! O thou that never fallest off! O support of the Universe! we bow unto that Prime State which even the reverend Brahmā doth not know". When the deities as well as Brahmā had ended thus, the Devarshis,[204] headed by Vrihaspati,[205] said,—"We bow down unto him—the creator of the cosmos devoid of difference—who is primæval, who is the Sacrificial Person, who is worthy of being extolled, and who is prior in birth to everything. O Worshipful one! O thou that art the Lord of Past and Future! O thou who hast the Universe for thy form! O undeteriorating one! Be propitious; and manifest thyself unto us who humble ourselves. This is Brahmā; and this is Trilochona in[206] Company with the Rudras. And this is the Sun along with the Adityas[207] and this is the God of Fire with Agni. And these are the two Açwinas and the Vasus; and these are the Maruts. And these are the Sidhyas, and these the Viçwas; and these the deities,—and this the Lord Indra of the celestials. O Lord, all the hosts of the celestials, having been routed by the forces of the Daityas, seek shelter at thy hands, standing in humble guise".

Parāçara said:—O Maitreya, thus hymned (by the deities), that reverend one—the holder of the conch and discus—that Supreme Lord—rendered himself visible unto them. And seeing then that holder of the conch, discus, and mace, that abode of wonderful grace,—a very mass of energy,—the deities, with the Great-father at their head, bowing down in humble guise, with their eyes quivering with agitation, began to hymn Pundarikāksha. And the celestials said,—"Salutation! Salutation unto thee! O thou that art without difference! Thou art Brahmā, and thou art the holder of Pināka.[208] Thou art Indra, and Agni and Pavana,[209] and Varuna, and the Sun, and Yama. And the Vasus, and the Maruts, and the Sādhyas, and the Viçwa gods thou. And, O god, those deities that have come unto thee are even thyself, who art the creator of the Universe,—since thou art in everything. Thou art sacrifice, and thou Vashatkāra, and thou Prajāpati. And, O soul of all, thou art knowable and unknowable; and this entire universe is permeated with thee. O Vishnu, worsted by the Daityas, we seek refuge of thee. O Soul of all, be propitious unto us; and do thou favour us by vouchsafing us thy energy. So long affliction lasts, so long the desire of defeating the foe agitates the heart, as long doth stupor last and so long is misery experienced,—as one doth not throw one's self on thy protection, O thou that destroyest all sins. Therefore, O thou of complacent soul, do thou extend thy grace unto us. O master of all energy, do thou favour us with thy own power".

Parāçara said:—"Thus eulogised by the immortals, that creator of the cosmos—the worshipful Hari—casting a complacent glance, spoke (as follows). And the auspicious reverend One said,—‘Ye gods, I shall increase your power. Let the deities do as I say. Bring in company with the Daityas all the medicinal plants to the shore of the Ocean of milk, and making Mandāra the churning-stick and Vāsuki the cord, let the deities churn (the Ocean) for ambrosia, I assisting them. And concluding peace with the progeny of the Daitya's, ye should enlist their services in this task; and tell them,—Ye shall in common with us reap the fruit of this undertaking. And on the sea being churned, ye should by drinking the nectar that will come up, attain access of strength and be immortal to boot. And, ye gods, I shall so order that the enemies of the celestials shall not get ambrosia,—but shall only undergo all the trouble".

Parāçara said:—Thus addressed by the god of gods, all the celestials, concluding peace with the Asuras, set about churning for ambrosia. And procuring various medicinal herbs, the deities, the offspring of the Daityas, and the Dānavas,—throwing the same into the waters of the ocean of milk, resembling autumnal clouds,—and O Maitreya, making Mandāra the churning-stick and Vāsuki the twine,—at once addressed themselves to churning for ambrosia. And instructed by Krishna, the gods in a body held that (part of Vāsuki's body) where the tail was, and the Daityas held by the fore-part of his body. And, O thou of measureless Splendour, the Asuras, smitten with the fire sprung from the breath of Vāsuki's hood, became enfeebled. And clouds scattered by the breath issuing from Vāsuki's mouth, showering down at his tail, the deities were enlivened. And, O mighty ascetic, remaining in the midst of the Milky sea in the shape of a tortoise, the revered Hari himself became the support of the churning-stick. And the holder of the discus and mace, remaining in one form in the midst of the immortals, and in another, in the midst of the Daityas,—began to pull the king of serpents. And, O Maitreya, in another gigantic form, Keçava pulled the mountain upwards,—which form was seen neither of the celestials nor the Asuras. And Hari obliged with energy the king of serpents; and the Lord invigorated the immortals with another energy. And on the milky-sea being churned by the celestials and the Asuras, first came into existence Surabhi, worshipped of the celestials,—home of clarified butter. And thereat both the deities and the Dānavas experienced very great delight, O great ascetic; and with their minds attracted, they steadily gazed at her. And as the Siddhas were questioning within themselves,—"What is this?"—out came the exalted Vāruni, with her eyes rolling in consequence of intoxication. And then perfuming the universe with odor, from forth a whirlpool of the Milky-sea arose Pārijāta—the tree in which the celestial females delight. And then, O Maitreya, from the Milky-occan arose numbers of Apsarās, wonderful exceedingly, and furnished with grace and nobility. And then sprang the Mild-rayed one;[210] and Maheçwara appropriated him. And the serpents appropriated the poison that sprang from the Milky-sea. And then arose the divine Dhanwantari;[211] clad in white raiment, bearing a Kamandalu[212] filled with nectar. And thereat, O Maitreya, all the Daityas' sons and the Dānavas, along with the ascetics, felt delighted. And then from the water arose the exalted Sri, endowed with excellent grace,—seated on a blown lotus, and carrying also a lotus in her hand. And filled with delight, her hymned the mighty saints with the Srī Sukta;[213] and the Gandharvas, headed by Viçwāvasu, began to chant before her. And, O Brāhmana, bevies of Apsarās—Ghritāchi and others—began to dance, and the rivers—Gangā and the rest—came with water, for bathing her. And an elephant of one of the cardinal points, taking water out of the golden vessels, bathed that goddess—the mighty Mistress of all the worlds. And the Milky-sea, assuming a form, presented her with a wreath of unfading lotuses; and Viswakarmā decked her person with ornaments. And wearing divine garlands and attire, bathed and adorned with ornament, she in the sight of all the celestials sought the bosom of Hari, And on being gazed at by the goddess Lakshmi remaining in Hari's bosom, the celestials, O Maitreya, suddenly