Sūta said:
1-2a. Thus Vyāsa of immeasurable lustre spoke to the brāhmaṇas. Having said this much, having cheered up all the sages, the revered Vyāsa, the son of Satyavatī, went as he had come.
2b-8a. I have told you the rules about the castes and the stages of life. Having done this only, a man becomes dear to Viṣṇu, not otherwise. O best brāhmaṇas, I shall tell you the secret about it. Listen. O brāhmaṇas, the duties regarding castes and stages that were told now, are not equal even to the sixteenth part of the devotion to Viṣṇu in this world. In Kaliyuga only devotion to Hari is to be achieved. A man has to practise the duties in the other yuga. That religious man who keeping god Nārāyaṇa, Viṣṇu, Hṛṣīkeśa, invoked by many, the ancient one, the great and the tranquil one, in his heart worships him, has conquered (all) the three worlds. A brāhmaṇa, having drunk the nectar of the devotion to Viṣṇu, has overcome the bite of the serpent of Kali-age, the blemish, the Kālakūṭa (poison).
8b-13a. What is the use of muttering (the names of other deities) if men (just) utter the name of Viṣṇu? What is the use of (holy) baths for him who has held the water (flowing) from Viṣṇu’s feet on his head? What is the use of a sacrifice for him who has held the lotus-like feet of Hari in (i.e. to) his heart? What is the use of giving (gifts) for him, if he has narrated the deeds of Viṣṇu in an assembly? He who, having heard about the multitudes of Viṣṇu’s virtues, would again and again be delighted, gets the same state as he whose mind is fixed on Kṛṣṇa and is delighted through profound meditation. Those that bring in obstacles in it are said to be talking heretic and fraudulent things; the women who are in their company also obstruct devotion to Viṣṇu. The command given by the eyes of women cannot be overruled even by gods. He who has overcome it, is called Viṣṇu’s devotee in the world.
13b-20. Even sages longing for the acts of women, become mad. O brāhmaṇas, where can there be devotion for Viṣṇu for those who are fond of women? O brāhmaṇas, they are demonesses moving in the guise of beautiful women; for they constantly eat up the minds of men. As long as there is no movement of the fickle eyes of a woman an art or science is effective, knowledge proceeds, the intellect grasping all sacred texts is very pure, muttering is (possible), resorting to sacred places is done, the preceptor is served, there is a desire to cross (the mundane existence), awakening takes place, discrimination is possible, there is a liking for the company of the good, there is a desire for (listening to) the Purāṇas. (Otherwise) O brāhmaṇas, a man would fall; and all dharmas would disappear. In the case of those who are favoured with a little (portion) of the honey of the lotuses in the form of Viṣṇu’s feet, the casting of the fickle glances of women is not powerful. Those, O brāhmaṇas, who have birth after birth served Viṣṇu, have given gift to brāhmaṇas, have offered oblations into fire, have been detached from that (i.e. being allured by women).
21-36. What indeed is said to be the beauty of women, is described as the lustre of their ornaments and garments. Why is the beauty of women described to be without love and knowledge of self? For, it is indeed the body possessing pus, urine, feces, blood, skin, marrow, bones and fat. Thinking it to be different in this way, a man having touched it would be pure after having bathed. O brāhmaṇas, the body formed by those (i.e. bones, marrow etc.) is found beautiful by men. Oh, what a bad condition of people, which is brought about by (their) misfortune, that a man proceeds, knowing that one without breasts is a man and one (with breasts is) a woman! On (proper) thought, what is a man and what is a woman? Therefore, a good man should, by all means, avoid the company of a woman. Who, on the earth, obtains success after having met with a woman? A man should avoid contact with a woman and with one who keeps contact with her. It is seen that her company is actually Raurava. People are greedy due to ignorance; and for that reason they are duped by destiny. A man would be roasted in the vulva of a woman—a hellish pit. He would again find delight in that (hell) from which he has come to the earth! Men take delight in that from which everyday urine and semen rising from filth come out. Who then would be impure due to that? In this world there is great trouble there (i.e. in the union with a woman). Oh, the mockery (done by) destiny! Again and again a man takes delight there (i.e. in the union with a woman). Oh, the shamelessness of men! Therefore, a wise man should think over the many multitudes of the faults of women. Due to coitus there is a loss of strength; and sleep becomes very young (i.e. overpowering). Due to his knowledge snatched away by sleep a man becomes short-lived. Therefore, a wise man should, with effort, look upon a woman as his death, and the wise one should cause his mind to seek delight in the lotus-like feet of Viṣṇu. Which great fool, leaving the service of the feet of Viṣṇu that gives pleasure in this world and in the next, would serve the feet of a woman? The service of the feet of Viṣṇu causes absence of rebirth, (while) serving a woman’s vulva (i.e. cohabiting with a woman) brings about the danger of (re-) birth. He would repeatedly fall into the womb (i.e. would be reborn) as one who is cooked out of a machine. He would again long for her and that would be his mortification.
37-48a. With my hands raised I am speaking. Listen to my important words. Put your heart into Viṣṇu, and not into the vulva (i.e. a woman) causing torment. That man who lives by avoiding union with a woman, obtains the fruit of a horse sacrifice at every step. There is no doubt that the lord of the world is pleased with him who through good luck has married a pious woman belonging to a noble family and avoids union with her after having produced a son on her. The pious ones declare that union with a woman is a bad union. When it is there, firm devotion to Viṣṇu comes never. Giving up all (others) attachments, he should entertain devotion to Viṣṇu. In my opinion devotion to Viṣṇu is difficult to get. There is no doubt that he who is devoted to Viṣṇu is happy. He should do that deed only which pleases Viṣṇu. When he is satisfied, the world is satisfied. When he is pleased, the world is pleased. The existence of human beings is declared to be fruitless without devotion to Viṣṇu. Which man would not serve that unmanifest Viṣṇu whom gods like Brahma and Śiva worship for pleasing him? The mother of him who keeps the pair of the feet of Viṣṇu in his heart, is very fortunate; (so also) his father is very blessed. Those men who say, ‘O Viṣṇu, venerable to the world, affectionate towards those who seek your refuge’ do not go to hell. Brāhmaṇas are especially the actual forms of Viṣṇu. With those who worship them suitably, Viṣṇu is pleased.
48b-72a. Viṣṇu would move (i.e. moves) over this earth in the form of a brāhmaṇa. Without a brāhmaṇa no rite is ever successful. Those who have devoutly put the water (flowing) from the feet of a brāhmaṇa on their heads, have gratified their dead ancestors and have also liberated their own soul. That sweet thing which is put into the mouths of brāhmaṇas is actually given into the mouth of Viṣṇu. Viṣṇu himself enjoys it. Such people who worship Viṣṇu in his images etc. when he is actually seen in the form of a brāhmaṇa, are rare. That act (of worshipping his image) is (to be done) when he (i.e. a brāhmaṇa) is not available. The earth is declared to be blessed due to its being the a bode of brāhmaṇas. Whatever is offered into their hands, is offered into the hand of Viṣṇu. By salutation made to them wickedness disappears. By saluting a brāhmaṇa, a man is freed from sins like killing a brāhmaṇa. Therefore, good men should propitiate a brāhmaṇa after looking upon him as Viṣṇu. If something is given into the mouth of a hungry brāhmaṇa (by a men), he is sprinkled for crores of kalpas with streams of nectar after death (i.e. in heaven). The mouth of a brāhmaṇa is a great holy place which is not a barren spot with saline soil and which is without thorns. If something is sown there (by a man), he would obtain crore times the fruit. He who gives him (i.e. a brāhmaṇa) food of various kinds to please a brāhmaṇa (goes to) worlds full of great pleasures giving freedom till the end of crores of kalpas. He should, after honouring a brāhmaṇa, daily listen to a Purāṇa which is narrated by a brāhmaṇa and which is wild fire to (the forest of) sins. Of all the holy places, Purāṇa is said to be the best holy place, by hearing even a part of which Viṣṇu himself is pleased. As Viṣṇu taking up the form of the sun, moves for giving light to all the worlds, similarly for enlightening you Viṣṇu, in the form of a Purāṇa, moves among the beings. A Purāṇa is extremely sanctifying. Therefore, if one has a mind to generate (in himself) love for Viṣṇu, men should constantly listen to a Purāṇa, of the form of Viṣṇu. A tranquil devotee of Viṣṇu should listen to the narration of a Purāṇa, which is difficult to be had, which is spotless and which very much removes blemishes. A man should look upon it as the highest, since, O brāhmaṇas, having collected the significance of the Vedas, Viṣṇu, in the form of Vyāsa, created the Purāṇa. In the Purāṇa, piety is defined; and Keśava himself is piety. Therefore, when the Purāṇa is heard a man would become (one with) Viṣṇu. Hari (i.e. Viṣnu) himself is a brāhmaṇa and Purāṇa also is like that. Having the contact of these two a man would be Viṣṇu himself. So also he could destroy his sin by sprinkling the water of Gaṅgā (over himself). Viṣṇu, in the liquid form liberates the earth. If a devotee of Viṣṇu in desirous of singing songs of Viṣṇu, he should have the sprinkling of (i.e. bath in) the water of Gaṅgā, which is pure and which purifies (all other objects). The goddess Gaṅgā is said to cause devotion to Viṣṇu on the earth. That Gaṅgā is of the nature of Viṣṇu, and is the cause of the expansion of the world. A man should have devotion without any motive to brāhmaṇas, Purāṇas, Gaṅgā, cows and pippala (tree) looking upon them as Viṣṇu. The wise ones have determined these to be actually of the nature of Viṣṇu.
72b-87a. Therefore, he who longs for devotion to Viṣṇu should honour these. The existence of men is said to be fruitless without devotion to Viṣṇu. Men resorting to the boat in the form of devotion to Viṣṇu cross (the ocean of worldly existence) which has the mass of the water in the form of the Kali-age, which is full of the alligators in the form of sins, which has the eddies in the form of indulgence in the objects of senses, which has abundant foam in the form of wrong knowledge, very severe on account of the great snakes in the form of wicked people, which is fearful and difficult to cross. Therefore, people should try to secure devotion to Viṣṇu. What pleasure does a creature obtain by enjoying in a false profession (when) he does not adhere to the playful account of Viṣṇu of wonderful sport? If the mind of men clings to the objects of senses, then they should listen to the wonderful stories about Viṣṇu which are mixed up with many (sensuous) objects. O brāhmaṇas, even if (they have fixed) their heart on (securing) salvation they should hear (stories about him). Even if they are casually heard, Viṣṇu would be pleased. Viṣṇu, affectionate to his devotees, though inactive, performed many acts for the well-being of his obedient devotees. He is not so (well) pleased by rites like a hundred Vājapeya sacrifices or a myriad Rājasūyas, as he is by devotion. Resort to the feet of Viṣṇu, which should be mentally resorted to, which were repeatedly resorted to by the good, and which are essential for crossing the ocean of mundane existence. O you wicked, cruel men, who are greedy for objects of senses, why do you yourself throw yourselves into Raurava (hell)? (The fall into hell) will come without resorting (i.e. if men do not resort) to the auspicious feet of Viṣṇu. If you desire to overcome your worries without any effort, then resort to the`feet of Viṣṇu for not being reborn (i.e. to avoid rebirth). After thinking about where from a mortal has come and whereto he would go, an intelligent man should collect religious merit. (Even) if a man has risen after having fallen into many hells, and after having got bodies of the immobile gets manhood (i.e. gets birth as a man, yet) there (also) remaining in the womb (of the mother) is extremely painful.
87b-103. O Brāhmaṇas, if due to the inevitable consequence of his deeds a creature is born on the earth, he is afflicted by many blemishes like childhood. Having reached youth he is very much oppressed by poverty, or by a severe disease or by drought etc. also. A man would have indescribable trouble due to old age, or due to the mind’s wandering here and there, or due to a disease. Then he would meet with death. Even in the mundane existence no greater grief than that is experienced. Then due to the inevitable result of his deeds a being is throubled [troubled?] in Yama’s world. Experiencing severe tortures there, he is born again. A creature is born; he dies. He dies; he is again born. Such is the condition (of a man) when the feet of Viṣṇu are not worshipped (by him). Death without trouble or life without difficulty does not take place in the case of him who has not worshipped Viṣṇu. If there is wealth in the house what is the use of (just) preserving it? Would his wealth follow him when he is dragged by the messengers of Yama? Therefore, wealth given to brāhmaṇas after honouring them gives all pleasure. Giving (gifts) is a staircase leading to heaven; giving (gifts) destroys sins. Resorting devoutly to Viṣṇu increases great religious merit. If there is strength in a mortal he should not uselessly waste it. He should carefully dance and sing in front of (the image of) Viṣṇu. Whatever men possess, they should dedicate it to Viṣṇu. What is dedicated to Viṣṇu gives happiness; but what is dedicated to someone else gives misery. By means of his eyes a man should observe the image etc. of Viṣṇu only. With his ears he should day and night hear the meritorious names of Viṣṇu., With their tongue the wise ones should taste the water (flowing) from the feet of Viṣṇu. With their nose they should smell the tulasī-leaf (put) at the feet of Viṣṇu. Having touched with his skin Viṣṇu’s devotee and having with his mind meditated upon his feet a man becomes blessed. No doubt should be raised about this. A wise man should set his mind upon him; similarly he should have him in his heart. Men ultimately reach him only. No doubt should be raised about this. Which man would not resort to that beginningless and endless Viṣṇu who gives his own position if he is merely thought of in mind? A man should constantly fix his heart on Viṣṇu’s lotus-like feet. To please him he should, according to his capacity, salute him, think about and take delight in him. He should think of his two feet. Such a man alone would get respect in the world.