Similarly, the fight between Viṣṇu and Dadhīca, in the middle of a boon, has a nonsense statement of someone preventing a motionless person from fighting. How can a motionless person be fighting in the first place to be prevented?
Brahmā said:—
...
42-43. In the meantime, Kṣuva of noble contact, came there. He prevented the motionless Brahmā, Viṣṇu and the gods from fighting. Even after hearing my words, the defeated Viṣṇu did not go near the sage, nor bowed to her.
Boons being metaphors also clears up a major issue for sensibility in the other races having wombs. Wombs are really only useful for protecting our ancestors as babies from predation, and are kind of useless in civilization, with other forms of reproduction being more suitable. Thus, it really does not make sense for the other races, or even future humans, to have them. Non-human sapient race wombs are referenced (to my knowledge only) in the middle of boons.
Additionally, A this story, in the middle of a boon,common translation of the Bhagavatam has a nonsense statement of someone preventingnonhuman female with a motionless person from fightingwomb, but the Sanskrit wording just uses the accusative case. How canSo it is more like he had a motionless person be fighting in the first placechildren to be prevented?his wife. An understandable translation issue.
Brahmā said:—
.. miśrakeśyām — in the womb of Miśrakeśī; apsarasi — who belonged to the Apsarā group; vṛka-ādīn — Vṛka and other sons; vatsakaḥ — Vatsaka; tathā — as well; takṣa-puṣkara-śāla-ādīn — sons headed by Takṣa, Puṣkara and Śāla; durvākṣyām — in the womb of his wife, Durvākṣī; vṛkaḥ — Vṛka; ādadhe — begot.
42-43. In the meantimeThereafter, Kṣuva of noble contactKing Vatsaka, came there.by He prevented the motionless Brahmāthe womb of his wife, Viṣṇu and the gods from fightingMiśrakeśī, who was an Apsarā, begot sons headed by Vṛka. Even after hearing my wordsVṛka, the defeated Viṣṇu did not go near the sageby his wife, nor bowed to herDurvākṣī, begot Takṣa, Puṣkara, Śāla and so on.
