In due course of time, through his virtuous conduct, a daughter was born to the righteous Dharmavyādha—a girl of excellent complexion named Arjunakī. As Arjunakī blossomed into youth, her father, a knower of dharma, began to ponder deeply: “To whom should this maiden be given? Who is truly worthy of her hand?” While reflecting on this important matter, Dharmavyādha spoke clearly of Prasanna, the son of Mataṅga—a righteous hunter, known for his virtue. Having made up his mind, Mataṅga, intent on Prasanna’s welfare, approached his own father and said, “O best of ascetics, give Arjunī to Prasanna, the great-souled one, as your own gift.” Mataṅga replied, “My son is pleased, thoroughly learned in all the scriptures. I accept Arjunakī, your daughter, O best of hunters.” Thus, when these words were spoken, the great ascetic Dharmavyādha gave his daughter to Mataṅga’s son, who was both pleased and wise. After the marriage, Dharmavyādha returned to his home, and Arjunakī devoted herself to serving her husband and her parents-in-law with care. In time, however, her mother-in-law addressed her: “Daughter, you are like one who takes life; you do not know how to perform austerities or properly honor your husband.” These harsh words were spoken after a small fault, and the young Arjunakī, slender-waisted and still a child, went weeping again and again to her father’s house. Seeing her tears, her father asked, “What is this, my daughter? Why are you crying?” Thus questioned, the beautiful girl replied, “Father, my mother-in-law, in great and intense anger, called me the daughter of a killer, and repeatedly called me a hunter’s child.” Hearing this, the righteous Dharmavyādha was filled with anger. He went at once to Mataṅga’s house, accompanied by the people of the region. When he arrived, Mataṅga, the best among the victorious, honored his relative with a seat, water for washing feet, and other rites, and asked, “What is the purpose of your visit? What should I do for you, now that you have come?” The hunter replied, “I wish to eat some food that is devoid of consciousness; it is out of curiosity that I have come to your house.” Mataṅga answered, “I have wheat, rice, and barley, all properly prepared in my house. O best of those who know dharma, O ascetic, eat as you wish.” But the hunter said, “Let me see what kind of wheat, rice, and barley you have. By their very nature, I will know, O noble one.” Then, as Śrī Varāha narrates, Mataṅga showed Dharmavyādha a winnowing basket filled with wheat and another with rice. Upon seeing the rice and wheat, Dharmavyādha rose from his seat to leave, but was stopped by Mataṅga, who asked, “Why have you begun to leave, O wise one, without eating? Excellent food is ready in my house, cooked by myself. Why do you not eat?” The hunter replied, “Day after day, you kill thousands and millions of living beings; who among the virtuous would eat the food of one so sinful? If, in your house, there is well-prepared food that is devoid of consciousness, then why do I see these aquatic creatures here now? They are raised by the thousands every year, O sage. For the sake of my family, I kill one animal in the forest each day; after offering it, properly prepared, to the ancestors, I eat it with my household. But you, together with your family and followers, having killed many living beings, continually consume that which is unfit to be eaten; this is my view. “Long ago, all plants and herbs were created by Brahma; the Veda declares that these are to be eaten by beings for the sake of sacrifice. The five great sacrifices—divine, elemental, ancestral, human, and Brahmanical—were established by Brahma in ancient times. These were instituted for the welfare of Brahmins and, through them, for the benefit of the other classes; the auspicious rites for the other varnas are performed by Brahmins. If this order is maintained, then the food becomes pure; otherwise, even these grains are to be considered like the flesh of animals and birds, both for the giver and the eater—it is regarded as great meat. “I gave you my daughter, divine in form, for the sake of a son; she, who is called your wife, is the daughter of one who slays living beings. Therefore, I have come to your house to observe your conduct, your worship of the gods, and the offerings made to guests. But here, not even one of these is being performed; thus, I wish to leave this house, desiring to perform the śrāddha for the ancestors. I do not eat in my own house, saying it is for the sake of the ancestors; I am a hunter, a slayer of living beings, but you are not one who harms the world. My daughter, who is the wife of a slayer of living beings, has been married to your son; thus, a great atonement has arisen, O ascetic.” Having spoken thus, Dharmavyādha rose and cursed the woman, saying, “Let there never be trust between a mother-in-law and her daughters-in-law. And let there never be a daughter-in-law who wishes for her mother-in-law to live.” Having pronounced this, the hunter departed for his own house. Afterwards, with devotion, Dharmavyādha worshipped the gods and ancestors, and, having established his son Arjunaka in his lineage, the great ascetic, the righteous hunter, quickly went to the renowned pilgrimage place called Puruṣottama. There, with a focused mind, he practiced austerities and recited a hymn to the earth: “I bow to Viṣṇu, destroyer of the enemies of the gods, whose broad chest is the abode of fortune, who is a good ruler, the supreme goal of the righteous, the three-stepping one, the upholder of Mandara, always. I bow to Viṣṇu, Dāmodara, who has adorned the earth, whose glory is radiant like the rays of the moon, whose limbs shine like the bee, the supporter of the earth, the enemy of hell, praised by the noble, the refuge of all, Janārdana. I approach that god, the man-lion, Hari, the Lord, the master of three abodes, of endless glory, with well-formed speech, the supreme refuge of men, the imperishable one, always. Established in three forms, holding the blazing discus in hand, steadfast in righteousness, content with unsurpassed virtues, known as the highest good, the destroyer of others, the great teacher—I bow to Viṣṇu, the supreme person. Long ago, the two ancient demons Madhu and Kaiṭabha were slain; he always bears the earth upon his head. As the eternal one has been praised by me with force, may Viṣṇu grant me happiness and strength. May the great Boar, who enjoys the sacrificial offering, Janārdana, the benefactor, the one with a lotus-like face, the great upholder of the earth, who diminished the ocean, protect me, the one seeking refuge.” Thus, with devotion and austerity, Dharmavyādha sought the blessings of the Supreme Lord.