According to the Vedic description, Soma, the moon-god, was born from the mind of the Supreme Personality of Godhead (candramā manaso jātaḥ). But here we find that Soma was born from the tears in the eyes of Atri. This appears contradictory to the Vedic information, but actually it is not, for this birth of the moon is understood to have taken place in another millennium. When tears appear in the eyes because of jubilation, the tears are soothing. Śrīla Viśvanātha Cakravartī Ṭhākura says, dṛgbhya ānandāśrubhya ata evāmṛtamayaḥ: “Here the word dṛgbhyaḥ means ‘from tears of jubilation.’ Therefore the moon-god is called amṛtamayaḥ, ‘full of soothing rays.’” In the Fourth Canto of Śrīmad-Bhāgavatam (4.1.15) we find this verse:

This verse describes that Anasūyā, the wife of Atri Ṛṣi, bore three sons — Soma, Durvāsā and Dattātreya. It is said that at the time of conception Anasūyā was impregnated by the tears of Atri.

The moon-god is one of the demigods, but to fight against the other demigods he took the assistance of the demons. Śukra, being an enemy of Bṛhaspati, also joined the moon-god to retaliate in wrath against Bṛhaspati. To counteract this situation, Lord Śiva, who was affectionate toward Bṛhaspati, joined Bṛhaspati. The father of Bṛhaspati was Aṅgirā, from whom Lord Śiva had received knowledge. Therefore Lord Śiva had some affection for Bṛhaspati and joined his side in this fight. Śrīdhara Svāmī remarks, aṅgirasaḥ sakāśāt prāpta-vidyo hara iti prasiddhaḥ: “Lord Śiva is well known to have received knowledge from Aṅgirā.”

Tārā was married to Bṛhaspati, and therefore as a chaste woman she should have been impregnated by him. But instead she preferred to be impregnated by Soma, the moon-god, and therefore she was unchaste. Although Bṛhaspati accepted Tārā from Brahmā, when he saw that she was pregnant he wanted her to deliver a son immediately. Tārā certainly very much feared her husband, and she thought she might be punished after giving birth. Thus Bṛhaspati assured her that he would not punish her, for although she was unchaste and had become pregnant illicitly, he wanted a son.

When a beautiful man and a beautiful woman unite together and embrace one another, how within these three worlds can they check their sexual relationship? Therefore Śrīmad-Bhāgavatam (7.9.45) says, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham.

As stated in the Brahma-saṁhitā (5.40), yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. There are various planets and various atmospheres within this universe. The atmosphere of the heavenly planet from which Urvaśī descended after being cursed by Mitra and Varuṇa was different from the atmosphere of this earth. Indeed, the inhabitants of the heavenly planets are certainly far superior to the inhabitants of earth. Nonetheless, Urvaśī agreed to remain the consort of Purūravā, although she belonged to a superior community. A woman who finds a man with superior qualities may accept such a man as her husband. Similarly, if a man finds a woman who is from an inferior family but who has good qualities, he can accept such a brilliant wife, as advised by Śrī Cāṇakya Paṇḍita (strī-ratnaṁ duṣkulād api). The combination of male and female is worthwhile if the qualities of both are on an equal level.

It appears from the words of Urvaśī that the standard of living, eating, behavior and speech are all different on the heavenly planets from the standards on this planet earth. The inhabitants of the heavenly planets do not eat such abominable things as meat and eggs; everything they eat is prepared in clarified butter. Nor do they like to see either men or women naked, except at the time of sexual intercourse. To live naked or almost naked is uncivilized, but on this planet earth it has now become fashionable to dress half naked, and sometimes those like hippies live completely naked. Indeed, there are many clubs and societies for this purpose. Such conduct is not allowed, however, on the heavenly planets. The inhabitants of the heavenly planets, aside from being very beautiful, both in complexion and bodily features, are well-behaved and long-living, and they eat first-class food in goodness. These are some of the distinctions between the inhabitants of the heavenly planets and the inhabitants of earth.

“The dead of night” refers to midnight. The mahā-niśā is described in this smṛti-mantra: mahā-niśā dve ghaṭike rātrer madhyama-yāmayoḥ, “Twelve o’clock midnight is called the dead of night.”

Cāṇakya Paṇḍita has advised, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: “Never place your faith in a woman or a politician.” Unless elevated to spiritual consciousness, everyone is conditioned and fallen, what to speak of women, who are less intelligent than men. Women have been compared to śūdras and vaiśyas (striyo vaiśyās tathā śūdrāḥ). On the spiritual platform, however, when one is elevated to the platform of Kṛṣṇa consciousness, whether one is a man, woman, śūdra or whatever, everyone is equal. Otherwise, Urvaśī, who was a woman herself and who knew the nature of women, said that a woman’s heart is like that of a sly fox. If a man cannot control his senses, he becomes a victim of such sly foxes. But if one can control the senses, there is no chance of his being victimized by sly, foxlike women. Cāṇakya Paṇḍita has also advised that if one has a wife like a sly fox, he must immediately give up his life at home and go to the forest.

Kṛṣṇa conscious gṛhasthas must be very careful of the sly fox woman. If the wife at home is obedient and follows her husband in Kṛṣṇa consciousness, the home is welcome. Otherwise one should give up one’s home and go to the forest.

One should go to the forest and take shelter of the lotus feet of Hari, the Supreme Personality of Godhead.

King Purūravā was greatly attached to Urvaśī. Yet despite his faithfulness to her, she had left him. Now, considering that the King was wasting his rarely achieved human form of life, Urvaśī frankly explained the nature of a woman. Because of her nature, a woman can respond to even a slight offense from her husband by not only leaving him but even killing him if required. To say nothing of her husband, she can even kill her brother. That is a woman’s nature. Therefore, in the material world, unless women are trained to be chaste and faithful to their husbands, there cannot be peace or prosperity in society.

Because women are easily seduced, the Manu-saṁhitā enjoins that they should not be given freedom. A woman must always be protected, either by her father, by her husband, or by her elderly son. If women are given freedom to mingle with men like equals, which they now claim to be, they cannot keep their propriety. The nature of a woman, as personally described by Urvaśī, is to establish false friendship with someone and then seek new male companions, one after another, even if this means giving up the company of a sincere well-wisher.

Although Urvaśī had adversely explained the nature of woman, Mahārāja Purūravā was very much attached to her, and therefore she wanted to give the King some concession by agreeing to be his wife for one night at the end of each year.

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Purūravā was very lusty. Immediately after getting the Agnisthālī girl, he wanted to have sex with her, but during sexual intercourse he could understand that the girl was Agnisthālī, not Urvaśī. This indicates that every man attached to a particular woman knows the particular characteristics of that woman during sex life. Thus Purūravā understood during sexual intercourse that the Agnisthālī girl was not Urvaśī.

It is said, tretāyāṁ yajato makhaiḥ: in Tretā-yuga, if one performed yajñas, he would get the results of those yajñas. By performing viṣṇu-yajña specifically, one could even achieve the lotus feet of the Supreme Personality of Godhead. Of course, yajña is intended to please the Supreme Personality of Godhead. While Purūravā was meditating upon Urvaśī, the Tretā-yuga began, and therefore the Vedic yajñas were revealed in his heart. But Purūravā was a materialistic man, especially interested in enjoying the senses. Yajñas for enjoyment of the senses are called karma-kāṇḍīya-yajñas. Therefore, he decided to perform karma-kāṇḍīya-yajñas to fulfill his lusty desires. In other words, karma-kāṇḍīya-yajñas are meant for sensuous persons, whereas yajña should actually be performed to please the Supreme Personality of Godhead. To please the Supreme Personality of Godhead in Kali-yuga, the saṅkīrtana-yajña is recommended. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ. Only those who are very intelligent take to saṅkīrtana-yajña to fulfill all their desires, material and spiritual, whereas those who are lusty for sense enjoyment perform karma-kāṇḍīya-yajñas.

The Vedic fire for performing yajña was not ignited with ordinary matches or similar devices. Rather, the Vedic sacrificial fire was ignited by the araṇis, or two sacred pieces of wood, which produced fire by friction with a third. Such a fire is necessary for the performance of yajña. If successful, a yajña will fulfill the desire of its performer. Thus Purūravā took advantage of the process of yajña to fulfill his lusty desires. He thought of the lower araṇi as Urvaśī, the upper one as himself, and the middle one as his son. A relevant Vedic mantra quoted herein by Viśvanātha Cakravartī Ṭhākura is śamī-garbhād agniṁ mantha. A similar mantra is urvaśyām urasi purūravāḥ. Purūravā wanted to have children continuously by the womb of Urvaśī. His only ambition was to have sex life with Urvaśī and thereby get a son. In other words, he had so much lust in his heart that even while performing yajña he thought of Urvaśī, instead of thinking of the master of yajña, Yajñeśvara, Lord Viṣṇu.

According to the Vedic process, one can get a son through semen (śukra), one can get a bona fide disciple through initiation (sāvitra), or one can get a son or disciple through the fire of sacrifice (yajña). Thus when Mahārāja Purūravā generated the fire by rubbing the araṇis, the fire became his son. Either by semen, by initiation or by yajña one may get a son. The Vedic mantra oṁkāra, or praṇava, consisting of the letters a-u-m, can call each of these three methods into existence. Therefore the words nirmanthanāj jātaḥ indicate that by the rubbing of the araṇis a son was born.

As stated in Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: any loka, or planet, to which one wants to go is the property of the Supreme Personality of Godhead, the enjoyer of the performance of sacrifice. The purpose of yajña is to satisfy the Supreme Personality of Godhead. In this age, as we have explained many times, the yajña of chanting the Hare Kṛṣṇa mahā-mantra is the only sacrifice that can satisfy the Supreme Lord. When the Lord is satisfied, one can fulfill any desire, material or spiritual. Bhagavad-gītā (3.14) also says, yajñād bhavati parjanyaḥ: by offering sacrifices to Lord Viṣṇu, one can have sufficient rainfall. When there is sufficient rainfall, the earth becomes fit to produce everything (sarva-kāma-dughā mahī). If one can utilize the land properly, one can get all the necessities of life from the land, including food grains, fruits, flowers and vegetables. Everything one gets for material wealth is produced from the earth, and therefore it is said, sarva-kāma-dughā mahī (Bhāg. 1.10.4). Everything is possible by performing yajña. Therefore although Purūravā desired something material, he factually performed yajña to please the Supreme Personality of Godhead. The Lord is adhokṣaja, beyond the perception of Purūravā and everyone else. Consequently, some kind of yajña must be performed to fulfill the desires of the living entity. Yajñas can be performed in human society only when society is divided by varṇāśrama-dharma into four varṇas and four āśramas. Without such a regulative process, no one can perform yajñas, and without the performance of yajñas, no material plans can make human society happy at any time. Everyone should therefore be induced to perform yajñas. In this Age of Kali, the yajña recommended is saṅkīrtana, the individual or collective chanting of the Hare Kṛṣṇa mahā-mantra. This will bring the fulfillment of all necessities for human society.

In Satya-yuga there was only one Veda, not four. Later, before the beginning of Kali-yuga, this one Veda, the Atharva Veda (or, some say, the Yajur Veda), was divided into four — Sāma, Yajur, Ṛg and Atharva — for the facility of human society. In Satya-yuga the only mantra was oṁkāra (oṁ tat sat). The same name oṁkāra is manifest in the mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Unless one is a brāhmaṇa, one cannot utter oṁkāra and get the desired result. But in Kali-yuga almost everyone is a śūdra, unfit for pronouncing the praṇava, oṁkāra. Therefore the śāstras have recommended the chanting of the Hare Kṛṣṇa mahā-mantra. Oṁkāra is a mantra, or mahā-mantra, and Hare Kṛṣṇa is also a mahā-mantra. The purpose of pronouncing oṁkāra is to address the Supreme Personality of Godhead, Vāsudeva (oṁ namo bhagavate vāsudevāya). And the purpose of chanting the Hare Kṛṣṇa mantra is the same. Hare: “O energy of the Lord!” Kṛṣṇa: “O Lord Kṛṣṇa!” Hare: “O energy of the Lord!” Rāma: “O Supreme Lord, O supreme enjoyer!” The only worshipable Lord is Hari, who is the goal of the Vedas (vedaiś ca sarvair aham eva vedyaḥ). By worshiping the demigods, one worships the different parts of the Lord, just as one might water the branches and twigs of a tree. But worshiping Nārāyaṇa, the all-inclusive Supreme Personality of Godhead, is like pouring water on the root of the tree, thus supplying water to the trunk, branches, twigs, leaves and so on. In Satya-yuga people knew how to fulfill the necessities of life simply by worshiping Nārāyaṇa, the Supreme Personality of Godhead. The same purpose can be served in this Age of Kali by the chanting of the Hare Kṛṣṇa mantra, as recommended in the Bhāgavatam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. Simply by chanting the Hare Kṛṣṇa mantra, one becomes free from the bondage of material existence and thus becomes eligible to return home, back to Godhead.

In Satya-yuga, Lord Nārāyaṇa was worshiped by meditation (kṛte yad dhyāyato viṣṇum). Indeed, everyone always meditated upon Lord Viṣṇu, Nārāyaṇa, and achieved every success by this process of meditation. In the next yuga, Tretā-yuga, the performance of yajña began (tretāyāṁ yajato mukhaiḥ). Therefore this verse says, trayī tretā-mukhe. Ritualistic ceremonies are generally called fruitive activities. Śrīla Viśvanātha Cakravartī Ṭhākura says that in Tretā-yuga, beginning in the Svāyambhuva-manvantara, ritualistic fruitive activities were similarly manifested from Priyavrata, etc.