Within each cosmic egg, there exists a portion of earth, possessing a natural power that draws the elements together—much like a jewel attracting iron. This mysterious origin of creation, however, lies beyond the grasp of our minds; and so, O wise one, I confess that I do not have the ability to describe that world. Just as intoxicated yakshas dance unseen by one another in the deep darkness of a vast forest, so too, within the supreme sky, countless great worlds arise and shimmer, each hidden from the others. Reflecting on all this, the two departed from the world and beheld their own palace, which appeared as a silent city, shrouded in deep sleep. There, they saw the great royal corpse, adorned with heavy garlands of flowers, and beside it, the subtle body born of the mind’s play, seated quietly. The palace itself was filled with people, all overcome by the deep sleep of three dark nights. The air was thick with the fragrance of incense, sandalwood, camphor, and saffron. Upon seeing her husband, Lila, eager to enter his world-cycle once again, allowed her body—formed only of thought—to fall into that very sky. She entered a particular expanse, the world-cycle created by her husband’s thought, breaking through the covering of the world and the shell of the cosmic egg. Accompanied by that goddess, she reached the vast pavilion of the cosmic egg, now covered anew, and swiftly entered it as before. Within, she beheld the world born of her husband’s thought, perceiving it as a muddy marsh of existence—a swan seeing a mountain-lotus sullied by the dark waters of ignorance. The two goddesses entered that sky, and the world made of sky within the cosmic egg, just as an ant enters a ripe wood-apple through a hole. Passing through other worlds, mountains, and the mid-space, they finally reached the earth, crowded with mountain ranges and oceans. There they saw Jambudvipa, adorned by Mount Meru at its center, with its nine-petaled interior; and in the land of Bharata, they found the realm of Lila’s husband. Meanwhile, in that realm, upon that adorned earth, a certain king whose domain reached the borders was engaged in conquest. All the beings of the three worlds had gathered there to witness the excitement of battle, making the sky extremely crowded. Arriving without fear, the two queens saw the sky filled with hosts of celestial beings, appearing like clouds. It was populated by Siddhas, Charanas, Gandharvas, and Vidyadharas, all surrounded by heavenly nymphs eager to capture the heroes. There were spirits, demons, and ghouls dancing with blood and flesh in their mouths, and Vidyadhara women whose hands overflowed with showers of flowers. The place was encircled by Vetalas, Yakshas, and Kumbhandas, respectfully observing the duels, and by mountain peaks seized for defense against falling weapons. The region of the sky was filled with flying weapons and fleeing hosts of spirits, illuminated by eager warriors and the radiant soldiers of Indra. The foremost elephants of the guardians of the worlds, adorned for the sake of the heroes, approached, while groups of heroes gathered and Gandharvas and Charanas looked on expectantly. Noble warriors were watched by the eager glances of passionate women, and the crowd of spectators was agitated by the excitement of the heroic contest. The tumult of fierce battles resounded, with warriors conversing among themselves, while beautiful women, skilled in playful laughter and graceful gestures, waved yak-tail fans. Highest sages chanted auspicious hymns for the righteous side, and the wives of many lords of the worlds sang fresh songs of praise. Hosts of women, eager for the embrace of heroic arms, gathered, and the glory of the brave—pure as white—made even the sun appear like the moon. O venerable one, Lila asked: What kind of warrior is called 'heroic'? Who in heaven is adorned, and who is said to be slain by the ḍimbāha? It was explained: He who, following the conduct prescribed by scripture and for the sake of his lord, dies or is victorious in battle—he is called a hero and attains the world of heroes. But if a man is slain in battle with his limbs severed, he is said to be killed by the ḍimbāha and becomes fit for hell. If a man fights for wealth with conduct contrary to the scriptures, for him, death in battle leads to unending hell. He who acts according to the possible meanings of scripture and the customs of the world, and fights in that manner—such a one, through devotion, is truly called a hero. For the sake of the cow, the Brahmin, a friend, or good intention, one who strives to protect those who seek refuge—having died, he is adorned in heaven. Always maintain the duty of protecting one’s own land; the king who dies for that purpose is a hero and attains the realm of heroes. Those who die in battle for the sake of a king or lord whose intent is rooted in harming the people, they indeed go to hell. If a battle is conducted according to righteousness, then those intoxicated with destruction would not be able to ruin this order, by which people are freed from fear. Wherever a hero is slain, it is said by the base that he attains heaven; but according to scripture, only the righteous warrior is truly a hero. Those who, for the sake of the virtuous, endure the edge of the sword are called heroes; the rest are merely those who bear the burden of the shield. For their sake, in the sky of battle, the divine maidens—beloved of the great souls who have become gods—stand with eager longing. The sky festival appears to be dancing, with rows of celestial planes where gods and siddhas rest, surrounded by proud women garlanded with mandara flowers, all filled with the sweet and gentle songs of the Vidyadharis. Then, as the celestial nymphs danced with longing for the greatest hero, Lila, endowed with knowledge, stood in the sky and observed. In the Surashtra region, ruled by Bhartṛpāla and covered with forests, there was a vast wilderness, terrifying like a second sky.