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sri-naradah uvaca—Sri Narada Muni said; evam—thus; vrtah—solicited; sata-dhrtih—Lord Brahma; hiranyakasipoh—of Hiranyakasipu; atha—then; pradat—delivered; tat—his; tapasa—by the difficult austerities; pritah—being pleased; varan—benedictions; tasya—unto Hiranyakasipu; su-durlabhan—very rarely obtained.

Narada Muni continued: Lord Brahma was very much satisfied by Hiranyakasipu’s austerities, which were difficult to perform. Therefore, when solicited for benedictions, he indeed granted them, although they were rarely to be achieved.

SB7.4.2

TEXT 2

sri-brahmovaca

tateme durlabhah pumsam

yan vrnise varan mama

tathapi vitaramy anga

varan yadyapi durlabhan

SYNONYMS

sri-brahma uvaca—Lord Brahma said; tata—O dear son; ime—all these; durlabhah—very rarely obtained; pumsam—by men; yan—those which; vrnise—you ask; varan—benedictions; mama—from me; tathapi—still; vitarami—I shall deliver; anga—O Hiranyakasipu; varan—the benedictions; yadyapi—although; durlabhan—not generally available.

TRANSLATION

Lord Brahma said: O Hiranyakasipu, these benedictions for which you have asked are difficult to obtain for most men. Nonetheless, O my son, I shall grant you them although they are generally not available.

PURPORT

Material benedictions are not always exactly worthy of being called benedictions. If one possesses more and more, a benediction itself may become a curse, for just as achieving material opulence in this material world requires great strength and endeavor, maintaining it also requires great endeavor. Lord Brahma informed Hiranyakasipu that although he was ready to offer him whatever he had asked, the result of the benedictions would be very difficult for Hiranyakasipu to maintain. Nonetheless, since Brahma had promised, he wanted to grant all the benedictions asked. The word durlabhan indicates that one should not take benedictions one cannot enjoy peacefully.

stuyamanah prajesvaraih

tatah—thereafter; jagama—departed; bhagavan—the most powerful, Lord Brahma; amogha—without failure; anugrahah—whose benediction; vibhuh—the Supreme within this universe; pujitah—being worshiped; asura-varyena—by the most exalted demon (Hiranyakasipu); stuyamanah—being praised; praja-isvaraih—by many demigods, the masters of different regions.

Then Lord Brahma, who awards infallible benedictions, departed, being worshiped by the best of the demons, Hiranyakasipu, and being praised by great sages and saintly persons.

SB7.4.4

TEXT 4

evam labdha-varo daityo

bibhrad dhemamayam vapuh

bhagavaty akarod dvesam

bhratur vadham anusmaran

SYNONYMS

evam—thus; labdha-varah—having obtained his desired boon; daityah—Hiranyakasipu; bibhrat—acquiring; hema-mayam—possessing the luster of gold; vapuh—a body; bhagavati—unto Lord Visnu, the Supreme Personality of Godhead; akarot—maintained; dvesam—envy; bhratuh vadham—the killing of his brother; anusmaran—always thinking of.

TRANSLATION

The demon Hiranyakasipu, having thus been blessed by Lord Brahma and having acquired a lustrous golden body, continued to remember the death of his brother and therefore be envious of Lord Visnu.

PURPORT

A demoniac person, in spite of acquiring all the opulences possible to obtain in this universe, continues to be envious of the Supreme Personality of Godhead.

SB7.4.5-7

TEXTS 5–7

sa vijitya disah sarva

lokams ca trin mahasurah

devasura-manusyendra-

gandharva-garudoragan

siddha-carana-vidyadhran

rsin pitr-patin manun

yaksa-raksah-pisacesan

preta-bhuta-patin api

sarva-sattva-patin jitva

vasam aniya visva-jit

jahara loka-palanam

sthanani saha tejasa

sah—he (Hiranyakasipu); vijitya—conquering; disah—the directions; sarvah—all; lokan—planetary systems; ca—and; trin—three (upper, lower and middle); maha-asurah—the great demon; deva—the demigods; asura—the demons; manusya—of the human beings; indra—the kings; gandharva—the Gandharvas; garuda—the Garudas; uragan—the great serpents; siddha—the Siddhas; carana—the Caranas; vidyadhran—the Vidyadharas; rsin—the great sages and saintly persons; pitr-patin—Yamaraja and the other leaders of the Pitas; manun—all the different Manus; yaksa—the Yaksas; raksah—the Raksasas; pisaca-isan—the leaders of Pisacaloka; preta—of the Pretas; bhuta—and of the Bhutas; patin—the masters; api—also; sarva-sattva-patin—the masters of all the different planets; jitva—conquering; vasam aniya—bringing under control; visva-jit—the conqueror of the whole universe; jahara—usurped; loka-palanam—of the demigods who manage the universal affairs; sthanani—the places; saha—with; tejasa—all their power.

Hiranyakasipu became the conqueror of the entire universe. Indeed, that great demon conquered all the planets in the three worlds—upper, middle and lower—including the planets of the human beings, the Gandharvas, the Garudas, the great serpents, the Siddhas, Caranas and Vidyadharas, the great saints, Yamaraja, the Manus, the Yaksas, the Raksasas, the Pisacas and their masters, and the masters of the ghosts and Bhutas. He defeated the rulers of all the other planets where there are living entities and brought them under his control. Conquering the abodes of all, he seized their power and influence.

The word garuda in this verse indicates that there are planets of great birds like Garuda. Similarly, the word uraga indicates that there are planets of enormous serpents. Such a description of the various planets of the universe may challenge modern scientists who think that all planets but this earth are vacant. These scientists claim to have launched excursions to the moon, where they have found no living entities but only big craters full of dust and stone, although in fact the moon is so brilliant that it acts like the sun in illuminating the entire universe. Of course, it is not possible to convince modern scientists of the Vedic information about the universe. Nonetheless, we are not very much impressed by the words of scientists who say that all other planets are vacant and that only the earth is full of living entities.

SB7.4.8

TEXT 8

devodyana-sriya justam

adhyaste sma tri-pistapam

mahendra-bhavanam saksan

nirmitam visvakarmana

trailokya-laksmy-ayatanam

adhyuvasakhilarddhimat

deva-udyana—of the famous garden of the demigods; sriya—by the opulences; justam—enriched; adhyaste sma—remained in; tri-pistapam—the higher planetary system, where various demigods live; mahendra-bhavanam—the palace of Indra, the King of heaven; saksat—directly; nirmitam—constructed; visvakarmana—by the famous architect of the demigods, Visvakarma; trailokya—of all the three worlds; laksmi-ayatanam—the residence of the goddess of fortune; adhyuvasa—lived in; akhila-rddhi-mat—possessing the opulence of the entire universe.

Hiranyakasipu, who possessed all opulence, began residing in heaven, with its famous Nandana garden, which is enjoyed by the demigods. In fact, he resided in the most opulent palace of Indra, the King of heaven. The palace had been directly constructed by the demigod architect Visvakarma and was as beautifully made as if the goddess of fortune of the entire universe resided there.

From this description it appears that all the heavenly planets of the upper planetary system are thousands upon thousands of times more opulent than the lower planetary system in which we live. Visvakarma, the famous heavenly architect, is known as the constructor of many wonderful buildings in the upper planets, where there are not only beautiful buildings, but also many opulent gardens and parks, which are described as nandana-devodyana, gardens quite fit to be enjoyed by the demigods. This description of the upper planetary system and its opulences is to be understood from authoritative scriptures like the Vedic literatures. Telescopes and the other imperfect instruments of scientists are inadequate for evaluating the upper planetary system. Although such instruments are needed because the vision of the so-called scientists is imperfect, the instruments themselves are also imperfect. Therefore the upper planets cannot be appraised by imperfect men using imperfect man-made instruments. Direct information received from the Vedic literature, however, is perfect, We therefore cannot accept the statement that there are no opulent residences on planets other than this earth.

yatra sphatika-kudyani

vaidurya-stambha-panktayah

yatra citra-vitanani

padmaragasanani ca

payah-phena-nibhah sayya

muktadama-paricchadah

kujadbhir nupurair devyah

sabda-yantya itas tatah

ratna-sthalisu pasyanti

sudatih sundaram mukham

tasmin mahendra-bhavane maha-balo

maha-mana nirjita-loka eka-rat

reme ’bhivandyanghri-yugah suradibhih

pratapitair urjita-canda-sasanah

yatra—where (the residential quarters of King Indra); vidruma-sopanah—steps made of coral; maha-marakatah—emerald; bhuvah—floors; yatra—where; sphatika—crystal; kudyani—walls; vaidurya—of vaidurya stone; stambha—of pillars; panktayah—lines; yatra—where; citra—wonderful; vitanani—canopies; padmaraga—bedecked with rubies; asanani—seats; ca—also; payah—of milk; phena—the foam; nibhah—just like; sayyah—beds; muktadama—of pearls; paricchadah—having borders; kujadbhih—jingling; nupuraih—with ankle bells; devyah—celestial ladies; sabda-yantyah—making sweet vibrations; itah tatah—here and there; ratna-sthalisu—in places bedecked with jewels and gems; pasyanti—see; su-datih—having nice teeth; sundaram—very beautiful; mukham—faces; tasmin—in that; mahendra-bhavane—the residential quarters of the heavenly King; maha-balah—the most powerful; maha-manah—highly thoughtful; nirjita-lokah—having everyone under his control; eka-rat—the powerful dictator; reme—enjoyed; abhivandya—worshiped; anghri-yugah—whose two feet; sura-adibhih—by the demigods; pratapitaih—being disturbed; urjita—more than expected; canda—severe; sasanah—whose ruling.

The steps of King Indra’s residence were made of coral, the floor was bedecked with invaluable emeralds, the walls were of crystal, and the columns of vaidurya stone. The wonderful canopies were beautifully decorated, the seats were bedecked with rubies, and the silk bedding, as white as foam, was decorated with pearls. The ladies of the palace, who were blessed with beautiful teeth and the most wonderfully beautiful faces, walked here and there in the palace, their ankle bells tinkling melodiously, and saw their own beautiful reflections in the gems. The demigods, however, being very much oppressed, had to bow down and offer obeisances at the feet of Hiranyakasipu, who chastised the demigods very severely and for no reason. Thus Hiranyakasipu lived in the palace and severely ruled everyone.

Hiranyakasipu was so powerful in the heavenly planets that all the demigods except Lord Brahma, Lord Siva and Lord Visnu were forced to engage in his service. Indeed, they were afraid of being severely punished if they disobeyed him. Srila Visvanatha Cakravarti has compared Hiranyakasipu to Maharaja Vena, who was also atheistic and scornful of the ritualistic ceremonies mentioned in the Vedas. Yet Maharaja Vena was afraid of some of the great sages such as Bhrgu, whereas Hiranyakasipu ruled in such a way that everyone feared him but Lord Visnu, Lord Brahma and Lord Siva. Hiranyakasipu was so alert against being burnt to ashes by the anger of great sages like Bhrgu that by dint of austerity he surpassed their power and placed even them under his subordination. It appears that even in the higher planetary systems, to which people are promoted by pious activities, disturbances are created by asuras like Hiranyakasipu. No one in the three worlds can live in peace and prosperity without disturbance.

SB7.4.13

TEXT 13

tam anga mattam madhunoru-gandhina

vivrtta-tamraksam asesa-dhisnya-pah

upasatopayana-panibhir vina

tribhis tapo-yoga-balaujasam padam

tam—him (Hiranyakasipu); anga—O dear King; mattam—intoxicated; madhuna—by wine; uru-gandhina—strong-smelling; vivrtta—rolling; tamra-aksam—having eyes like copper; asesa-dhisnya-pah—the principal men of all the planets; upasata—worshiped; upayana—full with paraphernalia; panibhih—by their own hands; vina—without; tribhih—the three principal deities (Lord Visnu, Lord Brahma and Lord Siva); tapah—of austerity; yoga—mystic power; bala—bodily strength; ojasam—and power of the senses; padam—the abode.

O my dear King, Hiranyakasipu was always drunk on strong-smelling wines and liquors, and therefore his coppery eyes were always rolling. Nonetheless, because he had powerfully executed great austerities in mystic yoga, although he was abominable, all but the three principal demigods—Lord Brahma, Lord Siva and Lord Visnu—personally worshiped him to please him by bringing him various presentations with their own hands.

In the Skanda Purana there is this description: upayanam daduh sarve vina devan hiranyakah. Hiranyakasipu was so powerful that everyone but the three principal demigods—namely Lord Brahma, Lord Siva and Lord Visnu—engaged in his service. Madhvacarya says, aditya vasavo rudras tri-vidha hi sura yatah. There are three kinds of demigods—the Adityas, the Vasus and the Rudras—beneath whom are the other demigods, like the Maruts and Sadhyas (marutas caiva visve ca sadhyas caiva ca tad-gatah). Therefore all the demigods are called tri-pistapa, and the same word tri applies to Lord Brahma, Lord Siva and Lord Visnu.

SB7.4.14

TEXT 14

jagur mahendrasanam ojasa sthitam

visvavasus tumburur asmad-adayah

gandharva-siddha rsayo ’stuvan muhur

vidyadharas capsarasas ca pandava

jaguh—sung of the glories; mahendra-asanam—the throne of King Indra; ojasa—by personal power; sthitam—situated on; visvavasuh—the chief singer of the Gandharvas; tumburuh—another Gandharva singer; asmat-adayah—including ourselves (Narada and others also glorified Hiranyakasipu); gandharva—the inhabitants of Gandharva-loka; siddhah—the inhabitants of Siddhaloka; rsayah—the great sages and saintly persons; astuvan—offered prayers; muhuh—again and again; vidyadharah—the inhabitants of Vidyadhara-loka; ca—and; apsarasah—the inhabitants of Apsaroloka; ca—and; pandava—O descendant of Pandu.

O Maharaja Yudhisthira, descendant of Pandu, by dint of his personal power, Hiranyakasipu, being situated on the throne of King Indra, controlled the inhabitants of all the other planets. The two Gandharvas Visvavasu and Tumburu, I myself and the Vidyadharas, Apsaras and sages all offered prayers to him again and again just to glorify him.

The asuras sometimes become so powerful that they can engage even Narada Muni and similar devotees in their service. This does not mean that Narada was subordinate to Hiranyakasipu. Sometimes, however, it so happens in this material world that great personalities, even great devotees, can also be controlled by the asuras.

SB7.4.15

TEXT 15

sa eva varnasramibhih

kratubhir bhuri-daksinaih

ijyamano havir-bhagan

agrahit svena tejasa

sah—he (Hiranyakasipu); eva—indeed; varna-asramibhih—by persons who strictly followed the regulative principles of the four varnas and four asramas; kratubhih—by ritualistic ceremonies; bhuri—abundant; daksinaih—offered with gifts; ijyamanah—being worshiped; havih-bhagan—the portions of the oblations; agrahit—usurped; svena—by his own; tejasa—prowess.

Being worshiped by sacrifices offered with great gifts by those who strictly followed the principles of varna and asrama, Hiranyakasipu, instead of offering shares of the oblations to the demigods, accepted them himself.

SB7.4.16

TEXT 16

akrsta-pacya tasyasit

sapta-dvipavati mahi

tatha kama-dugha gavo

nanascarya-padam nabhah

SYNONYMS

akrsta-pacya—bearing grains without being cultivated or plowed; tasya—of Hiranyakasipu; asit—was; sapta-dvipa-vati—consisting of seven islands; mahi—the earth; tatha—so much so; kama-dughah—which can deliver as much milk as one desires; gavah—cows; nana—various; ascarya-padam—wonderful things; nabhah—the sky.

TRANSLATION

As if in fear of Hiranyakasipu, the planet earth, which consists of seven islands, delivered food grains without being plowed. Thus it resembled cows like the surabhi of the spiritual world or the kama-dugha of heaven. The earth yielded sufficient food grains, the cows supplied abundant milk, and outer space was beautifully decorated with wonderful phenomena.

SB7.4.17

TEXT 17

ratnakaras ca ratnaughams

tat-patnyas cohur urmibhih

ksara-sidhu-ghrta-ksaudra-

dadhi-ksiramrtodakah

SYNONYMS

ratnakarah—the seas and oceans; ca—and; ratna-oghan—various kinds of gems and valuable stones; tat-patnyah—the wives of the oceans and seas, namely the rivers; ca—also; uhuh—carried; urmibhih—by their waves; ksara—the salt ocean; sidhu—the ocean of wine; ghrta—the ocean of clarified butter; ksaudra—the ocean of sugarcane juice; dadhi—the ocean of yogurt; ksira—the ocean of milk; amrta—and the very sweet ocean; udakah—water.

TRANSLATION

By the flowing of their waves, the various oceans of the universe, along with their tributaries, the rivers, which are compared to their wives, supplied various kinds of gems and jewels for Hiranyakasipu’s use. These oceans were the oceans of salt water, sugarcane juice, wine, clarified butter, milk, yogurt, and sweet water.

PURPORT

The water of the seas and oceans of this planet, of which we have experience, are salty, but other planets within the universe contain oceans of sugarcane juice, liquor, ghee, milk and sweet water. The rivers are figuratively described as wives of the oceans and seas because they glide down to the oceans and seas as tributaries, like the wives attached to their husbands. Modern scientists attempt excursions to other planets, but they have no information of how many different types of oceans and seas there are within the universe. According to their experience, the moon is full of dust, but this does not explain how it gives us soothing rays from a distance of millions of miles. As far as we are concerned, we follow the authority of Vyasadeva and Sukadeva Gosvami, who have described the universal situation according to the Vedic literature. These authorities differ from modern scientists who conclude from their imperfect sensual experience that only this planet is inhabited by living beings whereas the other planets are all vacant or full of dust.

SB7.4.18

TEXT 18

saila dronibhir akridam

sarvartusu gunan drumah

dadhara loka-palanam

eka eva prthag gunan

sailah—the hills and mountains; dronibhih—with the valleys between them; akridam—pleasure grounds for Hiranyakasipu; sarva—all; rtusu—in the seasons of the year; gunan—different qualities (fruits and flowers); drumah—the plants and trees; dadhara—executed; loka-palanam—of the other demigods in charge of different departments of natural activity; ekah—alone; eva—indeed; prthak—different; gunan—qualities.

The valleys between the mountains became fields of pleasure for Hiranyakasipu, by whose influence all the trees and plants produced fruits and flowers profusely in all seasons. The qualities of pouring water, drying and burning, which are all qualities of the three departmental heads of the universe—namely Indra, Vayu and Agni—were all directed by Hiranyakasipu alone, without assistance from the demigods.

It is said in the beginning of Srimad-Bhagavatam, tejo-vari-mrdam yatha vinimayah: this material world is conducted by fire, water and earth, which combine and take shape. Here it is mentioned that the three modes of nature (prthag gunan) act under the direction of different demigods. For example, King Indra is in charge of pouring water, the demigod Vayu controls the air and dries up the water, whereas the demigod controlling fire burns everything. Hiranyakasipu, however, by dint of his austere performance of mystic yoga, became so powerful that he alone took charge of everything, without assistance from the demigods.

SB7.4.19

TEXT 19

sa ittham nirjita-kakub

eka-rad visayan priyan

yathopajosam bhunjano

natrpyad ajitendriyah

sah—he (Hiranyakasipu); ittham—thus; nirjita—conquered; kakup—all directions within the universe; eka-rat—the one emperor of the whole universe; visayan—material sense objects; priyan—very pleasing; yatha-upajosam—as much as possible; bhunjanah—enjoying; na—did not; atrpyat—was satisfied; ajita-indriyah—being unable to control the senses.

In spite of achieving the power to control in all directions and in spite of enjoying all types of dear sense gratification as much as possible, Hiranyakasipu was dissatisfied because instead of controlling his senses he remained their servant.

This is an example of asuric life. Atheists can advance materially and create an extremely comfortable situation for the senses, but because they are controlled by the senses, they cannot be satisfied. This is the effect of modern civilization. Materialists are very much advanced in enjoying money and women, yet dissatisfaction prevails within human society because human society cannot be happy and peaceful without Krsna consciousness. As far as material sense gratification is concerned, materialists may go on increasing their enjoyment as far as they can imagine, but because people in such a material condition are servants of their senses, they cannot be satisfied. Hiranyakasipu was a vivid example of this dissatisfied state of humanity.

SB7.4.20

TEXT 20

evam aisvarya-mattasya

drptasyocchastra-vartinah

kalo mahan vyatiyaya

brahma-sapam upeyusah

evam—thus; aisvarya-mattasya—of one who was intoxicated by opulences; drptasya—greatly proud; ut-sastra-vartinah—transgressing the regulative principles mentioned in the sastras; kalah—duration of time; mahan—a great; vyatiyaya—passed; brahma-sapam—a curse by exalted brahmanas; upeyusah—having obtained.

Hiranyakasipu thus passed a long time being very much proud of his opulences and transgressing the laws and regulations mentioned in the authoritative sastras. He was therefore subjected to a curse by the four Kumaras, who were great brahmanas.

There have been many instances in which demons, after achieving material opulences, have become extremely proud, so much so that they have transgressed the laws and regulations given in the authoritative sastras. Hiranyakasipu acted in this way. As stated in Bhagavad-gita (16.23):

yah sastra-vidhim utsrjya
vartate kama-karatah
na sa siddhim avapnoti
na sukham na param gatim

“He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.” The word sastra refers to that which controls our activities. We cannot violate or transgress the laws and regulative principles mentioned in the sastras. Bhagavad-gita repeatedly confirms this.

tasmac chastram pramanam te
karyakarya-vyavasthitau
jnatva sastra-vidhanoktam
karma kartum iharhasi

“One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.” (Bg. 16.24) One should act according to the direction of the sastra, but the material energy is so powerful that as soon as one becomes materially opulent, he begins to transgress the sastric laws. As soon as one transgresses the laws of sastra, he immediately enters upon the path of destruction.

SB7.4.21

TEXT 21

tasyogra-danda-samvignah

sarve lokah sapalakah

anyatralabdha-saranah

saranam yayur acyutam

tasya—of him (Hiranyakasipu); ugra-danda—by the very fearful chastisement; samvignah—disturbed; sarve—all; lokah—the planets; sa-palakah—with their principal rulers; anyatra—anywhere else; alabdha—not obtaining; saranah—shelter; saranam—for shelter; yayuh—approached; acyutam—the Supreme Personality of Godhead.

Everyone, including the rulers of the various planets, was extremely distressed because of the severe punishment inflicted upon them by Hiranyakasipu. Fearful and disturbed, unable to find any other shelter, they at last surrendered to the Supreme Personality of Godhead, Visnu.

Lord Krsna says in Bhagavad-gita (5.29):

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati

“The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.” The Supreme Personality of Godhead, Krsna, is actually the best friend of everyone. In a condition of distress or misery, one wants to seek shelter of a well-wishing friend. The well-wishing friend of the perfect order is Lord Sri Krsna. Therefore all the inhabitants of the various planets, being unable to find any other shelter, were obliged to seek shelter at the lotus feet of the supreme friend. If from the very beginning we seek shelter of the supreme friend, there will be no cause of danger. It is said that if a dog is swimming in the water and one wants to cross the ocean by catching hold of the dog’s tail, certainly he is foolish. Similarly, if in distress one seeks shelter of a demigod, he is foolish, for his efforts will be fruitless. In all circumstances, one should seek shelter of the Supreme Personality of Godhead. Then there will be no danger under any circumstances.

SB7.4.22-23

TEXTS 22–23

tasyai namo ’stu kasthayai

yatratma harir isvarah

yad gatva na nivartante

santah sannyasino ’malah

iti te samyatatmanah

samahita-dhiyo ’malah

upatasthur hrsikesam

vinidra vayu-bhojanah

tasyai—unto that; namah—our respectful obeisances; astu—let there be; kasthayai—direction; yatra—wherein; atma—the Supersoul; harih—the Supreme Personality of Godhead; isvarah—the supreme controller; yat—which; gatva—approaching; na—never; nivartante—return; santah—peaceful; sannyasinah—saintly persons in the renounced order of life; amalah—pure; iti—thus; te—they; samyata-atmanah—having controlled minds; samahita—steadied; dhiyah—intelligences; amalah—purified; upatasthuh—worshiped; hrsikesam—the master of the senses; vinidrah—without sleeping; vayu-bhojanah—eating only air.

“Let us offer our respectful obeisances unto that direction where the Supreme Personality of Godhead is situated, where those purified souls in the renounced order of life, the great saintly persons, go, and from which, having gone, they never return.” Without sleep, fully controlling their minds, and living on only their breath, the predominating deities of the various planets began worshiping Hrsikesa with this meditation.