Having controlled herself according to the rites laid down in the scripture the worshipful lady Vapusthumā Kāshyā, went to the horse slain at Janamejaya's sacrifice, and sat down near it. Desiring for that perfectly beautiful lady Vāsava entered into the body of the slain horse and knew her. Beholding that change Janamejaya said to the sacrificing priest, "This horse has not been slain: kill him at once." Coming to know of that endeavour of Indra's the wise priest communicated it to the royal saint Janamejaya and imprecated a curse on Indra (12–25).
Janamejaya said:—"O Shounaka, if there is any fruit accruing to me for my penances, protection of the subjects and sacrifice, I swear by it and tell you some thing; hear; from to-day the Kshatriyas will no more worship the fickle-minded Indra, who has no control over his mind, with horse sacrifices" (16–17). Then greatly worked up with anger king Janamejaya said to the presiding priests:—"While this sacrifice of mine has been spoiled by Indra, forsooth I know that you have not the least of a Brāhmana's energy in you. You should not therefore live in my territory. Do you go elsewhere with your friends." Thus addressed the Brāhmanas grew angry with Janamejaya and went away. Thereupon greatly worked up with anger the highly pious king Janamejaya went inside his palace and ordered his queens saying "Drive away the unchaste Vapushthamā from my house who has placed on my head her feet covered with dust. She has destroyed my glory and fame and spoiled my honor. I do not wish to see that unchaste wife like a cast off garland. He, who in this world lives with a wife fond of other men, cannot enjoy sweet food and sleep happily in a solitary place. He should not enjoy her like unto spoiled Havi." Saying this, Parikshita's son, irate, was crying aloud. The Gandharva princess Vishwāvasu then said to him (18-24):
Vishwavasu said:—O king, thou hast celebrated three hundred sacrifices; Vāsava therefore cannot forgive you any longer. Vapusthamā, this thy properly wedded wife, has no fault. She was formerly the Apsarā Rambhā and is now born as the daughter of the king of Kāshi. Enjoy with this best of beautiful damsels considering her as a great jewel. Do not ever leave her. O foremost of Kurus, thou art like Sachi's lord in riches. Beholding thee ready to celebrate sacrifices, the king of gods, seeking holes, has put in obstacles here. O king, thinking that thou wilt surpass him in fruits of sacrifices, the king of gods has obstructed this Yajna (25–28). Desirous of throwing an obstacle Vāsava, seeing the horse slain and seeking loop holes, has employed this illusion here. Indra has known her thinking her as Rambha whom thou dost regard as Vapusthamā. Worked up with anger in consequence thereof thou hast cursed those priests who have officiated at thy three hundred sacrifices and hast been deprived of the fruits which only Indra is entitled to. And those preceptors too have been driven away by thee. Vāsava always stood in fear of thyself and the Brahmanas. By accomplishing this feat through his illusory power he has been freed from both the fears. How can that highly powerful Purandara, who is desirous of achieving victories, ravish the wives of his sons and grand sons which even the ordinary men do not? As intelligence, virtue, control of senses, spiritual prowess and glory exist sufficiently in Indra the rider of lions so do they exist in thee who hast celebrated three hundred sacrifices. Therefore do not blame Indra, the preceptors, Vapusthamā and thy own self. It is very difficult to overcome the Destiny (29–35). By virtue of his spiritual powers the king of gods entered into the horse and excited thy wrath: but be not worked up with anger. Those, who wish happiness, should always follow the ways of the Providence (36). It is very difficult to overcome the adverse destiny as it is to cross the current from a contrary direction. Therefore desist from the attempt; and shorn of anxiety do thou enjoy in the company of this jewel of a sinless wife (37), O king, if ordinary innocent ladies are divorced by men, they curse the latter. One should never divorce a celestial wife if she is innocent. Rays of the sun, flames of fire, the sacrificial altar, oblations and a wife who is not attached by another are never sullied even when they are touched by others. Wives of good character like the goddess of prosperity should be always respected, maintained, protected and adored by the learned (38-49).
CHAPTER VI. JANAMEJAYA LIVES HAPPILY: EFFECT OF THE RISHI'S WORDS.
Shouti said:—Thus requested by Vishwāvasu Janamejaya, whose mind was filled with useless anxiety, was propitiated with Vapusthamā and celebrated a religious rite for the removal of sin. Driving away his mental labour, desiring for fame and pleasing Vapusthamā the pious Janamejaya governed his kingdom (1–2). He did not abstain from worshipping the Brāhmanas, celebrating sacrifices, making gifts and looking after his State and did not scold Vapusthamā. Continually meditating with a confident heart on what the Rishis of great penances had said, viz., "It is impossible to overcome the work of Destiny" king Janamejaya cast off his anger (3-4).
He, who reads these great words of the great Rishi, becomes most adorable unto men, lives sufficiently long and attains to fruits which it is difficult (for others) to acquire (5). The man, who reads these words destructive of the sin of the performer of hundred sacrifices, is freed from sins, obtains many desired-for objects and lives happily for a long time (6). As a tree yields fruits originating from flowers and it springs up again from those fruits, so those words, emanating from the great Rishi, make him prosperous again (7). By virtue of these words a son-less man obtains powerful sons, a man, losing his position in the world, regains it, one is freed from diseases and fetters, and being endued with accomplishments he performs auspicious works (8). By hearing these auspicious words of the Rishi the maidens obtain husbands after their hearts and give birth to powerful and accomplished sons capable of grinding their enemies (9). Hearing these words the Kshatriyas conquer the world, and their enemies and acquire immense wealth, the Vaishyas obtain sufficient properties and the Sudras attain to a better status (10). Recollecting this episode which has been described to you in the circle of the Brāhmanas, you, resorting to patience and calmness, range happily in the world. Thus I have recounted to you the lives and conduct of the great Rishis of wonderful deeds. Tell me what else you wish to hear. I will describe it to you (11-13).
CHAPTER VII. THE ATTRIBUTES OF GOD.
Janamejaya said:—"O thou the lord of those conversant with Yoga, do thou describe to me at length the power of the lotus-navelled deity lying asleep in the water of the ocean and how the gods with Rishis were born in the universe. I am not satiated with listening to an account of his glories (1-2). How long did that Purrusottama lie there? Being himself the cause of the origin of time why did he sleep at that time (3)? How long after did the divine king of the celestials awake? And after being aroused why did he create this universe? Who were the Patriarchs before, O great Muni? Why did the Eternal Purusha create the worlds? O Muni, formerly when the mobile and immobile creatures, gods, Asuras, serpents, Rākshasas, air, fire, sky and earth were destroyed how did the highly powerful Lord and Preceptor of the celestials, the king of great elements, lie asleep in that all-expanding one ocean in which all the elements were immersed (4–8). I have sought refuge with thee, O Brahman, thou shouldst forsooth describe the glories of Nārāyana (9). O reverend sir, it behoveth thee to describe unto me the past and future incarnations of the Great Deity that should be adored by persons having reverential faith (10)".
Vaishampāyana said:—O sinless scion of the Kuru race, it is indeed worthy of thy family that thou art anxious to listen to the glorious deeds of Nārāyana (11). O king, hear as we had learnt from the Brāhmanas about the power of the Lotus-navelled Deity who had learnt it from the prime and ancient gods as recorded in the Srutis (12). O Bharata, through mental concentration Parāsara's son, the beautiful preceptor Dwaipayana, powerful like unto Vrihaspati, witnessed the power of the Lotus-navelled Deity and described it. I shall describe it to you as I had heard before. But although I am a Rishi I have not been able to learn it completely (13-14). O king, who can try to know the Great Purusha Nārāyana whom even the creator, the originator of the universe, could not know fully (15)? I have heard truly what is held as a great secret by the creator of the universe, identical with all and the origin of principles and by the great Rishis and gods, O sinless-one. Him alone, persons conversant with spiritual knowledge meditate on. He is the efficient cause of Karma, the prime deity of the celestials and is unseen by all. He is without beginning and end: He is the eternal truth which the great Rishis strive to know: He is Jnāna or knowledge of the celestials and is perceived by persons, well read in the Vedas as the Absolute Intelligence. He is the creator of the objects of senses and creates the elements as Hiranyagarbha. He is intellect, mind, Kshetrajna, the principle of greatness, Purusha and the Great Soul. He is identical with time the witness of all and is independent. He is identical with five vital breaths, the cause of their action, is real and undecaying. He is the cause of our actions and the ordainer of what we should do and should not. He should be sought for by us, by every means, should be spoken of and heard of. He is heaven, emancipation, the various changes, the mysterious world and our protector. I will describe this Narāyana unto you. O king, all that exists in the three worlds, untruth, cause and action, past and future, mobile, immobile and eternal has emanated from the Lotus-navelled Lord, the Great Purusha (15-25).