srimahagavatam - Canto (Skandah) 4 - Chapters 4 to 6

Vyasadev

Praneetha

The Mad Bhagavatam

Canto 4

Chapter 4: Satî Quits Her Body

SB 4.4.1

maitreya uvāca
etāvad uktvā virarāma śaṅkaraḥ
patny-aṅga-nāśaṁ hy ubhayatra cintayan
suhṛd-didṛkṣuḥ pariśaṅkitā bhavān
niṣkrāmatī nirviśatī dvidhāsa sā

(1) S'rî Maitreya said: 'After saying this much about the [possible] end of his wife's physical existence, Lord S'iva fell silent. Since she from S'iva understood that she had the choice between being anxious to see her relatives and being afraid to meet her relatives, she was in doubt whether she should go or not.

Diacritics

SB 4.4.2

suhṛd-didṛkṣā-pratighāta-durmanāḥ
snehād rudaty aśru-kalātivihvalā
bhavaṁ bhavāny apratipūruṣaṁ ruṣā
pradhakṣyatīvaikṣata jāta-vepathuḥ

(2) Denied in her desire to see her relatives she felt very sorry and shed tears in her affliction. Trembling she angrily looked at her Bhava, the unequaled one, as if she wanted to burn him.

SB 4.4.3

tato viniḥśvasya satī vihāya taṁ
śokena roṣeṇa ca dūyatā hṛdā
pitror agāt straiṇa-vimūḍha-dhīr gṛhān
premṇātmano yo 'rdham adāt satāṁ priyaḥ

(3) Breathing heavily she walked away from him, the saintly one so dear to her to whom she had given half of her body. Being upset because of her grief and anger and with her intelligence clouded by her female nature, she out of love for her father's embodiment then headed for his house.

SB 4.4.4

tām anvagacchan druta-vikramāṁ satīm
ekāṁ tri-netrānucarāḥ sahasraśaḥ
sa-pārṣada-yakṣā maṇiman-madādayaḥ
puro-vṛṣendrās tarasā gata-vyathāḥ

 (4) Rapidly leaving all alone Satî was quickly followed by the thousands of associates and Yaksha's of the three eyed one [Lord S'iva] who were headed by Manimân and Mada. Not afraid [to leave S'iva alone] they had put the bull Nandî in front.

SB 4.4.5

tāṁ sārikā-kanduka-darpaṇāmbuja-
śvetātapatra-vyajana-srag-ādibhiḥ
gītāyanair dundubhi-śaṅkha-veṇubhir
vṛṣendram āropya viṭaṅkitā yayuḥ

 (5) Having placed her on the decorated bull, her pet bird, ball, mirror, lotus flower, white umbrella, mosquito net, garlands and other stuff were taken along, accompanied by the music of drums, conch shells and flutes.

SB 4.4.6

ābrahma-ghoṣorjita-yajña-vaiśasaṁ
viprarṣi-juṣṭaṁ vibudhaiś ca sarvaśaḥ
mṛd-dārv-ayaḥ-kāñcana-darbha-carmabhir
nisṛṣṭa-bhāṇḍaṁ yajanaṁ samāviśat

(6) She [thus] entered the sacrificial arena where with the help of sacrificial animals, pots, clay, wood, iron, gold and grass and skins to sit upon, the sacrifice, brightened by the sounds of Vedic hymns, was held that on all sides was attended by the great sages and authorities.

SB 4.4.7

tām āgatāṁ tatra na kaścanādriyad
vimānitāṁ yajña-kṛto bhayāj janaḥ
ṛte svasṝr vai jananīṁ ca sādarāḥ
premāśru-kaṇṭhyaḥ pariṣasvajur mudā

(7) But arriving there she out of fear for the performer of the sacrifice [Daksha] was not respected by anyone with a welcome, save of course for her own sisters and mother who embraced her with reverence, gladdened faces and throats choked by tears of affection.

SB 4.4.8

saudarya-sampraśna-samartha-vārtayā
mātrā ca mātṛ-ṣvasṛbhiś ca sādaram
dattāṁ saparyāṁ varam āsanaṁ ca sā
nādatta pitrāpratinanditā satī

(8) But Satî, not being welcomed by her father, did not respond to the reverence shown with the greetings of her sisters, mother and aunts who with due respect properly informed her and offered her gifts and a seat.

SB 4.4.9

arudra-bhāgaṁ tam avekṣya cādhvaraṁ
pitrā ca deve kṛta-helanaṁ vibhau
anādṛtā yajña-sadasy adhīśvarī
cukopa lokān iva dhakṣyatī ruṣā

(9) Realizing that her father with no oblations for S'iva out of contempt for the godhead had not invited the mighty one for the assembly of the sacrifice, Satî got very angry and looked incensed as if she wanted to burn the fourteen worlds with her eyes.

Diacritics

SB 4.4.10

jagarha sāmarṣa-vipannayā girā
śiva-dviṣaṁ dhūma-patha-śrama-smayam
sva-tejasā bhūta-gaṇān samutthitān
nigṛhya devī jagato 'bhiśṛṇvataḥ

 (10) The goddess [next] for everyone present to hear began to condemn with words filled with anger the opponents of S'iva who were so proud of their troublesome sacrifices, meanwhile ordering his Bhûtas who stood prepared to attack, to hold back.

SB 4.4.11

devy uvāca
na yasya loke 'sty atiśāyanaḥ priyas
tathāpriyo deha-bhṛtāṁ priyātmanaḥ
tasmin samastātmani mukta-vairake
ṛte bhavantaṁ katamaḥ pratīpayet

 (11) The blessed one said: 'He [S'iva] has no one in this world as his rival, no one is his enemy nor is anyone embodied dear to him. Who in the world but you would be envious with him, the most beloved being in the universe free from all enmity?

SB 4.4.12

doṣān pareṣāṁ hi guṇeṣu sādhavo
gṛhṇanti kecin na bhavādṛśo dvija
guṇāṁś ca phalgūn bahulī-kariṣṇavo
mahattamās teṣv avidad bhavān agham

(12) Unlike you, o twice born one, he doesn't find fault in the qualities of the seekers of truth, he rather greatly magnifies any little good he finds in others. And now you are with him, the greatest of all persons, finding fault!

SB 4.4.13

nāścaryam etad yad asatsu sarvadā
mahad-vinindā kuṇapātma-vādiṣu
serṣyaṁ mahāpūruṣa-pāda-pāṁsubhir
nirasta-tejaḥsu tad eva śobhanam

 (13) It is not so surprising, this deriding of glorious persons by those who take the transient body for the true self. It is an ugly evil to be envious with great personalities, an evil that perfectly serves the purpose of bringing themselves down by the dust of the holy feet.

SB 4.4.14

yad dvy-akṣaraṁ nāma gireritaṁ nṛṇāṁ
sakṛt prasaṅgād agham āśu hanti tat
pavitra-kīrtiṁ tam alaṅghya-śāsanaṁ
bhavān aho dveṣṭi śivaṁ śivetaraḥ

(14) Persons who only once from their heart pronounce the two syllables of his name, see their sinful activities immediately defeated; that S'iva, whose order is never neglected and who is of an impeccable renown, you now strangely envy.

SB 4.4.15

yat-pāda-padmaṁ mahatāṁ mano-'libhir
niṣevitaṁ brahma-rasāsavārthibhiḥ
lokasya yad varṣati cāśiṣo 'rthinas
tasmai bhavān druhyati viśva-bandhave

(15) Engaged at his lotus feet the higher personalities exercise their bee-like minds aspiring the nectar of transcendental bliss and for the common man he is the one sought who fulfills all desires. That you of all people now have to be against him, the friend of all living entities in all the three worlds!

SB 4.4.16

kiṁ vā śivākhyam aśivaṁ na vidus tvad anye
brahmādayas tam avakīrya jaṭāḥ śmaśāne
tan-mālya-bhasma-nṛkapāly avasat piśācair
ye mūrdhabhir dadhati tac-caraṇāvasṛṣṭam

 (16) Do you really think that others than you, like Brahmâ and his brahmins, are not familiar with the inauspicious call of him who is associated with the demons and who with his scattered, matted hair is garlanded with skulls and is smeared with the ashes of the crematorium? They still take on their heads the flowers that fell from the feet of him who is called S'iva or auspicious!

SB 4.4.17

karṇau pidhāya nirayād yad akalpa īśe
dharmāvitary asṛṇibhir nṛbhir asyamāne
chindyāt prasahya ruśatīm asatīṁ prabhuś cej
jihvām asūn api tato visṛjet sa dharmaḥ

(17) When one is confronted with people who irresponsibly blaspheme the controller of the religion, one should block one's ears and walk away, if nothing else can be done. But if one can do something, one should by force cut out the tongue of the vilifying blasphemer and next give up one's own life. That's the way to deal with such matters!

SB 4.4.18

atas tavotpannam idaṁ kalevaraṁ
na dhārayiṣye śiti-kaṇṭha-garhiṇaḥ
jagdhasya mohād dhi viśuddhim andhaso
jugupsitasyoddharaṇaṁ pracakṣate

 (18) Therefore I shall no longer bear this body I received from you who blasphemed God. To purify oneself from mistakenly having eaten poisonous food it is best to vomit, so one says.

SB 4.4.19

na veda-vādān anuvartate matiḥ
sva eva loke ramato mahā-muneḥ
yathā gatir deva-manuṣyayoḥ pṛthak
sva eva dharme na paraṁ kṣipet sthitaḥ

 (19) Elevated transcendentalists who enjoy their lives do not always follow the rules and regulations of the Vedas, de ways of the gods differ from those of man. Therefore a man  should not criticize another man [like S'va] by the standard of his own unique sense of duty [see also B.G. 18: 47].

SB 4.4.20

karma pravṛttaṁ ca nivṛttam apy ṛtaṁ
vede vivicyobhaya-liṅgam āśritam
virodhi tad yaugapadaika-kartari
dvayaṁ tathā brahmaṇi karma narcchati

(20) In truth the Vedas distinguish between activities performed in attachment and activities performed in detachment [pravritti and nivritti dharma], and thus one has on the basis of these two characteristics of dharma two choices. To be of both at the same time is contradictory and  thus it can be so that none of these activities are to the satisfaction of the one of transcendence.

SB 4.4.21

mā vaḥ padavyaḥ pitar asmad-āsthitā
yā yajña-śālāsu na dhūma-vartmabhiḥ
tad-anna-tṛptair asu-bhṛdbhir īḍitā
avyakta-liṅgā avadhūta-sevitāḥ

(21) O father, the ways we follow are not your ways, they are not recommended by those who satisfied by the food of the sacrifice follow the ritual path and thus get their fill. They are of those complete forsakers who follow the non-manifest form of sacrificing.

SB 4.4.22

naitena dehena hare kṛtāgaso
dehodbhavenālam alaṁ kujanmanā
vrīḍā mamābhūt kujana-prasaṅgatas
taj janma dhig yo mahatām avadya-kṛt

(22) With your offenses against S'iva and denial of this body that was produced from your body, I say enough is enough! I am ashamed to have taken this contemptible birth. O what a shame it is to be related by birth to a bad person, to someone who is an offender of great personalities.

SB 4.4.23

gotraṁ tvadīyaṁ bhagavān vṛṣadhvajo
dākṣāyaṇīty āha yadā sudurmanāḥ
vyapeta-narma-smitam āśu tadāhaṁ
vyutsrakṣya etat kuṇapaṁ tvad-aṅgajam

(23) Because of the family tie I have with you it makes me very sad when my great Lord S'iva calls me 'daughter of Daksha'. All my joy and smiles vanish immediately when he does so. Therefore I will give up this bag of bones that was produced from your body.'

SB 4.4.24

maitreya uvāca
ity adhvare dakṣam anūdya śatru-han
kṣitāv udīcīṁ niṣasāda śānta-vāk
spṛṣṭvā jalaṁ pīta-dukūla-saṁvṛtā
nimīlya dṛg yoga-pathaṁ samāviśat

(24) Maitreya said: 'O annihilator of the enemy, speaking thus to Daksha in the arena of sacrifice, she sat down in silence on the ground with her face to the north. After touching water she, dressed in saffron garments, then closed her eyes to find absorption in the process of yoga.

SB 4.4.25

kṛtvā samānāv anilau jitāsanā
sodānam utthāpya ca nābhi-cakrataḥ
śanair hṛdi sthāpya dhiyorasi sthitaṁ
kaṇṭhād bhruvor madhyam aninditānayat

(25) Balancing the inward and outward going breath she, the blameless one, in the control of her yogic posture with intelligence directed her life air upward. She raised it gradually up from the navel cakra to the heart, from the heart to the windpipe and from the throat to the place between her eyebrows.

SB 4.4.26

evaṁ sva-dehaṁ mahatāṁ mahīyasā
muhuḥ samāropitam aṅkam ādarāt
jihāsatī dakṣa-ruṣā manasvinī
dadhāra gātreṣv anilāgni-dhāraṇām

 (26) In her desire to give it up because of her anger towards Daksha, she who time and again full of respect sat on the lap of the most worshipful one of all saints, thus by the exercise of her own will focussed on the air and fire within her body.

SB 4.4.27

tataḥ sva-bhartuś caraṇāmbujāsavaṁ
jagad-guroś cintayatī na cāparam
dadarśa deho hata-kalmaṣaḥ satī
sadyaḥ prajajvāla samādhijāgninā

(27) When she right there within her mind saw nothing but the nectarean lotus feet of her husband, the supreme spiritual teacher of the universe and was freed from all impurities, soon the body of Satî was ablaze because of the fire that originated from her absorption.

SB 4.4.28

tat paśyatāṁ khe bhuvi cādbhutaṁ mahad
hā heti vādaḥ sumahān ajāyata
hanta priyā daivatamasya devī
jahāv asūn kena satī prakopitā

(28) From the side of those who witnessed it a loudly in the sky and on the earth reverberating, wondrous tumult originated: 'Ohhh..., alas Satî the beloved goddess of the most respectable demigod, has given up her life in her anger about Daksha.

SB 4.4.29

aho anātmyaṁ mahad asya paśyata
prajāpater yasya carācaraṁ prajāḥ
jahāv asūn yad-vimatātmajā satī
manasvinī mānam abhīkṣṇam arhati

(29) Oh, just see the great soullessness of him, the Prajâpati from whom all the generations sprang. Because of his disrespect she voluntarily gave up her body, she, his own daughter Satî worthy of our repeated respect.

SB 4.4.30

so 'yaṁ durmarṣa-hṛdayo brahma-dhruk ca
loke 'pakīrtiṁ mahatīm avāpsyati
yad-aṅgajāṁ svāṁ puruṣa-dviḍ udyatāṁ
na pratyaṣedhan mṛtaye 'parādhataḥ

(30) He so hard-hearted and not worthy the brahminical status, will gain extensive ill fame in the world because he in his offenses as an enemy of Lord S'iva couldn't keep his own daughter from preparing herself for death!'

SB 4.4.31

vadaty evaṁ jane satyā
dṛṣṭvāsu-tyāgam adbhutam
dakṣaṁ tat-pārṣadā hantum
udatiṣṭhann udāyudhāḥ

(31) While the people were thus talking among themselves after having witnessed the wondrous death of Satî, the attendants of S'iva stood up with their weapons lifted in order to kill Daksha.

SB 4.4.32

teṣām āpatatāṁ vegaṁ
niśāmya bhagavān bhṛguḥ
yajña-ghna-ghnena yajuṣā
dakṣiṇāgnau juhāva ha

(32) But as soon as he saw them approaching Bhrigu quickly offered oblations in the southern fire and recited hymns from the Yajur Veda to ward off the destroyers of a sacrifice.

SB 4.4.33

adhvaryuṇā hūyamāne
devā utpetur ojasā
ṛbhavo nāma tapasā
somaṁ prāptāḥ sahasraśaḥ

(33) From the oblations being offered by Bhrigu, by the thousands the demigods manifested named the Ribhus who by dint of the moon [Soma] and by penance had achieved great strength.

SB 4.4.34

tair alātāyudhaiḥ sarve
pramathāḥ saha-guhyakāḥ
hanyamānā diśo bhejur
uśadbhir brahma-tejasā

(34) And all the ghosts and Guhyakas [guardians of S'iva] being attacked by them with pieces of firewood from the fire, thus, [haunted] by the glow of sheer brahminical power, fled in all directions.

Canto 4

Chapter 5: Frustration of the Sacrifice of Daksha

4.5.1

maitreya uvāca
bhavo bhavānyā nidhanaṁ prajāpater
asat-kṛtāyā avagamya nāradāt
sva-pārṣada-sainyaṁ ca tad-adhvararbhubhir
vidrāvitaṁ krodham apāram ādadhe

(1) Maitreya said: 'When Lord S'iva heard from Nârada about the death of Satî because of the impudence shown by the Prajâpati and that the soldiers of his associates had been driven away by the Ribhus produced from Daksha's sacrificial fire, his anger knew no bounds.

4.5.2

kruddhaḥ sudaṣṭauṣṭha-puṭaḥ sa dhūr-jaṭir
jaṭāṁ taḍid-vahni-saṭogra-rociṣam
utkṛtya rudraḥ sahasotthito hasan
gambhīra-nādo visasarja tāṁ bhuvi

(2) Angrily clenching his lips with his teeth he snatched from a cluster of hair on his head one hair that blazed terribly like an electric fire. Briskly standing up Rudra laughed with a deep sound and dashed the hair on the ground.

4.5.3

tato 'tikāyas tanuvā spṛśan divaṁ
sahasra-bāhur ghana-ruk tri-sūrya-dṛk
karāla-daṁṣṭro jvalad-agni-mūrdhajaḥ
kapāla-mālī vividhodyatāyudhaḥ

(3) Next a great black man appeared with a sky-high body that had a thousand arms upholding several kinds of weapons. He radiated as bright as three suns combined, had fearful teeth, a garland of skulls around his neck and hair on his head that looked like a burning fire.

4.5.4

taṁ kiṁ karomīti gṛṇantam āha
baddhāñjaliṁ bhagavān bhūta-nāthaḥ
dakṣaṁ sa-yajñaṁ jahi mad-bhaṭānāṁ
tvam agraṇī rudra bhaṭāṁśako me

(4) Upon asking him, the great Lord, with folded hands: 'What can I do for you, o Lord of the Ghosts?', the Lord told him: 'You as the chief of my associates, o Rudra, o expert of combat born from my body, go and put an end to Daksha and his sacrifice!'

4.5.5

ājñapta evaṁ kupitena manyunā
sa deva-devaṁ paricakrame vibhum
mene-tadātmānam asaṅga-raṁhasā
mahīyasāṁ tāta sahaḥ sahiṣṇum

(5) Thus being ordered he, as the anger of the anger of the god of gods, circumambulated the mighty S'iva. Invested with the unopposable power of the most powerful one he considered himself to be the mightiest my dear Vidura, and thus capable of coping with any force.

4.5.6

anvīyamānaḥ sa tu rudra-pārṣadair
bhṛśaṁ nadadbhir vyanadat subhairavam
udyamya śūlaṁ jagad-antakāntakaṁ
samprādravad ghoṣaṇa-bhūṣaṇāṅghriḥ

(6) With bangles on his ankles that made a loud sound and carrying a frightening trident that could even kill death, he with a loud roar hurried away, followed by S'iva's soldiers roaring [along] with a tumultuous sound.

4.5.7

athartvijo yajamānaḥ sadasyāḥ
kakubhy udīcyāṁ prasamīkṣya reṇum
tamaḥ kim etat kuta etad rajo 'bhūd
iti dvijā dvija-patnyaś ca dadhyuḥ

 (7) At that moment the priests, Daksha the leader of the Yajña and all the persons assembled saw the darkness of a dust storm emerging from the north,  upon which the brahmins and their wives began to speculate about where this dust came from:

4.5.8

vātā na vānti na hi santi dasyavaḥ
prācīna-barhir jīvati hogra-daṇḍaḥ
gāvo na kālyanta idaṁ kuto rajo
loko 'dhunā kiṁ pralayāya kalpate

 (8) 'The winds don't blow, it can't be plunderers since old King Barhi is still alive to punish them and the cows aren't herded either; so from where is this dust coming? Does this mean that the world is about to end?'
4.5.9

prasūti-miśrāḥ striya udvigna-cittā
ūcur vipāko vṛjinasyaiva tasya
yat paśyantīnāṁ duhitṝṇāṁ prajeśaḥ
sutāṁ satīm avadadhyāv anāgām

(9) The women of Daksha headed by Prasûti most afraid said: 'This is indeed the danger resulting from the sin of Daksha who, being  Satî's Lord and creator, has insulted his completely innocent daughter in the presence of her sisters.

4.5.10

yas tv anta-kāle vyupta-jaṭā-kalāpaḥ
sva-śūla-sūcy-arpita-dig-gajendraḥ
vitatya nṛtyaty uditāstra-dor-dhvajān
uccāṭṭa-hāsa-stanayitnu-bhinna-dik

(10) Or would it be he who at the time of dissolution dances with his weapons raised like flags in his hands and with the bunch of his hair scattered, while he pierces the rulers with his pointed trident and sends his loud laughter in all directions like a clap of thunder?

4.5.11

amarṣayitvā tam asahya-tejasaṁ
manyu-plutaṁ durnirīkṣyaṁ bhru-kuṭyā
karāla-daṁṣṭrābhir udasta-bhāgaṇaṁ
syāt svasti kiṁ kopayato vidhātuḥ

(11) How can one ever find happiness when one as the one who arranges everything raises the fury of him who with an unbearable effulgence full of anger now darkens the luminaries with the unbearable sight of his fearful teeth and the movement of his eyebrows?' 
4.5.12

bahv evam udvigna-dṛśocyamāne
janena dakṣasya muhur mahātmanaḥ
utpetur utpātatamāḥ sahasraśo
bhayāvahā divi bhūmau ca paryak

(12) While the people [assembled at the sacrifice] of Daksha all were talking like this they, looking around nervously, could everywhere and repeatedly observe the countless fearful omens in the sky and on the earth [as a result of the anger] of the great Lordship.

4.5.13

tāvat sa rudrānucarair mahā-makho
nānāyudhair vāmanakair udāyudhaiḥ
piṅgaiḥ piśaṅgair makarodarānanaiḥ
paryādravadbhir vidurānvarudhyata

(13) Quickly o Vidura,  the arena of sacrifice was surrounded by the followers of Rudra who with al kinds of raised weapons were running all around with their short, blackish and yellowish, shark-like bodies and faces.
4.5.14

kecid babhañjuḥ prāg-vaṁśaṁ
patnī-śālāṁ tathāpare
sada āgnīdhra-śālāṁ ca
tad-vihāraṁ mahānasam

(14) Some pulled down the pillars of the pandal while others invaded the quarters of the women, the sacrificial arena, the residence of the priests and the place where one was cooking.

4.5.15

rurujur yajña-pātrāṇi
tathaike 'gnīn anāśayan
kuṇḍeṣv amūtrayan kecid
bibhidur vedi-mekhalāḥ

(15) Some shattered the pots used for the sacrifice, some extinguished the fires burning for the sacrifice, some tore down the boundary lines demarcating the arena and some urinated there.

4.5.16

abādhanta munīn anye
eke patnīr atarjayan
apare jagṛhur devān
pratyāsannān palāyitān

(16) Others blocked the sages their way and some threatened the women and arrested the godly ones sitting nearby who wanted to get away.

4.5.17

bhṛguṁ babandha maṇimān
vīrabhadraḥ prajāpatim
caṇḍeśaḥ pūṣaṇaṁ devaṁ
bhagaṁ nandīśvaro 'grahīt

(17) Manimân got hold of Bhrigu Muni, Vîrabhadra [the great one] caught Prajâpati Daksha, Candes'a arrested Pûshâ and Nandîs'vara arrested the demigod Bhaga.

4.5.18

sarva evartvijo dṛṣṭvā
sadasyāḥ sa-divaukasaḥ
tair ardyamānāḥ subhṛśaṁ
grāvabhir naikadhādravan

(18) Suffering a hail of stones all the priests, godly ones and other members of the sacrifice who saw all of this happening, utterly agonized spread in all directions.

4.5.19

juhvataḥ sruva-hastasya
śmaśrūṇi bhagavān bhavaḥ
bhṛgor luluce sadasi
yo 'hasac chmaśru darśayan

(19) S'iva's mighty appearance [Vîrabhadra] in the midst of the assembly tore off the mustache of Bhrigu Muni who had held the sacrificial ladle for doing oblations, for he with his [proud] mustache had dared to laugh at S'iva.

4.5.20

bhagasya netre bhagavān
pātitasya ruṣā bhuvi
ujjahāra sada-stho 'kṣṇā
yaḥ śapantam asūsucat

 (20) Bhaga's eyes were by the  great warlord, who in great fury had thrust him to the ground, plucked out in the presence of the Vis'vasriks, because he with the movement of his eyebrows had encouraged the cursing of Lord S'iva.

4.5.21

pūṣṇo hy apātayad dantān
kāliṅgasya yathā balaḥ
śapyamāne garimaṇi
yo 'hasad darśayan dataḥ

(21) Like Baladeva did with the king of Kalinga [during the gambling match at the marriage ceremony of Aniruddha], he knocked out the teeth of Pûshâ who had shown his teeth as he smiled during the cursing of S'iva.

4.5.22

ākramyorasi dakṣasya
śita-dhāreṇa hetinā
chindann api tad uddhartuṁ
nāśaknot tryambakas tadā

(22) But when he with his foot on Daksha's chest with a sharp blade tried to sever his head from his body, the three eyed giant couldn't manage to get it done.

4.5.23

śastrair astrānvitair evam
anirbhinna-tvacaṁ haraḥ
vismayaṁ param āpanno
dadhyau paśupatiś ciram

 (23) Nor with weapons, nor with the help of mantras being able to even scratch his skin, Vîrabhadra was struck with wonder and had to think deeply.

4.5.24

dṛṣṭvā saṁjñapanaṁ yogaṁ
paśūnāṁ sa patir makhe
yajamāna-paśoḥ kasya
kāyāt tenāharac chiraḥ

 (24) Then he spotted the device used for killing the sacrificial animals and managed therewith to sever the head from the body of Daksha, the lord ruling the sacrifice, who now was an animal of sacrifice himself.

4.5.25

sādhu-vādas tadā teṣāṁ
karma tat tasya paśyatām
bhūta-preta-piśācānāṁ
anyeṣāṁ tad-viparyayaḥ

(25) All the Bhûtas, Pretas and Pis'âcas of S'iva joyfully cheered

 the very moment they saw him doing that, while the followers of Daksha suffered the opposite.

4.5.26

juhāvaitac chiras tasmin
dakṣiṇāgnāv amarṣitaḥ
tad-deva-yajanaṁ dagdhvā
prātiṣṭhad guhyakālayam

(26) Out of his great anger with Daksha, Vîrabhadra threw the head as an oblation in the southern sacrificial fire and set ablaze all the arrangements for the sacrifice of the godly. Then they departed for their master's abode ['where the Guhyakas reside' or Kailâsa].'

Canto 4

Chapter 6: Brahmâ Satisfies Lord S'iva

4.6.1-2

maitreya uvāca
atha deva-gaṇāḥ sarve
rudrānīkaiḥ parājitāḥ
śūla-paṭṭiśa-nistriṁśa-
gadā-parigha-mudgaraiḥ
sañchinna-bhinna-sarvāṅgāḥ
sartvik-sabhyā bhayākulāḥ
svayambhuve namaskṛtya
kārtsnyenaitan nyavedayan

(1-2) Maitreya said: 'After all the demigods by the soldiers of Rudra were defeated with tridents, spears, swords, bludgeons and hammers, they with all their limbs injured together with all the priests and other members of the assembly in great fear offered Lord Brahmâ their obeisances and reported the events to him in detail.

4.6.3

upalabhya puraivaitad
bhagavān abja-sambhavaḥ
nārāyaṇaś ca viśvātmā
na kasyādhvaram īyatuḥ

 (3) Knowing beforehand of the certainty of these events, the Lord born from the lotus flower [Brahmâ] and Nârâyana, the Supersoul of the entire universe [Vishnu] had not attended the sacrifice of Daksha.

4.6.4

tad ākarṇya vibhuḥ prāha
tejīyasi kṛtāgasi
kṣemāya tatra sā bhūyān
na prāyeṇa bubhūṣatām

 (4) Hearing what had happened Lord Brahmâ said: 'A great personality has been offended and that is, given the wish to live in agreement, generally not conducive to your happiness.

4.6.5

athāpi yūyaṁ kṛta-kilbiṣā bhavaṁ
ye barhiṣo bhāga-bhājaṁ parādu
prasādayadhvaṁ pariśuddha-cetasā
kṣipra-prasādaṁ pragṛhītāṅghri-padmam

 (5) Despite of having committed these offenses in denying Lord S'iva his share in the offerings, you will all quickly find his mercy if you without any mental reservations satisfy him by taking to the shelter of his lotus feet.

4.6.6

āśāsānā jīvitam adhvarasya
lokaḥ sa-pālaḥ kupite na yasmin
tam āśu devaṁ priyayā vihīnaṁ
kṣamāpayadhvaṁ hṛdi viddhaṁ duruktaiḥ

 (6) You cannot expect to be able to continue with the sacrifice if you do not forthwith beg for the pardon of the god of all worlds and their controllers whom you have angered; being deprived of his wife, his heart was most upset by the unkind words [spoken to him].

4.6.7

nāhaṁ na yajño na ca yūyam anye
ye deha-bhājo munayaś ca tattvam
viduḥ pramāṇaṁ bala-vīryayor vā
yasyātma-tantrasya ka upāyaṁ vidhitset

 (7)  Neither I, nor Indra, nor all of you and others who have a material body, nor even the sages who know the real extent of his strength and power, have an inkling of what it means to dare a thing like that with him, he who relies on the soul only.'

 

4.6.8

sa ittham ādiśya surān ajas tu taiḥ
samanvitaḥ pitṛbhiḥ sa-prajeśaiḥ
yayau sva-dhiṣṇyān nilayaṁ pura-dviṣaḥ
kailāsam adri-pravaraṁ priyaṁ prabhoḥ

(8) After thus having instructed the godly ones Lord Brahmâ went away with in his wake the forefathers and the leaders of the people whom he took from his own place to the abode of Lord S'iva, Kailâsa, the best of all mountains that is so dear to the master.

4.6.9

janmauṣadhi-tapo-mantra-
yoga-siddhair naretaraiḥ
juṣṭaṁ kinnara-gandharvair
apsarobhir vṛtaṁ sadā

(9) [The place] enjoyed by Kinnaras, Gandharvas, and Apsaras [the residents and singers of heaven and their wives] is populated by the perfected ones [or Siddhas] who differ from other people [or are gifted] by birth, by austerity, by their use of herbs or by practicing mantras in yoga.

4.6.10

nānā-maṇimayaiḥ śṛṅgair
nānā-dhātu-vicitritaiḥ
nānā-druma-latā-gulmair
nānā-mṛga-gaṇāvṛtaiḥ

(10) The mountain range home to a diversity of deer is replete with all kinds of precious stones and is grown by trees, creepers and a diversity of other plants.

4.6.11

nānāmala-prasravaṇair
nānā-kandara-sānubhiḥ
ramaṇaṁ viharantīnāṁ
ramaṇaiḥ siddha-yoṣitām

(11) The mountain peaks with their crystal clear waterfalls have various caves that accommodate the mystics who sport there with their loving wives.

4.6.12

mayūra-kekābhirutaṁ
madāndhāli-vimūrcchitam
plāvitai rakta-kaṇṭhānāṁ
kūjitaiś ca patattriṇām

 (12) Resounding with the cries of peacocks and the humming of bees blind of intoxication, there is the continuous song of cuckoos and chirping of other birds.

4.6.13

āhvayantam ivoddhastair
dvijān kāma-dughair drumaiḥ
vrajantam iva mātaṅgair
gṛṇantam iva nirjharaiḥ

(13) With the elephants moving the mountain itself seems to be moving, with the sounds of the waterfalls the mountain itself seems to resound and with the trees that yield to all desires the mountain itself seems to be stretching its arms calling for the birds.

4.6.14-15

mandāraiḥ pārijātaiś ca
saralaiś copaśobhitam
tamālaiḥ śāla-tālaiś ca
kovidārāsanārjunaiḥ
cūtaiḥ kadambair nīpaiś ca
nāga-punnāga-campakaiḥ
pāṭalāśoka-bakulaiḥ
kundaiḥ kurabakair api

(14-15) The mountain is further beautified by mandâra, pârijâta, sarala (pine) and tamâla trees, s'âla and tâla, kovidâra, âsana and arjuna trees, cûtas (mango), kadambas, dhûli-kadambas and nâgas, punnâgas and campakas and one also sees there trees like pâthalas, as'okas, bakulas, kundas and kurabakas.

4.6.16

svarṇārṇa-śata-patraiś ca
vara-reṇuka-jātibhiḥ
kubjakair mallikābhiś ca
mādhavībhiś ca maṇḍitam

 (16) And it is also adorned with golden colored lotuses, the cinnamon tree and the mâlatî, kubja, mallikâ and mâdhavî.

4.6.17

panasodumbarāśvattha-
plakṣa-nyagrodha-hiṅgubhiḥ
bhūrjair oṣadhibhiḥ pūgai
rājapūgaiś ca jambubhiḥ

(17) With kata, jackfruit, julara and banyan trees, plakshas, nyagrodhas and trees producing asafoetida, there are also betelnut trees, pûgas, râjapûgas and jambus [black berries and greenery alike].

4.6.18

kharjūrāmrātakāmrādyaiḥ
priyāla-madhukeṅgudaiḥ
druma-jātibhir anyaiś ca
rājitaṁ veṇu-kīcakaiḥ

(18) Offering a variety of trees like kharjûras, âmrâtakas, âmras and such and others like priyâlas, madhukas and ingudas, it is as well rich with venu-kîcakaih and kîcaka [different sorts of bamboo].

4.6.19-20

kumudotpala-kahlāra-
śatapatra-vanarddhibhiḥ
nalinīṣu kalaṁ kūjat-
khaga-vṛndopaśobhitam
mṛgaiḥ śākhāmṛgaiḥ kroḍair
mṛgendrair ṛkṣa-śalyakaiḥ
gavayaiḥ śarabhair vyāghrai
rurubhir mahiṣādibhiḥ

 (19-20) Kumuda, utpala, kahlâra and s'atapatra lotuses cover the lakes of the forests which, filled with the sweet whispers of flocks of birds, harbor deer, monkeys, boars, cats, bears, s'alyakas, forest cows and asses, tigers, smaller deer and buffaloes and such.

4.6.21

karṇāntraikapadāśvāsyair
nirjuṣṭaṁ vṛka-nābhibhiḥ
kadalī-khaṇḍa-saṁruddha-
nalinī-pulina-śriyam

 (21) It is enjoyed by different types of deer like the karnântras, ekapadas, as'vâsyas, vrikas and kastûrîs and has groups of banana trees near the sandy banks of the beautiful hillside lakes filled with lotuses.

4.6.22

paryastaṁ nandayā satyāḥ
snāna-puṇyatarodayā
vilokya bhūteśa-giriṁ
vibudhā vismayaṁ yayuḥ

(22) The devoted ones saw the waters of lake Alakanandâ carrying the flavor of Satî who bathed there and they were struck with wonder about that mountain of the Lord of Ghosts.

4.6.23

dadṛśus tatra te ramyām
alakāṁ nāma vai purīm
vanaṁ saugandhikaṁ cāpi
yatra tan-nāma paṅkajam

(23) There at Alakâ ['uncommonly beautiful'] they saw the region with the forest named Saugandhika ['full of fragrance'], which carried that name because of the species of lotus flowers one finds there.

4.6.24

nandā cālakanandā ca
saritau bāhyataḥ puraḥ
tīrthapāda-padāmbhoja-
rajasātīva pāvane

(24) And the two rivers the Nandâ and Alakanandâ flowing close to the abode of the feet of the master were even holier because of the dust of the lotus feet.

4.6.25

yayoḥ sura-striyaḥ kṣattar
avaruhya sva-dhiṣṇyataḥ
krīḍanti puṁsaḥ siñcantyo
vigāhya rati-karśitāḥ

(25) Dear ruler, in both the rivers the celestial damsels descended coming from their dwellings after their lovemaking in order to play there with their husbands and splatter each other with the water.

4.6.26

yayos tat-snāna-vibhraṣṭa-
nava-kuṅkuma-piñjaram
vitṛṣo 'pi pibanty ambhaḥ
pāyayanto gajā gajīḥ

 (26) The two streams having turned yellow because of the kunkum powder [that washed from their breasts] make the elephants and their females who take a bath there drink from the water, even though they aren't thirsty.

4.6.27

tāra-hema-mahāratna-
vimāna-śata-saṅkulām
juṣṭāṁ puṇyajana-strībhir
yathā khaṁ sataḍid-ghanam

(27) The heavenly homes enjoyed by the wives of the virtuous  ones were bedecked with countless valuable jewels, pearls and gold which made them look like clouds in the sky brightened by the flashes of lightening.

4.6.28

hitvā yakṣeśvara-purīṁ
vanaṁ saugandhikaṁ ca tat
drumaiḥ kāma-dughair hṛdyaṁ
citra-mālya-phala-cchadaiḥ

(28) Passing through the Saugandhika forest that was so attractive with its variety of trees yielding to all desires with its flowers, fruits and leaves, they reached the abode of the Lord of the Yakshas.

4.6.29

rakta-kaṇṭha-khagānīka-
svara-maṇḍita-ṣaṭpadam
kalahaṁsa-kula-preṣṭhaṁ
kharadaṇḍa-jalāśayam

(29) There they saw the beauty of many birds with red necks whose sounds mixed with the humming of bees as also lakes with groups of swans and most precious lotus flowers.

4.6.30

vana-kuñjara-saṅghṛṣṭa-
haricandana-vāyunā
adhi puṇyajana-strīṇāṁ
muhur unmathayan manaḥ

(30) The breeze of the sandalwood trees made the wild elephants flock together and stimulated the minds of the wives of the virtuous ones over and over.

4.6.31

vaidūrya-kṛta-sopānā
vāpya utpala-mālinīḥ
prāptaṁ kimpuruṣair dṛṣṭvā
ta ārād dadṛśur vaṭam

(31) The staircases leading to the bathing places full of lotuses, used by the ones faithful to the divine personality [the Kimpurushas], were made of vaidûrya stone and as soon as they saw them they spotted a banyan tree nearby.

4.6.32

sa yojana-śatotsedhaḥ
pādona-viṭapāyataḥ
paryak-kṛtācala-cchāyo
nirnīḍas tāpa-varjitaḥ

(32) At a height of thousands of feet it spread out its branches over a quarter of the foot of the mountain, casting a fine cooling shadow. It had no birds nesting in it.

4.6.33

tasmin mahā-yogamaye
mumukṣu-śaraṇe surāḥ
dadṛśuḥ śivam āsīnaṁ
tyaktāmarṣam ivāntakam

(33) Underneath the tree the godly ones saw Lord S'iva, the shelter of many a great sage desiring liberation, sitting there as grave as eternal time in having given up his wrath.

4.6.34

sanandanādyair mahā-siddhaiḥ
śāntaiḥ saṁśānta-vigraham
upāsyamānaṁ sakhyā ca
bhartrā guhyaka-rakṣasām

(34) Saintly liberated souls like the Kumâras headed by Sanandana and Kuvera, the master of the Guhyakas and Râkshasas, sat there in praise around the solemn and serene Lord.

4.6.35

vidyā-tapo-yoga-patham
āsthitaṁ tam adhīśvaram
carantaṁ viśva-suhṛdaṁ
vātsalyāl loka-maṅgalam

 (35) They saw him there as the master of the senses, the knowledge of austerity and the path of yoga, as the friend of the whole world who with his complete love is the blessing for all.

4.6.36

liṅgaṁ ca tāpasābhīṣṭaṁ
bhasma-daṇḍa-jaṭājinam
aṅgena sandhyābhra-rucā
candra-lekhāṁ ca bibhratam

 (36) He could be recognized as the one desired by the ascetics: with ashes, a staff, matted hair, seated on an antelope skin, the reddish hue of his body and the crescent moon on his head.

4.6.37

upaviṣṭaṁ darbhamayyāṁ
bṛsyāṁ brahma sanātanam
nāradāya pravocantaṁ
pṛcchate śṛṇvatāṁ satām

 (37) With a mattress of darbha straw below him he before an audience of all sages conversed with Nârada about eternality and the Absolute Truth.

4.6.38

kṛtvorau dakṣiṇe savyaṁ
pāda-padmaṁ ca jānuni
bāhuṁ prakoṣṭhe 'kṣa-mālām
āsīnaṁ tarka-mudrayā

 (38)  He had placed his left foot over his right thigh and with his right hand resting on his knee holding his prayer beads, he gesticulated in argument.

4.6.39

taṁ brahma-nirvāṇa-samādhim āśritaṁ
vyupāśritaṁ giriśaṁ yoga-kakṣām
sa-loka-pālā munayo manūnām
ādyaṁ manuṁ prāñjalayaḥ praṇemuḥ

 (39) With his knee thus fixed leaning and absorbed in the trance of spiritual bliss he as the first thinker among the wise received there the respects of the other sages and rulers of the different worlds who had folded their hands.

4.6.40

sa tūpalabhyāgatam ātma-yoniṁ
surāsureśair abhivanditāṅghriḥ
utthāya cakre śirasābhivandanam
arhattamaḥ kasya yathaiva viṣṇuḥ

(40) But when Lord S'iva saw that the self born one, Lord Brahmâ,  had arrived accompanied by the best of the enlightened and unenlightened, he whose feet were worshiped stood up and bowed his head just like Vishnu did when He as Vâmanadeva welcomed Kas'yapa.

4.6.41

tathāpare siddha-gaṇā maharṣibhir
ye vai samantād anu nīlalohitam
namaskṛtaḥ prāha śaśāṅka-śekharaṁ
kṛta-praṇāmaṁ prahasann ivātmabhūḥ

(41) And so the other perfected ones and great rishis did who from all sides followed the example of their Lord in offering obeisances. After that demonstration of respect for Lord S'iva, Lord Brahmâ addressed him with a smile.

4.6.42

brahmovāca
jāne tvām īśaṁ viśvasya
jagato yoni-bījayoḥ
śakteḥ śivasya ca paraṁ
yat tad brahma nirantaram

(42)  Brahmâ said: 'I know you as the controller of the entire manifestation of the cosmic creation, as the potency of both the seed [of the father] and the  womb [of the mother] and as the one auspicious and supreme who is immaterial and free from change. 

4.6.43

tvam eva bhagavann etac
chiva-śaktyoḥ svarūpayoḥ
viśvaṁ sṛjasi pāsy atsi
krīḍann ūrṇa-paṭo yathā

(43) The way a spider manages its web o Fortunate One, you with the embodiment of your auspicious energy create, maintain and destroy this universe.

4.6.44

tvam eva dharmārtha-dughābhipattaye
dakṣeṇa sūtreṇa sasarjithādhvaram
tvayaiva loke 'vasitāś ca setavo
yān brāhmaṇāḥ śraddadhate dhṛta-vratāḥ

 (44) In order to protect the benefits of dharma and artha [religion and economy] you empowered Daksha to realize [the system of] sacrifices and settle the respect for that what binds the people [the varnâs'rama system] and to which the brahmins are vowed with the highest regard.

4.6.45

tvaṁ karmaṇāṁ maṅgala maṅgalānāṁ
kartuḥ sva-lokaṁ tanuṣe svaḥ paraṁ vā
amaṅgalānāṁ ca tamisram ulbaṇaṁ
viparyayaḥ kena tad eva kasyacit

(45) O auspicious one, the deeds of him who strives to do good lead to the higher worlds, the heavens and the transcendental realm while someone who is of inaupicious deeds awaits a ghastly hell. How can it be that for some these results are the exact opposite?

4.6.46

na vai satāṁ tvac-caraṇārpitātmanāṁ
bhūteṣu sarveṣv abhipaśyatāṁ tava
bhūtāni cātmany apṛthag-didṛkṣatāṁ
prāyeṇa roṣo 'bhibhaved yathā paśum

(46) With devotees who in full surrender at your feet perfectly recognize you as present in all kinds of living beings and who from the Supreme position make no difference between living beings, practically never the anger is found that one finds with animalistic types of people.

4.6.47

pṛthag-dhiyaḥ karma-dṛśo durāśayāḥ
parodayenārpita-hṛd-rujo 'niśam
parān duruktair vitudanty aruntudās
tān māvadhīd daiva-vadhān bhavad-vidhaḥ

(47) Those who have given up on the heart, look for results and think that everything is different, can't stand it when others are faring well  and are always angry with others and hurt with harsh words. They do not need to be killed by you because they are killed by providence already.

4.6.48

yasmin yadā puṣkara-nābha-māyayā
durantayā spṛṣṭa-dhiyaḥ pṛthag-dṛśaḥ
kurvanti tatra hy anukampayā kṛpāṁ
na sādhavo daiva-balāt kṛte kramam

(48) When materialists at some places [allotted to Kalî see 1.17: 36] bewildered by the insurmountable, illusory energy of the Great Blue One [the Lord as Pushkaranâbha] see matters [of right and wrong] differently, saintly persons out of their compassion will never use their prowess [against them] but be merciful instead, for everything is arranged by fate.

4.6.49

bhavāṁs tu puṁsaḥ paramasya māyayā
durantayāspṛṣṭa-matiḥ samasta-dṛk
tayā hatātmasv anukarma-cetaḥsv
anugrahaṁ kartum ihārhasi prabho

(49) O your Lordship, since the intelligence of you, the seer and knower of all, is never affected by that great potency of the Supreme Person His material energy [or mâyâ], you should in this case strive to be of mercy with those who are bewildered at heart because of that same illusory energy that attracts them to karmic activities.

4.6.50

kurv adhvarasyoddharaṇaṁ hatasya bhoḥ
tvayāsamāptasya mano prajāpateḥ
na yatra bhāgaṁ tava bhāgino daduḥ
kuyājino yena makho ninīyate

(50) Lord S'iva, you who would partake in the result of Daksha's now unfinished sacrifice, did what you had to do in putting an end to the sacrificial ceremony of his bad priests and destroyed everything. Because they didn't grant you, who bestow the results, your share of the sacrifice, you have the right to take what's yours.

4.6.51

jīvatād yajamāno 'yaṁ
prapadyetākṣiṇī bhagaḥ
bhṛgoḥ śmaśrūṇi rohantu
pūṣṇo dantāś ca pūrvavat

(51) Let the performer Daksha get his life back, let Bhagadeva get his eyes back, let Bhrigu grow his mustache back and let Pûsâ have his row of teeth as before.

4.6.52

devānāṁ bhagna-gātrāṇām
ṛtvijāṁ cāyudhāśmabhiḥ
bhavatānugṛhītānām
āśu manyo 'stv anāturam

(52) Let the God-conscious whose limbs were broken and the priests who suffered from the weapons and stones, this very moment by your grace o angered one, recover from their injuries.

4.6.53

eṣa te rudra bhāgo 'stu
yad-ucchiṣṭo 'dhvarasya vai
yajñas te rudra bhāgena
kalpatām adya yajña-han

(53) O Rudra, let the portion of whatever is left of this sacrifice be yours my dear Lord, so that the sacrificial ceremony today may find its completeness o destroyer of the yajña.'

(My humble salutations to the lotus feet of Swamyjis, Philosophic Scholars, Knowledge Seekers  for the collection)