These words making no kind of impression on the hermit, who continued obdurately silent, the deity, Sang yang Séwa, then advanced, and addressing himself to the hermit, spoke thus: "Holy hermit, be not offended with what Bráma has just said to thee. I come not to disturb or annoy you, but merely to apply to you for the means of curing the sickness of Batári Uma, who has been taken very ill." Neither this, nor any other of the devices which the rest of the deities successively had recourse to, succeeded in making the hermit break his silence. The deities, however, being determined to do all in their power to make the hermit break his vow of uninterrupted silence, Sang yang Sámbu took a vessel of water and emptied it upon him, while others, at the same time, began to belabour him with sticks. Notwithstanding all this, the hermit persevered unshaken in his resolution of maintaining a dead silence. Seeing this, Sang yang Báyu came up and began to batter his head with stones, which, instead of doing any injury to that usually tender part, were only broken themselves into many pieces. Bráma had then recourse to fire, which he heaped about the hermit, so that he was, for a considerable time, entirely concealed from the view, by the vast flames thereof, and supposed to be completely destroyed. When the fire had done burning, however, the hermit was observed to continue in the same situation as before, uninjured by the destructive element, and, like gold, only the more pure and beautiful.
Astonished and exasperated at all this, the deities then began to assail the hermit with all their various weapons, viz. 1. chákra; 2. kónta; 3. hardadáli; 4. neng'gála; 5. parátu; 6. límpung; 7. pasopáti, and 8. trisúla. The body of the hermit proved invulnerable. The deities then, quite confounded and ashamed of their failure, returned to Gúru, and informed him of all that had been done.
Sang yang Gúru then went himself to the hermit, and asked him what it was he wished to obtain by his penance, telling him at the same time, that if he was desirous of having beautiful and accomplished virgins, he had plenty at his service. Receiving no reply, Sang yang Gúru then said to him, "I know what the object of this penance is, and I should possess very limited power if I did not know every wish of thy heart. Thou art ambitious of supplanting me in the power and rule which I hold in heaven; but thou deceivest thyself. Wert thou to do penance for one thousand years, while I should continue to enjoy myself in a series of uninterrupted pleasures, thou wouldst never be able to come near to me in power or glory; for after Téja or Cháya (which signifies light or brightness), Búmi (the earth), and Lángit (the sky), I stand the next eldest work of creation; and the power superior to these just mentioned is Sang yang Wisésa, who is the oldest and greatest of all." Upon this the hermit could contain himself no longer, but, bursting into laughter, said, "Thou art wrong, and what thou hast said of Sang yang Wisésa, is true of the Almighty himself only, whose displeasure thou hast consequently incurred by what thou hast just stated. Know that I am Sang yang Kanekapútra; and to prove to thee that I know better than to believe what thou hast said of Sang yang Wisésa, I would only ask thee who could have been the cause of those sounds which were heard by Wisésa before the heavens and earth were. Without doubt they were occasioned by a power older and greater than him."
On this Gúru was silenced, and had not a word to say. He then entreated Kanekapútra to tell him who this eldest and most powerful being was, proposing, at the same time, that he should go with him, and become joint ruler over the deities in heaven. "These sounds," answered Sang yang Kanekapútra, "were the voice of the Almighty, signifying his will that there should be created things of an opposite nature to each other, as male and female, above and below, father and mother, beautiful and ugly, &c. &c.—every thing created having its opposite, except thee and me, who are one and the same."
Sang yang Kanekapútra and Sang yang Gúru then ascended to heaven, and seated themselves on the Báli márchu kúnda. After they had remained there for some time, Sang yang Gúru perceiving a case belonging to Sang yang Kanekapútra, to remain constantly shut, inquired of him the cause thereof, and was told by him that it contained the most precious of all precious stones, which had the wonderful power of making the possessor of it feel neither hunger, cold, nor thirst, &c. and which fortified him against the effects of water, fire, &c.
When Sang yang Gúru heard this, he requested to have the stone; but Kanekapútra told him it was of so subtile a nature, that it would pass through the hands of innumerable people, and would never remain with any one but him destined to be the possessor of it. Sang yang Gúru asked Kanekapútra to part with the stone, and give all the other deities an opportunity of getting it, provided it should not remain with him. Kanekapútra then threw up the precious stone, and Gúru caught hold of it. It not only passed through his hands, but also through the hands of all the deities who successively caught and attempted to retain it. The precious stone then falling down upon the first region of the earth, where presides the deity Pratiwi, dropped successively through all the others, without the presiding deities Bagáwan Kusíka, Sang yang Gáng'ga, Sindúla, Drampólan, and Manik Kóga, being able to retain hold of it, till, coming to the last region, Anta Bógo, the presiding deity, who was in shape like a dragon, opened his mouth and swallowed it.
Sang yang Gúru then asked Sang yang Kanekapútra what he should do to become possessed of the precious stone? Kanekapútra replied, he must go and search for it as far as even the seventh region of the earth. Sang yang Gúru approved of this, but at the same time wished that Kanekapútra should go himself, accompanied by all the deities. Kanekapútra accordingly set off, and on his arrival at the different regions, was successively told by the presiding deities, that the retna dumíla had slipt through their hands, and had passed down into the seventh and lowest region. When he came there, he and all the deities who accompanied him, were kindly received by Anta Bógo. Kanekapútra then told Anta Bógo that Gúru was desirous of having the precious stone, and would be greatly obliged by his giving it up to him. Anta Bógo declined compliance, and immediately his body became extended so as to encircle the whole of his region. It is further reported that he had ninety nostrils. Kanekapútra perceiving that Anta Bógo was making a display of the power he possessed, gave orders for all the deities to enter his body by his various nostrils, and to make search for the vessel called chúpu mánek astagíni, in which the rétna dumíla was deposited.
Wisésa seeing what had taken place, reprimanded the parties concerned for their folly and mistake, and at the same time ordered that they should all forthwith depart out of the body of Anta Bógo. He next desired that the body of Anta Bógo should be carried away by the deities, in the same manner in which they had formerly carried the mountain. On their way with it to Sang yang Gúru, the body decreased gradually in size, till it vanished entirely.
Kanekapútra was highly incensed against Anta Bógo for his provoking conduct, and was just going to complain of it to Sang yang Gúru, when, to his surprise, he perceived Anta Bógo himself under the seat of Sang yang Gúru.