The sages said:
1-2. O you very intelligent one, what effort did all the demons, who were accompanied by Hiraṇyakaśipu and had fled from the battle, do? Tell us in detail their excellent account. O brāhmaṇa, we all now desire to hear it from you.
Sūta said:
3. All the demons who had fled from the battle, who had become powerless, prideless and distressed with grief, went to their father.
4-5a. Having devoutly saluted (their father) Kaśyapa, they then said to him:
The demons said:
O best brāhmaṇa, we demons are born from your semen, so also are gods.
5b-9. All we demons are strong, powerful and brave; we also are knowers of expedients; we are very courageous and full of exertion. We are many, and the gods are few. How is it that they are victorious and we, endowed with power and lustre, have fled from the great battle? What is the reason for that, O father? Each one of the demons has the strength of a thousand intoxicated elephants. The gods do not have (strength) like that; and yet in the great war victory is had by the gods. So (please) tell (the reason for) all this. Please remove (our) doubt.
Kaśyapa said:
10-12a. O all my sons, listen to the reason for the victory (of the gods)—due to which the gods became victorious in the battle. The father is the giver of the semen (i.e. the seed); and the mother is always the soil. She conceives, protects and nourishes (her son). What would a father do in the case of a son whose intentions are fearful?
12b-18. Here (the son’s) fate is (i.e. his deeds are) important (i.e. responsible). This is what I think. Association with Karma is due to two things: sin and merit. Proper conduct can be practised by resorting to truth only. Truth endowed with penance and meditation leads to emancipation, O (my) sons. There is no doubt about this that (even) with power, (good) attendants and nobiḥty of birth, sin always leads to a fall, O (my) sons. Al that power (etc.) of him who is without religious merit is impaired. O (my) good sons, there are tall and dense trees on the mountains and inaccessible places, (but) by the force of the wind they fall down along with their roots. Similarly those who are without truth and piety go to Yama’s abode. O (my) good sons, this is a common rule (applicable) to (all) beings. You have abandoned the truth associated with piety, due to which a being is emancipated here (i.e. in this) and the next world.
19-24. O (my) sons, you, who were destitute of truth, have resorted to impiety. Fallen from truth, piety and penance, you have fallen into the ocean of grief; and (i.e. on the other hand) the gods who are endowed with truth and virtue, and with penance, tranquility and restraint, have a great religious merit and are sinless. Victory is seen there where there are truth, piety, penance, religious merit and Viṣṇu Hṛṣīkeśa. Eternal Vāsudeva i.e. Viṣṇu helps them (only). Therefore, gods endowed with truth and piety become victorious with (Viṣṇu as their) helper and also due to power and valour. O (my) sons, you are destitute of penance and truth. Those who are conversant with (laws of) morality, know that that man who has Viṣṇu as his helper, and who has penance and power is alone seen to get victory.
25. You are without piety and also deprived of penance and truth, and you had also formerly secured Indra’s position by force.
26. O (my) very intelligent sons, Indra’s position cannot be obtained without penance, piety and glory (and merely) with qualities of power and pride.
27-28. O sons, those getting Indra’s position (without penance, piety etc.) fall from it. Therefore, O (my) sons, you (should) together practise penance without quarrel and endowed with knowledge and meditation. You should never entertain enmity with Keśava (i.e. Viṣṇu).
29. O (my) sons, when you will be blessed like this; then (only) you will obtain highest success; there is no doubt about this.
30-31. Thus told by the noble Kaśyapa, the very vigorous demons, having listened to the words of their father, devoutly saluted Kaśyapa and rising hastily, gathered together and held thorough consultation among themselves.
32-34. Then king Hiraṇyakaśipu said to the demons: “We shall (now) practise penance difficult to practise (but) giving everything.” At that time Hiraṇyākṣa said: “I shall practise terrible penance. Then with (my) power I shall seize (all) the three worlds. There is no doubt about this. Having vanquished in battle that wicked-hearted Govinda (i.e. Viṣṇu) and having killed all gods, I shall reach Indra’s position.”
Bali said:
35. O lords—the sons of Diti—it is not proper for you to act like this. That enmity which you have with Viṣṇu, is the cause of destruction.
36. Men obtain happiness by propitiating that Hṛṣīkeśa (i.e. Viṣṇu) with charity, religious merit, penance, and performance of sacrifices.
Hiraṇyakaśipu said:
37-38. Like this (i.e. as advised by Bali) I shall never propitiate Hari (i.e. Viṣṇu). The wise ones take it to be excelling death ifone, by giving up one’s nature, serves one’s enemy. Neither I nor other demons will serve Viṣṇu.
39-43. Then Bali again said to that magnanimous grandfather (of him): “This is what is observed in the codes of laws by sages knowing truth—an advice full of statesmanship—especially regarding an enemy. Knowing oneself to be inferior, and the enemy to be powerful one should go near the enemy and wait for the time (i.e. opportunity) for victory. Darkness always stays by resorting to the shadow of a lamp. Darkness knowing the oiliness of the wick of the lamp and the very powerful light, goes to it and increases. Similarly remaining screened, and showing love actually, O demons, you should form friendship with gods following piety.
44. O prudent king of kings, formerly sage Kaśyapa has given good advice; do your deeds in accordance with it.”
45. Having heard those words of (i.e. uttered by) him, the powerful demon said: “O grandson, I shall not humiliate myself like this.”
46-48a. Other kinsmen also said to him who was proficient in statesmanship: “What Bali said is meritorious and dear to the gods; what he said would increase Indra’s pride and is fearful to the demons. All of us will just practise excellent penance. Having vanquished the gods with penance, we shall forcibly (regain) our position.”
48b-50. Having thus conversed and having repudiated Bali at that time, the great demons entertaining great enmity with Viṣṇu in their heart, practised penance in mountaneous inaccessible places and (mountain-) peaks. Thus the demons had abandoned attachment, were well-determined, were free from desire and anger, remained without food and had overcome fatigue.