Vyasadev
Praneetha
The Madbhagavatam
Canto 4
4.1.1
maitreya uvāca
manos tu śatarūpāyāḿ
ākūtir devahūtiś ca
Śrī Maitreya said: Svāyambhuva Manu begot three
daughters in his wife Śatarūpā, and their
names were Ākūti, Devahūti and Prasūti.
4.1.2
śatarūpānumoditaḥ
Ākūti had two
brothers, but in spite of her brothers, King Svāyambhuva Manu handed her
over to Prajāpati Ruci on the condition that the son born of her be returned to Manu as his son. This he did in consultation with his wife, Śatarūpā.
4.1.3
Ruci, who was very
powerful in his brahminical qualifications and was appointed one of the
progenitors of the living entities, begot one son and one daughter by his wife,
Ākūti.
4.1.4
aḿśa-bhūtānapāyinī
Of the two children born of Ākūti, the male child was
directly an incarnation of the Supreme Personality of Godhead, and His name was
Yajña, which is another name of Lord Viṣṇu. The female child was a partial
incarnation of Lakṣmī, the goddess of fortune, the
eternal consort of Lord Viṣṇu.
4.1.5
svāyambhuvo mudā yukto
rucir jagrāha dakṣiṇām
TRANSLATION
Svāyambhuva Manu very gladly
brought home the beautiful boy named Yajña, and Ruci, his son-in-law, kept with him the daughter, Dakṣiṇā.
(5) The very powerful son the daughter bore was
taken to the home of the very happy Svâyambhuva Manu, while Dakshinâ was kept
by Ruci.
4.1.6
tuṣṭāyāḿ toṣam āpanno
'janayad dvādaśātmajān
(6) The
Lord and master of all sacrifice who [always] longed for her then married [her]
and she, most pleased to have Him for her husband, gave birth to twelve sons.
4.1.7
toṣaḥ pratoṣaḥ santoṣo
bhadraḥ śāntir iḍaspatiḥ
sudevo rocano dvi-ṣaṭ
(7) The
twelve were: Tosha, Pratosha, Santosha, Bhadra, Sânti, Idaspati, Idhma, Kavi,
Vibhu, Svahna, Sudeva and Rocana.
4.1.8
āsan svāyambhuvāntare
(8) In
the period of Svâyambhuva Manu they were known as the Tushita demigods. Marîci
headed the sages then and Yajña was the king of the demigods [Indra].
4.1.8
āsan svāyambhuvāntare
(9) The two
sons of Manu, Priyavrata and Uttânapâda, were in that period the greatest of
all kings and their sons, grandsons, great grandsons and their offspring
followed in his footsteps during that period of Manu.
4.1.10
kardamāyātmajāḿ manuḥ
(10) Dear son, concerning Svâyambhuva handing over
his daughter to Kardama, you've heard me speak in full [see 3.12: 57].
4.1.11
(11) The great personality Svâyambhuva gave Prasûti
to Daksha, the son of Brahmâ, whose offspring expanded greatly over the three
worlds.
4.1.12
(12) I told you already about the nine daughters of
Kardama who became the wives of the nine great sages of spiritual knowledge
[see 3.24: 21-25]. Now hear from me my description of the generations stemming
from them.
4.1.13
suṣuve kardamātmajā
(13) The daughter of Kardama, the wife of Marîci
also named Kalâ, gave birth to Kas'yapa and Pûrnimâ whose children spread all
over the world.
4.1.14
pūrṇimāsūta virajaḿ
śaucād yābhūt sarid divaḥ
(14) Pûrnimâ got sons named Viraja, Vis'vaga, o
conqueror, and a daughter named Devakulyâ who became the water that washed from
the Lord His lotus feet and later constituted the heavenly river the Ganges.
4.1.15
(15) The wife of Atri Muni, named Anasûyâ, bore three very famous
sons: Dattâtreya, Durvâsâ and Soma [the moon god], who are [partial]
incarnations of respectively the Supersoul [Vishnu], Lord S'iva and Lord
Brahmâ.'
4.1.16
4.1.16
kiñcic cikīrṣavo jātā
(16) Vidura said: 'O spiritual master, tell me how in the house of Atri the chief demigods serving the causes of maintenance, creation and destruction, could appear with a desire to do something.'
4.1.17
maitreya uvāca
(17) Maitreya said: 'Being inspired by Lord Brahmâ to procreate Atri, the chief of the learned in spiritual knowledge, together with his wife went to the great mountain named Riksha to stay there for austerities.
4.1.18
palāśāśoka-kānane
vārbhiḥ sravadbhir udghuṣṭe
(18) In that place in the garden of the forest
there were many as'oka and palâs'a trees and flowers, and everywhere the sound
of the flowing waters of the river the Nirvindhyâ.
4.1.19
(19) Controlling the mind by regulating his breath
the sage remained there for a hundred years subsisting on air while standing on
the one leg of non-duality.
4.1.20
(20) He
thought: 'Taking shelter I surrender myself to Him, may He who is the master of
the universe give me a son like Himself.'
4.1.21
prāṇāyāmaidhasāgninā
(21) By the fire that, issuing from the top of the
head of the sage, was fueled by his breath control, he, practicing his
austerities, was noticed by the three principal gods of the three worlds.
4.1.22
siddha-vidyādharoragaiḥ
vitāyamāna-yaśasas
(22) As his fame was
spreading, the Apsaras, the munis,
the Gandharvas, the Siddhas, the Vidyâdharas and Nâgas came to his hermitage.
4.1.23
dadarśa vibudharṣabhān
(23) When he saw these demigods and great
personalities simultaneously appear, the mind of the sage who had awakened on
his one leg lighted up.
4.1.24
praṇamya daṇḍavad bhūmāv
upatasthe 'rhaṇāñjaliḥ
(24) Recognizing the symbols of their personal
paraphernalia [drum, kus'a grass and discus] and the bull, the swan and Garuda
on which they were seated, he with folded hands fell down prostrating before
them to offer his obeisances.
4.1.25
kṛpāvalokena hasad-
vadanenopalambhitān
(25) Dazzled by the glaring effulgence of their smiling
faces and the apparent satisfaction of their merciful glances, the sage closed
his eyes.
4.1.26-27
cetas tat-pravaṇaḿ yuñjann
astāvīt saḿhatāñjaliḥ
atrir uvāca
(26-27) Absorbed by that vision he ecstatically
expressed his prayers before the ones who are most appreciated in all the
worlds. Atri said: 'Let me bow before You o Lord Brahmâ, Lord S'iva and Lord
Vishnu, You who, as usual in the different millennia, have accepted Your bodies
according to the division of the modes of nature for the sake of the creation,
destruction and maintenance of the universe. Whom of You have I actually called
for?
4.1.28
(28) Being so merciful, please explain to me full
of serious doubt as I am, how it can be that, even though I am far beyond the
minds of the ones embodied, all of You have appeared here while I fixed my mind
on the One Great Lord of all Fortune for the sake of begetting a child?'
4.1.29
maitreya uvāca
trayas te vibudharṣabhāḥ
(29) Maitreya said: 'O mighty one, after thus having heard the great sage his words, all the three chief demigods smiled at him and replied in gentle voices.
4.1.30
bhāvyaḿ tenaiva nānyathā
(30) The gods said: 'As you have decided, so it
shall be done and not otherwise; to you who never lost your resolve o dear
brahmin, we are all the one and same you so truly were meditating upon.
4.1.31
(31) Therefore our plenary expansions - your sons to be born - will be
very famous in the world dear sage, and to your great fortune they will also
spread your good name.'
4.1.32
4.1.32
pratijagmuḥ sureśvarāḥ
sabhājitās tayoḥ samyag
dampatyor miṣatos tataḥ
(32) With the husband and wife looking on the chief demigods, who thus having offered the desired benediction were perfectly worshiped, returned to their places.
4.1.33
somo 'bhūd brahmaṇo 'ḿśena
datto viṣṇos tu yogavit
durvāsāḥ śańkarasyāḿśo
nibodhāńgirasaḥ prajāḥ
(33) Soma appeared as a partial expansion of Lord
Brahmâ, Dattâtreya as a very powerful yogi of Lord Vishnu, and Durvâsâ as a
partial expansion of S'ankara [S'iva]. Hear now about the generations that
appeared from Angirâ.
4.1.34
caturthy anumatis tathā
(34) S'raddhâ, the wife of Angirâ, gave birth to
the daughters Sinîvâlî, Kuhû and Râkâ and had Anumati as the fourth one.
4.1.35
khyātau svārociṣe 'ntare
utathyo bhagavān sākṣād
brahmiṣṭhaś ca bṛhaspatiḥ
(35) The sons he begot next to them were very
famous in the millennium of Svârocisha Manu [the second Manu after
Svâyambhuva]: they were the mighty Utathya and the foremost knower of the
Absolute Truth Brihaspati.
4.1.36
pulastyo 'janayat patnyām
so 'nya-janmani dahrāgnir
(36) Pulastya begot in his wife Havirbhû, Âgastya,
who in his next birth would be Dahrâgni [the one of the digestive fire], and Vis'ravâ, who was great in austerity.
4.1.37
tathānyasyāḿ vibhīṣaṇaḥ
(37) From Vis'ravâ
the demigod Kuvera the king of the Yakshas [his supernatural attendants]
appeared. He was born from Idavidâ while the sons Râvana, Kumbhakarna and
Vibhîshana were born from another wife [named Kes'inî].
4.1.38
karmaśreṣṭhaḿ varīyāḿsaḿ
(38) Gati, the wife of Pulaha, o devoted one, gave
birth to three chaste sons [Karmas'reshthha, Varîyân and Sahishnu] who knew all
about karma and were also very respectable and tolerant.
4.1.39
(39) Kriyâ, the wife of sage Kratu, gave birth to
sixty thousand sages who lived in accord with the Vâlakhilya [some Rig Veda
verses about the retired position]. They radiated the brilliance of the
brahminical perspective [and are also known as the small ones, the Vâlakhilyas
produced by Brahmâ who surround the chariot of the sun].
4.1.40
(40) From Ûrjâ [also
called Arundhatî], Citraketu was begotten by the sage Vasishthha, o great
one. He appeared as the first of seven sons who were all great and pure sages
of Brahman, the Absolute Truth.
4.1.41
citraketuḥ surociś ca
ulbaṇo vasubhṛdyāno
(41) They were Citraketu, Suroci, Virajâ, Mitra,
Ulbana, Vasubhridyâna and Dyumân. And there were also S'akti and other sons
born from his other wife.
4.1.42
cittis tv atharvaṇaḥ patnī
(42) Also Citti [also known as Sânti], the wife of
Atharvâ, gave fully dedicated to the Dadhyañca vow [the vow of meditation]
birth to a son who was called As'vas'irâ. Now hear about the generation
begotten by Bhrigu.
4.1.43
(43) Bhrigu,
most fortunately, begot in his wife Khyâti, the sons Dhâtâ and Vidhâtâ and a
daughter named S'rî, who was very devoted to the Lord.
4.1.44
tābhyāḿ tayor abhavatāḿ
(44) To these two sons were given in marriage Âyati
and Niyati, two daughters of sage Meru, from whom appeared Mrikanda and also
Prâna.
4.1.45
mārkaṇḍeyo mṛkaṇḍasya
(45) Mârkandeya Muni was born from the seed of
Mrikanda and from Prâna the great sage Vedas'irâ appeared whose greatly
powerful son named Kavi Bhârgava was also known as Us'anâ [or S'ukrâcârya].
4.1.46-47
upayeme hy ajātmajaḥ
(46-47) O Vidura, I have spoken to you about how
with the offspring of sage Kardama all the great sages with their descendants
populated the three worlds with the grandsons that were born to them. With
faith hearing about this is the best way to drive away immediately all sins.
Prasûti, a daughter of Manu, married the son of Brahmâ called Daksha.
Prasûti, a daughter of Manu, married the son of Brahmâ called Daksha.
4.1.48
ṣoḍaśāmala-locanāḥ
trayodaśādād dharmāya
(48) With her Daksha begot sixteen lotus eyed
daughters. Thirteen were given in marriage to Dharma and one was given to Agni.
4.1.49-52
pitṛbhya ekāḿ yuktebhyo
bhavāyaikāḿ bhava-cchide
(49-52) One daughter he gave to the combined
forefathers and one he gave to Lord S'iva, the deliverer of the sinners.
S'raddhâ, Maitrî, Dayâ, Sânti, Tushthi, Pushthi, Kriyâ, Unnati, Buddhi, Medhâ,
Titikshâ, Hrî and Mûrti are the names of the daughters of Daksha who were given
to Dharma. S'raddhâ gave birth to S'ubha, Maitrî got Prasâda, Dayâ got
Abhaya, Sânti got Sukha, Tushthi got Muda, Pushthi got Smaya, Kriyâ got Yoga,
Unnati got Darpa, Buddhi got Artha, Medhâ got Smriti, Titikshâ got Kshema and
Hrî got Pras'raya. Mûrti, a reservoir of all good qualities, gave birth to the
two sages Nara and Nârâyana.
4.1.53
yayor janmany ado viśvam
abhyanandat sunirvṛtam
praseduḥ sarito 'drayaḥ
(53) The appearance of the both of Them gladdened
the universe and filled everyone's mind with joy. In all directions the rivers,
mountains and the atmosphere became pleasant.
4.1.54-55
munayas tuṣṭuvus tuṣṭā
upatasthur abhiṣṭavaiḥ
(54-55) The demigods, Brahmâ and the others all
full of respect offered prayers. From the heavens musical instruments sounded,
flowers were showered from the sky, the sages satisfied chanted Vedic hymns,
the Gandharvas and Kinnaras began to sing, the heavenly damsels danced and thus
all signs of good fortune were seen.
4.1.56
yo māyayā viracitaḿ
nijayātmanīdaḿ
(56) The gods said: 'Our obeisances unto the
Supreme Original Personality who by His external energy created the variety of
all in existence that resides in Him the same way as masses of clouds are found
in the sky, Him who today has appeared in the house of Dharma in the form of
these sages.
4.1.57
(57) May He, whom we know on the basis of the Vedas
and who - in order to put an end to the misfortune of the created world - from
the mode of goodness created us, the demigods, bestow upon us His merciful
glance which supersedes the spotless lotus that is the home of the Goddess of
Fortune.'
4.1.58
4.1.58
bhagavantāv abhiṣṭutau
labdhāvalokair yayatur
(58) O Vidura, thus being praised by the assembled demigods who found the mercy of His glance, the Supreme Lord thereafter left for Gandhamâdana Hill.
4.1.59
harer aḿśāv ihāgatau
(59) These two partial [ams'a] incarnations of the Supreme Lord Hari, have now for
mitigating the burden of the world appeared here as the two of Krishna [Krishna
and Arjuna] who are the most eminent ones of the Kuru and Yadu dynasty.
4.1.60
svāhābhimāninaś cāgner
(60) Svâhâ [the daughter of Daksha and] the wife of
the predominating god of fire Agni, produced three sons: Pâvaka, Pavamâna and
S'uci who feed on the oblations of the sacrifice.
4.1.61
tebhyo 'gnayaḥ samabhavan
ta evaikonapañcāśat
(61) They produced forty-five fire gods, so that
taken together there are forty-nine of them, including the fathers and the
grandfather.
4.1.62
(62) They with their names constitute the [49]
fires in which the knowers of Brahman during Vedic ceremonies offer their
oblations [ishthis] for
Agni.
4.1.63
sāgnayo 'nagnayas teṣāḿ
(63) The forefathers are the Agnishvâttas,
Barhishadas, Saumyas and Âjyapas; they are approached [with libations of water
in combination] with or without fire and Svadhâ, Daksha's daughter is their
wife.
4.1.64
(64) They gave her two daughters, Vayunâ and
Dhârinî, who both were expert in the knowledge as well as the [transcendental]
wisdom of the impersonal way of Brahman.
4.1.65
(65) The wife of Bhava [a name of S'iva] named
Satî, faithfully engaged herself in serving the demigod, but did not give birth
to a son with her qualities and character.
4.1.66
pitary apratirūpe sve
bhavāyānāgase ruṣā
aprauḍhaivātmanātmānam
(66) Her father namely had in anger behaved
unfavorably towards the faultless one [S'iva], so that she, even before
attaining maturity, had to give up her body in the connectedness of yoga.'
* Normally when a woman has brothers she is not given away in marriage on these conditions. The grandson is adopted for the sake of securing the inheritance in the male line. This is called putrikā-dharma: to get a son by means of a religious ritual. S'rîla Vis'vanâtha Cakravartî Thhâkura offers in this connection the explanation that Manu knew that the Supreme Personality would appear as the son of Âkûti. So He would become his son.
* Normally when a woman has brothers she is not given away in marriage on these conditions. The grandson is adopted for the sake of securing the inheritance in the male line. This is called putrikā-dharma: to get a son by means of a religious ritual. S'rîla Vis'vanâtha Cakravartî Thhâkura offers in this connection the explanation that Manu knew that the Supreme Personality would appear as the son of Âkûti. So He would become his son.
Canto
4
SB 4.2.1
vidura uvāca
bhave śīlavatāṁ śreṣṭhe
dakṣo duhitṛ-vatsalaḥ
vidveṣam akarot kasmād
anādṛtyātmajāṁ satīm
bhave śīlavatāṁ śreṣṭhe
dakṣo duhitṛ-vatsalaḥ
vidveṣam akarot kasmād
anādṛtyātmajāṁ satīm
(1) Vidura said: 'Why exhibited Daksha enmity
towards Lord S'iva, the best among the gentle ones, while he neglected his
daughter Satî whom he cared so much about?
SB 4.2.1
vidura uvāca
bhave śīlavatāṁ śreṣṭhe
dakṣo duhitṛ-vatsalaḥ
vidveṣam akarot kasmād
anādṛtyātmajāṁ satīm
bhave śīlavatāṁ śreṣṭhe
dakṣo duhitṛ-vatsalaḥ
vidveṣam akarot kasmād
anādṛtyātmajāṁ satīm
(2) How could he
hate him who is the spiritual master of the entire world and who, being
satisfied within with a peaceful personality and free from enmity, is the
greatest demigod of the universe?
SB 4.2.3
etad ākhyāhi me brahman
jāmātuḥ śvaśurasya ca
vidveṣas tu yataḥ prāṇāṁs
tatyaje dustyajān satī
jāmātuḥ śvaśurasya ca
vidveṣas tu yataḥ prāṇāṁs
tatyaje dustyajān satī
(3) Tell me therefore, o brahmin, the
reason why the father-in-law and son-in-law quarreled and thus Satî came to
give up life which is so difficult to give up.'
SB 4.2.4
maitreya uvāca
purā viśva-sṛjāṁ satre
sametāḥ paramarṣayaḥ
tathāmara-gaṇāḥ sarve
sānugā munayo 'gnayaḥ
purā viśva-sṛjāṁ satre
sametāḥ paramarṣayaḥ
tathāmara-gaṇāḥ sarve
sānugā munayo 'gnayaḥ
(4) Maitreya said: 'Once in the past at a sacrifice held by the ruler of creation [the Prajâpati], the immortal ones of creation, the great sages along with the philosophers, the demigods and the gods of the sacrificial fire together with all their followers had assembled.
SB 4.2.5
tatra praviṣṭam ṛṣayo
dṛṣṭvārkam iva rociṣā
bhrājamānaṁ vitimiraṁ
kurvantaṁ tan mahat sadaḥ
dṛṣṭvārkam iva rociṣā
bhrājamānaṁ vitimiraṁ
kurvantaṁ tan mahat sadaḥ
(5) When he [Daksha] arrived at that
great assembly the sages could see him as someone who, free from the darkness
of ignorance, shone like the sun.
SB 4.2.6
udatiṣṭhan sadasyās te
sva-dhiṣṇyebhyaḥ sahāgnayaḥ
ṛte viriñcāṁ śarvaṁ ca
tad-bhāsākṣipta-cetasaḥ
sva-dhiṣṇyebhyaḥ sahāgnayaḥ
ṛte viriñcāṁ śarvaṁ ca
tad-bhāsākṣipta-cetasaḥ
(6) They, the members of the assembly along with the ones taking care
of the fire, impressed by his luster all with the exception of Lord Brahmâ and
Lord S'iva, stood up from their seats.
SB 4.2.7
sadasas-patibhir dakṣo
bhagavān sādhu sat-kṛtaḥ
ajaṁ loka-guruṁ natvā
niṣasāda tad-ājñayā
bhagavān sādhu sat-kṛtaḥ
ajaṁ loka-guruṁ natvā
niṣasāda tad-ājñayā
(7) Daksha, the one of all opulence who was
properly welcomed by the leaders of the assembly, made his obeisances towards
the one unborn, the master of the world, and sat down upon his order.
SB 4.2.8
prāṅ-niṣaṇṇaṁ mṛḍaṁ dṛṣṭvā
nāmṛṣyat tad-anādṛtaḥ
uvāca vāmaṁ cakṣurbhyām
abhivīkṣya dahann iva
nāmṛṣyat tad-anādṛtaḥ
uvāca vāmaṁ cakṣurbhyām
abhivīkṣya dahann iva
(8) Before he took his seat though he
felt insulted by Lord S'iva who showed no sign of respect, and losing his
temper he with an angry look in his eyes said the following.
SB 4.2.9
śrūyatāṁ brahmarṣayo me
saha-devāḥ sahāgnayaḥ
sādhūnāṁ bruvato vṛttaṁ
nājñānān na ca matsarāt
saha-devāḥ sahāgnayaḥ
sādhūnāṁ bruvato vṛttaṁ
nājñānān na ca matsarāt
(9) 'Listen to me, o wise among the
brahmins, o godly ones, o fire gods, how I speak to you about the manners of
the gentle ones, and this I do not out of ignorance or jealousy.
SB 4.2.10
ayaṁ tu loka-pālānāṁ
yaśo-ghno nirapatrapaḥ
sadbhir ācaritaḥ panthā
yena stabdhena dūṣitaḥ
yaśo-ghno nirapatrapaḥ
sadbhir ācaritaḥ panthā
yena stabdhena dūṣitaḥ
(10) He [S'iva] lacking in manners,
has shamelessly spoilt the fame of the rulers of the universe and polluted the
path followed by the gentle ones.
SB 4.2.11
eṣa me śiṣyatāṁ prāpto
yan me duhitur agrahīt
pāṇiṁ viprāgni-mukhataḥ
sāvitryā iva sādhuvat
yan me duhitur agrahīt
pāṇiṁ viprāgni-mukhataḥ
sāvitryā iva sādhuvat
(11) He, acting like an honest man,
[as a son of mine] has accepted to be of a lower position in taking the hand of
my daughter in the presence of fire and brahmins.
SB 4.2.12
gṛhītvā mṛga-śāvākṣyāḥ
pāṇiṁ markaṭa-locanaḥ
pratyutthānābhivādārhe
vācāpy akṛta nocitam
pāṇiṁ markaṭa-locanaḥ
pratyutthānābhivādārhe
vācāpy akṛta nocitam
(12) He with accepting the hand of
her who has eyes like that of a deer cub, himself having the eyes of a monkey,
has not as it should with a word of welcome honored me by standing up from his
seat.
SB 4.2.13
lupta-kriyāyāśucaye
mānine bhinna-setave
anicchann apy adāṁ bālāṁ
śūdrāyevośatīṁ giram
mānine bhinna-setave
anicchann apy adāṁ bālāṁ
śūdrāyevośatīṁ giram
(13) Contrary to what I want I have
given my daughter to him who with no respect for the rules and
regulations, impure and proud has broken with the code of civility; it is
as if I gave the message of the Vedas to a s'ûdra!
SB 4.2.14-15
pretāvāseṣu ghoreṣu
pretair bhūta-gaṇair vṛtaḥ
aṭaty unmattavan nagno
vyupta-keśo hasan rudan
citā-bhasma-kṛta-snānaḥ
preta-sraṅ-nrasthi-bhūṣaṇaḥ
śivāpadeśo hy aśivo
matto matta-jana-priyaḥ
patiḥ pramatha-nāthānāṁ
tamo-mātrātmakātmanām
pretair bhūta-gaṇair vṛtaḥ
aṭaty unmattavan nagno
vyupta-keśo hasan rudan
citā-bhasma-kṛta-snānaḥ
preta-sraṅ-nrasthi-bhūṣaṇaḥ
śivāpadeśo hy aśivo
matto matta-jana-priyaḥ
patiḥ pramatha-nāthānāṁ
tamo-mātrātmakātmanām
(14-15) Accompanied by ghosts and
demons he wanders around at the burial places where corpses are burnt, and
laughs and cries there like a madman, with scattered hair smearing himself with
the ashes of the funeral pyre. He has a garland of skulls and is ornamented
with dead man's bones; only in name he is S'iva or auspicious. He is in fact
inauspicious, crazy and dear to the crazy, he is their leader and Lord
engrossed in the mode of ignorance.
SB 4.2.16
tasmā unmāda-nāthāya
naṣṭa-śaucāya durhṛde
dattā bata mayā sādhvī
codite parameṣṭhinā
naṣṭa-śaucāya durhṛde
dattā bata mayā sādhvī
codite parameṣṭhinā
(16) To him, the Lord of Ghosts void of all
cleanliness and with a heart full of nasty matters, I alas, upon the request of
the supreme teacher [Brahmâ], have given away Satî.'
SB 4.2.17
maitreya uvāca
vinindyaivaṁ sa giriśam
apratīpam avasthitam
dakṣo 'thāpa upaspṛśya
kruddhaḥ śaptuṁ pracakrame
vinindyaivaṁ sa giriśam
apratīpam avasthitam
dakṣo 'thāpa upaspṛśya
kruddhaḥ śaptuṁ pracakrame
(17) Maitreya said: 'After thus having abused S'iva who remained without hostility, Daksha next rinsed his hands and mouth with water and began to curse him angrily:
SB 4.2.18
ayaṁ tu deva-yajana
indropendrādibhir bhavaḥ
saha bhāgaṁ na labhatāṁ
devair deva-gaṇādhamaḥ
indropendrādibhir bhavaḥ
saha bhāgaṁ na labhatāṁ
devair deva-gaṇādhamaḥ
(18) 'The portion of the sacrifice
for God that the demigods along with Indra, Upendra [the younger brother of Indra]
and others are entitled to, is there not for the lowest of the demigods.'
SB 4.2.19
niṣidhyamānaḥ sa sadasya-mukhyair
dakṣo giritrāya visṛjya śāpam
tasmād viniṣkramya vivṛddha-manyur
jagāma kauravya nijaṁ niketanam
dakṣo giritrāya visṛjya śāpam
tasmād viniṣkramya vivṛddha-manyur
jagāma kauravya nijaṁ niketanam
(19) Even though the members of the
assembly urged him not to, Daksha, having cursed S'iva, left the place and went
home o Vidura, for he had gotten very angry.
SB 4.2.20
vijñāya śāpaṁ giriśānugāgraṇīr
nandīśvaro roṣa-kaṣāya-dūṣitaḥ
dakṣāya śāpaṁ visasarja dāruṇaṁ
ye cānvamodaṁs tad-avācyatāṁ dvijāḥ
nandīśvaro roṣa-kaṣāya-dūṣitaḥ
dakṣāya śāpaṁ visasarja dāruṇaṁ
ye cānvamodaṁs tad-avācyatāṁ dvijāḥ
(20) Understanding that Lord S'iva had been
cursed, one of his principal associates Nandis'vara, turned red and blind with
anger he harshly cursed Daksha and the brahmins who had allowed that the
cursing happened.
SB 4.2.21
ya etan martyam uddiśya
bhagavaty apratidruhi
druhyaty ajñaḥ pṛthag-dṛṣṭis
tattvato vimukho bhavet
bhagavaty apratidruhi
druhyaty ajñaḥ pṛthag-dṛṣṭis
tattvato vimukho bhavet
(21) 'May he who in the physical presence of him, the non-envious Lord S'iva, bears envy and thus is stupefied by a dual vision, lose all his grip on reality.
SB 4.2.22
gṛheṣu kūṭa-dharmeṣu
sakto grāmya-sukhecchayā
karma-tantraṁ vitanute
veda-vāda-vipanna-dhīḥ
sakto grāmya-sukhecchayā
karma-tantraṁ vitanute
veda-vāda-vipanna-dhīḥ
(22) He who is attracted to a
householder's life of pretentious religiosity and in a desire for material
happiness performs fruitive activities, will see his intelligence concerning
the Vedic word fail.
SB 4.2.23
buddhyā parābhidhyāyinyā
vismṛtātma-gatiḥ paśuḥ
strī-kāmaḥ so 'stv atitarāṁ
dakṣo basta-mukho 'cirāt
vismṛtātma-gatiḥ paśuḥ
strī-kāmaḥ so 'stv atitarāṁ
dakṣo basta-mukho 'cirāt
(23) Let
him who, with the intelligence of taking the body for one's self, has forgotten
the knowledge of Vishnu and as an animal is attached to his sex life, that
excessive Daksha, soon have the head of a goat!
SB 4.2.24
vidyā-buddhir avidyāyāṁ
karmamayyām asau jaḍaḥ
saṁsarantv iha ye cāmum
anu śarvāvamāninam
karmamayyām asau jaḍaḥ
saṁsarantv iha ye cāmum
anu śarvāvamāninam
(24) May those who follow Daksha in
his insults and dulled in the ignorance of their fruitive activities have lost
their intelligence and knowledge, time and again end up here in the ocean of
material suffering.
SB 4.2.25
giraḥ śrutāyāḥ puṣpiṇyā
madhu-gandhena bhūriṇā
mathnā conmathitātmānaḥ
sammuhyantu hara-dviṣaḥ
madhu-gandhena bhūriṇā
mathnā conmathitātmānaḥ
sammuhyantu hara-dviṣaḥ
(25) Let those who are so envious
with Lord S'iva and whose minds have grown slow because of the enchanting
flowery words of the Vedas that are so pervaded with the scent of honey, for
ever be stupefied.
SB 4.2.26
sarva-bhakṣā dvijā vṛttyai
dhṛta-vidyā-tapo-vratāḥ
vitta-dehendriyārāmā
yācakā vicarantv iha
dhṛta-vidyā-tapo-vratāḥ
vitta-dehendriyārāmā
yācakā vicarantv iha
(26) Let those brahmins, who have taken to
education, austerity and vows for the purpose of acquiring money and satisfying
their physical senses, as beggars wander from door to door, eating whatever!'
SB 4.2.27
tasyaivaṁ vadataḥ śāpaṁ
śrutvā dvija-kulāya vai
bhṛguḥ pratyasṛjac chāpaṁ
brahma-daṇḍaṁ duratyayam
śrutvā dvija-kulāya vai
bhṛguḥ pratyasṛjac chāpaṁ
brahma-daṇḍaṁ duratyayam
(27) When Bhrigu heard the words of this curse against the class of the twice-born, he in response pronounced an insurmountable curse in accord with the brahminical way of chastising:
SB 4.2.28
bhava-vrata-dharā ye ca
ye ca tān samanuvratāḥ
pāṣaṇḍinas te bhavantu
sac-chāstra-paripanthinaḥ
ye ca tān samanuvratāḥ
pāṣaṇḍinas te bhavantu
sac-chāstra-paripanthinaḥ
(28) 'May anyone who takes a vow to
please Lord S'iva and follows such principles, become an atheist straying away
from the scriptural injunctions.
SB 4.2.29
naṣṭa-śaucā mūḍha-dhiyo
jaṭā-bhasmāsthi-dhāriṇaḥ
viśantu śiva-dīkṣāyāṁ
yatra daivaṁ surāsavam
jaṭā-bhasmāsthi-dhāriṇaḥ
viśantu śiva-dīkṣāyāṁ
yatra daivaṁ surāsavam
(29) Let those who took initiation to
worship S'iva and abandoned cleanliness, foolishly have their hairs long, wear
bones and are covered by ashes, find their destiny in intoxication.
SB 4.2.30
brahma ca brāhmaṇāṁś caiva
yad yūyaṁ parinindatha
setuṁ vidhāraṇaṁ puṁsām
ataḥ pāṣaṇḍam āśritāḥ
yad yūyaṁ parinindatha
setuṁ vidhāraṇaṁ puṁsām
ataḥ pāṣaṇḍam āśritāḥ
(30) Because you blaspheme the Vedas
and the brahmins in support of the established rules of society, you have
therefore sought your refuge in atheism.
SB 4.2.31
eṣa eva hi lokānāṁ
śivaḥ panthāḥ sanātanaḥ
yaṁ pūrve cānusantasthur
yat-pramāṇaṁ janārdanaḥ
śivaḥ panthāḥ sanātanaḥ
yaṁ pūrve cānusantasthur
yat-pramāṇaṁ janārdanaḥ
(31) In the Vedas, which in the past
have always been rigidly followed for being the auspicious, eternal path for
all people, one finds the evidence of Janârdana [the Lord as the well-wisher of
all].
SB 4.2.32
tad brahma paramaṁ śuddhaṁ
satāṁ vartma sanātanam
vigarhya yāta pāṣaṇḍaṁ
daivaṁ vo yatra bhūta-rāṭ
satāṁ vartma sanātanam
vigarhya yāta pāṣaṇḍaṁ
daivaṁ vo yatra bhūta-rāṭ
(32) Blaspheming that supreme and
pure spirit which is the eternal path of the truthful, you are doomed to end up
in atheism wherein the Lord of matter and death [S'iva as Bhûtapati] is your
deity!'
SB 4.2.33
maitreya uvāca
tasyaivaṁ vadataḥ śāpaṁ
bhṛgoḥ sa bhagavān bhavaḥ
niścakrāma tataḥ kiñcid
vimanā iva sānugaḥ
tasyaivaṁ vadataḥ śāpaṁ
bhṛgoḥ sa bhagavān bhavaḥ
niścakrāma tataḥ kiñcid
vimanā iva sānugaḥ
(33) Maitreya said: 'After S'iva thus was mentioned in the curse of Bhrigu, the Supreme One, somewhat downcast, left the place together with his followers.
SB 4.2.34
te 'pi viśva-sṛjaḥ satraṁ
sahasra-parivatsarān
saṁvidhāya maheṣvāsa
yatrejya ṛṣabho hariḥ
sahasra-parivatsarān
saṁvidhāya maheṣvāsa
yatrejya ṛṣabho hariḥ
(34) And so the fathers of mankind for a
thousand years settled for the sacrifice o great master, in which the chief of
all gods is Hari, the Supreme Personality.
SB 4.2.35
āplutyāvabhṛthaṁ yatra
gaṅgā yamunayānvitā
virajenātmanā sarve
svaṁ svaṁ dhāma yayus tataḥ
gaṅgā yamunayānvitā
virajenātmanā sarve
svaṁ svaṁ dhāma yayus tataḥ
(35) After purifying their hearts by
taking their ceremonial, concluding bath where the Ganges meets the Yamunâ,
they all left from there to return to their own places.'
Canto 4
Chapter 3: Talks Between Lord S'iva and Satî
SB 4.3.1
maitreya uvāca
sadā vidviṣator evaṁ
kālo vai dhriyamāṇayoḥ
jāmātuḥ śvaśurasyāpi
sumahān aticakrame
sadā vidviṣator evaṁ
kālo vai dhriyamāṇayoḥ
jāmātuḥ śvaśurasyāpi
sumahān aticakrame
(1) Maitreya said: 'Thus the heartily enmity that existed between the
son-in-law and father-in-law, continued for a very long time.
SB 4.3.2
yadābhiṣikto dakṣas tu
brahmaṇā parameṣṭhinā
prajāpatīnāṁ sarveṣām
ādhipatye smayo 'bhavat
brahmaṇā parameṣṭhinā
prajāpatīnāṁ sarveṣām
ādhipatye smayo 'bhavat
(2) When Daksha was
appointed the chief of all the progenitors of mankind by Brahmâ, the supreme
teacher, he became very puffed up with pride.
SB 4.3.3
iṣṭvā sa vājapeyena
brahmiṣṭhān abhibhūya ca
bṛhaspati-savaṁ nāma
samārebhe kratūttamam
brahmiṣṭhān abhibhūya ca
bṛhaspati-savaṁ nāma
samārebhe kratūttamam
(3)
Neglecting S'iva and his followers he, after first performing a Vâjapeya
sacrifice ['the drink of strength or battle'], began the best of all sacrifices
called the Brihaspati-sava sacrifice [the initiatory sacrifice to the honor of
the chief offerer of prayers and sacrifice].
SB 4.3.4
tasmin brahmarṣayaḥ sarve
devarṣi-pitṛ-devatāḥ
āsan kṛta-svastyayanās
tat-patnyaś ca sa-bhartṛkāḥ
devarṣi-pitṛ-devatāḥ
āsan kṛta-svastyayanās
tat-patnyaś ca sa-bhartṛkāḥ
(4) To that occasion all the God-conscious and
learned ones of wisdom, the ancestors and the demigods including the nicely
decorated wives who accompanied their husbands, assembled.
SB 4.3.5-7
tad upaśrutya nabhasi
khe-carāṇāṁ prajalpatām
satī dākṣāyaṇī devī
pitṛ-yajña-mahotsavam
vrajantīḥ sarvato digbhya
upadeva-vara-striyaḥ
vimāna-yānāḥ sa-preṣṭhā
niṣka-kaṇṭhīḥ suvāsasaḥ
dṛṣṭvā sva-nilayābhyāśe
lolākṣīr mṛṣṭa-kuṇḍalāḥ
patiṁ bhūta-patiṁ devam
autsukyād abhyabhāṣata
khe-carāṇāṁ prajalpatām
satī dākṣāyaṇī devī
pitṛ-yajña-mahotsavam
vrajantīḥ sarvato digbhya
upadeva-vara-striyaḥ
vimāna-yānāḥ sa-preṣṭhā
niṣka-kaṇṭhīḥ suvāsasaḥ
dṛṣṭvā sva-nilayābhyāśe
lolākṣīr mṛṣṭa-kuṇḍalāḥ
patiṁ bhūta-patiṁ devam
autsukyād abhyabhāṣata
(5-7) Satî, the daughter of Daksha and wife
of S'iva, heard the denizens of heaven talk in the sky about the great festival
to be performed by her father, and when she saw near her residence the
beautiful wives of the godly ones with glittering eyes from all directions, in
nice dresses with golden earrings and ornaments around their necks, in their
heavenly vehicles move about along with their husbands to go there, she highly
anxious addressed her husband, the Lord and master of the Bhûtas [the ones of
matter and the dead].
SB 4.3.8
saty uvāca
prajāpates te śvaśurasya sāmprataṁ
niryāpito yajña-mahotsavaḥ kila
vayaṁ ca tatrābhisarāma vāma te
yady arthitāmī vibudhā vrajanti hi
prajāpates te śvaśurasya sāmprataṁ
niryāpito yajña-mahotsavaḥ kila
vayaṁ ca tatrābhisarāma vāma te
yady arthitāmī vibudhā vrajanti hi
(8) Satî said: 'Your father-in-law, Daksha, has
started a great sacrifice where all the God-conscious ones are going and where
we surely thus also may go to my dearest, if you like to.
SB 4.3.9
tasmin bhaginyo mama bhartṛbhiḥ svakair
dhruvaṁ gamiṣyanti suhṛd-didṛkṣavaḥ
ahaṁ ca tasmin bhavatābhikāmaye
sahopanītaṁ paribarham arhitum
dhruvaṁ gamiṣyanti suhṛd-didṛkṣavaḥ
ahaṁ ca tasmin bhavatābhikāmaye
sahopanītaṁ paribarham arhitum
(9) Surely my sisters together with their
husbands will also be going there, eager to see their relatives. I would like
to attend that gathering together with you and all the ornaments given to me.
Do you consent?
SB 4.3.10
tatra svasṝr me nanu bhartṛ-sammitā
mātṛ-ṣvasṝḥ klinna-dhiyaṁ ca mātaram
drakṣye cirotkaṇṭha-manā maharṣibhir
unnīyamānaṁ ca mṛḍādhvara-dhvajam
mātṛ-ṣvasṝḥ klinna-dhiyaṁ ca mātaram
drakṣye cirotkaṇṭha-manā maharṣibhir
unnīyamānaṁ ca mṛḍādhvara-dhvajam
(10) I will surely meet my sisters there with their
husbands as well as my sweet aunts and my mother. I've been waiting for a long
time to see them as also the sacrificial flags raised by the great sages, o
merciful one.
SB 4.3.11
tvayy etad āścaryam ajātma-māyayā
vinirmitaṁ bhāti guṇa-trayātmakam
tathāpy ahaṁ yoṣid atattva-vic ca te
dīnā didṛkṣe bhava me bhava-kṣitim
vinirmitaṁ bhāti guṇa-trayātmakam
tathāpy ahaṁ yoṣid atattva-vic ca te
dīnā didṛkṣe bhava me bhava-kṣitim
(11) Unto you o unborn one, this manifestation of
His external energy that was created as an interaction of the three modes,
appears so wonderful. But I am but your poor woman not conversant with the
truth who would like to see her place of birth o Bhava [S'iva as the Lord of
existence].
SB 4.3.12
paśya prayāntīr abhavānya-yoṣito
'py alaṅkṛtāḥ kānta-sakhā varūthaśaḥ
yāsāṁ vrajadbhiḥ śiti-kaṇṭha maṇḍitaṁ
nabho vimānaiḥ kala-haṁsa-pāṇḍubhiḥ
'py alaṅkṛtāḥ kānta-sakhā varūthaśaḥ
yāsāṁ vrajadbhiḥ śiti-kaṇṭha maṇḍitaṁ
nabho vimānaiḥ kala-haṁsa-pāṇḍubhiḥ
(12) O
immaterial, blue-throated one, the other women, ornamented and with their
husbands and friends, are flocking in large numbers going there standing
beautifully out against the sky with their white swans carrying them high.
SB 4.3.13
kathaṁ sutāyāḥ pitṛ-geha-kautukaṁ
niśamya dehaḥ sura-varya neṅgate
anāhutā apy abhiyanti sauhṛdaṁ
bhartur guror deha-kṛtaś ca ketanam
niśamya dehaḥ sura-varya neṅgate
anāhutā apy abhiyanti sauhṛdaṁ
bhartur guror deha-kṛtaś ca ketanam
(13) How can I be emotionally unaffected o best of
the demigods, when I as a daughter hear about the festival that takes place in
the house of my father? Even when one is not invited one can go to the house of
a friend, one's husband, one's father or one's spiritual master, isn't it?
SB 4.3.14
tan me prasīdedam amartya vāñchitaṁ
kartuṁ bhavān kāruṇiko batārhati
tvayātmano 'rdhe 'ham adabhra-cakṣuṣā
nirūpitā mānugṛhāṇa yācitaḥ
kartuṁ bhavān kāruṇiko batārhati
tvayātmano 'rdhe 'ham adabhra-cakṣuṣā
nirūpitā mānugṛhāṇa yācitaḥ
(14) Be
therefore so kind unto me o immortal one, and fulfill my desire o you
honorable, compassionate Lord with your unlimited vision. See me as the [full]
other half of your body, please be so gracious to answer my request.'
SB 4.3.15
ṛṣir uvāca
evaṁ giritraḥ priyayābhibhāṣitaḥ
pratyabhyadhatta prahasan suhṛt-priyaḥ
saṁsmārito marma-bhidaḥ kuvāg-iṣūn
yān āha ko viśva-sṛjāṁ samakṣataḥ
evaṁ giritraḥ priyayābhibhāṣitaḥ
pratyabhyadhatta prahasan suhṛt-priyaḥ
saṁsmārito marma-bhidaḥ kuvāg-iṣūn
yān āha ko viśva-sṛjāṁ samakṣataḥ
(15) The sage said: 'The deliverer from mount Kailâsa [Lord S'iva] thus
addressed by his dearest, amiable to his relatives as he was, replied with a
smile, meanwhile remembering the heart-piercing, malicious words that Daksha
had spoken in the presence of the guardians of creation.
SB 4.3.16
śrī-bhagavān uvāca
tvayoditaṁ śobhanam eva śobhane
anāhutā apy abhiyanti bandhuṣu
te yady anutpādita-doṣa-dṛṣṭayo
balīyasānātmya-madena manyunā
tvayoditaṁ śobhanam eva śobhane
anāhutā apy abhiyanti bandhuṣu
te yady anutpādita-doṣa-dṛṣṭayo
balīyasānātmya-madena manyunā
(16) The great Lord said: 'What you said my dear
beauty, is perfectly true; one may, even uninvited, visit friends, provided
they are not finding fault with you or, more important, when they are not of
any anger in being proud of their material achievements.
SB 4.3.17
vidyā-tapo-vitta-vapur-vayaḥ-kulaiḥ
satāṁ guṇaiḥ ṣaḍbhir asattametaraiḥ
smṛtau hatāyāṁ bhṛta-māna-durdṛśaḥ
stabdhā na paśyanti hi dhāma bhūyasām
satāṁ guṇaiḥ ṣaḍbhir asattametaraiḥ
smṛtau hatāyāṁ bhṛta-māna-durdṛśaḥ
stabdhā na paśyanti hi dhāma bhūyasām
(17) Those
who are arrogant are blinded in their pride over the six qualities of pious
education, austerity, wealth, beauty, youth and heritage. Not of respect for
the glories of the great souls they to the contrary get entangled in untruth
and lose their sense of reality.
SB 4.3.18
naitādṛśānāṁ sva-jana-vyapekṣayā
gṛhān pratīyād anavasthitātmanām
ye 'bhyāgatān vakra-dhiyābhicakṣate
āropita-bhrūbhir amarṣaṇākṣibhiḥ
gṛhān pratīyād anavasthitātmanām
ye 'bhyāgatān vakra-dhiyābhicakṣate
āropita-bhrūbhir amarṣaṇākṣibhiḥ
(18) One should not go to the house of
relatives and friends who in their suppositions don't see matters as they are
and thus offer their guests a cold reception in regarding them with raised
eyebrows and anger in their eyes.
SB 4.3.19
tathāribhir na vyathate śilīmukhaiḥ
śete 'rditāṅgo hṛdayena dūyatā
svānāṁ yathā vakra-dhiyāṁ duruktibhir
divā-niśaṁ tapyati marma-tāḍitaḥ
śete 'rditāṅgo hṛdayena dūyatā
svānāṁ yathā vakra-dhiyāṁ duruktibhir
divā-niśaṁ tapyati marma-tāḍitaḥ
(19) One is not hurt as much by the arrows of an
enemy as one is grieved in the core of one's heart by the deceitful, harsh
words of relatives, for such grief makes the one hurt suffer day and night.
SB 4.3.20
vyaktaṁ tvam utkṛṣṭa-gateḥ prajāpateḥ
priyātmajānām asi subhru me matā
tathāpi mānaṁ na pituḥ prapatsyase
mad-āśrayāt kaḥ paritapyate yataḥ
priyātmajānām asi subhru me matā
tathāpi mānaṁ na pituḥ prapatsyase
mad-āśrayāt kaḥ paritapyate yataḥ
(20) It is clear that you with your pretty face and
good behavior are the darling of the daughters of the Prajâpati [Daksha], yet
you will because of being connected to me, meet with pain because your father
doesn't honor me.
SB 4.3.21
pāpacyamānena hṛdāturendriyaḥ
samṛddhibhiḥ pūruṣa-buddhi-sākṣiṇām
akalpa eṣām adhiroḍhum añjasā
paraṁ padaṁ dveṣṭi yathāsurā harim
samṛddhibhiḥ pūruṣa-buddhi-sākṣiṇām
akalpa eṣām adhiroḍhum añjasā
paraṁ padaṁ dveṣṭi yathāsurā harim
(21) Someone
upset with a burning heart is not directly able to rise to merely the standard
of the exemplary pious behavior of those whose minds are always turned to the
Original Person, as much as demons envious of the Lord cannot act piously.
SB 4.3.22
pratyudgama-praśrayaṇābhivādanaṁ
vidhīyate sādhu mithaḥ sumadhyame
prājñaiḥ parasmai puruṣāya cetasā
guhā-śayāyaiva na deha-mānine
vidhīyate sādhu mithaḥ sumadhyame
prājñaiḥ parasmai puruṣāya cetasā
guhā-śayāyaiva na deha-mānine
(22) My dear young wife, the intent
to rise to our feet and welcome one another with obeisances is proper, but the
wise, being intelligent unto the Supreme, direct themselves to the Original
Person who resides within the body and certainly not to the one who identifies
himself with the body.
SB 4.3.23
sattvaṁ viśuddhaṁ vasudeva-śabditaṁ
yad īyate tatra pumān apāvṛtaḥ
sattve ca tasmin bhagavān vāsudevo
hy adhokṣajo me namasā vidhīyate
yad īyate tatra pumān apāvṛtaḥ
sattve ca tasmin bhagavān vāsudevo
hy adhokṣajo me namasā vidhīyate
(23) The pure consciousness known as
Vasudeva [God's goodness] is revealed there [within the heart] because the
person is in goodness in that position and not covered [by darkness]. The
Supreme Lord as such I always respect by the name of Vâsudeva [the 'God of the
Soul'] because He is the transcendence.
SB 4.3.24
tat te nirīkṣyo na pitāpi deha-kṛd
dakṣo mama dviṭ tad-anuvratāś ca ye
yo viśvasṛg-yajña-gataṁ varoru mām
anāgasaṁ durvacasākarot tiraḥ
dakṣo mama dviṭ tad-anuvratāś ca ye
yo viśvasṛg-yajña-gataṁ varoru mām
anāgasaṁ durvacasākarot tiraḥ
(24) Therefore we should not go and see your
father Daksha and his Vis'vasrik followers present at the sacrifice. Even
though he gave you your body o Satî, [remember that] he with cruel words
enviously has insulted me who was innocent.
SB 4.3.25
yadi vrajiṣyasy atihāya mad-vaco
bhadraṁ bhavatyā na tato bhaviṣyati
sambhāvitasya sva-janāt parābhavo
yadā sa sadyo maraṇāya kalpate
bhadraṁ bhavatyā na tato bhaviṣyati
sambhāvitasya sva-janāt parābhavo
yadā sa sadyo maraṇāya kalpate
(25) And if you decide to go there in neglect of my
words, things will not turn out good for you. When you being so most
respectable are insulted by your relative, that insult will be equal to dying
on the spot.'
(My humble salutations to the lotus feet of
Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection )
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